Calvary and Sinai : select discourses, on subjects of essential importance ; intended especially for the family and friends of the author

PRINCETON
,rt£C.UO] ibtf2

THSOLOGIO&Ii

Division..
Section.,
No

CALYAM AND SINAI;

Btkcl Discourses,

ON

SUBJECTS OF ESSENTIAL IMPOETANCE.

INTENDED ESPECIALLY FOR THE FAMILY AND FRIENDS OF
THE AUTHOR.

BY J. COGSWELL, D. D

Mm %immk\{, S. 3-

PUBLISHED BY A. ACKER MAN.

1852.

.fi£C.CC]1B82

INTRODUCTION.

The design of the author in sending these discourses to the press is
not to offer them for sale, but to give an answer to those friends who
know him, to the following supposed inquiry :

You have been more than forty years in the ministry — in the Pastor-
al Office twenty-three years, ten years Professor in a Theological
Seminary, and to this day still in the ministry. While a pastor, several
very interesting revivals of religion were experienced in your church
and congregation, a good number were hopefully converted, some en-
tered the ministry whose labors have been blessed, and some now oc-
cupy places of commanding influence. Your attention has daily been
directed to the Holy Scriptures, and you have been exposed to the in-
fluences of almost every variety of opinion ; now we ask, On what
ground are you willing should rest your own hope of final salvation ?

To those who make the above inquiry this volume is most affection-
ately dedicated by the Author.

PRIITO:STO
\^TKSOLOGI

SERMONS.

HOUSE OF GOD, CHRISTIAN'S BETTER HOME.

PSALM XXVII. 4.

" One thing have I dcsh-ed of the Lord, that will I seek after, that I may
dwell in the house of the Lord all the days of my life, that I may behold the
beauty of the Lord, and inquire in his temple."

Thus the devout psalmi-st, when moved b}^ the Holy Spirit,
expressed his love of the house of God, and his desire to dwell
in it all the days of his life. He valued the house of God more
than the house in which he dwelt with his family. It was his
resting-place, his better home. One day in seven spent in it
afforded him more true happiness than the six spent in his own
house. The Sabbath was his delight, holy of the Lord and
honorable. " How amiable," he said, " are thy tabernacles, O
Lord of Hosts ! my soul longeth, yea, even fainteth, for the
courts of the Lord : my heart and my flesh crieth out for the
living God. Blessed are they that dwell in thy house, they
will be still praising thee. For a day in thy courts is better
than a thousand. I had rather be a door-keeper in the house
of my God, than to dwell in the tents of wickedness." (Psalm
Ixxxiv.) He had rather occupy the humblest place in the house
of God, than to be a royal guest in the tents of wickedness. He

6 Sermon on Psalm xxvii. 4.

thought a day spent in the house of God a thousand times more
precious than a day spent elsewhere.

The most costly feasts in the splendid habitations of the op-
ulent, gave him no such entertainment as he enjoyed in the
house of God.

His recollections of the house of God, when for a time exclu-
ded from it, awakened an intense desire of his return to it.
^'OGod," he said, "thou art my God, early will I seek thee;
my soul thirsteth for thee, my flesh longeth for thee in a dry and
thirsty land, where no water is ; to see thy power and thy glory
so as I have seen thee in the sanctuary : because thy loving
kindness is better than life, my lips shall praise thee." He
could not forget the powerful impressions made on his mind in
the house of God, when the Holy Spirit accompanied the dif-
ferent parts of public worship.

Similar were his feelings when he anticipated the return of
the time for the worship of God in his house. " I was glad," he
said, " when they said unto me, let us go into the house of the
Lord, our feet shall stand within thy gates, O Jerusalem ! Je-
rusalem is builded as a city that is compact together: whither
the tribes go up, the tribes of the Lord, unto the testimony of
Israel, to give thanks unto the name of the Lord." The wor-
ship of God seemed to dwell constantly on his mind. God was
in all his thoughts. It was his earnest desire to do the will of
God and glorify him in all his pursuits.

That he might make it manifest, not only to his people, but
to all surrounding nations and to all succeeding generations,
that his love of the true God was real and his thoughts of his
character honorable, the king of Israel made preparations with
an unsparing hand for the temple, which he was not allowed
to build because he had been a bloody man, a man engaged in

Sermon on Psalm xxvii. 4. 7

bloody wars. Not long before his death, when great riches
were at his command, and which he had doubtless care-
fully kept for a sacred purpose, he said, "Now J have pre-
pared with all my might for the house of my God, gold for
things to be made of gold, and silver for things to be made of
silver, and other things for other purposes, an immense amount
of gold and silver." He gave freely for the house of God of
his own proper good. He seemed to feel that he could not do
too much to express his gratitude and love to God, who had
done great things for him, and given him a good hope of an
inheritance in heaven.

As the psalmist spake and acted as he was moved by the
Holy Spirit; by his example we may form a correct opinion
of our feelings toward God, whom we profess to love and wor-
ship.

It was the desire of the psalmist that his light should so
shine before men, that they might see his good works and glo-
rify his Father who is in heaven.

Now every christian has two homes — one where he dwells
with his family, transacts business and manages his temporal
affairs ; the other where he attends to the concerns of his
soul, and the things which relate to the kingdom of Christ.
The latter is far more important than the former — as more
important as his spiritual interests are more important than his
temporal. The Christian feels that he has no home of very
great value, if he have no place in the house of God, where he
can enjoy the faithful ministry of the word, having none to
molest him or to make him afraid. The home of the mission-
aries among the heathen is the house of God. Our pilgrim
fathers and puritan ancestors felt that they had no home to
which they desired to return, if they could have no house where

8 Sermon un Psalm xxvii. 4.

they could worship God according to the dictates of their con-
sciences. They left their country where they felt they had no
home to leave, that they might find a place, a home in this west-
ern wilderness, where they could worship God according to their
understanding of the scriptures. It was a house of God, and
a home in it, which they desired, and for which they crossed
the tempestuous ocean and submitted to severe privations and
exposure to savage barbarity. In their conduct we seehow much
they valued for themselves and their families, a home in the
house of God. The house of God cannot be a home to a Chris-
tian, if he is compelled to conform to a mode of worship, and
liturgy, which his conscience disapproves in whole or even in
part.

Some of the considerations will be mentioned, which make
the house of God the most delightful home of the christian.

1. The house of God to which the text has reference was the
tabernacle. The temple was built by Solomon, the son of Da-
vid, king of Israel, and after the death of his father.

The tabernacle was a very costly and beautiful building.
It was built according to a pattern God showed to JNIoses in the
mount. So great was the liberality of the Hebrews in furnish-
ing the various materials, of which the tabernacle was built
that Moses was obliged to restrain them ; for they brought
much more than enough for the service of the work, which the
Lord commanded to make. And Moses gave commandment,
and they caused it to be proclaimed throughout the camp, say-
ing, Let neither man nor woman make anymore work for the
offering of the sanctuary. (Ex. xxxvi. 4, G.) Women as well
as men were equally concerned in furnishing materials and in
working for the tabernacle, the first house ever built for the
public worship of the true God. The temple built by Solomon

Sermon on Psalm xxvii. 4. 9

the most costly and splendid ever erected for the worship of
God, was built according to a pattern God showed to David,
the father of Solomon.

Should any inquiries be made, why were such costly and
beautiful buildings erected for the worship of the great Jeho-
vah? Does God delight in such things ? Is not heaven his throne
and the earth his footstool? Several answers may be given
to such inquiries. It was the pleasure of God to try the feel-
ings of the Hebrews toward him. He had delivered them from
cruel bondage — supported them, and he gave them a perfect
code of laws, more perfect, and far superior to any then known
in the world. By building a tabernacle according to the pat-
tern showed to Moses in the mount, the Hebrews gave visible
proof of their gratitude to God — their honorable thoughts of
his character, and their approbation of his laws. It was also
the pleasure of God, that the Hebrews who came out of Egypt
would make the impression on their posterity that their fathers
loved and honored him, and felt their obligation to obey all his
commands. The Hebrew nation, separated from all other na-
tions, was the church of God, the light of the world. It was of
great importance that parents should make the impression on
the minds of their children, that they themselves loved and
honored him, whom they required their children to obey
and worship. When the rising generation saw the costly and
beautiful house erected for the worship of God, they had visi-
ble proofs, better than mere professions, that their fathers highly
respected him and thought him worthy of supreme love and
adoration. No doubt when in Egypt they saw expensive tem-
ples, built for the worship of false gods. How then could it
be manifest without some visible proof that the true God was
as much loved and honored as were the gods of the Egyptians.

10 Sermon on Psalm xxvii. 4.

We know that the law of association has a powerful influence.
In the worship of the true God, children should associate the
ideas of beauty, order, convenience and excellence. How can
Christians in dedicating a house to God for his worship express
before the world honorable feelings toward him, unless they
present an offering of real value? In the judgment of the
world our offering would correspond with our feelings. Can
we with right feelings present to God what is defective or
mean ? The following passage teaches us how God views
those who offer to him what is of but little value. "And if j'e
offer the blind for sacrifice, is it not evil ? and if ye offer the
lame and sick, is it not evil ? offer it now to thy Governor,
will he be pleased with thee, or accept thy person ? saith the
Lord of hosts." (Mai. i. 8.) David would not worship God with
that which cost him nothing. (2d Sam. xxiv. 24.)

Everything pertaining to the house of God should be, if pos-
sible, attractive, that the young may approach it with pleas-
ure. The better home of the Christian, let it be remembered^
is the house of God. He should give visible proof that he does
view it as his better home, — that in which he most delights.

2. The house of God is the habitation where he dwells with
his family, his adopted children, his sons and his daughters,
all redeemed by the blood of his only begotten and dearly be-
loved Son. They are made heirs of God; "and if children,"
said the apostle, "then heirs, heirs of God, and joint-heirs with
Christ, to an inheritance incorruptible and undefiled and that
fadeth not away, reserved in heaven for them." (Rom. viii. 17.)
God is always found at home in his house, when his people re.
turn to it. There he meets them, and by his Spirit communes
with them. There he makes known his will — receives the
worship of his people.

Sermon on Psalm xxvii. 4. 11

Though they may always enjoy his presence, "where two or
three are met together in his name," yet the Sabbath is the day
which God has more especially sanctified and blessed. On
that day God always expects to see his children at home, un-
less prevented by some event of his providence, over which
they have no control. No event of providence prevents God
from meeting his people at the appointed time.

On the holy Sabbath, God speaks to his people by one whom
he has called to be a saint and an ambassador. He calls mere
of like passions with their brethren, that they may listen to
the word preached without fear, and may act understanding^
and voluntarily in accepting the offers of mercy. This is the
method God has adopted to publish his law to make known its
extent and spirituality, its high claims on the sinner, and the
impossibility of being justified by its deeds. No one can come
to Christ and cordially receive him, till cut off from all depen-
dence on the works of the law. '' For I through the law," said
the apostle, " am dead to the law, that I might live with God.""
(Gal. ii. 19.) To invite and to persuade sinners to come to Christ
without showing them the justice of God in their condemna-
tion, is only to encourage them to indulge a hope without any
good foundation. Many, it is to be feared, without any better
hope, have been encouraged to become members of the visible
church. That preacher is unfaithful and unworthy of his of-
fice, who does not fearlessly assert and defend the claims of
God. If faithful,

" By him the violated law speaks out
Its thunders ; and by him in strains as sweet
As angels use, the Gospel whispers peace."

The house of God is the place, where those called to be
saints enter into a solemn covenant with him, and where the

12 Sermon on Psalm xxvii. 4.

covenant is sealed and renewed from time to time by the ordi-
nance of his appointment. Solemn is the scene and never to
be forgotten when any enter into covenant with God, and in
the presence of him that searcheth the heart, and in the pres-
ence of angels and men, and by their own act bind themselves
to be faithful unto death.

3, As man is a social being, with strong social susceptibili-
ties, God, who has a perfect knowledge of our nature and con-
stitution, has made it our duty to worship him publicly. The
appointment of one day in seven, which God has sanctified and
■blessed, was made that men might without any disturbance or
interruption worship him. He only had the right to determine
the time to be spent by the whole community in his house.
Had no day been appointed by proper authority, his people
would have been left in ignorance, and in a state of barbar-
ity. In the places where the Sabbath is carefully observed
we find the people more intelligent, more prosperous, more
moral and religious, more enterprising and better supplied with
the necessaries and comforts of life, than where the Sabbath
with its privileges is neglected and profaned. Six days are suf-
ficient to provide for all our temporal wants. Had not God him-
self appointed the day for public worship, on the same day one
would be in his store, another in his office, another in his work-
shop and another in his field. It would be difficult for a whole
community to agree on the day for the public worship of God.
We see the wisdom and benevolence of God in the appointment
of a day, and the very day and the portion of time to be spent
in his service. His providence corresponds with his word. It
has been found by innumerable proofs that those who rest one
day in seven and spend it in the house of God, accomplish more
than those who refuse or neglect to nv orship God on that day

Sermon on Psalm xxvii. 4. 13

The public worship of God has many advantages. One man
duly qualified is set apart and supported to minister in holy
things — to declare, explain and defend the truths, to adminis-
ter the Christian ordinances, and to attend to the proper gov-
ernment and discipline of the church.

Such is the nature of man, that the impressions made on his
mind in a large assembly, is much more powerful than when
he is in a ver}'' small circle. The heat we know is more in-
tense where a great fire is raging, than it would be if the same
combustibles were burning in a number of different places.
Those, who meet in a large assembly mutually influence each
other ; they feel the power of sympathy ; if one is awakened
and converted, the change in the spirit and conduct of the in-
dividual is before every one. The inference drawn by many
is that conversion is as necessary for them as it was for the
subject of it. We find a variety in the dispositions and minds
of a large assembly. As in the field of battle a few bold spir-
its lead, so in a religious assembly the timid and irresolute are
willing to follow the more decided and zealous. The lovers of
pleasure and amusement, when they would experience the
highest degree of joy and delight, invite many to unite with
them. The many in a large assembly strengthen in the few
their belief in the truths taught.

The preacher, when he sees a large assembly before him,
cannot but be more animated than when he sees before him
but few, and his discourses not only make a deeper impres-
sion on the minds of his hearers, but produce more important
results. There are some who feel as did Nicodemus, who
went to Christ by night, unwilling to have it known lest the
finger of scorn should be pointed at him, on account of his se-
riousness. But they are willing to meet with the multitude,

14 Sermon on Psalm xxvii, 4.

because so many are found in the same place and are of the
same opinion. The larger the assembly the greater its influ-
ence and the greater is the effect of the power of sympathy.

The establishment of a church in the world — the appoint-
ment of ordinances — the call of men to administer them as
well as to preach the word, and oversee the conduct of all the
members — to direct in the admission and discipline of the mem-
bers, all have reference to public worship. We see the wis-
dom and benevolence of God in all the arrangements he has
made for our benefit.

From the pulpit much important information may be com-
municated respecting the wants of the church in different parts
of the world. Much land still remains to be possessed, and
the church is constituted the light of the world, and it is made
her duty to extend her light to all nations. " Go ye into all the
world," said Christ, after his resurrection, to his apostles, " and
preach the Gospel to every creature." They were commanded
to " teach all nations, baptising them in the name of the Father
and of the Son and of the Holy Ghost," teaching them to do
whatever he commanded them ; and to encourage them, he
said, "Lo, I am with you always, even unto the end of the
world. Amen." (Matt, xxviii. 19, 20.) Now the church must
know what parts of the world are ignorant of the Gospel, or
she cannot know her duty. Missionaries cannot go to the
destitute without being sent by the church and being support-
ed. The preacher is the proper person to make known the
wants and duties of the church. This he can best do when
the congregation is assembled.

When any enter the house of God, they see before them a
man of like passions with themselves, by nature a child of
wrath, but called of God and sent to them to offer to them free

Sermon on Psalm xxvii. 4. 15

pardon on condition of their repentance and faith in his belov-
ed Son, to point out to them the dangers to which they are
exposed, and the way by which they may escape. The mes-
sages delivered, though delivered by a man, are really from
God.

4. The house of God is the place where he more especially
displays the power of his grace. The Holy Spirit operates
with the word. The Scriptures were given by inspiration of
God, and the Holy Spirit accompanies his own word, when
faithfully exhibited. And the more clearly, solemnly and for-
cibly the truths of Christianity are exhibited, the more power-
fully the Holy Spirit accompanies them. When those great
truths, which have particular reference to that change essen-
tial to salvation, are fairly presented to the mind of the hearer,
there seldom fails to be noticed a solemnity on the minds of
the audience. No scenes on earth so deeply interest the Chris-
tian as those which pass before him in the house of God, when
his work is revived by the powerful operations of the Holy
Spirit. Then the church is quickened, refreshed, becomes
prayerful and engaged in the cause of her Redeemer. Then
sinners are awakened, convinced that they are justly condem-
ned, and are heard to cry, "Men and brethren, what shall we
do ?" Then too, a greater or less number are hopefully con-
verted— commence their lives anew, and rejoice in the hope of
future happiness and glory. Then, too, important acces-
sions are made to the church. Who can enter the house of God
at such a time, and not be constrained to exclaim, " How dread-
ful is this place." The dependence of the church and the faithful
preacher for success is not on the perfection of human instru-
mentality, but on the Spirit of God. " Unless the Lord build the
house, they that build it labor in vain." It was in the taber-

16 Sei'mon on Psalm xxvii. 4.

nacle and in the temple where the glory of God appeared. It
was in the holy city of Jerusalem where the Holy Spirit was
poured out on the day of Pentecost, when three thousand were
pricked in their hearts and were hopefully converted. The
disciples, after the ascension of the Lord, spent ten days in
prayer in an upper room in Jerusalem. In answer to their
earnest prayers the Holy Spirit was poured out. This revival
probably commenced in the upper room, where they had been
assembled for prayer. Many times the power of the Holy
Ghost has been felt in our churches. Such seasons are ex-
ceedingly desirable, and may be expected if we pray earnestly
for them. Who can recollect such scenes without earnestly
praying for a return of them. When God grants his church
refreshing seasons, it appears to the hearer that God speaks to
him — he hardly thinks of the person who addresses him. How
affecting to the christian to see all around him, every one atten-
tive to the preached word, to hear the sobbing of the awakened
sinner, and to see the tear of joy sparkle in the eye of the new
convert. The house of God, when his people are assembled,
is the place and time where and when the power of his Spirit is
felt.

5. The recollections of the house of God — of the scenes there
witnessed and the feelings there experienced, are a perpetual
source of satisfaction and happiness. What is heard with in-
terest on the Sabbath is not forgotten during the week. New
thoughts are suggested to the mind by the preacher, the re-
membrance of which is delightful. The discourse that was
blessed to the conviction and conversion of the sinner he often
calls to his remembrance. Many an hour is spent with pleas-
ure by Christian friends in conversing on subjects discussed in
the pulpit. "They that feared the Lord," said Malachi, "spake

Sermon on Psalm xxvii. 4. 17

one to another ; and the Lord hearkened and heard it, and a
book of remembrance was written before him for them that
feared the Lord, and that thought upon his name." " By the riv-
ers of Babylon," said the people of God in captivity, "there we sat
down ; yea, we wept when wo remembered Zion. If I forget
thee, O Jerusalem, let my right hand forget her cunning. If I
do not remember thee, let my tongue cleave to the roof of my
mouth : if I prefer not Jerusalem above my chief joy." The
people of God could not forget, even when far away from their
own country, the happy seasons enjoyed in the house of God.
Seasons of holy communion at the table of the Lord are
remembered with peculiar interest. Those who worthily par-
take of the Lord's supper, have the promise of enjoying a more
excellent feast in the immediate presence of their Redeemer.
The house of God is the place where the mourner is com-
forted. If distressed on account of the loss of property or
friends, the word of God applied to his mind by the Holy Spirit
directs his thoughts to his heavenly inheritance, and to Christ,
who is a friend which sticketh closer than a brother.

If mourning on account of his deficiences in the performance
of duty, the preacher directs his attention to the forgiving love
of God and to the fullness there is in Christ. In the house Tf God
the wanderer and backslider is reproved and shown the way
by which he may return to God. The inquirer is taught how
he may return to God-that the only way is through faith in
Jesus Christ. Many careless and thoughtless sinners, who
enter the house of God without any consciousness of their
guilt, or any fear of future misery, receive impressions which
terminate in that change which is essential to their salvation.
Many too, who have entered the house of God in distress on
account of their guilt, have, while attentively listening to the

18 Sermon on Psalm xxvii. 4.

word preached, perceived the burden removed, the dark clouds
which seemed to threaten their destruction broken and scat-
tered, and the light of the glory of God, as manifested in his
forgiving love, shining upon them. Who can describe the joy
of the sinner, when he first indulges a good hope of salvation ?
The house of God is near to every one in this city. I speak
not of any particular house of worship. There is variety
enough to suit every one. It must be very disagreeable to a
Christian parent, when he enters the house of God, to enter a
crowd not knowing where to go — parents separated from their
children, often husbands from their wives. But there are
many who never treat their Creator and benefactor with suffi-
cient respect to listen to his messages. God is no respecter of
persons. The doors of his house are open to all who choose
to enter, and to listen to the preaching of his word. To the
poor as well as to the rich the Gospel is preached. They have
an opportunity to secure for themselves an inheritance, infi-
nitely more valuable than the greatest earthly possession, and
it is offered icithout money and ivithout price.

It appears from a review of this discourse that it is the duty
of every Christian who is able to own a house, in which he
dwells with his family, to own seats in the house of God for
them. We know that every one who owns a house soon
becomes attached to it, more than he can feel toward a hired
house, or any public place, the occupancy of which is often
changed. Every time the Christian approaches the house of
God, he approaches his better home, and he should go to his own
place in it with his family, assured that it is ready for him —
the place ready consecrated by his prayers and tears, and by
many interesting recollections.

What in the future world must be the reflections, how pain-

Sermon on Psalm xxvii. 4. 19

fu], how tormenting, of those whose lot by a kind providence
was cast near some house of God where his word was faith-
fully preached, but which they seldom if ever entered? How
must they feel when they see those whom they despised, while
in the world, in their shining and glorified bodies, ready to pos-
sess the inheritance purchased for them, by Him in whom they
trusted ; while they themselves in their vile bodies are about
to be cast into that flame where the worm dieth not and the
fire is not quenched ! This will be the view presented to all
who make light of the preached word, and refuse to enter the
house of God. If any cannot bear to hear these things now,
how can they bear to feel them and to suffer the wrath of God
forever? Come, for all things are ready, is now the invitation
of Christ to every inquiring sinner ; but at the great day, to all
who refuse in time to accept it, he will say, "Depart, ye cursed,
into everlasting fire, prepared for the devil and his angels."
Amen.

GOD IS A SPIRIT.

JOHN IV. 24.

" God is a Spirit : and they that worship him must worship him m spirit
and in truth."

That God i.s a Spirit, immaterial, invisible and omnipresent,
infinite in power, wisdom and goodness, a God of truth, jus-
tice and mercy, has been the firm belief of all the truly pious
of every age.

The worship of some god has been maintained almost uni-
versally by all mankind, by the most ignorant as well as by
the most learned.

Man is a dependent and religious being. He feels his need
of some superior power to deliver him from evils, which he
cannot escape, and to grant him favors he cannot obtain, by
his own exertions.

When originally created, man was like God, onl}^ infinitely
inferior. He was able to discern and love the beauty and
excellency of the divine character, and to do all that was
required of him. So long as he continued innocent, he wor-
shipped God in spirit and in truth.

But by his apostasy he became an enemy of God, could no
longer discover anything lovely in the divine character, and
could no longer delight in his service. Conscious of guilt,
and impenitent, he sought to hide himself from his Creator.
His descendants changed the " glory of the incorruptible God
into an image made like to corruptible man, and to birds, and

Sermon on John iv. 24. 21

four-footed beasts and creeping things. They changed the
truth of God into a lie, and worshiped and served the crea-
ture more than the Creator, who is blessed forever. Amen."
(Rom. i. 23, 25.)

By far the greatest part of mankind are now ignorant of
the true God, and are the worshipers of idols. " Their idols
are silver and gold, the work of men's hands. They have
mouths, but they speak not ; eyes have they, but they see not ;
they have ears, but they hear not ; noses have they, but they
smell not : they have hands, but they handle not ; feet have
they, but they walk not ; neither speak they through their
throats. They that make them are like them ; so is every one
that trusteth in them." (Psalm cxv. 4 — 8.)

Though we cannot see God, who is an invisible Spirit ; yet
we may know him from His works and word. " For the invis-
ible things of Him from the creation of the world, are clearly
seen, being understood by the things that are made, even his
eternal power and Godhead ; so that they (idolaters) are with-
out excuse." (Rom. i. 20.)

Since mankind are disposed to worship some god, and since
by their apostacy, they have lost their knowledge of the true
God ; where the light of revelation is not enjoyed, they wor-
ship visible gods. Feeling the necessity of a present god, and
ignorant of Him who is an omnipresent Spirit, they so multi-
plied their gods as to have one present in every place and for
every occasion. Though they acknowledge, without being
aware of it, the necessity of an omnipresent Spirit, infinite in
power, wisdom and goodness. They know that a material,
visible god can be in but one place at one time. To supply
this deficiency they have made many gods.

In those countries which are nominally Christian, but where
2

22 Sermon on John iv. 24.

the people are not allowed the free use of the Scriptures, we
find them ignorant of the nature of that worship, which God,
who is a Spirit, can accept.

All attempted visible representation of God, of Christ, or of
the prophets, apostles or martyrs, can give us no correct
knowledge of their characters. The external appearance of
some of the vilest persons that have ever lived, has been beau-
tiful. Uncommon excellence of character has sometimes been
found in a deformed body. Christ, when on earth, was "a
man of sorrows and acquainted with grief: " " His visage was
so marred more than any man, and his form more than the
sows of men." (Is. lii. 14.) When revealed to the Christian
by the Spirit, he appears to be " the chief among ten thousand,
and altogether lovely." The pictures seen in some churches
are deceptive. They cannot give a true knowledge of the
•characters of the persons they are designed to represent.
They encourage a spirit of idolatry. The thoughts of the
worshipers rest on the pictures, and never reach to God, who
is a Spirit. The deceptive impression made by a beautiful
picture is lasting. It cannot be excluded from the mind.

Why does the devout Christian, when he most deeply feels
the need of Divine aid, and would most earnestly plead with
God for help, retire to his closet, shut the door and close his
eyes, that nothing visible may prevent him from worshiping
God, who is a Spirit, '' in spirit and in truth ? " And why do
the most pious and successful pastors of our churches, when
offering prayer to God in the sanctuary for a blessing on the
people committed to their charge, close their eyes ? Do they
not close their eyes that nothing may disturb their intercourse
and communion with Him, who is an invisible spirit, and whom
they desire to worship with the inmost feelings of their hearts?

Sermon on John iv. 24. 23

The character given to the idols worshiped in all pagan
nations corresponds with their corrupt desires and practices.
External and visible forms and rites, if they satisfy the pro-
fessed friends of God, ruin their souls.

II. " They that worship God, must worship him in spirit and
in truth."

1. They must worship him in spirit.

To worship him in spirit is to worship him with the inmost
feelings of the heart. There must be no reserve. When any
are born of the Spirit, the deep feelings of their heart flow
out to God. There is a wide difference between the worship
of a real Christian, and one whose heart has never been
renewed, however orthodox he may be, and however serious
he may be when in the pulpit. Man looketh on the outward
appearance, but God looketh on the heart. He is worthy of
our supreme love. There is no defect in his character. It is
infinitely excellent, perfect and glorious.

When the light of the glory of God's forgiving love first
breaks in upon the mind of a sinner, who has been a subject
of deep conviction, he forgets himself, and the deep affections
of his heart flow out to the object which engages all his
thoughts, and completely fills his soul. False hopes, by which
sinners, who have been alarmed, are delivered from their fear
of future punishment, may move their feelings. Their hearts
may overflow with love to Him, who has done so much for
them. But their love may be selfish. They do not love God
on account of the excellency of his character, but on account
of his supposed goodness to them. The worship of such per-
sons is selfish, deceptive and ruinous. Their whole concern is
to escape deserved punishment, and to obtain happiness.
They manifest no concern for the honor and glory of God.

24 Sermon on John iv. 24.

There seems to be a foundation for the three-fold distinction,
noticed by the apostle in the following passage (1 Thess.
V. 23) : " And the very God of peace sanctify you wholly, and
I pray God your whole spirit, and soul and body be preserved
blameless unto the coming of our Lord Jesus Christ."

The Scriptures in various passages, notice a distinction
between the spirit of a man, and the affections of his heart
"The sacrifices of God are a broken spirit; a broken and a
contrite heart, O God, thou wilt not despise." (Psalm li. 17.)
"The Lord is nigh unto them that are of a broken heart, and
saveth such as be of a contrite spirit." (Psalm xxxiv. 18.) "For
thus saith the high and lofty One, that inhabiteth eternity,
whose name is holy ; I dwell in the high and holy place, with
him also that is of a contrite and humble spirit, to revive the
spirit of the humble, and to revive the heart of the contrite
ones." (Isaiah Ivii. 15.)

The spirit of man is the governing principle of his soul.
This determines his character. We often speak of a bold, a
timid and an angry spirit ; but do not use these expressions
when speaking of the heart. A humble and contrite spirit is
the spirit of a sincere christian.

Now there is in every true christian that which is born of
the Spirit of God. This is holy, and all its powers are holy.
No unholy thought ever originates in that which is born of the
Holy Spirit. Though constantly opposed by the spirit of the
old man, yet it always gains the victor}', and always increases
in power. It is tliis which makes a man a subject of the king-
dom of Christ, and entitles him to all the privileges and bless-
ings promised to the children of God. The christian is no
longer a subject of the kingdom of the god of this world. This
was doubtless the understanding of the apostle, when he thus

Sermon on John iv. 24, 25

expressed himself: " For that which I do, I allow not, for what
I would, that do I not ; but what I hate, that do I. If then I
do that which I would not, I consent unto the law that it is
good. Now, then, it is no more I (the christian) that do it,
but sin that dwelleth in me." (Rom. vii. 15 — 17.) While the
christian is in the present state, there is a constant warfare
between the spirit of the old man and the spirit of the new
man. The spirit of the latter is at first feeble, and though
many times overcome by superior powers, yet by the promised
help of the Holy Spirit, is always finally victorious. The
trials through which the christian is called to pass, enable him
to discover the remains of depravity in his heart, and the sanc-
tifying influences of the Holy Spirit help him to mortify the
deeds of the body. The death of the body ends the warfare.
When the apostle prayed that the God of peace would sanc-
tify the whole spirit, his meaning, doubtless, was, that the
spirit of the old man might be subject to the spirit of the new
man, so that the spirit of the latter might act freel}'' and with-
out an}' hindrance. He knew that the affections of the heart
would correspond with the spirit — indeed, that all the powers
of the soul would be subject to its control. It was also his
prayer that the powers of the body might be so employed as best
to answer the design of their Creator. In the performance of
our duty, much depends on the strength of our body. Any
habit or practice which impairs the strength of the body, is sin-
ful. It robs God of the service he justly requires of us.

The sanctification of the whole spirit, soul and body, produ-
ces that peace which passeth understanding, and which is an
earnest of that peace which will be everlasting.

Now, there are seasons in the experience of the pious, when
the new man is victorious, and all his powers are subject to the

26 Sermon on John iv. 24.

law of Christ. When the Holy Spirit "bears witness with
their spirits that they are the children of God," then their doubts
are scattered — then their warmest affections How out to their
Redeemer, whose glory is revealed to them by the Holy
Spirit, then the worship of God is a delight.

To promote the work of sanctification in the hearts of chris-
tians, God makes use of the preaching of his word, and of the
events of his providence. He takes from them those objects
on which their affections are too strongly placed. He takes
from the covetous man his property — from a too indulgent
parent a beloved child. In various ways God meets those
who are beginning to go astray, and sends them weeping back
to the path of duty. Hypocrites are often left in this world
to expose their hypocris3\ " And we know that all things work
together for good to them that love God, to them who are
called according to his purpose.'* (Rom. viii. 28.) All the
trials of the christian, when sanctified, deepen his repentance,
increase his love of God, strengthen his faith, humble his pride,
weaken his attachment to worldly possessions and brighten
his hope of an inheritance, '* incorruptible, undefiled, and that
fadeth not away."

2. They that worship him must worship him in truth.

Our Divine Lord, not long before he left the world, offered
to his Father the following prayer for his disciples : "Sanc-
tify them through thy truth ; thy word is truth." (John xvii.
17.) He knew that if they received the essential truths of the
Gospel in the love of them, that they would never so fall away
as to perish. The promise of God would sustain them in all
their trials. His prayer was, that the work of sanctification
should extend to all the truths of the Gospel, which they would
be most tempted to reject or modify. The truth, when sane-

Sermon on John iv. 24. 27

tified, never appears more glorious than when contemplaitedi
in its simplicit}'. In the works of the most pious, who have
passed through the most fiery trials, we find the clearest exhi-
bitions of those truths, to which the unrenewed are most
opposed.

1. To worship God in truth, is to worship him according to~
the revelations made of himself, and of the plan he has devised
and adopted for our redemption.

The revelations God has made of himself and of the method
he has adopted for the salvation of sinners, must correspond
with truthful realities; and it must be highly offensive to God
to maintain that any of his revelations are unnecessary or
unimportant. The character of a well educated and mature
christian, if correctly described, would be found to correspond
with all the teachings of the volume of revelation. Those doc-
trines and precepts which have reference to christian experi-
ence, are found to be written in the heart, and established in
the life of every one that has been born of the Holy Spirit.
We have no right to reject or modify any truth we find in the
volume of revelation.

It is a remarkable fact that some unable to read, and others
who have no book but the Bible, but who have been born of
the Holy Spirit, when giving an account of the change
wrought in them, admit without hesitation, those doctrines,
concerning which the learned have always disputed. They
give a correct account of their convictions, their discovery of
the deep depravity of their hearts, the great change wrought
in them by the Holy Ghost, and their views of the glory of
God shining in the face of Jesus Christ. When they hear the
truths of revelation clearly exhibited in their simplicity, they
find a response in their hearts. Unless the change wrought

28 Sermon on John iv. 24.

in us corresponds with the teaching of the inspired volume,
our hope of salvation must be of no value. If we feel an
opposition to any of the doctrines of Scripture, especially the
doctrines of Christianity, we have reason to be alarmed, and
to fear that we have never been renewed by the Holy Spirit.
But, we sometimes find persons apparently opposed to certain
doctrines of Scripture, when in fact they are only opposed to
caricatures of them, given by those in heart really opposed to
them. One of the methods adopted by the enemies of the
truth to destroy its influence, is to caricature the most essen-
tial doctrines of grace, that they may appear unreasonable and
unworthy of notice.

How can we worship God in truth unless we have a cor-
rect view of our guilt and un worthiness by nature — a sense of
obligation to him for his distinguishing grace ? If we persuade
ourselves that we have by our own efforts effected our salva-
tion, or made ourselves to differ, we rob God of his glory, and
despise those no worse by nature than ourselves. Why God
takes this person and passes by that, we know not. In the
same family where all enjoy the same privileges, w^e often see
one taken and another left. God has a perfect right to
bestow his favors as he pleases. He is under no obligation
to save any of the human race, for all are sinners, and con-
demned by that law, which is holy and just and good. We
have reason to rejoice that he is willing to save any who sin-
cerely repent of their sins and believe in the Lord Jesus Christ.
The condition of men in this world is determined by the prov-
idence of God. Why one becomes rich, and another continues
poor, we know not. One is not made rich because he is bet-
ter than his poor neighbor, nor because he makes greater efforts
to increase his substance than his poor neighbor. It is in vain

Sermon on John iv. 24. 29

to contend against God, and it is folly to disregard the evi-
dence of our senses. None but those who have been born of
the Holy Spirit can cordially approve the distinguishing doc-
trines of grace. The Scriptures teach us that " the carnal mind
is enmity against God, is not subject to his law, neither indeed
can be." (Rom. viii. 7.) Its enmity is more especially mani-
fested against the doctrines of Christianity, because Christ is
the brightness of his Father's glory and the express image of
his person. The doctrines of the cross try the feelings of the
human heart.

There are some who are ready to express their approbation
of the moral law, which is the law of nature, but who reject
the peculiar doctrines of grace. Some favor the second table
of the law, who neglect the first table. The works of creation
declare the unity of God, but give us no knowledge of a plu-
rality of persons in the godhead, and no knowledge of the
method God has devised and adopted for the redemption of
men. The Scriptures more clearly than the works of nature
declare the unity of God. We are indebted to them for all we
know of any way by which we can be saved. Many are un-
willing to receive doctrines, to which their unrenewed hearts
are opposed, on the testimony of God. Though not the wor-
shipers of idols, which are visible, they worship gods, which
are the creatures of their imagination, or the offspring of their
reason. From a survey of the works of nature, or from their
knowledge of physical laws they form their ideas of what God
is, or ought to be, to be worshiped by them. Others, who pro-
fess to believe the Scriptures, knowing the feelings of the
wealthy and the learned toward the humbling doctrines of the
gospel, have endeavored to modify those doctrines, to which
the unrenewed are most opposed, bj- some philosophical the-

30 Sermon on John iv. 24.

ory. In this way the church has been from age to age cor-
rupted. The most faithful servants of God have in many in-
stances been driven from the heights of Zion to establish
churches among the destitute. The most faithful and success-
ful pastors, who, at the close of life have left large and
wealthy congregations have, in not a few instances, been suc-
ceeded by ambitious and popular preachers, who have cared
more for their own interest than for the salvation of their
people. I

The doctrines of Christianity, if carefully examined, must
appear reasonable. No one will deny that he is a sinner, a
transgressor of that law, which is holy, just, and good. And it
must be evident that the law of God must be executed, or his
government cannot be respected. He has declared that the
soul that sinneth shall die. The veracity of God demands the
execution of His law. Should any be pardoned without an
atonement, how must God appear to the angels that sinned,
who were banished from Heaven, and are reserved in chains
and darkness unto the judgment of the great day ; and how
must God appear to holy angels, who saw their companions
punished without any offer of pardon? God must manifest
consistency of character, or he cannot be worshiped. Now
the Son of God has become a substitute, approved by his Fa-
ther for all who will trust in Him. He has assumed our na-
ture, and united it with the Divine nature. Thus two natures
mysteriously are united in one person. This person has
magnified the Divine law and made it honorable by his obe-
dience and death. This Divine nature has given an infinite
value to what he has done. Mercy and truth have met to-
gether in Him, and righteousness and peace have kissed each
other. By His resurrection from the dead, God the Father

Sermon on John iv. 24. 31

has given proof that He is fully satisfied with the part per-
formed by His beloved Son, our substitute.

Now, whether we fully understand or not the plan God has
adopted for our salvation, we have the united testimony of all
true Christians, that as soon as they came to Christ by repent-
ance and faith they were made happy ; and their happiness far
exceeded any they had ever before experienced. Jn addition
to this they had a firm hope, such as they never had before,
of immortal life and glory. Ought not their testimony to be
received? They declare what they have seen and felt, and
their testimony is counteracted or contradicted only by the tes-
timony of those who never experienced what they have. In a
court of justice are witnesses who have not seen, and do not
know, only from report, to be compared with those who have
themselves seen, and can relate all the circumstances. The
testimony of feeling is as strong as sight. Besides, we have
the testimony confirmed by many years' experience, many
times tried, as by the most searching cross-examination. Let
me give you the testimony of one witness. " I was, like many
others, occupied with worldly pursuits ; but the word of God
was applied to my conscience, and I felt that I was a con-
demned sinner — justly condemned. T found that my heart was
hard, opposed to the holy character of God, and that I must
perish without a new heart. In my distress, I looked to Christ
as the only Saviour, and when my thoughts were fixed on
Him, I perceived a change in my heart. Light burst in upon my
mind. Christ appeared to be the ' chief among ten thousand,
and altogether lovely ;' my hard heart became tender, and my
affections flowed out to Him ; the glory of God appeared in
His word and works. Old things were passed away, and all
things became new. The change became permanent, and has

32 Sermon on John iv. 24.

so continued for many years. I now have a prevailing hope
that death will only be the door through which I shall enter
the world of happiness and glory."

APPLICATION.

1. Since God is an Omniscient and Omnipresent Spirit, we
know that He is always near us by night and by day, when
we go out and come in ; that He has a perfect knowledge of
all our wants, our conduct, and our temptations ; that He is
ready to hear our prayers, and is able and willing to grant us
what we need. This consideration is a source of great com-
fort to all sincere Christians. Great are the privileges of those
who are in covenant with God, and who, in all their trials,
have an Almighty friend near them to deliver them from dan-
gers seen and unseen. The covenant God has established
with His people abounds with promises, corresponding with
all their real wants. He will never leave nor forsake any
who trust in Him. But it is a fearful thing for the sinner,
unrenewed, to be always in the presence of a holy God, whose
all-piercing eye is ever upon him, and who has a perfect
knowledge of all his thoughts. This should make him afraid
to offend God, who is angry with the wicked, and should make
him anxious to be reconciled to Him.

2. As God requires those who worship Him to worship Him
in spirit and in truth, they ought not to be satisfied with their
hope of future happiness, unless they have good evidence that
they worship God according to the revelations He has given
of Himself, and the plan He has adopted for our redemption,
and with the inmost feelings of our heart. All mere outward
service is an offence to God, if the heart is withholden from

Sermon on John iv. 24. 33

Him. The Christian is never so happy as when the deep feel-
ings of his heart flow out to God. Men of the world discern
a diflerence between prayers, which proceed from the heart,
and such as are formal. When we worship God in spirit. His
spirit witnesseth with our spirit that we are the children of
God. It is to be feared that many, who are members of the
visible church, have never experienced that deep work of
grace in their hearts which fitted them to worship God in
spirit. They seem to be satisfied, if they manifest external
respect for the institutions of Christianity. Their prayers may
be the prayers of men of doubtful piety, who lived centuries
before they were born. The prayers offered to God ought
surely to express the feelings we have at the time they are
offered. That religion which secures the salvation of the soul
must be personal. We must ourselves repent, believe, and
worship God in spirit and in truth, or we cannot reasonably
hope for salvation. It is the highest happiness of the real
Christian himself to commune with God.

Finally, remember, my brethren, God has assured us that
the unsanctified heart is enmity against Him, and that it is
deceitful above all things, and desperately wicked ; and as
men feel the necessity of some religion, they are disposed to
embrace that which requires the least self-denial, and which
will give peace to their minds. Now, let me ask, can a sav-
ing change be wrought in a heart naturally at enmity against
God, unless doctrines are received, to which the unrenewed
heart is opposed? If men only hear those doctrines which
are agreeable to their natural feelings, and which are highly
approved by men of the world, they cannot experience that
change, without which they cannot be saved. Does not the
true convert love those truths he once opposed — and love

34 Sermon on John iv. 24.

those duties he once disliked ? The change is in him, not in
the word of God. The spirit of God operates with those
truths, which wound the feelings of the unrenewed, and makes
them effectual to their salvation. Those who preach so as
to please men of the world, and to be admired by them, have
no reason to expect that their hearers will be truly converted.
They may fill their churches, and be liberally supported; but
fearful will^be the account which they must render to Him who
is appointed to judge the world.

Those who minister in holy things, must exhibit clearly and
affectionately the mind of the Spirit, the author of the inspir-
ed volume ; and those who would make sure of salvation, must
never be satisfied till their hearts are reconciled to all the doc-
trines and precepts of revelation, and they can receive, with-
out reserve, Christ in all his offices, as their glorious Re-
deemer. Amen.

THE HOLINESS OF GOD.

ISAIAH VI. 1—3.

" In the year that King Uzzlah died, I saw also the Lord sittmg upon a
throne high and lifted up, and his train filled the temple.

" Above it stood the Seraphims : each one had six wings ; with twain he
covered his face, and with twain he covered his feet, and with twain he did
fly.

" And one cried to another and said. Holy, holy, holy is the Lord of
Hosts, the whole earth is full of his glory."

The death of Uzziah, who was fifty-two years king of Judah,
was not in itself an event of much importance, only as it deter-
mined the year when the prophet Isaiah had the remarkable
vision, which the text in part describes. Till he became a
leper he was an able statesman, a mighty warrior, and a
renowned sovereign. As long as he sought the Lord, God
made him to prosper. But when he was strong, his heart was
lifted up to his destruction. Because he transgressed against
the Lord his God, and went into the temple of the Lord to
burn incense, which none but the priests were allowed to per-
form, he became a leper, and continued to be thus punished
till the day of his death.

Though the worship of the true God during the reign of
Uzziah was outwardly maintained, yet it was greatly cor-
rupted by the idolatrous practices which were tolerated. The
wickedness of the professed friends of God provoked Him to
anger against them. To prepare the prophet Isaiah, whom he
sent to instruct and reprove them, to meet the opposition to
which he would be exposed, and the cruel persecution he would

36 Sermon on Isaiah vi. 1 — 3.

suffer, God was pleased to make him more perfectly acquainted
with his holy character and purposes concerning the people,
among whom he was called to labor. In like manner our
Divine Lord and Master, not long before his crucifixion, know-
ing what treatment his disciples would receive from this
wicked world, thus addressed them: "If the world hate you,
ye know that it hated me before it hated you. If ye were of
the world, the world would love his own ; but because ye are
not of the world, but I have chosen you out of the world,
therefore the world hateth you. Remember the word
that I said unto you, The servant is not greater than his
master. If they have persecuted me they will also persecute
you ; if they have kept my saying, they will keep yours also.
All these things will they do unto you for my name's sake,
because they know not him that sent me." (John xv. 18 — 21.)

The vision Isaiah had of the holiness of God, was suited to
prepare him for the very difficult work assigned him. It deeply
affected him, and gave him the most abasing view of himself.
Thus he expressed his feelings : " Then said I, Wo is me ! for
I am undone; because I am a man of unclean lips, and I dwell
in the midst of a people of unclean lips ; for mine eyes have
seen the King, the Lord of Hosts."

The person whom Isaiah saw seated on a throne high and
lifted up, is the Son of God, our mediatorial King. Of this
we have proof in the 12th chapter of the Gospel of John. The
Evangelist, after noticing the miracles of Christ, and the unbe-
lief of the Jews, adds: -'These things said Esaias, when he
saw His glory and spake of him." (John xii. 40.)

The throne, "high and lifted up," on which the prophet saw
the Son of God sitting, may intimate that the work of Redemp-
tion is a more glorious exhibition than the work of creation, of

Sermon on Isaiah vi. 1-3. 37

the holy character of God. The former was, doubtless, that
on which the mind of our Divine Lord was fixed.

The Son of God appeared in the temple, which had been
greatly polluted, to consecrate it anew. During his ministry
on the earth, he drove from his Father's house those that sold
oxen and sheep and doves, and the changers of money.

"Above the throne stood the Seraphims." These are sup-
posed to be the highest order of angels. They dwell near the
throne of God, and never cease to worship him with all their
powers. They are ministering spirits to Christ and to his
church. The work of redemption is that which interests them
deepl)^, and into which they desire to look.

"Each one had six wings; with twain he covered his face."
This may intimate that they were unable to bear a full view
of the dazzling splendor of the glory of the holiness of God
shining in the face of his beloved and only begotten Son. God
would not permit Moses, distinguished as he was for piety, to
behold his face. He said to him, " Thou canst not see my
face ; for there shall no man see me and live." In mercy, God
makes only such revelations of his perfections to men as they
are able to bear.

"With twain each of the Seraphims covered his feet." This
may intimate that the highest order of angels feel that their
very best services are unworthy of the notice of Him who is
infinitely holy. The more distinguished any christian is for
piety, the less he thinks of what he has done for Him who gave
his life to redeem him. Well might the Seraphim view the
greatest work they ever performed, of small importance com-
pared with what the Son of God undertook and has accom-
plished for our redemption. When their thoughts were
directed to God, their knowledge compared with his, appeared

38 Sermon on Isaiah vi. 1-3.

to be but ignorance — their wisdom but folly — their strength
but weakness, and their holiness but an obscure reflection of
the holiness of their Creator. How circumscribed must be
the views of all finite beings, even the most intelligent, and
how limited the range of their noblest thoughts ! "jFor my
thoughts are not your thoughts, saith the Lord, neither are
your ways my ways. For as the heavens are higher than the
earth, so are my ways higher than your ways, and my thoughts
than your thoughts."

'' With twain each of the Seraphims did fly." This may
signify their readiness to obey the commands of God, and the
celerity with which they executed them. The greater the
advancement of any christian in holiness, the more ready he
is to do the will of God, however difficult the duty he is called
to perform, and the more rapid and energetic his movements
in the accomplishment of the object of his pursuit.

This view of the Seraphim is a beautiful representation of
the humility and obedience of holy angels in heaven. It may,
however, be observed, the humility of holy angels is in some
respects difl'erent from that of christians. The former cannot
be conscious of guilt, and consequently cannot repent and
experience brokenness of spirit and contrition of heart. They
never feel forgiving love, but when they behold the glory of
the holiness of God, they have a deep sense of their unworthi-
ness of his notice. "The heavens are not clean in his sight
and his angels he chargeth with folly." The infidel may be
convinced that he is infinitely inferior to God in knowledge,
wisdom and power ; but may be unwilling to confess his
guilt, or to look to Christ for pardon. Ignorant of the holiness
of God, he has no sense of his vileness.

While the thoughts of the Seraphims were fixed on him

Sermon on Isaiah vi. 1-3. 39

whom they saw sitting on a throne high and lifted up, and also,
doubtless, on the plan and work of Redemption, they cried one
to another, and said, "Holy, holy, holy is the Lord of Hosts,
the whole earth is full of his glory."

No discourse was delivered by any one of them — no hymn
was sung, but the single word "^oZy" seemed to comprehend
and express their thoughts of the glory of God's holiness, as it
shone in the face of Him that sat upon the throne high and
lifted up. Whether the pronouncing of the word "holy " three
times by the Seraphims be any evidence of their adoration of
three persons in the ever blessed Trinity, we cannot certainly
determine. That they had a knowledge of a plurality of per-
sons in the Godhead cannot be questioned. " The secret of the
Lord is with them that fear Him." God appeared to them to
be holy in all the revelations he had made of himself, in his
works of creation, providence and redemption. The moral law
is a transcript of his character as made known to our first
parents before their apostasy. This law is holy, just and good.
The law of faith is a transcript of the Divine character, as
made known to man after his apostasy. This cannot be
understood without a knowledge of the doctrine of the Trinity.
This law is holy and just and merciful, as well as good. There
can be no doubt that the Seraphims had a correct understand-
ing of the revelations which God had made of his gracious
purposes concerning perishing men. These revelations became
more full and particular, till the christian church was firmly
established in the world.

The holiness of God is that perfection of His character, on
which the Seraphims delighted to dwell. This seemed to be
the all-absorbing subject of their meditations. This very
important and sublime subject we ought to understand. For
"without holiness no man shall see the Lord."

40 Sermon on Isaiah vi. 1-3.

This is the subject to which your attention is now directed.
It may be observed,

1. Freedom from moral evil, a common definition of the
holiness of God, is by no means a satisfactory view of this
perfection.

Freedom from moral evil may be predicated of beings not
capable of sinning. There can be no moral evil in any of the
lower orders of animals. They are not subjects of the moral
government of God. They have no discernment of the differ-
ence between good and evil in a moral sense.

That God was as holy as he is now before he created any of
the subjects of his moral government, and consequently before
moral evil existed, is evident from the consideration of his
immutability. It may here be added, destitute of holiness is
not a satisfactory view of human depravity. To be destitute
of that holiness which God requires of men, is not necessarily
to be depraved. The lower orders of animals are not
depraved, though destitute of that holiness which is essential
to the christian character. It is true, the subjects of God's
moral government, who are destitute of holiness, are depraved,
and totally depraved.

2. The holiness of God does not consist merely in his hatred
of sin.

God does indeed hate sin, and looks upon all transgressions
of his moral law with abhorrence. Hatred of sin where it
exists and is known, is essential to holiness of character, and
the greater the advancement of any in holiness, the greater is
their hatred of sin. God, who is infinitely holy, looks upon all
sin with infinite abhorrence. But the holiness of God was
clearly manifested in heaven before the apostasy of the angels
that sinned, and consequently before he could exercise hatred

Sermon on Isaiah vi. 1-3. 41

of sin. This holiness did not depend for its existence or mani-
festation on the transgression of his law.

3. It appears to be a very common opinion that the holiness
of God has respect only to the subjects of his moral govern-
ment. That they hold the highest place in his thoughts and
affections, is readily admitted. Man is constituted the lord of
this lower world. "He was made but little lower than the
angels, and crowned with glory and honor." The government
of the world has always had respect to his moral conduct.
The history of the Jews affords abundant proofs of the correct-
ness of this observation. The course of Divine providence
•corresponds with their conduct. When faithful in the per-
formance of religious duties, they were prosperous ; but when
they departed from God he visited them with his judgments.
Many are the works of God in which moral beings appear to
have no immediate interest, and which have no moral char-
acter. The moral kingdom of God embraces but a small por-
tion of his creatures, and occupies but a small space in his
vast empire. But the government of God is universal in
extent, and everlasting in duration. " Not a sparrow falleth
to the ground without him, and the very hairs of our head are
all numbered." This holiness extends to all his works.

4. The holiness of God is essential to his nature and charac-
ter. " This," observes a distinguished divine, " is the blessed-
ness and nobleness of his nature ; it renders him glorious in
himself, and glorious to his creatures, that understand any-
thing of this lovely perfection. The holiness of God is his
glory and crown." *' Who is like unto thee," sang Moses and
the children of Israel, when they had crossed the Red Sea,
■" glorious in holiness, fearful in praises, doing wonders." (Ex.
XV. n.)

42 Sermon on Isaiah vi. 1-3.

The end which God had in view in the creation of the
world, and which he has in view in its government, corres-
ponds with his holy nature and eternal purposes. For aught
we know, he may have created as many worlds as there are
stars, which in a clear night twinkle in the heavens. These
worlds may be inhabited by innumerable moral beings, infe-
rior or superior to us. And the administration of the Divine
government in this province of his vast empire may have an
influence upon the inhabitants of all other worlds. Should this
government, the United States, manifest partiality toward any
one of States, it would not be respected by the other States.
The end which God has ever had in view is the glory of his
holiness. Their honor is the highest object which the great
men of this world seek. To obtain it they submit to great
privations and hardships. They prefer death to its loss. The
following passage gives us a scripture view of the end God
had in view in the creation of the world, and which he has in
view in the administration of his government.

"And the four beasts (or living creatures) had each of them
six wings about him, and they were full of eyes within: and
they rest not day and night, saying Holy, holy, holy. Lord God
Almight}^ who was and is, and is to come. And when those
beasts (or living creatures) give glory and honor and thanks
to Him that sat on the throne, who liveth forever and ever, the
four and twenty elders fall down before him that sat on the
throne, and worship Him that liveth forever and ever, and cast
their crowns before the throne, saying, "Thou art worthy,
O Lord, to receive glory and honor and power ; for thou
hast created all things, and for thy pleasure they are and
were created." (Rev. iv. 8 — 10.) The happiness of his
creatures could not be the end God had in view when

Sermon on Isaiah vi. 1-3. 43

none of them existed. Nor could his own happiness be
the end ; for that could not be increased. Those who are
most like God, serve him because they love him. When filled
with all the fullness of God, or full of the Holy Ghost, they
forgot themselves and their own happiness. Their only desire
is to do the will of God. Those who are influenced in the per-
formance of duty only by a fear of future misery or a hope of
future happiness, are not holy, and cannot be christians.

5. A knowledge of himself helps the christian to obtain a
correct knowledge of God's holiness.

Now, we know that every one whose feelings are strong,
whether holy or unholy, is desirous of an opportunity for the
expression of them, whether the expression increase his happi-
ness or not. The apostle Paul, in view of the severe trials to
which his fidelity exposed him, said, " Woe is me, if I preach
not the Gospel." It was not a regard to present or future hap-
piness that moved him, but the Holy Spirit operating in his
heart. There was a time when the prophet Jeremiah deter-
mined to keep silence, because every one mocked him and
treated him with contempt. " I am in derision daily," he said,
" every one mocketh me. Then I said I will not make mention
of him, nor speak any more in His name; but his' word was
in my heart as a burning fire shut up in my bones, and I was
weary with forbearing and I could not stay." Such is the human
mind, that the exercise of its powers is necessary to its con-
tinued existence. It is the law of holiness which gives them
proper direction, and which subjects them to proper discipline.
A pure spirit cannot but be active.

God is a spirit, and the most active in the universe. This
must be evident to every one who contemplates his vast
works and the extent of his government. Who can have any

44 Sermon on Isaiah vi. 1-3.

adequate conception of the exercise of the powers of Him
whose government extends to all worlds, to all the vast bodies
that roll through the heavens, to the different orders of angels,
holy and unholy, to the hundreds of millions of the human
race, and to all other of his creatures, animate and inanimate ?
His knowledge and wisdom and power are every moment
required for their preservation. Should he for a moment
leave them to depend on themselves, they would cease to be.
The man, we know, who possesses great physical power,
delights to exercise it. So also the man of uncommon powers
of mind loves to display them, and the man of great wealth is
pleased to do some great thing, or to give some proof of his
munificence. Now, as all the attributes of God are infinite, it
is His pleasure to exercise or display them. As holiness in the
christian gives a right direction to all his purposes, feelings and
actions, and makes them harmonize with the wall of God, of
whom and through whom, and to whom are all things, so holi-
ness in God makes all his purposes, revelations and works of
creation, providence and redemption, correspond with the vast
plan which he is executing, and the accomplishment of whose
ultimate object, is infinitely distant. It is the holiness of God
which gives excellency to his character, and it is the holiness
of the redeemed which delights Him. The purposes of God
correspond with His holy nature, and the method adopted for
the accomplishment of them is holy. The will of God, as
made known in the volume of revelation, is the only standard
by which we may determine whether we are holy or not, and
whether we may hope for heaven or not. The following
appears to be a proper view of the holiness of God:

6. The holiness of God does not appear to be a distinct attri-
bute, like knowledge, wisdom, power or goodness. It seems to

Sermon on Isaiah vi. 1-3. 45

have reference to all his attributes, and to result from their
harmonious operation, directed to the accomplishment of that
noble and glorious object which he ever has in view. It may
be considered a universal law, which subjects all things to the
Divine will. By this law, the nature of God, his attributes,
his revelations, all his works, and the administration of his
universal government, all have reference to his ultimate
end, his own glory. Though God is self-moved, such is his
nature that all his acts are holy. The law of holiness is the
law of a great sovereign, and a great empire. By this law all
the disorders and evils in the world will be overruled for
good.

7. The holiness of God appears more gloriously in the work
of redemption than in the work of creation.

Man, the lord of this lower world, was created holy ; the
law he was required to observe is holy and just and good. Its
penalty for disobedience, is everlasting death. When God
punished the angels that sinned, he made a glorious display of
his] justice, which is one manifestation of his holiness. Jus-
tice demanded the punishment of man, when guilty of disobedi-
ence. Had God treated him as he treated the angels, it would
have been another display of his justice. It would have been
the punishment of dependent beings, creatures, servants.
They might have reasoned, as servants often do, and from a
knowledge of facts. If God had a Son, they might say, much
more dear to him, yea, infinitely more dear to him than any of
his creatures, he would spare him, and not punish him as he
does us, if a transgressor of his law, much less, if innocent, and
if he should offer to become a substitute for us. The very
offer of his Son would be such an expression of his love, that
God would accept it as he did the consent of the patriarch

46 Sermon on Isaiah vi. 1-3.

Abraham, to sacrifice his son Isaac. Now when God made
known his purposes of grace concerning fallen man, to main-
tain his authority among the angels, who were not indifferent
spectators of transactions doubtless known to them — both to
the holy and happy, and the unholy and miserable — it seemed
to be necessary that they should see consistency in the admin-
istration of the Divine government. As God made a revela-
tion of his mercy, which is a brighter view of his character
than was made by the law by which sinning angels were pun-
ished, or the law by which apostate man was condemned ; it
was necessary to be, and appear to be, consistent in the admin-
istration of his government, that he should make a more glori-
ous exhibition than before made, of his justice or holiness.
Otherwise, how could holy angels see the justice of God in the
condemnation of their former companions, or the latter his
justice in their punishment? The revelation of the forgiving
love of God to fallen man, must have occasioned in the minds
of holy angels, perplexity, and have encouraged rebellion, had
they not seen justice fully satisfied by the interposition and
death of the Son of God. The offer of the Son of God, infi-
nitely more dear to him than any or all his creatures, to endure
the penalty of the Divine law in the room of all disposed to
trust in him, gave a more glorious view of the justice
and holiness of God, than had before been given to holy or
unholy angels. The holiness of God strikingly appears in
every part of the plan and work of redemption. In the suffer-
ings and death of the second person of the Trinity, we see how
much God hates sin and loves holiness. " Where," observes an
eminent divine, "did sin ever appear so irreconcilable to God?
Where did God ever break out so furiously against iniquity?
The Father would have the most excellent person, the next in

Sermon on Isaiah vi. 1-3. 47

order to himself, and equal to him in all the glorious perfec-
tions of his nature, die on a disgraceful cross, and be exposed
to the flames of Divine wrath, rather than sin should live, and
his holiness remain forever disparaged by the violations of his
law."

The Son of God is the brightness of his Father's glory, and
the express image of his person. But man was originally cre-
ated in the image of God. The image of God in man was
only a representation of the character of God, as revealed to
him before his apostasy, in the moral law. But Christ is the
image of God in a higher sense. He corresponds with the
law of faith, and with all the revelations God has made of
himself, both in the law and in the Gospel.

The work of redemption is the great work of God on which
his mind is fixed, and on which all holy beings will forever
dwell with increasing delight.

When God first made a revelation of his forgiving love,
holy angels must have been filled with wonder, as they had
seen some of their number on account of their sin, banished
from heaven, and reserved in chains under darkness unto the
judgment of the great day ; it was natural for them to expect
that apostate man would in like manner be punished. They
could see no way by which God could be just, keep his word
and maintain his authority, and pardon transgressors of his
holy law. They could not know that God had a Son without
a revelation. When, therefore, they understood that God had
a Son, and that he was willing to take the sinner's place, and
to die in his stead, they were filled with delight and rapture.
They clearly saw how the holiness of God could more glori-
ously appear in the justification of all who believe in Jesus,
than in their punishment. The angels that sinned, and who

48 Sermon on Isaiah vi. 1-3.

are suffering the wrath of God, cannot bring any charge against
him of inconsistency, or accuse him of punishing them without
sufficient cause. As much greater, more excellent and more
dignified as the second Adam is than the first, so much more
gloriously the holiness of God appears in the death of the for-
mer, than it could appear in the death of the latter and his
posterity. Christianity has not diminished our obligation to
obey the moral laws, but has strengthened its authority, and
given it lustre. The church of God, redeemed by the blood of
Christ, is a holy church. " But ye are a chosen generation,"
said Peter to the saints whom he addressed, " a royal priest-
hood, a holy nation, a peculiar people, that ye should show
forth the praises of Him who has called you out of darkness
into His marvellous light." (1 Pet. ii. 9.) " Know ye not,"
said the apostle Paul to the church of Corinth, " that ye are the
temple of God, and that the Spirit of God dwelleth in you ? If
any man defile the temple of God, him shall God destroy ; for
the temple of God is holy, which temple ye are."

REFLECTIONS.

Since it is manifest from the view we have taken of the
holiness of God, that his very nature, purposes, affections, acts
and works are holy ; he must look upon all sin, in any of his
creatures, with infinite abhorrence. Man we know was ori-
ginally created holy, with full power to do the will of God. So
long as he continued innocent, God was pleased with him, and
loved him. He was the property of God, who created him,
and on whom he depended for the continuance of his being.
As the holiness of God was manifested in his creation, so his
holiness was manifested in his condemnation, and would have

Sermon on Isaiah vi. 1-3. 49

been manifested in his punishment, had no provision been made
for his redemption. As the moral law was written upon the
heart of man, when created, so the law of faith or of grace
must be written upon the heart of every one who can please
God. It may be a question, perhaps it may be thought a curi-
ous question, whether man, had he never sinned, could without
some change of nature, have worshiped the three persons in
the ever blessed Trinity. It does not appear from the Scrip-
tures, that any revelations of a plurality of persons in the God-
head was made to our first parents before their apostasy. The
worship of innocent man must have been very different from
the worship of the christian. The humility of the former must
have been very different from that of the latter. The former
had no consciousness of guilt, could not repent, as he had not
sinned — could not believe, as he depended on his own works
and not on the works of another for justification, consequently
could not present the sacrifice of a broken spirit, a broken and
a contrite heart. Now the law of faith or of grace written in
the heart of the christian must be different from the law writ-
ten in the heart of innocent man. — From the treatment the
angels who sinned received from their offended Sovereign, we
may learn how God views sin, and how he will punish it.
They were the creatures of God, were created in His image
sustained a nearer relation to Him than children do to their
parents, had, for aught we know, faithfully served Him for a
long period ; but for transgression of His law, which is holy,
just and good, they were banished from heaven, and are now
reserved in chains under darkness, unto the judgment of the
great day. Now, if we overlook for a moment the expression
of God's displeasure, it is manifest that so nicely arranged,
adjusted and balanced, is the moral kingdom of God, and in

50 Sermon on Isaiah vi. 1-3.

such perfect harmony was the original structure of the moral
powers of His subjects, that the natural consequence of sin
was remediless ruin. But how could God manifest consistency
of character and support His authority, without an expression
of His hatred of sin, corresponding with His infinite holiness?
Admitting that God is infinitely holy. His hatred of sin must be
infinite ; and how can He express His hatred of sin except by
its punishment ? The Scriptures assure us as a matter of fact,
that God has banished the angels that sinned, from heaven,
and has reserved them in chains under darkness unto the judg-
ment of the great day, when they will be punished also for
their opposition to his Son, and to the church redeemed by his
sufferings and death. How dreadful and certain, then, must be
the doom of the impenitent sinner, the wrath of an infinite God
resting on him forever ! how groundless all hope of escape !
If the angels that sinned did not escape, how can you, sinner,
if you continue impenitent, hope to escape the punishment due
to your innumerable transgressions ? Pause, and think of these
things. Be alarmed in season.

Christianity has not repealed or modified one precept of the
moral law. " Think not," said Christ, " that I am come to
destroy the law or the prophets ; I am not come to destroy, but
to fulfil. For verily I say unto you, till heaven and earth pass,
one jot or one tittle shall in no wise pass from the law till all
is fulfilled." God does not threaten without a fixed determi-
nation to execute.

3. The method God has devised and adopted for the justifi-
cation of the ungodly, gives us the most aflecting view of His
hatred of sin, and His determination to punish all who refuse
to accept the offer of pardon through faith in His Son. " The
Father loveth the Son, and hath given all things into his hand.

Sermon on Isaiah vi. 1-3. 51

He that believeth on the Son hath everlasting life, and he that
believeth not the Son shall not see life, but the wrath of God
abideth on him." " Forasmuch as ye know," said the apostle
Peter, " that ye were not redeemed with corruptible things, as
silver and gold, from your vain conversation, received by tra-
dition with your fathers ; but with the precious blood of
Christ, as of a lamb without blemish and without spot." Had
not sin appeared to God a great evil, the tendency of which, if
unchecked and counteracted, must subvert and ruin His king-
dom, He would not have called forth His dearly beloved Son
from His bosom, and consented to make him a curse for guilty
men to effect their redemption. " He was wounded for our
transgressions, he was bruised for our iniquities, the chastise-
ment of our peace was upon Him, and with His stripes we are
healed." God could not manifest consistency of character, sup-
port his authority, and appear glorious in holiness, in the
redemption of any of the human race, without the sufferings
and death of one sustaining a nearer relation to Him than any
of His creatures. This we can all understand. No parent
will punish a beloved son without sufficient cause, much less,
if innocent, for the guilty. How can God appear holy to the
angels, holy and unholy to the millions and hundreds of mil-
lions of the human race, or even to ourselves, should he justify
us without full satisfaction for our sins? Justice must be
satisfied or we cannot be saved. In ourselves there is no help.
God has accepted the offer of His beloved and only begotten
Son to be a substitute, and has not spared Him, but has deliv-
ered Him for our offences, and raised Him again for our
justification. Some, when meditating on the justice and holi-
ness of God, discover nothing amiable in his character, but
perceive feelings of opposition awakened. But when their

52 Sermon on Isaiah vi. 1-3.

attention is directed to the sufferings and death of His Son, who
knew no sin, and who gave His life to save them from death,
they discover the strongest proofs of His tender compassion,
and earnest desire of their salvation. The language of the
Gospel is, to every one of you, " Come, for all things are
ready."

The fact of the death of Christ, as well as the fact of the
punishment of the angels that sinned, makes it certain that all
unbelievers who persevere in unbelief will perish. Can any
of you, my hearers, while contemplating the cross of Christ,
indulge any hope that you can, without faith in Him, escape
the punishment to which your sins expose you ? Can you
believe that God will not be as good as His word ? that He will
spare you when He did not spare His only begotten Son, when
He stood in the room of sinners? The holiness of God will
appear glorious in your condemnation, if not in your salva-
tion.

The time is coming when holiness to the Lord will be upon
all his works — upon the gates of that prison where the wicked
will suffer His wrath, as well as on the gates of heaven. His
holiness will appear glorious in the display of His justice as
well as in the display of His mercy. Be persuaded then, my
hearers, to be holy as God is holy. If christians, strive to be
more holy. If unrenewed, consider this : " Without holiness
no man shall see the Lord." Amen.

INCOMPREHENSIBILITY OF GOD.

JOB XI. 7-9.

" Canst thou by searching find out God 1 canst thou know the Almighty
unto perfection 1 It is as high as heaven, what canst thou do "? deeper than
hell, what canst thou know "? The measure thereof is longer than the earth
and broader than the sea."

When we meditate on the being, the attributes and the
works of God, objects vast, deeply interesting and glorious
occupy our thoughts, and a scene awfully grand and sublime
passes before us, the utmost limits of which the powers of the
most vigorous minds cannot reach.

We may be pleased and delighted, when we contemplate
the most beautiful productions of art, or the achievements of
the renowned of this world, which historians record, and on
which poets and orators love to dwell ; but how great is the
change experienced, when oUr attention is directed to the mar-
velous works and mighty acts of God ?

We are so constituted that the subjects on which we are ac-
customed to meditate have a transforming influence. Hence we
find that those who are most uniformly devout, are most like God
and best prepared to endure without repining, the trials through
which they are called to pas?. Who can describe the happi-
ness of him, who forgetful of the cares and perplexities, the
disappointments and troubles of life, is filled with all the fulness
of God?

Few are aware how little they know of God, compared with
4

54 Sermon on Job xi. 7-0.

what may be known of him. It is a remarkable fact that
some who have made the greatest attainments in their knowl-
edge of the laws of the material world, have very imperfect
views of him who is a spirit, and who seeketh such to worship
him as worship him in spirit and- in truth. They are still
more ignorant of him who is the brightness of his Father's
glory and the express image of his person. The light of
nature, however clearly it may shine, gives them no knowledge
of Christianity, and no knowledge of a plurality of persons in
the Godhead. There is no intimation in the law of nature,
or the moral law, of the forgiving love of God. All the knowl-
edge we have of the plan adopted for the redemption of men
is derived from revelation. The opinions and conduct of very
many prove conclusively that they are ignorant of the charac-
ter of him who looks upon all sin with infinite abhorrence, and
who is determined to punish with everlasting destruction every
impenitent transgressor. "The wicked, through the pride of
his countenance, will not seek after God: God is not in all his
thoughts."

Though our knowledge of God in the present life is extremely
limited, yet he has furnished us with the means, by which we
may know all that is necessary for us to know in order to our
salvation. We may rejoice that in him there are inexhausti-
ble treasures of knowledge, wisdom and goodness, to which all
the redeemed have free access. Were not God infinite in all
his attributes, we could not understandingly and unreservedly
trust in him, or worship him. We shall never, even in the
future state, know all that may be known of God. But the
revelations he will constantly make of himself and of his pur-
poses, will furnish holy beings with new subjects of medita-
tion, suited to their advancement in knowledge. The treasures

Sermon on Job xi. 7-9. 55

of knowledge and wisdom in God may be compared to an
immense library, constantly open, and to which additions will
continue to be made, as needed by his saints. While in this
life we are inexcusable for not endeavoring to know all that
may be known of God. Surely, the more we love him, the
more desirous we shall be to increase our knowledge of his
character and will.

My design in the following discourse is to direct your atten-
tion to some particular views of the incomprehensibility of God
in connexion with what may and ought to be known of him.

1. The mode of God's existence is incomprehensible.

The exercise of our powers, when most active, is confined to
a very narrow circle. They cannot fathom the depths of
infinity. God is a spirit, and invisible. All our knowledge of
him is derived from his word and works. We know that
there can be but one infinite being. The word and works of
God plainly declare his unity. If we carefully study the
Scriptures, we may without difficulty distinguish the true God
from all false gods, whether the works of men's hands, or the
creatures of their imaginations. The more thoroughly we
search the Scriptures, the more we shall be disposed to adopt
the language of the text.

Though the diffusion of Christian knowledge has banished
from this land all visible gods made by men's hands, yet the
unrenewed heart is the same in every age, and disposed to
worship a god that can be comprehended, rather than him who
is incomprehensible. Human reason is made the standard by
which many determine what God ought to be and do, and what
he is and will do.

The Scriptures, which are a revelation from God, as might
be expected, contain many things above our reason, the rea-

56 Sermon on Job xi. 7-9.

son of those who have just begun to be ; but which cannot be
shown to be contrary to the reason of him who is pursuing an
object, the accomplishment of which is infinitely distant. Our
reason ought to be exercised in ascertaining what God has
revealed, believing it to be important truths, whether we un-
derstand it or not. Do not little children believe many things
said by their parents, which they do not understand ?

Many things respecting the mode of God's existence we may
understand, and many things are incomprehensible. We can
understand that God has existed from eternity ; but who can
comprehend the eternity of His existence ? " A thousand years
in His sight are but as yesterday when it is past, and as a
watch in the night." We can understand that God is and must
be Omnipresent ; but who can comprehend Omnipresence ?
The Omnipresence, Omniscience, Infinite Wisdom, and power
of God are necessary for the upholding, support, and govern-
ment of all things. But who can comprehend any of these at-
tributes ? We can understand the declarations that inexhaust-
ible treasures of good are in God — that He is a God of truth —
cannot deceive or be deceived — that He is infinitely holy and
glorious ; but how feeble and limited are our conceptions of
these attributes ? We can understand that the infinite God is
our preserver, sovereign, lawgiver, and judge, and that He is
worthy of cur supreme love, and ought to be worshiped and
obeyed with the full exercise of all our powers. But our con-
ceptions of Him in all these relations are liniited, and all at-
tempts to extend our thoughts and meditations beyond the
bounds of revelation involve us in total darkness.

Neither the works of creation, nor the laws of nature
make known to us the forgiving love of God. It is the law
of nature, written in the hearts of all men, according to the

Sermon on Job xi. 7-9. 57

principles of which the unrenewed reason. This accounts for
the fact that some who, proud of the powers of their own
mind, and of their attainments in physical science, neglect the
Scriptures, and are unitarians or infidels. The moral law is
a transcript of the divine character, as revealed to our first
parents before their apostasy ; but it contains no intimation of
mercy, and of course no intimation of a plurality of persons in
the deity. We know that when any are awakened, their first
endeavor is to obtain justification and peace by the deeds of
the moral law. They never receive understandingly and cor-
dially the doctrine of the trinity till they experience a work of
grace in their hearts. The doctrines peculiar to Christianity,
which bring to our view a plurality of persons in the deity,
must be received on the testimony of God himself. When man
was created, and so long as he continued innocent, no revela-
tion was made to him of the forgiving love of God, or of a plu-
rality of persons in the Godhead. Had he continued innocent,
he probably would never have had any knowledge of the doc-
trine of the trinity. A revelation of the Son of God, who saves
from sin would have rendered the penalty of the law powerless.
God did not say to our first parents, if you disobey my com-
mand, you may be forgiven, for I have provided for you a Sav-
iour, who will obey the law for you, and suffer its penalty.

After the apostasy of man, God did make a revelation of
Himself, which He had not made to him before, and which
could not have been made to him before, without encouraging
him to sin. This new revelation did not obscure any that had
been previously made, but rather gave lustre and power to
His law, which man was required to obey a s the foundation
of his justification.

The infinite and incomprehensible God has so revealed Him-

58 Sermon on Job xi. 7-9.

self in accommodation to the weakness of our understanding,
that we are fully authorized to view Him as existing in three
persons, having different and distinct offices in the plan and
work of redemption, all equal in power and glory, and all one
in essence. As God is incomprehensible, it is unreasonable
for us to object to the revelations He has made of Himself.
God the Father addresses His Son as a distinct and Divine
person, having a distinct office to execute. " But unto the Son
He saith, Thy throne, O God, is forever and ever ; a sceptre
of righteousness is the sceptre of thy kingdom. Thou hast
loved righteousness and hated iniquity ; therefore, God, even
thy God, hath anointed thee with the oil of gladness above
thy fellows. And thou Lord in the beginning hast laid the
foundations of the earth, and the heavens are the work of thy
hands. And again, when He bringeth the first begotten into
the world, he saith, and let all the angels of God worship Him."
(Heb. i. 6-10.) The divinity and distinct personality of the Son
of God are clearly revealed in the passage just given. The
distinct personality of the Holy Spirit is revealed in the fol-
lowing passage : " And when the Comforter is come," said
Christ, " whom I will send unto you from the Father, he shall tes-
tify of me." The divinity of the Holy Spirit is declared in the
following passage, Acts v. 1-11 : " Peter said, Ananius, why
hath Satan filled thine heart to lie unto the Holy Ghost ? Thou
hast not lied unto men, but unto God." It was the Holy Spirit
that converted three thousand on the day of Pentecost. Now,
how God can exist in three persons, and be but one in essence,
is beyond our comprehension. But it is only one of many
things in God we cannot comprehend. It is not necessary or
safe for us to attempt to go beyond what God has revealed.
Secret things belong to Him.

Sermon on Job xi. 7-9. 59

The law we are now required to obey, as the foundation of
our justification, is the law of faith. This is a transcript of
the character of God as revealed in the gospel. This is a
brighter exhibition of the divine perfection than could be made
by the moral law. This we cannot understand and obey with-
out a knowledge and belief of the doctrine of the trinity.

Now, Ave can without any perplexity separately contemplate
the perfections, and appropriate the works of the Father, of
the Son, and of the Holy Spirit. We can understand that they
can execute different offices, which none but divine persons
can execute. The doctrine of the trinity, which so perplexes
the learned unitarian and infidel, is received with delight by
the humble Christian. He can separately contemplate the
Father, whose law he has broken ; the Son, who by His obe-
dience and death, has become the end of the law for righteous-
ness, and the Holy Spirit, to whom he is indebted for renew-
ing and sanctifying grace. There is a recognition of the
doctrine of the trinity in every acceptable prayer offered to
God.

Curiosity may urge the proud man to pursue his inquiries
farther than the light of revelation extends. But, beyond this
limit, on what foundation can he rest, what guide can he fol-
low, of what use can be his reason or his learning ? Specula-
tions here are like the discordant theories of philosophers res-
pecting subjects, which the most persevering investigations
have not enabled them to understand. Happy is the man,
who is satisfied with the revelation God has made, and
the language of whose heart is. Lord, what wouldst thou have
me to do ? The man who refuses to receive any truth except
on the evidence of reason, denies the veracity of God. No
created mind could ever have thought of such a plan as God

60 Sermon on Job xi. 7-9.

has devised and adopted for the redemption of men. Our be-
lief of the doctrines of Christianity must depend on the testi-
mony of God. At a certain time Jesus answered, and said, " I
thank thee, O Father, Lord of heaven and earth, because thou
hast hid these things from the wise and prudent, and hast re-
vealed them unto babes. Even so Father, for so it seemed
good in thy sight."

It may here be added, the right understanding of truths,
which have reference to the things of the Spirit and Christian
experience, depends rather on the state of the heart, than on
the power of the understanding, however highly it may be
cultivated.

II. The existence of moral evil under the government of an
infinitely holy God, is a subject which must forever be incom-
prehensible.

When God created the angels, he knew that some would
sin, and be ruined. Should the inquiry be made, Why then did
He create those he knew would sin and be ruined ? who
would be able to give any satisfactory answer ?

When the angels were created, and created in the image of
God, and perfectly holy, he could but love them. They sus-
tained a nearer relation to Him than children do to their pa-
rents. They were swift to obey His commands, and delight-
ed to worship Him. Why did not God prevent all, as well as
a part of those whom He loved, and who had given proofs of
their obedience to his commands, from fcilling, when He per-
fectly knew the consequences of sin ? Who will dare give an
answer? And why did he not provide for them, as well as for
man, a Redeemer ?

When God created man, he created him in His own image,
with full power to do His will. He was perfectly holy, and

Sermon on Job xi. 7-9. 61

for a time delighted to worship his Creator. Had not the
tempter been permitted to visit the garden of Eden, man, proba-
bly,, would never have fallen. God certainly loved our first
parents as His creatures, who were like Him, only infinitely
inferior, so long as they continued innocent. And he knew
what would be the consequence, if Satan were permitted to
visit the habitation of man. Why, then, some may imagine,
did He not prevent the approach of this subtle enemy to Para-
dise, and thus preserve the millions, and hundreds of millions
of the human race from ruin ? How could our Creator and
Heavenly Father suffer a deceiver and a murderer to enter
this peaceful world, while it was the abode of innocence, holi-
ness, and happiness ? How could He see those, whom He
dearly loved, destroy themselves, and ruin the multitudes of
the human race, without an exercise of his power to prevent
so great evils ? How can we reconcile well known facts with
the infinite goodness of God ? We can only answer, that
God can and does cause light to shine out of darkness, and
can and does make the wrath of man to praise Him. We
know that the fall of man has given God an opportunity to
make such a revelation of Himself, as could not have been
made, had man continued innocent. Had man never sinned,
there would have been no revelation of Him, who saves from
sin, and who is the brightness of His Father's glory, and the
express image of His person. What knowledge could we
have had of the mercy of God, or of His forgiving love, had
man never sinned ? The love which He has manifested to-
ward His enemies, and the vast provision He has made for the
redemption of apostate men, give us brighter views of His
perfections than we could have had, if our first parents had
continued innocent.

62 Sermon on Job xi. 7-9.

Some things we can understand. It was the will of God
that the love of our first parents should be tried. Had they
successfully endured the trial, their love would have appeared
more excellent and honorable, than if not tried. It is, we
know, the trial of any virtue which discloses its excellency
and beauty. How can we have a perfect view of the opera-
tions of benevolence, without proper occasions of its exercise ?
How could we have any adequate knowledge of that love
which is manifested toward enemies, if no enemies ever exist-
ed? It required an exhibition of more intense love to pardon
and save sinners than to justify the righteous. The praise of
the redeemed will express deeper feelings of love than they
could have experienced, had they never been justly exposed
to the wrath of God.

III. The method which has been devised and adopted by Infi-
nite Wisdom and benevolence for the redemption of men, is too
grand, and too extensive in its bearings and influence, to be
comprehended by any finite being. Angels, who have made
great attainments in knowledge, desire to look into it. But
all those truths, which are essential to our salvation, have been
made plain by a variety of familiar illustrations. In this we
can but notice the love and condescension of God. Such is
the simplicity of the language of the gospel, that young chil-
dren may, without difficulty, understand it. We may under-
stand what doctrines are revealed and taught, though we may
not be able to comprehend them. Who can comprehend the
mediation of the Son of God? 1 Tim. iii. 10, " Without con-
troversy," said the great apostle Paul, *' great is the mystery of
godliness; God was manifest in the flesh, justified in the spir-
it, seen of angels, preached unto the Gentiles, believed on in the
world, received up into glory." " All things," said Christ, " are

Sermon on Job xi. 7-9. 63

delivered unto me of my Father; and no man knoweth the
Son, but the Father ; neither knoweth any man the Father,
save the Son, and he to whomsoever the Son will reveal Him."
(Matt. xi. 27). Those whose knowledge of the character
and works of Christ is most extensive, must admit that He is
a person whom they cannot comprehend. It is enough for us
to know that He is an all-sufficient Saviour, approved of His
Father, and one on whose power, wisdom, and righteousness
we may safely depend for justification and salvation. The
more perfectly we know Him, the more we shall love and
praise Him ; and the more sensible shall we be that our know-
ledge is very circumscribed. When contemplating the occa-
sion and consequences of His sufferings and death, the light
of His glory is sometimes overpowering. How intense His
love ! How boundless His liberality ! " Go ye," he said to his
disciples, " into all the world, and preach the gospel to every
creature ?" All of every nation, and without any respect of
persons, who believe on Christ, experience that peace which
passeth understanding, and that joy which is unspeakable, and
full of glory.

Though the capacities of the Christian will forever increase,
they will be fully supplied from the infinite fullness there is in
God. Who now can make any objection to a plan of redemp-
tion which is suited to the condition and wants of all man-
kind ? All who cordially approve it, and receive, without
money and without price, the offers of salvation through faith
in Christ, are made unspeakably happy in this life, and receive
a good title to an inheritance incorruptible, undefiled, and that
fadeth not awa)\ Christianity, when cordially embraced, has
never proved a failure. It has always fulfilled all its prom-
ises. Though we cannot comprehend the system, we may know

64 Sermon on Job xi. 7-9.

all that is necessary to be known in order to secure our salva-
tion.

IV. Many facts under the government of God, which relate
to the present state and future prospects of our fellow-crea-
tures, are above our comprehension.

As our eye glances over the different parts of the world, we
see by far the greater portion of the human race involved in
darkness, and ignorant of the volume of revelation, and of the
character and works of the Son of God. The light ofX^Ihristi-
anity, which has been such a blessing to us in this country,
shines upon but a small portion of the world. Christians have
been faulty, and the church has not done all she could. But
.shall we overlook the providence of God ? Shall we say that
any given to Christ in the covenant of redemption have been
lost ? Thousands and tens of thousands of the most faithful
have suffered a martyr's death. Were they not willing to
meet dangers, and to do what they could ? The most faithful
have been most opposed, and most cruelly persecuted. Why
did not God protect them, and give greater success to their la-
bors, we know not ? Why were the holy apostles so severely
tried, and some of them, if not all, put to death for their fideli-
ty ? Had the church been more faithful, would she not have
been more persecuted, and would not more of her most faith-
ful members have been put to death ? Why did 4000 years
roll away before the Son of God became incarnate ? Why
was Abram, who lived among idolaters, called and made the
father of a great nation, and distinguished by the favors of
God, while all the rest of the world was suffered to remain in
ignorance of the truth ? The facts recorded we can under-
stand ; but we know not how to reconcile them with the infi-

Sermon on Job xi. 7-9. 65

nite goodness of God. What can Christians do, if God with-
hold his spirit ? They cannot convert one soul.

Since an atonement has been made sufficient for all man-
kind, and since God can be just and the justifier of every one
that believeth in Jesus, we cannot see why the Spirit is not
poured out more abundantly, and why more are not converted
and saved. It is as easy for God to convert a thousand as a
hundred — in a single day as in any number of years. Why
He leaves so many of His creatures, who sustain a near rela-
tion to Him, to perish, we know not.

God could in any past age have increased the number and
resources of His church, by the copious effusions of His Spirit
— could have disposed them to supply the destitute with the
Holy Scriptures, and with faithful pastors. Surely, the pro-
tection of His faithful servants from sickness and death, when
in the midst of their labors, depends on His providence ; and
their success in converting men depends on the power of His
Spirit.

Even where churches are established, and where the great
truths of Christianity are clearly and fearlessly preached,
many continue till death without any good hope of future happi-
ness. It is an occasion of grief, and of many tears to the faith-
ful preacher, that he is able to accomplish no more. When
the Holy Spirit is poured out on a church and congregation.
Christians are always active. And what mighty changes are
effected in a few days, when the Holy Spirit descends upon a
church. Should the work continue to progress in a town for
a few years as it does for a few weeks, every individual would
be numbered with the disciples of Christ. Why revivals of
religion are not more extensive, more frequent, and more lasting,
we know not. Those excitements, produced by human efforts

66 Sermon on Job xi. 7-9.

have, there is reason to believe, been productive of more evil
than good. During genuine revivals, why, in the same family,
one is converted, and another loft, we know not. Sometimes
the most gay and thoughtless is taken, and the most uniformly
serious is left. The greater the number converted, the more
Christ is honored.

Why one is called to preach the gospel, while others of
equal and even superior powers of mind and undoubted piety
are left, we know not. How many facts we notice for which
we can give no satisfactory account. What can we do but
bow in humble submission to Him, who will give us no ac-
count of His matters further than our duty is concerned ?

" He in the thickest darkness dwells —
Performs His work — the cause conceals ;
But though His methods are unknown,
Judgment and truth support His throne."

Why God permits the most dangerous errors to prevail, and
to be defended by men of talents and power, we know not.
We have often seen men distinguished for the powers of their
mind and their learning, among the enemies of God. " Woe
unto the world," said Christ, "because of offences ! for it must
needs be that offences come ; but woe to that man by whom
the offence cometh." But nothing so effectually rouses the
friends of the truth to put forth all their powers in its defence, as
the propagation of dangerous errors by men of learning. The
most eminent Christians have been those who have been most
severely tried. The exertions of men in the different depart-
ments of life have corresponded with their necessities. Great
men have been produced by great occasions, and severe trials
of their physical, their mental, or moral powers. In many
cases we may, when the darkness is past, see how God can

Sermon on Job xi. 7-9. 67

bring good out of evil, and cause the wrath of man to praise
Him. The more we know of the character and works of God,
the more we admire His wisdom and benevolence, as mani-
fested in the administration of His government, and the more
too, we are convinced that we cannot, by searching, find Him
out.

REFLECTIONS.

1. In reviewing the subject under consideration, we can but
feel that unbounded praise is due to God, who, though infinite
in all his perfections, and unsearchable in all His ways, has
condescended to make the path of life so plain that way-far-
ing men, though fools, need not err therein. Had God made
such a revelation of His gracious purpose, that none but men
of learning could understand it, the illiterate must of necessity
be excluded from Heaven. If any, therefore, fail of obtaining
Heaven, it will not be because they cannot understand the
essential truths of Christianity, but because they refuse to per-
form known duty. No one acts more freely than the sinner,
who indulges himself in those practices which darken his un-
derstanding, and ruin his soul. Can any one utter the com-
plaint, I would serve God, but I know not how ; I would re-
turn to Him, but I know not the way ? Can any one com-
plain, I would come to Christ, but He will not receive me.
Has He not said, " Him that cometh unto me, I will in no wise
cast out ?"

2. The deepest humility is the result of intense meditation
on the character and works of Him, whom no man can by
searching find out. What is our knowledge compared with
the knowledge of God ; what our wisdom, or power, or good-
ness ; what our greatest, or most benevolent acts compared

68 Sermon on Job xi. 7-9.

with his? What small returns we have made to God for all
that He has done for us ! "While some are ever ready to dis-
cuss subjects respecting the being, attributes, or government
of God, which are above their comprehension, they neglect to
perform duties clearly made known and essential to their sal-
vation. The humble Christian finds no insuperable obstacles
in the plain path of duty. His only complaint is of his un-
faithfulness in his obedience to the known will of God.

3, Our subject should lead us to be much in prayer to
God, on whom we depend for success in all our endeavors to do
good. In Him v.'e know are inexhaustible treasures. The
more frequently and reverently we approach Him, the more
ready He is to grant our request. He is as ready to bestow
upon us great favors as those of small value. He has said,
" Open thy mouth wide, and I will fill it." However deep our
sense of our unworthiness, we may ask for great things, if our
dependence is on Christ, our surety.

4. It is evident from the view which has been taken of the
subject under consideration, that all objections to the ways of
God are unreasonable. There was a time when the patriarch
Jacob thought all things against him ; but afterwards he
found that the most painful event was productive of his great-
est happiness. As we do not know what end is to be answer-
ed by any event of Providence, with what propriety can we
find fault with what we cannot understand ?

Who can determine how many worlds exist in the bound-
less regions of space, what relation this world bears to other
worlds, and how the administration of God's government in
this province may affect other provinces in His vast em-
pire? When we know what ends are accomplished by the
mysterious events of time, all the ways of God will appear

Sermon on Job xi. 7-9. 69

glorious. When we have existed a thousand, or ten thousand
years, we shall begin to understand that vast system, which
embraces all worlds, all the measures of duration, and by
which God is accomplishing that magnificent and glorious ob-
ject, whose dazzling brightness we are not now able to behold,
but whose splendor will fill the universe with light. The
more clearly we see God in every event, the more ardently we
shall love Him, and the more zealous, bold, and persevering
shall we be in His service.

When the glory of God is unveiled in eternity, the vast as-
sembly of the redeemed will lift up their voice, saying, "Thou
art worthy, O Lord, to receive glory, and honor, and power, for
thou hast created all things, and for thy pleasure they are, and
were created." Amen.

THE LOVE OF GOD.

JOHMII. 16.

" For God so loved the world, that He gave His only begotten Son, that
whosoever believeth in Him should not perish, but have everlasting life.-'

The text is descriptive of the love which God has manifested
toward lost men. The plan he has devised and adopted for
their redemption cannot be understood without a knowledge
of that law which demands of them perfect obedience as the
ground of their justification. This is the law of nature, which
is the moral law, and the covenant of works, "It is written in
the hearts of all men, their conscience also bearing witness,
and their thoughts the meanwhile accusing, or else excusing
one another." (Rom. ii. 15.)

This law is founded on the relation man sustains to God as
his Creator and rightful Sovereign. " It is holy, and the com-
mandment holy and just and good." And it so exactly corres-
ponds with our nature and constitution, that one sinful action
or even thought is sufficient to ruin the transgressor forever.
The natural consequence of sin is endless ruin. The trans-
gressor cannot save himself. He is the enemy of Him he has
injured. The man who has robbed his neighbor, becomes the
enemy of him who was before his friend.

God requires of man nothing more than is perfectly just,
nothing more than he was fully able to perform before his
apostasy, and nothing which is not connected with his highest

Sermon on John iii. 16. 71

happiness. Strict justice is not only the foundation, but the
measure of the requisitions of the moral law, and of our obli-
gations to do the will of God.

The moral law was a transcript of the Divine character, as
revealed to man before his apostasy. He had then power
to discern its excellency, and he then loved and worshiped
his Creator with all his heart. Death was the consequence of
his disobedience. Any intimation in the Divine law of pardon
for transgressors would have rendered its sanction powerless.
No one can suppose that God said to Adam, " In the day thou
eatest thou shalt surely die ; but if thou eat thereof, thou may-
est be forgiven, for I have provided a Saviour for transgressors."
Before his apostasy man had no knowledge of Him who saves
from sin.

Though the Scriptures teach us that the world was made by
the Son of God, yet it does not appear that our first parents,
while innocent, had any knowledge of more than one person
in the Godhead. The works of creation proclaim the unity of
God, but give us no knowledge of the doctrine of the Trinity.
The visible heavens declare the glory of the power and wisdom
and goodness of God, but not the glory of his forgiving mercy.
The doctrines of Christianity are not discoverable by the light
of nature. They have been made known to us by the light
of revelation. The volume of nature is very imperfectly
understood without the aid of revelation.

Reasoning from analogy, we must suppose that when God
created the angels. He demanded of them perfect obedience to
that law which is founded on the relation they sustain to Him
as their Creator and rightful Sovereign. When created, they
were perfectly holy, loved and served God with all their heart,
were swift to obey His commands, and were objects of His

72 Sermon on John iii. 16.

delight. So long as they continued obedient they were per-
fectly happy. One transgression was sufficient to ruin them
forever. No Saviour was provided for them. It is written,
" and the angels which kept not their first estate, but left their
own habitation, He hath reserved in everlasting chains, under
darkness, unto the judgment of the great day." Though unut-
terable misery was the natural consequenc eof sin, yet God, as
a righteous Sovereign, could not but express His abhorrence
of it. He could not sit an indifferent spectator of any act of
rebellion, and continue to be worshiped by holy beings.

Now we cannot see how God could make any other laws for
angels and men, than he did make when he created them.
They are founded on the relations they sustained to him, they
demand of them nothing unreasonable, nothing not connected
with their highest happiness. Though they were holy, just
and good, they did not exhibit the whole character of God, His
forgiving love, the brightest display of His glory. God made to
man no revelation of His forgiving love before his apostasy.
No offer of pardon was made to the angels that sinned, though
they sustained a nearer relation to God than children do to their
parents ; and while innocent, were objects of His love. They
were condemned by that law they transgressed. Apostate
man was also condemned by that law he had violated, and was
as justly exposed to the wrath of God as were the angels that
sinned, and who are now suffering without any hope of ever
being pardoned.

Here there is a bound, from which, if we look back, we can
discover no way of escape, for men or angels, from deserved
punishment. It was perfectly natural for angels, when man
sinned, to look for the wrath of God to fall upon him. He
himself could expect nothing else but the execution of the

Sermon on John iii. 16. 73

penalty of the law he had broken. As yet, God had made no
revelation of His forgiving love.

Neither men nor angels could know, without a revelation,
that God had a Son ; much less that He would be willing to
become incarnate, to make Himself of no reputation, and take
the place of the transgressor, and suffer death to save him
from endless misery. Heaven was filled with wonder when
the Son of God, the brightness of His glory, was revealed, and
when it was understood that God had purposes of mercy con-
cerning lost men. It was, doubtless, by the influence of one
of the fallen angels, that man, of an inferior order, was ruined.
This may, perhaps, be one reason why God determined to pro-
vide a Saviour for lost men, rather than for the angels that
sinned, who knew, from their bitter experience, the awful con-
sequences of rebellion.

When God made a revelation of His forgiving love to men,
He did not repeal or modify any portion of the law He had
previously given to them. " Do we then make void the law
through faith ?" said the apostle, " God forbid : yea, we estab-
lish the law." (Rom. iii. 31.) The Gospel does not obscure,
but adds lustre to the perfections of God, before made known.
It is abundantly evident from the Scriptures, that the revela-
tions of God have been progressive. The law we are now
required to obey, is the law of faith. This includes the moral
law, and is the clearest revelation of it. In the law of faith
we see mercy and truth met together, righteousness and peace
united. Justice in Christ is satisfied, and the believer is recon-
ciled to God. When God made a revelation to man of His
forgiving love, this was a more glorious revelation of His
character than had before been made by that law, which is
holy and just and good. It is on this account that the Son of

74 Sermon on John iii. 16.

God is declared to be the brightness of His Father's glory, and
the express image of His person.

When God punished the angels who transgressed His law,
He did not delight in their sufferings. He still loved them as
His creatures, but consistency of character, love of holiness,
and a regard to His authority demanded the execution of His
law. As the law they were required to obey was just, so their
punishment was just. A sense of the justice of their punish-
ment makes it intolerable. While they blaspheme the name
of God, they know that they ought to love Him.

Can we suppose that there was no mixture of pity in the
feelings of God when He punished those whom He once loved,
and who, before their apostasy, had long probably been obedi-
ent to His commands ? May we not suppose that He felt
toward them as pious parents feel toward their children, when,
from sense of duty they punish ihem ? " Have I any pleasure
at all that the wicked should die, saith the Lord God, and not
that he should return from his ways and live?" (Ezekiel
xviii. 23.)

The punishment of men would have been like that of
the angels that sinned, had not God, of His distinguishing
goodness, provided us a Saviour. Why He passed by the
angels that sinned, and " so loved the world, that He gave His
only begotten Son, that whosoever believeth in Him might not
perish, but have everlasting life," we know not. It may be,
that he chose to provide a Saviour for man, made lower than
the angels, that His love might appear more wonderful and
glorious. Some particular views may be interesting.

The apostasy of man afforded God an opportunity to make
such a revelation of Himself, as could not be made by the
works of creation, or by the moral law. He could not offer

Sermon on John iii. 16. 75

pardon to those who had never sinned. Nor could He make
known to them one who saves from sin and suffering, without
giving them some encouragement to sin. The whole charac-
ter of a good man could never be known, were he never to see
any fellow-creature in distress.

TO NOTICE PARTICULARS.

1. It was the pleasure of God to pass by the angels that sin-
ned, and to manifest His forgiving love to fallen and lost men.
The transgression of our first parents made them the enemies
of God, and rendered it impossible for them, without a change
of nature, to discover anything lovely in the Divine character.
They sinned without cause. That hatred which is without
cause, is the most deadly. Consciousness of guilt did not pro-
duce penitence, but only awakened in the minds of our first
parents apprehensions of evil, and made them endeavor to
hide themselves from their offended Sovereign. By reason of
their apostasy they became dead to spiritual life, honor and
true happiness. They were, however, the creatures of God,
and as such, sustained a near relation to Him. He viewed
them with pity, and thought of a method by which He could
be just, and save all the truly penitent.

It was when man was expecting every moment that the
wrath of an angry God would fall on him, and when holy and
unholy angels were looking for his punishment, that the Son
of God, the second person in the ever blessed Trinity, and the
brightness of His Father's glory, was revealed as the Saviour
of lost men. This was a revelation of wonders, and of Him
who is wonderful. It was a great event in the administration
of the Divine government, and a new era in its history. New
views of the character and government of God were presented

76 Sermon on John iii. 16.

to the minds of all intelligent beings. New scenes were dis-
closed intensely interesting to angels and to men.

Though the promise made to our first parents, that the seed
of the woman should bruise the serpent's head, was obscure,
yet it probably was at the time so explained, that they had a
proper knowledge of the object of their faith. By faith, Abel
offered a more acceptable sacrifice than Cain. The light
which shone on our first parents, compared with that now
enjoyed, was like the dim twilight of the morning compared
with the clear light of day. The institution of sacrifices,
which pointed to that great sacrifice, which Christ offered
when he offered up Himself, was suited to make a powerful -
impression on the minds of our first parents and their poster-
ity. It taught them that they deserved death, and must look
out of themselves to God for salvation. Those who became
pious in the earliest ages of the world, were as much indebted
to the agency of the Holy Spirit, as any are at the present day
for renewing grace.

The plan God devised and adopted for the redemption of
men, is equally honorable to Himself and safe for us. It could
not have originated in any creature, however exalted. It is
above the thoughts and beyond the comprehension of any cre-
ated being. It cannot be understood without some knowledge
of the Trinity — a doctrine not discoverable by the light of
nature. It is a most glorious manifestation of the love which
God exercises toward this fallen race. God, the Father, is
the person, whose law man has broken ; God, the Son, is the
person who has given Himself to redeem us ; God, the Holy
Spirit, is the person whose office it is to renew the hearts of all
given to Christ in the covenant of redemption. All the per-
sons in the Trinity are equally concerned in the salvation of

Sermon on John iii. 16. 77

lost men. Holy angels are ministering spirits ^to Christ and
to the church.

2. No language is sufficient to describe the love which God
has manifested toward this rebellious world. This the
inspired writer understood, when he said, " God so loved the
woj'ld," — and without attempting any other description than
the following — " that He gave His only begotten Son, that
whosoever believeth in Him should not perish, but have ever-
lasting life." The measure of the love of God, is the gift of
His Son. This is the unspeakable gift of God. This gift is
infinitely more valuable than any creature or all creatures,
and His works greater than any creature or all creatures
Gould ever perform.

The language of the text is so plain, that way-faring men,
though fools, need not err therein. It is understood by all
devoted christians who are not influenced by human theories.
The relation parents sustain to their children, and children to
their parents, are as well understood by the illiterate as by the
learned. They know how dear an only son of 'great promise
is to his parents. Much stronger is the love which the latter
exercise toward the former, than they can exercise toward ser-
vants, however obedient. Much greater is the difference, if
the latter are disobedient.

When servants are punished with no greater severity than
they deserve, they seldom feel and acknowledge that their
punishment is just. They persuade themselves that their mas-
ter is unfeeling, unnecessarily cruel and tyrannical ; that he
would not punish a beloved son, if equally guilty, with the
same severity. The angels that sinned, no doubt thought that
there was no mixture of pity in their punishment, and that
there was no necessity for any such punishment as God

78 Sermon on John iii. 16.

inflicted on them. But when it was revealed to them that
God had a Son, only begotten and dearly beloved, the bright-
ness of His glory, and the express image of His person, who
was willing to become a substitute for lost men, and that His
Father would not forgive any of the human race without the
obedience and death of His dearly beloved Son, they were
convinced that sin did appear to God to be a great evil, and
that He did not punish any because He delighted in their suf-
fering, but to manifest to the universe His hatred of sin, and
his love of holiness.

The Scriptures teach us that the Son of God sustains the
same relation to His Father, as the son of an earthly parent
sustains to him. This is the view of the subject presented to
the mind of every christian, when he listens to the sound of
the Gospel, or^searches the Scriptures. It was His Son, dearly
beloved and only begotten, whom God gave to be the Saviour
of lost men. Jt was the Son of God who magnified the Divine
law, and made it honorable by His obedience and death. It
is the Son of God who is seated at the right hand of His
Father, making intercession for all who trust in Him. The
Son of God is the Lord, whom we ar* bound to obey, and who
will be the Judge of the world. No defect can now be dis-
covered in the administration of the Divine government, even
in the punishment of transgressors of His law. It is the right-
eousness of the Son of God which is of infinite value, which is
imputed to believers as the foundation of their justification.
They can trust themselves in His hands for time and for eter-
nity.

Unless we admit the Divinity of the Son of God, who
became the substitute for sinners by His obedience and death,
we cannot understand the text, or feel satisfied with the foun-

Sermon on John iii. 16. 79

dation of our hope. Unless we admit that it was the eternal
SoH'of God, who magnified the Divine law and made it hon-
orable by His obedience and death, our views must be very-
limited of the mercy and grace of God, displayed in the redemp-
tion of men. " He that spared not His own Son, but delivered
Him up for us all, how shall He not with Him also freely give
us all things ?" (Rom. viii. 32.)

3. One of the objects which the Son of God had in view in
assuming human nature, was to make it manifest to the uni-
verse that He was the Saviour of lost men, and not of the angels
that sinned. " For verily He took not on Him the nature of
angels, but He took on Him the seed of Abraham. Wherefore
in all things it behooved Him to be made like unto His breth-
ren, that He might be a merciful and faithful High Priest, in
things pertaining to God, to make reconciliation for the sins
of the people." (Heb. ii. 16, 17.) Had He not been God man-
ifest in flesh, how could we have discovered any proof of His
love of lost men, and also of the depth of His pity? His
human nature is the medium through which we know the feel-
ings of His heart. By His Divine nature He is one with God,
and by His human nature He is one of us. "He is the way,
the truth and the life." We can approach God and find
access to Him, only through faith in Christ ; and all the bless-
ings we enjoy come to us through this medium. Had He
appeared in a shining and glorious form, who could have
freely conversed with Him, or have ventured to be one of His
associates ? It was the Son of God that magnified the Divine
law, by His obedience and death— that made an atonement of
infinite value to effect the redemption of lost men. It was the
Son of God that said, " My soul is exceeding sorrowful, even
unto death"— that fell on His face in the garden of Gethse-

80 Sej^mon on John iii. IG.

mane, and prayed, saying, "O my Father, if it be possible, let
this cup pass from me, nevertheless, not as I will, but as thou
wilt." In His agony, " his sweat was as it were great drops of
blood falling down to the ground." It was the Son of God,
whose Father hid His face from Him, when He was on the
cross, that He might perform the work of the second person in
the Trinity alone, and receive the honor to which it entitled
Him.

4. Thus it appears that in the promotion of the glory of
His holiness, God does not lay all the burden on His creatures,
while He sits upon His throne, unmoved. He performs infi-
nitely the most important part of this work. God does not
receive honor for that which has cost him nothing. He is
not like the commander of a greatj army, who does nothing
more than direct his forces, andfwho has no pity for the
wounded and suffering. And He is not like a king, who sits
in his palace unmoved, when many of his subjects are in dis-
tress. He is like the king who pitiespiis suffering subjects,
and can sympathize with them ; who cannot behold their
tears without being aflected. Or He is like the commander
of an army, who is seen in the field of battle, and who exposes
himself to the greatest danger. Such a person is deserving of
praise. Such an one we admire ; but despise him who does
not submit to any hardships, and does not sympathize with
the suffering. For what was the Son of God revealed, if not
by his mediation, to exhibit brighter views of the Divine char-
acter than ever had before been exhibited ? Why should not
our Creator, and Lord, perform an important part in that great
w©rk, the object of which is His own glory, the glory of His
holiness? Much of the opposition to the Divine character
arises from such representations of it, as make the impression

Sermon on John iii. 16. 81

on the minds of many, that God does not pity lost men, espe-
cially when He punishes them. But a proper view of the suf-
ferings of the only begotten Son of God is suited to correct
the impression. Can God love His creatures, and be unmoved
when He beholds their tears, and hears their cries ? And do
not the depth of His sympathy, and the greatness of the suf-
ferings of His Son correspond with the strength of His affec-
tion ? It is written, in all their afflictions He was afflicted,
and the angel of His presence saved them ; in His love, and
in His pity He redeemed them. And He bare them and car-
ried them all the days of old.

5. Man, the Scriptures teach us, was made in the image of
God, and in his most perfect state was like Him, only infinitely
inferior. What can we know of God except from the revela-
tions He has made of Himself in His word and works ? Man
is that work of God, by which we learn that God is a person,
and by which we may obtain just conceptions of His moral
perfections. Now it must be acknowledged that those who
have made the greatest attainments in holiness are most like
God — and most susceptible of being affected by a view of the
sufferings of their fellow-creatures, though they do not sustain
so near a relation to them as they do to God, their Creator.
It must be confessed that the most pious have always been
most ready to sympathize with the suffering, and to make
efforts for their relief God, who is infinitely holy, is the most
compassionate Being in the universe, and the most suscepti-
ble of being moved by a view of the sufferings of His crea-
tures. He hears their cries, and beholds with tender compas-
sion their tears. Though angry with the wicked. He is long
suffering toward them, not willing that any should perish, but
that all should come to repentance. It is God, who clothes

82 Sermon on John iii. 16.

the naked, feeds the hungry, heals the sick, and saves all who
believe in Christ, whom He has given for our redemption.

6. It seems to be the opinion of some that a state of quie-
tude is essential to the happiness of God. Can any suppose
that a state of perfect quietude is essential to the happiness of
God — that He is unmoved by those events which produce the
greatest distress among men ? This is not the Scripture view
of the character of God, or of good men most like Him.

May we not suppose that the accomplishment of great and
glorious objects by appropriate means is essential to the hap-
piness, as well as to the glory of God ? What contributes so
much to the happiness and honor of men, as success in the
pursuit of objects of great value ? And their happiness and
honor are often in proportion to the difficulties they have over-
come, and the hardships they have endured. Great men and
great nations rejoice, when, by great labors and great sacri-
fices, they have obtained objects of great value. Why did the
British nation rejoice when they gained the victory of 1815,
which cost immense sums and the lives of many distinguished
officers, and thousands of brave men ? Why did this nation
rejoice when they obtained their independence, which cost
them much blood and treasure ? Now who can estimate the
value of the object God is pursuing by the mediation of His
Son, and the agency of His Spirit ? The means employed cor-
respond with the greatness and excellency of the object. Is
it any more strange that God should give His Son to suffer
and die, than that He should punish with everlasting destruc-
tion multitudes of His creatures, who sustain a near relation
to Him ? I see nothing in the revelations God has made of
Himself inconsistent with the belief that the exercise of the
noblest feelings is essential to his highest happiness. The

Sermon on John iii. 16. 83

work which the Son of God left heaven to accomplish must
appear to all intelligent beings, who understand it, to be great,
honorable, and glorious. The grandeur of the object of pur-
suit, the wisdom and benevolence of the plan, and the exalted
thoughts of the chief agent, are far above the comprehension
of any creature. The Redeemer had a perfect understanding
of the work before He commenced it. He had power to lay
down His life, and to take it again. He was perfectly volun-
tary in undertaking the work He successfully accomplished.
The reward which the Son of God has received in Heaven
is for what He has done. " And I beheld," said John, '' and
I heard the voice of many angels round about the throne, and
the beasts (or living creatures), and the elders, and the number
of them was ten thousand times ten thousands and thousands of
thousands, saying, with a loud voice. Worthy is the Lamb
that was slain, to receive power, and riches, and wisdom, and
strength and honor, and glory, and blessing. And every creature
which is in heaven and on the earth, and such as are in the
sea, and all that are in them, heard I saying, Blessing, and
honor, and glory, and power be unto Him that sitteth upon
the throne, and unto the Lamb forever and ever." (Rev. v. 1 1-
13.) God will allow no creature to rob Him of His glory.

REFLECTIONS.

It is evident from the view which has been taken of the sub-
ject under consideration, that those most like God, and most
distinguished for piety, are most susceptible of being affected
by a view of the unhappy condition of their fellow-creatures—
most willing to submit to great hardships, and to make great
sacrifices for their salvation. They are most like Him who,

84 Sermon on John iii. IG.

though rich, became poor for our sakes, and who gave His life
to purchase our redemption. Men of deep pietj' are certainly
men of deep feelings, and men of deep feelings cannot but
manifest them in various ways. Those who, with cold insen-
sibility, contend for the truths, though their arguments may be
strong, have not the spirit of Christ. As their hearts appear
to be unaffected, they make the impression on the impenitent
that they do not fully believe the doctrines for which they
earnestl}' contend, or that they do not think them very im-
portant. But if we know from our own experience the truths
for which we contend, and express them with a deep and feel-
ing sense of their importance, we do persuade men. It is a
complaint of many that God is represented as an unfeeling
Sovereign, who hates the sinner, and punishes him with no
mixture of pity. It is true God hates sin, but pities the sinner,
whom He is obliged to punish.

2. From the view which has been taken of the subject un-
der consideration, we may conclude that there is nothing too
great for God to do for them that love Him. That righteous-
ness which is imputed to the believer is the foundation not only
of his hope of justification, but of his hope of future life and
glory. In our present state we have only an earnest and a
foretaste of the happiness, which all believers will enjoy be-
yond the grave. The promises of God are sure. In this life
we have but a very imperfect knowledge of their import.
There is no fiction in the word of God. The truths of Christi-
anity are solemn realities. God has given the most abundant
proofs that His love of the world is real, sincere, deep, and
holy. *' Eye hath not seen, nor ear heard, neither have entered
into the heart of man the things which God hath prepared for
them that love Him."

Sermon on John iii. 16. 85

3. Infinitely great are our obligations to God, who hath
done great things for our redemption. God has but one Son,
dearly beloved, and onl}^ begotten ; the brightness of His glory
and the express image of His person. Him he has given, not
only to be a teacher and a prophet, but to be offered a sacri-
fice for us. Had the Son of God been unwilling to suffer in
our stead, not one could have been saved. His Father, though
he loved Him with infinite affection, did not spare Him when
He stood in the room of sinners. When he was upon the
cross, crowned with thorns, and treated with every indignity ;
when He most needed some expression of His Father's love,
his Father hid his face from him. He could not use the same
language He had been accustomed to use — My Father, my Fa-
ther— but only, My God, my God ; language proper for a male-
factor; "My God, my God," He said, "why hast thou forsaken
me?" Can we do too much or suffer too much to express our
love of Him, who has done and suffered so much for us ? When
we compare what we have done for Him, with what He has
done for us, we must feel that our services have been very de-
ficient, and that we have abundant cause for deep humilia-
tion. Wonderful is the love God has manifested for trans-
gressors of His law. Wonderful is the love of his Son, who
has magnified it, and made it honorable by His obedience and
death. It is incomprehensible — infinite. We shall never in
our meditations be able to reach its height, or depth, or length,
or breadth. But meditation, intense meditation on the love
of God, manifested in the work of redemption, is suited to
move and soften the feelings of our heart, and to strengthen
the cords which bind us to Christ.

4. From the view we have taken of the subject under con
sideration, it is evident that God will execute His law. Though

86 Sermon on John iii. 16.

God is infinitely merciful, He is no more merciful than He was
when He punished the angels that sinned, for whom He pro-
vided no Saviour. If God did not spare His dearly beloved
and only begotten Son, when he stood in the room of sinners,
how can any expect that He will spare them, if they perse-
vere in impenitence and unbelief. Do not imagine that God
is an unfeeling Sovereign, because He has determined that
He will maintain His authority by the execution of His law.
Should He neglect to do this, holy beings would cease to adore
and worship Him ; and Heaven itself would be a place of
miserj'. Though God hates sin wherever He discovers it, yet
He loves His creatures, who sustain a nearer relation to Him
than children to their parents.

Though our Divine Lord has ascended into Heaven, yet He
is present with us by His Spirit. He is in this house, and is
near to every one of you. He notices your feelings toward
Him ; He hears all your objections to the truth, and all your
excuses for the delay of repentance. Could you see Him, you
would see Him weeping over the sinner still under sentence
of condemnation. Could you hear Him speak, you would hear
Him say, " Come, for all things are ready," and " Come unto
me, all ye that labor and are heavy laden, and I will give you
rest." " Him that cometh unto me 1 will in no wise cast out."
** There is no other name given under Heaven among men, by
which you can be saved."

Before I close this discourse, let me propose the question to
you. Now, after you have heard so much of the love of God,
and the great things He has done for you, sinner, will you be-
come a disciple of His dearly beloved Son ? This is the ques-
tion which is presented to your mind every Sabbath. Think

Sermon on John iii. 16. 87

of it, and of its immense importance, and if you can do no
more, say, from your heart. Lord, I believe, help thou mine
unbelief. Amex.

BRIGHTNESS OF HIS FATHER'S GLORY.

HEBREWS I. 3.

" Who being the brightness of His glory, and the express image of His
person."

I SEE not how any one, who rejects the doctrine of the trin-
ity, the divinity of Christ, the necessity of an atonement of
infinite value, or the doctrine of justification by faith, can un-
derstand the text. It is very imperfectly understood by many
of the professed friends of God. To those, who have not been
renewed and taught by the Spirit of God, however distinguished
they may be for the powers of their mind and their extensive
learning, it is one of the most mysterious passages in the whole
volume of revelation.

How, it may be asked, can the Son of God be the brightness
of His Father's glory ? Does not this make Him in some sense
superior to His Father ? Can we discover excellencies in the
character of the Son, more to be loved and admired than any
we discover in the character of His Father ?

How can Christ crucified, who was unto the Jews, His
own people, a stumbling-block, and unto the Greeks foolish-
ness, be the brightness of the glory of the infinitely holy God?
How can that object, which to the proud men of the world
appears to be the darkest and least attractive, be in reality
the most beautiful and glorious ? Such inquiries are doubtless
suggested to the minds of many who desire to look into these
things ; and, because satisfactory answers have not been given,

Sermon on Hebrews i. 3. 89

they have embraced dangerous and pernicious opinions, and
rejected the most essential doctrines of Christianity. To an-
swer these inquiries is the design of the following discourse.

1. Let us first take a view of the revelations God made to
man when he was created, and before his apostasy.

The works of creation and Providence proclaimed, and still
proclaim the unity of God, His power, wisdom, and goodness.
" The heavens," said the psalmist, " declare the glory of God,
and the firmament showeth his handy work. Day unto day
uttereth speech, and night unto night showeth knowledge."
Ps. xix. 1,2. Great and marvelous are the works of God,
sought out of all them that have pleasure therein.

Man was created in the image of God, in righteousness and
true holiness. He was like God, only infinitely inferior. He
was made but little lower than the angels, and was capable
of worshiping God with an understanding heart. He had
power to discover and to admire the moral excellency of the
divine character. He could discover unity of design not only
in the creation, but in the government of the world ; in the
works of creation and providence he could discover innumera-
ble proofs of the power, wisdom, and goodness of his Creator.

The relation he sustained to God as his creator, benefactor,
and rightful sovereign, was the foundation of his obligation to
love and serve Him with all his heart. God, as a righteous
sovereign, could require nothing less of him than perfect obe-
dience to all his commands. The moral law, which is holy,
and just, and good, was written upon his heart, and is now
written upon the hearts of mankind. The understanding and
conscience of man, when innocent, were sufficient to teach
him his duty of perfect obedience.

Nothing was required of him which he was not able to per-

90 Sermon on Hebrews i. 3.

form, and which was not connected with his highest happi-
ness. The moral law, strict as it is, only pointed out the way
by which he might avoid what would injure him, and secure
for himself the greatest good. It was, in fact, the shortest and
safest path to life and glory.

Now, we never see in any law an intimation of the pardon
of transgressors. The sanction of a law is its penalty. The
obedient may claim protection, and every good government is
bound to give it. God said to Adam, " Of every tree of the
garden thou mayest freely eat, but of the tree of knowledge of
good and evil thou shalt not eat of it, for in the day thou eatest
thereof thou shalt surely die." (Gen. ii. 16, 17.) At a much
later period God said — " Cursed is every one that continueth
not in all things written in the book of the law to do them."
(Deut. xxvii. 26.)

Had Adam continued innocent, he could not have discov-
ered any thing in the works of creation and providence, or in
the moral law, to suggest in his mind the idea of a plurality
of persons in the Godhead. He discovered abundant proofs of
the unity of God, and of his personality. He could but feel his
dependence on God and his accountability.

How could he know without a revelation that God had a
Son ? God would not make a revelation of His Son, who
saves from sin, before man had sinned. Our first parents,
while innocent, had knowledge of but one person in the God-
head. No one can suppose that God gave any intimation to
Adam, while innocent, that if disobedient, he might hope for
pardon.

Now the moral law, which contains no intimation of the
forgiveness of transgressors, is a transcript of the divine char-
a cter, as revealed to man before his apostasy. Perfect obedi-

Sermon on Hebrews i. 3. 91

ence was demanded as the only ground of justification. Jus-
tice was the measure of God's claims on man, and man's
obligation to Him.

2. In the exercise of forgiving love, a regard to His own
glory as a righteous sovereign, made it necessary for God to
exhibit His justice as clearly as in the punishment of the an-
gels that sinned. Without a regard to consistency of charac-
ter, how could God support His authority, and claim the obe-
dience, praise, and adoration of intelligent moral subjects?
God mtist manifest His hatred of sin as well when he pardons
the guilty, as when he punishes any of them. To punish the
angels that sinned, and to pardon guilty men without an ade-
quate atonement, would destroy all respect for the character
and government of God.

Here we may pause, and notice the bound in the revelations
God made of Himself before the fall of man. As yet God had
given no intimation of His forgiving love. His whole char-
acter was not revealed. His brightest perfections were un-
known. His mercy was not revealed till there was an occa-
sion for its exercise. His holiness, justice, truth, and goodness
were known to our first parents in the garden of Eden. Now
we may respect a man who is strictly just, but we love and
respect one who is not only just, but compassionate and for-
giving. A faithful sovereign must not only be just, but must
require his subjects to be just. God, as a holy and righteous
sovereign, was obliged to exact perfect obedience of all His
subjects. He could not otherwise maintain His authority.

3. The apostasy afforded God an opportunity for such a
revelation of His character as had never before been made.
The fall of man extinguished that light, by which he had be-
fore been able to discover the glory of God in His law and in

92 Sermon on Hebrews i. 3.

His works. The light within him became darkness. As he
had no knowledge of but one person in the Godhead, and that
person terrible in justice, what could he expect but deserved
punishment. His conscience condemned him, and filled his
mind with the most distressing apprehensions of evil, "Who
can form any conception of the gloom and darkness of that
day when man partook of the forbidden fruit ?

When God created man in His own image, and made him
lord of this lower world, holy angels were, no doubt, delighted
to unite with this new order of intelligent beings in the wor-
ship of God. " The morning stars sang together, and all the
sons of God shouted for joy." A new world was made known
to them, from visits to which they anticipated much satisfac-
tion. How greatly must they have been shocked when the
sad tidings of man's apostasy reached them ! They looked
for his immediate punishment, and perhaps for the destruction
of the world in which he had been placed. Apostate man !
though condemned by his own conscience, had no desire to
return to God by repentance. He even hated him, whon»
without cause he had injured. That hatred that is without
cause is the most deadly. He could no longer discover any
thing lovely in the character of God, whom by his disobedi-
ence he had made his enemy.

4. Now let us contemplate the revelations God made of him-
self and of his gracious purposes after the fall of man, which
had not been made to our first parents when innocent. When
holy and unholy angels were looking for the wrath of God to
fall upon apostate man, and when he, self-condemned, was
endeavoring to hide himself from his injured and oflended
Creator, a light, brighter than any before seen in heaven or on
earth, burst from the throne of the Most High. This was the

Sermon on Hebrews i. 3. 93

light of the glory of His forgiving love. This was a new rev-
elation of the purposes of God. It was never before known
that God could appear to be righteous, and forgive any trans-
gressor. It was never before known that God had a Son co-
essential and co-eternal with Himself, and that He could reveal
Himself as existing in three persons— equal in power and
glory. The revelation God has made of His love, is not a
revelation of any change in Himself, but only a revelation of
perfections never before known. The compassion of a man is
not known till he has some occasion for its exercise. God has
from eternity been as merciful as He is now. There has
never been any real change in His character. He is constant-
ly revealing Himself to His church by His providence and by
His Spirit. No two periods of the church are exactly alike.
Though the character of true Christians may be alike in every
thing essential, yet they may exhibit some shades of difference.

Why God passed by the angels that sinned, and provided a
Saviour for lost man we know not. The angels that fell
sinned against greater light than man enjoyed when innocent,
and were a superior order of beings. The redemption of fall-
en man, made lower than the angels, more gloriously displays,
than the redemption of fallen angels, the wonderful conde-
scension and grace of God.

When God made a revelation of His forgiving love, a new
chapter in the volume of His revelations, containing wonder-
ful things, was given to be read by all intelligent beings.
Holy angels desired earnestly to look into these things. In
this chapter we find recorded by God Himself — that He has
a Son, who is mediator between guilty man and their offended
Sovereign — that He has taken the place of sinners — has been
approved by His Father, and has wrought out a righteous-

94 Sermon on Hebrews i. 3.

ness, sufficient to satisfy the demands of the broken law for
all who trust in Him.

How the Son of God can be a distinct person and not a dis-
tinct being, no one can explain the mystery. " All things,"
said our Lord, " are delivered unto Me of my Father, neither
knoweth any man the Father, save the Son, and he to whom-
soever the Son will reveal Him." (Matt. xi. 27.) We ought to
be satisfied with the declarations and testimony of God who
cannot be deceived, and who will not deceive us. If we adopt
the language of Scripture, we are safe.

The humble christian, whose education is limited, experien-
ces no perplexity in addressing the Father, whose law he has
transgressed, the Son, who has made an atonement for him,
and the Holy Spirit, who has given him a new heart. In
every prayer the christian addresses the three persons in the
Godhead, and 3-et understands that he is worshiping but one
God.

Without contemplating God as existing in three persons, we
can have no consistent view of the plan of salvation. Without
believing each person to be Divine, how can we place unlim-
ited confidence in them ? The union of the three equal per-
sons in the Godhead, is a firm foundation, on which rests the
believer's hope of future happiness and glor}-.

5. In Christ crucified we have the clearest views of the jus-
tice, the truth and the mercy of God. They may be compared
to the sun's rays, which, when collected and brought to a
focus by a convex mirror, produce intense heat and dazzling
brightness. In this sense, CJirist crucified is the brighlncss of
His Father'' s glory, and the express image of Hisperson. It is this
view of Christ crucified, which is so painful to the unrenewed,
and which has been most successful in the conversion of sin-

Sermon on Hebrews i. 3. 95

ners. It is this view, likewise, which moves the best feelings
of the believer, and which kindles his love to a flame. " In
Christ, mercy and truth are met together, righteousness and
peace have kissed each other." (Ps. Ixxxv. 10.)

The holiness of God does not appear to be a distinct attri-
bute. It extends to the whole character of God, His purposes.
His law, and the administration of His government. It
makes all things subservient to His glory. And the glory of
His holiness is His ultimate end, the accomplishment of which
must be infinitely distant.

The manifestation of strict justice is essential to the support
of the government of God, who must be viewed as a Sove-
reign, acting in view of all His subjects. It seems not to be
understood by many, that God, as a faithful Sovereign, must
demand perfect obedience of all His subjects, and must, to sat-
isfy justice, and to be respected by the obedient, punish every
transgressor. Do not we most respect that government which
ajETords the most perfect protection to the obedient, and which
with impartiality punishes every transgressor ? Is it not
admitted that fewer crimes are known under such a govern-
ment, than under a lax administration ? Let it not be forgot-
ten, that in order to be loved, adored and worshiped, God
must manifest, in view of all His subjects, consistency of char-
acter. We see in the death of the Son of God, how much His
Father regarded strict justice in the administration of His gov-
ernment. When the Son of God stood in the room of sinners,
as their substitute, His Father did not spare Him. He with-
drew His protecting hand from Him, suffered Him to be
betrayed, condemned and led away to the place of execution.
When in agony in the garden of Gethsemane, He prayed, if
possible, that the cup might pass from Him ; His Father did

96 Sermon on Hebrews i. 3.

not grant His request. His disciples forsook Him when the
powers of darkness were suffered to prevail against Him.
When nailed to the cross, crowned with thorns, and reviled by
His enemies, His Father hid His face from Him. Great was
the triumph of the justice and truth of God, when His beloved
Son, in the room of His people, suffered the accursed death
of the cross. The claims of the 'Divine law are now freely
satisfied, and the truth of God appears in the justification of
all who believe in Christ. It was necessary that the Divine
law should be executed on the transgressor, or on an
approved substitute. The death of Christ was a great event,
more glorious in its consequences than the creation of the
world — the earth shook, the rocks were rent, the graves were
opened, all heaven was filled with praise of God, and of His
beloved Son. The wicked triumphed, but their triumph was
short. They soon found that they were defeated.
V The mercy of God toward transgressors of His law, glori-
ously appears in the death of His Son. What stronger proof
could He give of His love of the human race, and His readi-
ness to pardon and save them in the only way in which he can
consistently do it. We ought not to desire Him to sacrifice
His authority, and to involve His whole kingdom in perplex-
ity and confusion, by saving any in their sins. And no one
can feel satisfied with the foundation of his hope, unless he
can see how in his justification the demands of the Divine law
are fully satisfied, and how the truth of God can clearly
appear. The intelligent christian admires the plan God has
devised and adopted for His redemption. The more he medi-
tates upon it, the more clearly he sees that it is the result of
infinite wisdom and benevolence.

Now, when we consider the dignity of the Son of God — His

Sermon on Hebrews i. 3. 97

near relation to His Father, the excellency of His character,
His readiness to offer Himself a sacrifice, to honor that holy
law man had broken, that He might save the penitent, how
terrible must be the justice of His Father, who did not spare
Him when He stood in the room of sinners, and how dreadful
must be the punishment of those, who have not only broken the
law in innumerable instances, but have made light of the offers
of mercy through faith in Christ? Though the mercy of God,
gloriously appears in the plan adopted for our redemption,
yet we find it united with justice and truth. They are not
obscured, but are made to appear more glorious, and more wor-
thy of our love by the manifestation of the mercy of God.

Because God is merciful, many, solely on this ground, hope
to be saved. They overlook the justice and truth of God,
which clearly appeared in the crucifixion of His beloved Son.
They do not consider that they must have fellowship with
Christ in His sufferings — must feel the condemning sentence
of the law in themselves, must see the justice and truth of God
in their condemnation, must be convinced that they must per-
ish, unless they cordially accept the substitute God has provi-
ded for them. Those who cannot see how God can be just in
their condemnation and punishment, and who cannot bear to
hear the whole truth, have no good hope of salvation. The
most painful truths are most successful.

When it is said that the Son of God is the brightness of His
Father's glory, and the express image of His person, the word
person, in this connexion, is not to be understood as applicable
only to the first person, in distinction from the other persons
in the ever blessed Trinity, but as including the whole God-
head as revealed in the plan of redemption.

98 Sermon, on Hebrews i. 3.

APPLICATION.

1. It is manifest from the fact of the death of Christ, when
He stood in the room of sinners, that God is determined to
execute His law. Were it not necessary, He would not have
permitted Him to be crucified. God could not appear right-
eous to all the subjects of His vast kingdom, should He pardon
and justify any of the human race without the obedience and
death of an approved substitute. The righteousness of Christ,
being God as well as man, is of infinite value, and sufficient
for the whole human race, if disposed to trust in Him. He
felt, when in agony in the garden of Gethsemane, that it was
impossible for His Father to save any of the human race with-
out His death. " My soul is exceeding sorrowful, unto
death ;" He said to those with Him, " tarry ye here and watch.
And He went forward a little, and fell on the ground and
prayed, if it were possible the hour might pass from Him."
(Mark xiii. 34, 35.) Had it been possible. His Father would
have accepted His offer as He did that of Abraham, when he
was prepared to sacrifice His beloved son Isaac. God will
most assuredly execute His law upon all who do not take
refuge in Christ. Great must be their guilt who have the Gos-
pel, and reject the offer of mercy.

It will be more tolerable in the day of Judgment for the hea-
then, who never heard of Christ, or of any way of salvation,
than for those who have the Scriptures in their own language,
and preachers sent to them to persuade them to trust in Him
who saves from sin, and yet who persevere in unbelief. What
would be your feelings should you hear of a family in great
distress, and should you make very liberal provisions for their
relief, and, in addition to this, should you perform a very per-

Sermon on Hebre ws i. 3. 99

ilous journey to reach their abode — what, I say, would be your
feelings, should they, after being acquainted with your benev-
olent errand, reject your offer and treat you with contempt ?
Would you not say, " Let them suffer — they deserve to suffer ?"
2. Those who have no knowledge of God, except what they
derive from His works of creation and providence, may be
learned astronomers, geologists, chemists and philosophers, but
have no conception of the brightest perfections of the Divine
character. They may be pleased with well written discourses
on the attributes of God as discoverable from the light of
nature, and may also be pleased with discourses on the pre-
cepts of the moral law. But they never wish to hear
preached the doctrine of the cross. They do not search the
Scriptures, and do not feel their need of the volume of revela-
tion. With the holy Scripture at their command, they choose
to follow only the dim light of nature, which gives them no
knowledge of the way of salvation through faith in a crucified
Redeemer. They shut their eyes to the light which directs the
believer on his way to glory.

3. From the view which has been taken of the subject
under consideration, we see why the preaching of Paul, and of
all others who were determined to know nothing but Christ
and Him crucified, was, and ever has been so successful, and
so much opposed by many, and many of the learned and
wealthy. The doctrines of the cross not only give us the
clearest and brightest views of the Divine character, but give
the most painful and mortifying views of the depravity of the
human heart. No one can understandingly receive the doc-
trines of the cross, without confessing that he is justly con-
demned by the Divine law, and justly exposed to everlasting
death. It is not difficult to come to this conclusion. If it was

100 Sermon on Hebrews i. 3.

necessary for the Son of God to die in our room that we might
have the offer of pardon, then we deserve death. But who,
unless the subject of the operations of the Holy Spirit,
will confess that he deserves death. This he must under-
stand and confess if he would receive Christ as his Sa-
viour. " We preach Christ crucified," said Paul to the Cor-
inthians, "unto the Jews a stumbling block, and unto the
Greeks foolishness ; but unto them which are called, both
Jews and Greeks, Christ the power of God and the wisdom of
God." (1 Cor. i. 23, 24.) This great apostle knew what
means were best suited to affect his hearers, and what God
was most disposed to bless. No one of the apostles accom-
plished so much for his Redeemer, and no one was more per-
secuted.

Looking at Christ crucified, we see how God regards His
law, how He views transgressions of it, how much He loves
the world and how much He has done for our redemption.
If we admit that the atonement is of infinite value, then God
must view sin with infinite abhorrence, and how can He
express His infinite abhorrence of sin except by executing His
law on the transgressor or his substitute? When any indulge
hard thoughts of God, who threatens with everlasting destruc-
tion the transgressor of His law, let them look at Christ cru-
cified, and all their objections will be swept away.

To conclude. Ample provision, sinner, has been made for
your redemption. The offer, without money and without price,
is now made of eternal life. Will you not receive it as a
gift ? Are you unwilling to receive it because it is a gift, and
because you must be wholly indebted to the grace of God for
the hope of salvation? Oh, be persuaded to confess j'our sins
and your poverty, and to accept the offer freely made while

Sermon on Hebrews \. 3. lOi

you may. The present opportunity will soon be gone for-
ever.

And you who have a hope that you are christians, think
often of the great things which have been done for you, and
th^ bright prospects before you. May a sense of your obliga-
tions to-^ your**Saviour make you feel that you cannot do too
much to advance His kingdom. Amen.

.7

TRAVAIL OF THE SOUL OF

'i^Ut^

ISAIAH Llll. 11.

" He shall see of the travail of his soul, and be satisfied."

When that great work is finished in which all holy beings
are interested, the Son of God, who is performing the most
difficult and important part, will look back upon the world,
recollecting all his labors and sufferings, and, having perfectly
accomplished all his purposes, will be satisfied. The objects
obtained will correspond with the plan adopted and the means
employed. God will be glorified, and many will be saved, who
will be made partakers of the joy and glory of their Redeemer.
*' The Spirit itself," said the Apostle, " beareth witness with
our spirit, that we are the children of God ; and if children
then heirs, heirs of God and joint-heirs with Christ ; if so be
that we suffer with Him that we may be glorified together."
(Rom. viii. 16-18.) In heaven Christ will appear to be infi-
nitely glorious. To behold His glory will make his disciples
unspeakably happy. The plan devised and adopted for the
redemption of men will appear to be the result of infinite
wisdom and benevolence.

The text is descriptive of the most important part of the
work the Son of God has performed, and has engaged ta per-
form for the salvation of His people.

Its two clauses require separate and careful consideration.

I. He shall see of the travail of His soul.

This language is expressive of strong and very deep feelings.

Sermon on Isaiah liii. 11. 103

such as none experience except those who have been born of
the Holy Spirit.

The travail of soul the Son of God experienced was not oc-
casioned merely or chiefly by the treatnnent He received from
His enemies before, and at the time of His crucifixion. Though
born in a manger, and though He had not where to lay His head,
yet He never was heard to complain of His poverty. Though
rich, He voluntarily became poor, that we through His poverty
might be made rich. The glory He had with His Father be-
fore the world was, He concealed in His human nature.
Though at any time he could by asking, obtain from His
Father more than twelve legions of angels for His protection ;
yet He permitted His enemies to act out toward Him the feel-
ings of their hearts. "When upon the cross His prayer was
*' Father, forgive them, for they know not what they do." The
travail of His soul was not occasioned by any bodily pains
and sufferings. Such, indeed, is the connexion between soul
and body, that the wounds and pains of the latter more or less
affect the former. Those sufferings which originate in the
mind are more intolerable than those which originate in the
body. The travail of soul which the Son of God experienced,
was internal. It admits of no adequate description, and is
very imperfectly understood by the most intelligent and devoted
Christian. It is a subject on which we ought intensely to med-
itate. No subject is better suited to move the affections of the
heart, and to fasten them on Him, who is the chief among ten
thousand, and altogether lovely.

In the following discourse I shall mention some of these
considerations which occasioned that travail of soul, which
the Son of God endured when effecting the redemption of His
people.

104 Sermon on Isaiah Vii'i. 11.

1. His love of His Father was infinite and infinitely intense.
(Its object is infinitely glorious.) Just in proportion to the
strength of His love (of His Father) was His grief, on account
of the disobedience and rebellion of the human race. They
are His creatures, the subjects of His moral government, and
dependent on God for protection and every enjoyment. The
great things done for them aggravated their guilt. Man was
originally made in the image of God, but little lower than the
angels ; like His Creator in holiness, only infinitely inferior.
God crowned him with glory and honor — gave him dominion
over the works of His hands, and put all things under his feet.
He was made capable of holding communion with God, and
was permitted to dwell near Him. It would have been a
grief to the Son of God to see the image of His Father defaced
and lost in all the human race. It must have been grief to
the Son of God to see that law, which is holy, just, and good,
and which is a transcript of the moral perfections of his
Father, disregarded and trodden under foot. Every act of
disobedience proceeds from opposition to the holy character of
God. By the apostasy of our first parents, the whole human
family, made to worship and enjoy God, became his open ene-
mies, and by their conduct bid defiance to their rightful
Sovereign. The Son of God could not see the only subjects of
His Father's moral government in this world, rise up in rebel-
lion against Him without grief, and without an earnest desire
to bring them to repentance.

2. The apostasy of man did not change his relation to God
as his Creator and rightful Sovereign. He sustains a nearer
relation to God than children sustain to their parents. Though
God was angry with him on account of his disobedience, yet
He loved him as one of His creatures. " For God so loved

Sermon on Isaiah liii. 11. 105

the world, that He gave His only begotten Son that whosoever
believeth in Him might not perish, but have everlasting life."
In proportion to His love of lost man was His desire of their
salvation, and of His willingness to make sacrifices to effect
the object. The nearer the relation we sustain to any, the
more deeply are we distressed when they suffer, and especially,
when by some wicked and disgraceful act they have exposed
themselves to a capital punishment, which will be the punish-
ment of every one who is not saved. How indescribable must
be the agony of a fond parent, when he sees a beloved child
for some great crime led away to the place of execution !
How deep then must have been the distress of the Son of God,
when He saw the world lying in wickedness, and all mankind
exposed to everlasting death ! They were, let it be remem-
bered, more nearly related to Him than children to their pa-
rents.

The deluge and other calamities, intended to bring men to
repentance, and to keep them from sinning, did not produce
the intended effect. Had they repented, their repentance
would not have made satisfaction for past transgression. Per-
fect obedience would have been demanded of them had they
never sinned. The demands of the divine law must be satis-
fied, otherwise no transgressor can be justified. As it was
impossible for the disobedient to satisfy divine justice, so they
could not hope for salvation without the interposition of a
proper substitute. The Son of God was the only person who
could be a proper substitute : and whose perfect righteousness
could be a proper foundation for the justification of the ungodly.
Holy angels can do no more than discharge the duties they owe
to God. They can merit nothing for their fellow-creatures. The
Son of God saw millions and hundreds of millions whom He

106 Sermon on Isaiah liii. 11.

desired to save, under sentence of death, and exposed to ever-
lasting ruin. The work to be done He saw was great. Great
as it was, He was able and willing to accomplish it.

III. The apostasy of man afforded the Son of God an oppor-
tunity to do more for the honor and glory of His Father, than
could have been done by the perfect obedience of all mankind.
Such was the magnitude of the work he undertook to accom-
plish, as to require the exercise of all His powers. " And I
looked, saith the Lord, And there was none to help, and I won-
dered that there was none to uphold, therefore mine own arm
brought salvation unto me, and my fury it upheld me." (Tsa.
Ixiii. 9.) None but a Divine person could have any adequate
knowledge of the claims of an infinite God " whose kingdom is
an everlasting kingdom, and whose dominion is throughout all
generations." The work to be accomplished, and the means
to be employed must correspond with the infinite excellence
and magnitude of the object sought. All the subjects of God's
moral government in all parts of His vast empire, are, or will
be, more or less effected by what is done in this world. Holy
angels, who saw some of their companions banished from
heaven for their disobedience, could not adore and praise God
with all their heart, unless satisfied with the plan adopted for
the redemption of man. Those who are suffering the wrath
of God, could not feel that their punishment is just, if they saw
any saved in their sins, or saved without as strong an expres-
sion as their punishment, of God's hatred of sin.

The work of redemption must be so perfect that neither
holy nor unholy angels can discover any defect in it. How
diflicult the work, how infinite the responsibility of the Son of
God ! None but a person possessed of infinite attributes could
attempt to accomplish it. No man, however penitent, could
without reserve trust in any other.

Se7'mon on Isaiah I'm. 11. 107

The humiliation of the Son of God, without which our
redemption could not be accomplished, was infinite. In this
we have the clearest views of the intensity of His love. To
execute His purpose He must descend from His lofty height —
hide His glory in humanity — humanity degraded by the apos-
tasy, and must suffer His enemies to accuse, revile, mock
Him, and put Him to the most disgraceful death. Though He
was in the form of God, and thought it not robbery to be equal
with God ; " He made Himself of no reputation, and took upon
Him the form of a servant, and was made in the likeness of
men, and being found in fashion as a man, He humbled Him-
self and became obedient unto death, even the death of the
cross." (Phil. ii. 6-8.) The humiliation of the Son of God was
wonderful. When we meditate on it we are soon lost in won-
der. Who of the greatest patriots or philanthropists the world
ever produced, ever submitted to any humiliation like this to
rescue the suffering from impending ruin ? Men may have
made great sacrifices, and given large sums for the promotion
of some important object, they may have exposed their lives
in the defence of their country ; but in doing this they do not
fail of obtaining the praise of men. It is much less difficult
for a proud and an ambitious man to give his property and to
expose his life to danger in an honorable cause, than to do
that, however excellent his motives, which must expose him
to reproach and contempt. It was the intense love of men,
and His desire of their salvation, which moved the Son of God
to make Himself of no reputation that He might accomplish
His purpose. The proud and ambitious of this world always
endeavor to avoid what is below their station, or what may
make them less esteemed by the world. The professed piety
of that man can be of no real value, which will allow him to

108 Sermon on Isaiah Vm. 1\.

do nothing for the cause of his Redeemer, which will not
secure for him the praise of men. Fidelity in the service of
Christ — that fidelity which is usually blessed to the conversion
of sinners, always has exposed and always will expose the
christian to reproach. " But woe unto you," said our Lord to
His disciples, " when all men speak well of you, for so did
their fathers to the false prophets." (Luke vi. 26.) It requires
no humiliation or self-denial to occupy an important station
and to do nothing which worldly men disapprove. So long as
the heart of any one remains in its natural state, it must feel
opposed to clear exhibitions of the character of Christ neces-
sary to conversion.

The Son of God in the accomplishment of His work, met
with strong opposition from men and from the wicked one.
He had but just became incarnate, when his life was sought by
Herod, king of the Jews. John, sent to prepare the way for
Him, was beheaded. Innumerable invisible and evil spirits
no doubt operated on the hearts of men to prevent them from
receiving the truth. They are still active in opposing the
work of the Son of God. They suggest objections to the essen-
tial doctrines of Christianity, and furnish the impenitent with
excuses for their delay of repentance. Few are aware how
they are influenced by the great enemy of God and of their
souls.

4. Before the Son of God could plead successfully for the
pardon and justification of any of the human race, it was ne-
cessary for Him to stand in the place of sinners before their
offended Sovereign, and to receive the chastisement they
deserved. There is something terrible in the anger of a holy
God, of which none have any conception except those who
have been tiie subjects of the operation of the Spirit. When

jSei'mon on Isaiah \in. 11. 109

the Son of God stood in the room of sinners, His Father hid
His face from Him. Then His sufferings were greater than
they were in the garden of Gethsemane, where He sweat as it
were great drops of blood falling down to the ground. In the
latter place He could adopt the language of the Son, and say,
"O, my Father, if it be possible, let this cup pass from me,
nevertheless not as I will, but as thou wilt." But when upon
the cross and His Father's face was hidden from Him, He could
not say " O, my Father," as He had done. He could only say
in His extremity, " My God, my God, why hast thou forsaken

me

?»

Indescribable and inconceivable was the travail of soul
which the Son of God experienced in effecting the salvation of
His people. When He had magnified the Divine law and
made it honorable by His obedience and death, He had a firm
foundation on which He could rest his plea for the redemption
of all given to Him in the covenant of redemption. He had
done more to honor the law of God than could have been done
by man, had he never sinned. His Father could not refuse to
give Him a reward for the work He had performed. " All that
the Father giveth me," he said, *' shall come to me ; and him
that Cometh to me, I will in no wise cast out. For I came
down from heaven not to do mine own will, but the will of
Him that sent me. And this is the Father's will that sent me
that of all which He hath given me I should lose nothing, but
should raise it up again at the last day." (John vi. 37-39.)
Many as a fact have been redeemed by Him, and many are the
promises that His followers shall be numerous as the stars of
heaven, and as the sands upon the sea-shore. " He shall have
the heathen for His inheritance, and the uttermost part of the
earth for His possession." "I beheld," said John, in a vision,

t
110 Sermon on Isaiah Vi'n. 11.

" and lo, a great multitude which no man could number, of all
nations, and kindreds, and people, and tongues stood before the
throne, and before the Lamb, clothed with white robes, and
palms in their hands, and cried with aloud voice, saying, Sal-
vation unto our God, which sitteth upon the throne, and unto
the Lamb." (Rev. vii. 9, 10.)

II. The second clause of the text will next demand our
attention.

The following, no doubt, are some of the considerations
which will give satisfaction to the Son of God for the part He
has performed in the work of redemption.

1. When the Son of God reviews the work undertaken by
Him, and finds no defect in any part, nothing omitted, over-
looked or imperfectly executed. He must in this particular be
satisfied. It was in certain expectation of the completion of
His work, that He said just before He bowed His head and
gave up the ghost, " It is finished." He is the only person who
could ever say this. Those christians who have made the
greatest attainments in holiness, see most of their own defects,
and at the close of life feel that they can depend on nothing
but the righteousness of Christ. They have the most abasing
views of themselves, and feel that their life has by no means
corresponded with their obligations to Him who gave His life
for them. They are satisfied with the method God has
adopted for their redemption. They discover no defect in it.
The more they meditate on it the more they are satisfied that
it is the result of infinite wisdom and benevolence. It is as
honorable to God as it is safe for men. God can be just —
appear righteous to all the subjects of his moral government,
and the justifier of him that believeth in Jesus. The plan and
work of redemption gives us brighter views of the glorious per-

Sermon on Isaiah liii. 11. Ill

fections of God, than could have been given hij the moral law.
The satisfaction of the believer is wholly derived from his
union with Christ, of whose joy and glory he is made a parta-
ker, Christ is just such a Saviour as he needs, and appears to
be altogether lovely and glorious.

2. The success which results from the completion of the part
assigned to the Son of God in the work of redemption, must
afford Him satisfaction. With what delight must he, after his
ascension, have looked down upon Jerusalem, near which city
He was crucified, when He saw in one day, three thousand
converted and numbered with the disciples ? Holy angels also
were delighted to see Him whom they worshiped, so highly
honored. There is joy in heaven, in their presence, over one
sinner that repenteth ; how great must be their joy when God
revives His work and many are converted !

Nothing affords greater satisfaction to men than the success
which attends any enterprise in which they may be engaged.
The degree of satisfaction they experience corresponds with
its importance, and the obstacles overcome.

The work performed by the Son of God was the most impor-
tant and difficult ever undertaken, infinitely above the powers
of any created being, or of all created beings united. Indeed
it was more difficult and important than the work of creation.
In the work of creation there was no obstacle to overcome ;
but in the work of redemption, the enmity of the human heart
and the mightj"^ power of wicked angels must be overcome.
The work of creation makes no exhibition of the forgiving love
of God ; but in the work of redemption we have the brightest
view of the glory of God.

In every instance, the plan of redemption, when cordially
approved, has produced its legitimate result. "Him that

112 Sermon on Isaiah liii. 11.

Cometh unto me," said Christ, "I will in no wise cast out.*' No
one can ever say that he trusted in Christ, and did not
obtain the pardon of his sins and the hope of future life and
happiness. If any perish, it will not be because the work per-
formed by the Son of God is in any part imperfect, but because
they refuse to trust in Him. It is unreasonable to condemn
the remedy prescribed for a disease, by those who refuse to
receive it, especially when they have the most abundant proofs
that all who have made use of it have been effectually cured.
The Son of God may well be satisfied with what He has done,
as every one has obtained a good hope of salvation who has
accepted of His offer, and put their trust in Him. His righ-
teousness is as sufficient for all mankind as for a single indi-
vidual.

3. Christianity, whenever known and externalhj respected,
has produced the most beneficial effects. Every missionary
station established but a few years in a pagan land, affords a
proof of this. The wilderness and the solitary place is made
glad for them, and the desert is made to rejoice and blossom as
the rose. The eyes of the blind are opened, the ears of the
deaf are unstopped. " The lame man is made to leap as a
hart, and the tongue of the dumb to sing ; for in the wilder-
ness waters break out, and streams in the desert."

What crime can be named which Christianity does not con-
demn? It urges, by the most powerful motives, strict obedience
to all the precepts of the moral law. Should the moral law be
carefully observed, even among us, we should witness a happy
change in the state of society even in this christian country; and
how much greater in a pagan country? With respect to tem-
poral comforts and privileges, there is a great difference between
pagan and christian countries, and between those countries

Sermon on Isaiah liii. 11. 113

where the Gospel in its simplicity is received, and where a
corrupt system has influence. None of the evils which exist
in christian countries can be traced to the principles of Chris-
tianity as the direct cause. Christianity is opposed to the cor-
rupt opinions and practices of men. On this account it meets
with opposition more or less violent. The fault is not in Chris-
tianity, but in those who oppose it, and zealously contend
against its holy doctrines.

4. Another consideration gives satisfaction to Christ. He
had the unqualified approbation of His Father. His resurrec-
tion from the dead was a miracle performed by His Father,
and had reference to all that He had done, and was a proof
that His Father fully approved the work He had finished.
The descent of the Holy Spirit was another proof that His
work was approved.

The Holy Spirit is never sent to accompany or to give suc-
cess to error — to any opinion or system dishonorable to the
character or government of God. To have the approbation of
His Father was the greatest reward the Son of God desired.
His Father gave Him a seat at His right hand. This was
conferring the highest honor upon Him for what He had done.
What more could He desire ? What more could His friends
desire for Him ?

The prayers offered by the Son of God being always off*ered
in submission to His Father's will, were always answered..
" I came down from heaven," he said, " not to do mine own will,
but the will of Him that sent me. And this is the Father's
will which hath sent me, that of all which He hath given me I
should lose nothing, but should raise it up again at the last
day. And this is the will of Him that sent me, that everyone
which seeth the Son and believeth on Him, may have everlast-

114 Sermon on Isaiah liii. 11.

ing life : and I will raise him up at the last day." (John vi.
38-40.) His reward will correspond with the promises of His
Father. All revivals of religion, and all conversions are
granted in answer to His prayers, and in fulfilment of prom-
ises made Him. It is in answer to His prayers that the Holy
Spirit, the Comforter, is sent to visit the churches and to ena-
ble them to offer those prayers for the conversion of sinners,
which God never fails to answer. It is the Holy Spirit, the
third person in the ever blessed Trinity, by whom sinners are
awakened, convicted, converted, and vitally united to Christ.
By the same agent they are sanctified and prepared for admit-
tance into heaven.

APPLICATIOX.

1. The subject of this discourse furnishes christians with a
standard by which they may form a correct judgment respect-
ing their praj'ers and lives. "If any man have not the spirit
of Christ," said the apostle, " he is none of His." God is ever
ready to hear the prayers of His church when offered with
deep and right feelings of heart — indeed when they correspond
but imperfectly with the pra3-ers of Christ. How can they
expect their prayers to be heard, if they do not proceed from
their heart ? " Ye hypocrites !" said Christ, to the Scribes and
Pharisees, " well did Esaias prophesy of you, saying, This peo-
ple draweth nigh unto me with their mouths, and honoreth me
with their lips, but their heart is far from me." (Matt. xv. 7,
8.) That prayer which does not proceed from the heart, can-
not be accepted. It is an oflence to God. It seems to be
an attempt to deceive the omniscient and heart-searching
God. Men of the world cannot be persuaded that those whose
hearts appear to be unaffected when they pray, can believe

Sermon on Isaiah liii. II. 115

the doctrines they profess to believe, or which they teach.
How can any christian freely believe that all who have not been
born of the Holy Spirit are under sentence of death, and be
unmoved when offering prayer for their conversion ? It is not
sufficient to offer words, however beautiful the expressions, if
they do not proceed from the heart. What the Son of God
did for the salvation of men corresponded with the travail of
His soul. Though rich, He became poor. He exposed Him-
self by His faithful exhibitions of the truth, to reproach, scorn,
persecution and death. It is impossible for those who give
grudgingly of their substance for the cause of their Redeemer,
and who, to obtain the praise of men, conceal or modify the
most essential doctrines of the Gospel, to experience any tra-
vail of soul when praying for the conversion of sinners.

2. Hovf few prayers are offered with the unction of the
Spirit ! Ardent love of God and of the souls of men, if accom-
panied by corresponding labors, will move the hearts of
christians to offer acceptable prayers to God for the conversion
of sinners. God is more ready to grant the Holy Spirit than
we are with proper feelings to ask for this great blessing.
" And it shall come to pass," saith the Lord, " that before they
call I will answer, and while they are yet speaking I will
hear." (Isaiah Ixv. 24.) Enlarged views of the character of
God, the worth of the soul, the deep depravity of the human
heart, and the value of the price paid for the redemption of
men, can hardly fail to draw forth the agonizing prayer of the
church for the effusions of the Holy Spirit, by whose power
sinners may be saved and become the followers of Christ.
Men of the world judge correctly whether prayers proceed
from the heart, or are only the service of the lips. The mere
outward performance of duty strengthens the unbelief of sin-

IIG Sermon on Isaiah liii. 11.

ners, and, if long continued, makes them unwilling to receive
those truths which God makes effectual to the salvation of sin-
ners.

3. Christians, when they compare their lives with the stand-
ard exhibited to view in this discourse, can never be satisfied
with themselves ; but may be satisfied with the foundation of
their hope. If we say that we are perfect, that will prove us per-
verse. The more eminent any are for piety, the more clearly
the light of the Holy Spirit shines in their souls, and the more
they discover of the depths of human depravity.

The satisfaction of believers must be derived from their
union with Christ, in whom there is an infinite fulness. If the
Son of God who did so much for the redemption of men, and
who gave the most undeniable proofs of His love of His Father
and of the world, can be satisfied, all who are united to Him
must be satisfied, and must partake of His joy. But why so
few are saved, and why so many millions of the human race
remain ignorant of the Gospel, we know not. When the Son
of God finished His work on the earth, He said to His disci-
ples, the apostles, "Go ye into all the world, and preach the
Gospel to every creature. He that believeth and is baptized,
shall be saved ; but he that believeth not shall be damned."
Here we have a proof of His unbounded liberality. He is no
respecter of persons, is as ready to save the poor as the rich.
Why God did not prevent the angels that fell from sinning, we
know not. And why He does not, by the mighty power of His
Spirit, convert whole congregations where the Gospel is faith-
fully preached, we know not. If it be not inconsistent with
His infinite goodness that men suffer in this world, it may not
be if they suffer in the future world. The fact is made known
that the angels that sinned are " reserved in chains under dark-

Sermon on Isaiah liii. 11. 117

ness, unto the judgment of the great day." They are as dear
to God as His creatures, as any impenitent of the human race.
Let not any persuade themselves that God will not punish them
if they refuse to accept the offer freely made of salvation
through faith in Christ. God v^rill not change His purpose,
but will do as He has said. Be persuaded, sinner, to seek
refuge in Christ while you have opportunity. And may God
bless the word which you have heard. Amen.

S

CHRIST, AND HIM CRUCIFIED.

1 CORINTHIANS II. 2.

" For I determined not to know anything among you save Jesus Christ,
and Him crucified."

The passage of Scripture from which the text has been
taken, is descriptive of the manner in which Paul, the most
thoroughly educated, laborious and successful of all the apos-
tles, preached the Gospel at Corinth, one of the most opulent,
splendid and polished of the cities of Greece — a city which
abounded with renowned philosophers, accomplished orators,
and other learned men. The chief topic of his conversation,
and constant theme of his discourses in that gay, corrupt, and
idolatrous city, was the redemption of man through faith in
Jesus Christ, and Him crucified.

The great and wonderful change the apostle had experien-
ced in his own views and feelings, which had been produced
by the mighty power of God, and his cordial reception of the
truths of the Gospel, gave a new direction to his thoughts and
pursuits, and made him, who had been a most determined
enemy of Christianity, one of its warmest and firmest friends.
The more perfectly he understood the method God had devised
and adopted for the redemption of lost men, the more freely he
was convinced that it was the result of infinite wisdom and
benevolence. It appeared to him to be exactly suited to the
wants of all classes of the human race. He discovered in
it no defect, and nothing superfluous. He felt that any

Sermon on 1 Corinthians ii. 2. 119

attempt at embellishment, like clouds before the sun, would
only obscure its glory, diminish its influence, and divert the
attention of his hearers from those considerations which most
deeply concerned them. He also felt that Christianity does
not need any system of philosophy which is the offspring of
human reason, to render it acceptable to men, and to increase
its influence. It is itself the most perfect system of heavenly
philosophy, of which God Himself is the author.

When exhibited in its simplicity it makes the most power-
ful, lasting and salutary impressions on the minds of men, and
produces the most happy results.

Nothing has done so much to corrupt Christianity, and to
render its distinguishing doctrines powerless, as endeavors to
accelerate its progress by uniting it with some system of phi-
losophy. That the apostle had this view of the subject, is
manifest from the following passage in his epistle to the Co-
lossians : " Beware lest anj' man spoil you through philoso-
phy and vain deceit, after the tradition of men, after the rudi-
ments of the world, and not after Christ. For in Him dwell-
eth all the fullness of the Godhead bodily." (Col. ii. 8, 9.)

There have been some in every age, who, relying more on
the powers of their mind or on the perfection of human instru-
mentality than on the mighty energy of the Holy Spirit, have
persuaded themselves that those doctrines of the Gospel to
which the unrenewed are most opposed, can be so explained
as to appear reasonable to the intelligent members of society,
and worthy of their cordial approbation. If this can be done,
the work of the Holy Spirit must be unnecessary. The infi-
del does not object to opinions and doctrines which appear to
him to be agreeable to the principles and laws of human rea-
son. How then, he may be asked, can he account for the fact

120 Sermon on 1 Corinthians ii. 2.

that Christ, the most perfect teacher in the world, and who
" spake as never man spake,"' met with the most violent oppo-
sition of the most intelligent of the Jews ?

By the accommodation of Christianity to human reason, the
most pernicious errors have been introduced into the church,
and have at different periods prevailed. It is difficult for men
of strong powers of mind, and of extensive learning, who are
admired for their pleasing manners and their eloquence, to
depend for success on the word and Spirit of God. The
applause they receive not only begets a love of praise, but also
a desire so to modify the most unpopular doctrines, as to ena-
ble them to preach them without giving offence. Hence we
seldom find a very popular preacher a bold advocate of the
distinguishing truths of Christianity. Some, with a view to
increase the number of their converts, do modify those truths
to which the unrenewed are most opposed. It is easier to do
this than to humble themselves before God, and by impar-
tial self-examination, intense meditation on the truth, and
persevering prayer to seek for the Holy Spirit.

It was the aim of the apostle to preach the Gospel in its
greatest simplicity, that its fruits might be genuine. In this
way he looked for sound conversions and great success. "And
I, brethren," he said to the church, at Corinth, where his suc-
cess was great, " when I came to you, I came not with excel-
lency of speech or of wisdom, declaring unto you the testi.
mony of God, and my speech and my preaching was not with
enticing words of man's wisdom, but in the demonstration of
spirit and of power." The reason is given. " That your faith
should not stand in the wisdom of men, but in the power of
God" — in other words that your faith should not be the result
of moral suasion, but the effect of the mighty power of God.

Sermon on 1 Corinthians ii. 2. 121

(1 Cor. ii. 1-5.) Christianity, when divested of everything not
essential to it, gives us the clearest view of the character of
God, and the changes produced by it are the most satisfac-
tory.

Paul, the greatest and most successful of all the apostles,
when filled with the Holy Ghost, and meditating on the redemp-
tion of lost men, through faith in Jesus Christ, and him cruci-
fied, was so overpowered with a view — 1, of the grandeur and
comprehensiveness of the plan adopted for its accomplishment —
2, its relation to us, and its perfect adaptation to the wants of all
classes of men — 3, ajid its perpetually unfolding wonders that
he could think and speak of nothing else.

To these particulars suggested for our consideration by
the text, your attention in the following discourse will be
directed.

I. The grandeur and comprehensiveness of the plan of
redemption.

1. The grandeur and comprehensiveness of the plan of
redemption appear from the following considerations : God is
its author ; it reveals and equally interests the three persons
in the ever blessed Trinity, its influence extends to all worlds, to
all ages, distinguishes lost men from lost angels, exhibits to view
the wonderful union of the mercy and justice of God in the deliv-
erance of all who believe in Jesus Christ and him crucified,
from the deepest degradation and wretchedness, and in their
restoration to the favor of their offended Sovereign. Holy
angels, great in dignity, in knowledge and wisdom, desire to
look into these things, and delight to worship the Son of God,
and to minister to his disciples. Christianity is " the power of
God, and the wisdom of God to every one that believeth."

More than twenty years after, Paul, the most laborious and

122 Sermon on 1 Corinthians ii. 2.

successful of the apostles, though favored with the teachings of
the Holy Spirit, felt that his knowledge of the forgiving love of
God was extremely limited. " Brethren," he said, in his epis-
tle to the Philippians,"I count not myself to have apprehended;
but this one thing I do : forgetting those things that are behind,
and reaching forth unto those things that are before, I press
toward the mark for the prize of the high calling of God in
Christ Jesus."

2. The end which God has in view, and which he is pursu-
ing in all his works, is another and most important considera-
tion. All the revelations of God make it manifest that the
glory of his holiness is the ultimate end he has in view in his
works of creation and providence, and more especially in his
work of redemption. When he created the world, the morning
stars who were spectators of the grand exhibition of power,
and wisdom, and goodness, " sang together, and all the sons of
God shouted for joy." How great must have been their won-
der, delight and rapture, when the purpose of God to redeem
ruined men, was made known to them ! Though a different
order of intelligent beings, they feel interested in the welfare
of the human race. The repentance of one sinner, however
obscure his situation, and however lightly he may be esteemed
by his fellow-creatures, is an event of such magnitude, as to
occasion joy in the presence of the angels of God. But their
attention is not directed exclusively to the happiness of the
redeemed ; their thoughts dwell on the wonders of the forgiv-
ing love of God.

3. This world, dark as it is by reason of the apostasy of the
human race, by the forgiving love of God here revealed, is
made the brightest light in the universe, inconceivably brighter
than the natural sun, shining with meridian splendor. It

Sermon on 1 Corinthians ii. 2. 123

increases the light of heaven, and makes the darkness in which
the wicked dwell more terrible.

The glory of God's holiness is a higher and nobler end than
the happiness of the universe. This was the end he had in
view before he commenced the work of creation. Men of the
noblest feelings will sooner sacrifice their lives than their
honor. The true christian will sooner submit to persecution,
to the loss of his property and life than his good name. Many
have been brought to the trial, and have chosen rather to sufter
a martyr's death than to do anything inconsistent with their
christian character.

4. There is a grandeur and comprehensiveness in the means
employed for the redemption of men.

When it appeared in the counsels of heaven that no created
being could accomplish the work of redemption, the Son of God,
the second person in the ever blessed Trinity, and of equal
dignity with his Father, offered to undertake it and his offer
was accepted. " For God so loved the world that he gave his
only begotten Son, that whosoever believeth in him should not
perish, but have everlasting life. For God sent not his Son
into the world to condemn the world ; but that the world
through him might be saved." (John iii. 16, 17.) The Son of
God had in view the glory of his Father, the support of his
government, and its influence on holy angels, and those too
who apostatized, and on the millions and hundreds of millions
of the human race. He knew how he should be treated by
those whose salvation was near his heart. Though glorious
in holiness, and infinitely happy, yet he so tenderly regarded
the honor of his Father, and so intense was his love of the
human race, that he left the most delightful place in the uni-
verse, divested himself of the glory he had with his Father

124 Sermon on 1 Corinthians ii. 2.

before the foundation of the world, assumed human nature,
that he might by his obedience and death satisfy the demands
of the Divine law, and effect the redemption of all who might
trust in him.

When he commenced his journey to this rebellious province
of his Father's empire, the object to be accomplished was so
glorious, that a great company of holy angels attended him,
as ministering spirits, desirous of being near him, that they
might behold his wonderful works. An angel announced his
birth, "and suddenly there was with the angel a multitude of
the heavenly host praising God, and saying, Glory to God in
the highest, and_ on earth peace and good will toward men."
(Luke ii. 14.)

The attention of holy angels and wicked spirits is constantly
directed to the habitations of men, where God performs his
works of grace, the former to minister to the church, and the
latter to corrupt, divide and trouble the professed friends of
God.

The Son of God being a Divine person, is not the Saviour of
a particular nation, but he is the Saviour and light of the
world. The law which he magnified and made honorable by
his obedience and death, extends to all mankind. His right-
eousness is sufficient for the whole human race. No one will
perish because there is not room enough in heaven for him,
nor because there is any defect in the atonement made by
Jesus Christ. Great beyond description is the work Christ has
performed, and great beyond conception were the sufterings he
endured for the redemption of men. This interposition for lost
men is the wonder of holy angels, and of wicked spirits. It
delights the former but distresses the latter. It is and ever
will be the wonder of saints on earth, and saints in heaven.

Sermon on 1 Corinthians ii. 1. 125

While in this imperfect state, our views of the glory of God
in the redemption of men are exceedingly obscure and circum-
scribed. " We see spiritual things through a glass darkly."
*' Now I know in part," said the apostle, " but then (referring to
a future state) shall I know even as I am known." God
makes such revelations of himself as are necessary for us, and
as in our weakness we are able to bear. Were he now to
give us such a view of his glory as we shall have hereafter,
we should be overpowered. When Moses besought the Lord
to show him his glory, he did not, probably, correctly under-
stand the import of his request. " And God said, I will make
all my goodness pass before thee, and I will be gracious to
whom I will be gracious, and I will show mercy on whom I
will show mercy. And he said, Thou canst not see my face ;
for there shall no man see me and live. And the Lord said.
There is a place by me, and thou shalt stand upon a rock : and
it shall come to pass, while my glory passeth by, that I will put
thee in the cleft of the rock, and will cover thee with my hand
while I pass by ; and I will take away my hand, and thou
shalt see my back parts, but my face shall not be seen." (Ex.
xxxiii. 19-23.) Great objects and boundless scenes are con-
stantly passing before the mind of the devout christian, com-
pared with which the objects and scenes of this world appear
to be hardly worthy of notice. Nothing so enlarges the mind
and elevates the thoughts as the contemplation of the work of
redemption.

The work of redemption is as much more magnificent and
glorious than the work of creation, as the perfections of God
are more fully and gloriously displayed in the former than in
the latter. The price paid for our redemption is of more value
than all the gold and silver of the world. " Forasmuch as ye

126 Sermon on 1 Corinthians ii. 2.

know," said the apostle Peter, " that ye were not redeemed
with corruptible things, such as silver and gold, from your
vain conversation, received by tradition from your fathers ; but
with the precious blood of Christ, as of a lamb without blemish
and without spot." (1 Peter i. 18, 19.) When we withdraw
our thoughts from the affairs of this world and fix them on
him who gave his life to redeem us, the object before us
appears to be infinitely great and glorious. No wonder the
apostle, when his attention was directed to it, could think and
speak of nothing else. Nothing else when compared with it,
appeared to be worthy of his notice. " But what things were
gain to me," he said, " I counted loss for Christ ; yea, doubt-
less, I count all things but loss for the excellency of the knowl-
edge of Christ Jesus, my Lord, for whom I have suffered the
loss of all things, and do count them of no value that I may
win Christ." (Phil. iii. 8, 9.)

5. By the death of Christ, our substitute, who was Himself
holy, harmless, undefiled, and separate from sinners, and made
higher than the heavens, we obtain the most correct know-
ledge of our demerit as transgressors of the divine law.
Had not sinful man deserved death, God would not have per-
mitted His dearly beloved Son to die in His stead. None can
be saved through faith in Jesus Christ, and him crucified, who
do not understand and feel that they deserve death.

As Christ was God manifest in the flesh, the feelings ex-
pressed toward him were expressed toward God, Can it be
doubted that those who crucified Him, would, had they pos-
sessed the power, have subverted the government, and destroy-
ed the life of his Father ? Had the Jews been convinced that
Jesus of Nazareth is the true Messiah, they might have been
afraid to put him to death. But the restraints of fear would

Sermon on 1 Corinthians ii. 2. 127

not have changed the feelings of their hearts. All who per-
severe in unbelief do, in their hearts, approve of the conduct
of the Jews, otherwise they would unite with the followers of
Christ. This disposition is discovered in the little child as
soon as he has an understanding of the truths of Christianity.
In the death of Christ we see united the inflexible justice and
abounding mercy of God.

The redemption of man through faith in Jesus Christ, and
him crucified, gives us the most affecting and transforming
views of the character of God, and of the glory of His holiness.
Christ, the Son of God, is declared to be the brightness of his
Father's glory, and the express image of His person. By him
God has made such a revelation of His forgiving love as could
not be made by the moral law. There is no intimation in this
law of the forgiving love of God. The visible heavens declare
the glory of God's power, and wisdom and goodness ; but give
us no knowledge of His mercy to lost men. The language of
the moral law is, " The soul that sinneth it shall die, and cursed
is every one that continueth not in all things written in the
book of the law to do them." The moral law is a trans-
cript of the character of the God of nature, so far as re-
vealed to our first parents before their apostasy. Christ is de-
clared to be the brightness of his Father's glory, because in
him are united mercy and truth, righteousness and peace.
Such is the plan adopted for the redemption of men, as to give
additional lustre to those attributes of God, which were dis-
played in the work of creation, and as to make such revela-
tions of Himself as could not otherwise be made to intelligent,
moral beings. It maintains all the rights and claims of God,
and offers freely eternal life to all who believe in Christ. How
rich the grace of God ! How boundless His liberality ! The

128 Sermon on 1 Corinthians ii. 2.

more intensely we meditate on the doctrines peculiar to Chris-
tianity, the more precious they appear to us, and the more our
hearts are affected. When we meditate only for a short time
with a devotional spirit on what Christ has done for us, our
hearts overflow with love to Him, and we are filled with won-
der and joy unspeakable and full of glory, and while thus em-
ployed our views become enlarged, grand and sublime objects
pass before our minds, and we obtain an earnest and a fore-
taste of that inheritance prepared for the redeemed.

No event recorded in the history of the world is so import-
ant, and which has been productive of so much good as the
death of Christ. He gave his life that he might redeem lost
men from the bondage and consequences of sin. In the gift
of His Son to sinners, God the Father has made it manifest
that He is the most compassionate Being in the universe.
How unspeakable the gift of the Son of God. What can be
more dear to an affectionate parent than a beloved and an only
son, a son of unblemished character, and possessing every pos-
sible excellence ? To give such a son to suffer, the innocent
for the guilty, the just for the unjust, and to suffer an igno-
minious and cruel death, must be a greater proof of his love
and mercy than to give all his possessions. The same spirit
influenced the Son as well as the Father.

No one can read the history of God's forgiving love, and main-
tain that He is an unfeeling Sovereign. When His beloved
Son stood in the room of sinners. He did not spare him. When
upon the cross, and more than ever feeling the need of sup-
port, his Father hid His face from him, and left him to per-
form alone that part, without the accomplishment of which
none could be saved. He could not in his extremity cry, " My
Father, my Father," as he had done, but onl}-^, " My God, my

Sermon on 1 Corinthians ii. 2. 129

God," the cry of a malefactor in distress, " why hast thou for-
saken me ?"

It is the preaching of Christ, and him crucified, which gives
to the hearer not only the clearest, but the only just view of
the divine character. It also produces the greatest and the
most excellent results. It excites no worldly hopes or fears.
When a friend dies he can do nothing more for us, and when
an enemy dies we can fear him no longer. When our thoughts
are fastened on the death of Christ, who died, the just for the
unjust, we cannot but understand and feel that we deserve
death— that God will execute His law upon all impenitent
transgressors, and that salvation is to be obtained only by a
vital union to His Son. That submission, which is produced
by selfish hopes or fears, is of no value. And unless we love
the character of God on account of its own excellency, inde-
pendent of any hope of future happiness, or fear of future
misery, our love cannot be pure, and such as God can approve.
It is not, however, meant that love of God does not always pro-
duce hope of future happiness, and deliverance from the fear
of future misery. We are never so happy as when so filled
with all the fullness of God as to forget ourselves, and to think
of nothing but the glory of God, as it shines in the face of
Jesus Christ, and him crucified.

II. The relation Jesus Christ and him crucified sustains to
us and our fellow-creatures, or, the perfect adaptation of the
plan of redemption to the wants of all classes of men.

Events, which interest us, but which others think unworthy
of their notice, may so powerfully affect our minds, as to ex-
clude from them every other subject. The death of a dear
friend, a beloved child, a husband, or a wife, affects us more
than the slaughter of thousands in some distant part of the

130 Seimon on 1 Corinthians ii. 2.

world. Had the Son of God interposed for the salvation of
the angels that sinned, it would be our duty to rejoice in their
redemption and restoration to the favor of God. There is joy,
we are assured, in the presence of the angels of God over one
sinner that repenteth. They, though a different order of be-
ings, rejoice in the happiness of the human race.

That God should pass by the angels that sinned, who once
dwelt near Him, and w^ho had faithfully served Him for an un-
known period, and that He should send into this world His
only begotten and dearly beloved Son to redeem an inferior
order of beings, and that He should permit him to suffer death
that we may live, is indeed wonderful. Surely, such distin-
guishing goodness to us should soften our hard hearts, and lead
us to repentance. It may have been the inquiry of the angels
that sinned, ever since they knew any thing of the work of
redemption, "Why did God pass us by and reserve us in chains
under darkness unto the judgment of the great day, and exer-
cise His forgiving love to the human race ? We can give no
answer to this inquiry. We can only say, Even so Father,
for so it hath seemed good in thy sight. Why, too, those who
have died in pagan lands — the millions and hundreds of mil-
lions who have perished without any knowledge of the way
of salvation through faith in Jesus Christ, and him crucified,
why, they may inquire, %vas not the gospel made known to us ?
Had the mighty works been done among us, they may say,
which have been done in Christian lands, we should have re-
pented, and been saved. While millions, and hundreds of
millions remain in total darkness with respect to the redemp-
tion of men, the light of Christianity shines upon us with un-
clouded splendor. That God should leave so many of our fel-
low-creatures to perish, when an atonement has been made

Sermon on 1 Corinthians ii. 2. 131

sufficient for all mankind, and furnish us so richly with the
means of grace, is a proof of His distinguishing love.

The complete success of the scheme, which has been de-
vised and adopted for our salvation, must interest all who re-
gard the honor of God, their own, and the happiness of their
fellow-creatures ; and who compare the Christian religion
with any system received in the world. Christianity is suited
to every variety of case as well as person. Jesus Christ, and
him crucified, sustains . a near relation to all, who believe in
his name. They are vitally united to him, as the branch to
the vine, or the members to the body. Because He lives, they
will live also. This vital union, in connexion with the prom-
ises of God, is the proper foundation of their hope of final sal-
vation.

Great changes have been produced in individuals and in
communities by the faithful preaching of the doctrines of the
cross. Innumerable are the ways in which Christianity im-
proves the condition as well as character of men. It is im-
possible for us to know while we are in this world how many
have been, or will be saved through faith in Jesus Christ.
The number of the redeemed whom John in vision saw in
heaven was great. " And I beheld," said John, " and heard
the voice of many angels round about the throne, and the
beasts or living creatures, and the elders, and the number of
them was ten thousand times ten thousand, and thousands of
thousands." Since John had this vision a great multitude have
been converted of our fellow-creatures, and very many of the
people of this country. How immense must be the number of
our fellow-creatures, who have been and will be saved, when all
the promises of God are fulfilled — when the whole earth is fill-
ed with the knowledge of God as the waters cover the sea.

132 Sermon on 1 Corinthians ii. 2.

Should we ascend the loftiest mountain on earth, the circle
bounded by the utmost limits of our vision would not be suf-
ficient to contain them. But there is room enough in heaven,
and grace enough in Christ for all, who desire salvation
through faith in Him. And the command of Christ to His
apostles, and through them to the church was, after his resur-
rection, when all national distinctions were abolished, " Go
ye into all the world, and preach the gospel to every crea-
ture."

The most extensive diffusion of the light of Christianity by
no means diminishes its power. It only multiplies lights,
the greater the number of which, the greater is the light of the
world. Christ is abundantly able to save all that come to
Him ; thousands and tens of thousands, as well as individuals.
No one that did come was rejected.

What other physician was ever known able to heal all
manner of diseases ? What other philanthropist was ever able
to deliver the poor and wretched from the slavery of Satan ?
In view of the cross of Christ we may adopt the triumphant
language of the apostle : " Where is the wise ? where is the
scribe ? where is the disputer of this world ? hath not God
made foolish the wisdom of this world ? For after that in the
wisdom of God, the world by wisdom knew not God, it
pleased God by the foolishness of preaching, to save them that
believe." But the foolishness of God is wiser than men, and
the weakness of God is stronger than men. Greater power is
displayed in the deliverance of a single individual from the
bondage of sin than can be exerted by the combined forces of
the whole human race. And the salvation of a single indi-
vidual is a greater good than the sum of all the temporal good

Sermon on 1 Corinthians ii. 2. 133

that ever has been, or ever will be enjoyed. The happiness
of the redeemed will forever increase.

Those, supposed to be converts, who have no consistent
views of Jesus Christ, and him crucified, seldom, if ever, long
continue to give any satisfactory evidence of being truly
•reconciled to God. They may have experienced great changes
—may have passed from a state of deep distress to a state of
great joy ; but may not be vitally united to Christ. Many
changes are experienced, which are not saving. No matter
how great they are, and how much joy they produce, if they
do not result in a cordial union with Christ, they are decep-
tive, and of no value. There have been not a few, who
during some modern revivals, have been pronounced converts,
but who after the excitement has subsided, have manifested
more opposition than ever to the distinguishing doctrines of
Christianity. Unless the doctrines of the cross are made
prominent in the ministry of the Word, hopes will be indulged
without any radical change of heart, and revivals will be
spurious. It was a view of the wonderful, happy, and per-
manent effects produced by the power of the Holy Ghost, ope-
rating in connection with the preaching of Christ, and him
crucified, which filled the mind of the apostle with admiration
of the plan devised and adopted for the redemption of men.
What can produce in the heart of every one such a thrill of
joy as evidence that he is vitally united to Christ, and one with
him ? And what so much delights pious parents as evidence
that their children are truly converted to God through faith in
Jesus Christ, and him crucified? The possession of great
worldly riches is not to be compared with the possession of a
good hope of salvation. The humblest Christian, who dwells
m obscurity, but who enjoys fellowship with his Redeemer,

134 Sermon on 1 Corinthians ii. 2.

would not exchange situations with the most opulent prince
in the world, who has no good hope beyond the grave.

The distinguishing goodness of God to us, who dwell in this
Christian land, where we have witnessed among our own
friends and acquaintance the mighty changes produced by the
operations of the Holy Spirit, is a subject on which we cannot
meditate without perceiving our hearts overflow with grati-
tude to Him, who has brought salvation near to every one of
us. And, brethren, if we have ourselves been renewed, how
great must be our obligations to Him, and how intensely ought
we to love Him, who has thus made us to differ from others,
no more guilty and deserving of His wrath than ourselves?

III. Redemption through faith in Jesus Christ, and him cru-
cified, is a subject which appears to be always new to those
Christians and divines who have made the greatest attain-
ment in holiness. It can never be exhausted. The knowledge
of it which the most eminent divine obtains while in this life
is very limited compared with what may be known. It is a
remarkable fact that those who are most distinguished for piety,
dwell most on the doctrines of the cross, and give the most sat-
isfactory evidence that their hearts are aflected. When they
pray, exhort, or reprove, they speak from their heart. The
piety is of a doubtful character of those preachers who dwell
almost exclusively on the attributes and government of God,
the God of nature, nnd seldom make the doctrines of the cross
the subjects of their meditations and discourses.

Those divines most distinguished for their talents, learning,
and knowledge of the Scriptures, at the close of a long life
devoted to the service of God, have not hesitated to acknow-
ledge that they have never ceased to discover new beauties in
the character of their Redeemer, and in the plan adopted for

Sermon on 1 Corinthians ii. 2. 135

our deliverance from the power of sin, and restoration to the
favor of God. As the work of sanctification progresses, and
they pass from one degree of grace to another, new views of
the plan and work of redemption are presented to their minds,
and new fields of contemplation are discovered. The time
will never come, while we are in this world, and the point in
duration will never be reached in eternity, when we shall
know all that may be known of the redemption of men through
faith in Jesus Christ. How limited, then, must be the know-
ledge acquired in this life, compared with the attainments
which will be made in the future state !

Much sin remains in the heart of every Christian, which
darkens his understanding, and exposes him to the influence
of errors, which appear to favor the rapid progress of the
church. The great apostle of the Gentiles not far probably
from twenty years after his conversion did not hesitate to con-
fess that he had still to struggle with indwelling sin. " For that
which I do," he said, " I allow not : for what I would that I do
not ; but what I hate that do I. For the good that I would I
do not ; but the evil which I would not, that I do." (Rom. vii.
15, 19.)

Though there is some variety in the intellectual powers of
men — some variety in their education, and in the circumstan-
ces of their life, as there is no change in the word and Spirit
of God, the leading features of their religious experience must
be the same. The experience of every Christian seems to be
a series of conversions. Every new change enlarges his views
of the plan and work of redemption, and gives him deeper views
of the demerit of sin, and of the depravity of his heart. In
passing from one degree of grace to another, it seems to the
Christian that his past attainments are of but little value.

130 Sermon on 1 Corinthians ii. 2.

Scientific men, possessed of strong powers of mind and of ex-
tensive learning, after pursuing their studies with great dili-
gence for many years, are ready to confess that the field of
investigation appears to be wider than ever. Indeed, it is im-
possible during the longest life to learn all that may be known
of the works of creation. Every successive year furnishes
some new chapter in the history of the works of creation.
The philosopher and the naturalist are constantly discovering
novelties in the productions of nature. The laws of nature,
and their various combinations are very imperfectly under-
stood.

But the work of redemption far exceeds the work of creation
in grandeur and comprehensiveness of design, mode of accom-
plishment, and excellence of results. The objects of this visi-
ble world are insignificant, compared with those which vi'ill
rise before us, when eternal scenes will be disclosed.

No two chapters, either in the history of the church of God
or in the history of any nation, are exactly alike. As the
circumstances which afl^ect the operations of any church
vary in diflerent periods, and in difierent countries, so we ob-
tain new views of the work of grace, and of the movements of
Christians every successive year. The labors of the church
and the works of the Holy Spirit are new every day. Holy
angels are constantly observing all our conduct, and feel in-
terested in every new case of repentance. They are no doubt
delighted when they witness the display of God's power in re-
viving His work, and in making additions to the number of
the followers of His beloved Son.

When Christians are most thoroughly roused from their
slumbers ; when all their powers are exercised to the highest
degree, and they meditate most intensely on the forgiving love

Sermon on 1 Corinthians ii. 2. 137

of God, manifested through faith in Jesus Christ and him cru-
cified, then they most rapidly increase in knowledge — then
new wonders in quick succession pass before them. When
professing Christians discover nothing new in the volume of
revelation, and the Scriptures cease to interest them, the evi-
dence is strong, either that they are not what they profess to
be, or that they have neglected those duties, on the faithful
performance of which depends their growth in grace. Unless
the Scriptures appear to those who minister in holy things, to
possess the charms of holy and spiritual novelty, their discour-
ses will be uninteresting, and their prayers will be heartless.

When men of intelligence have read once or twice the pub-
lications of the most celebrated and learned authors, they lay
them aside as no longer interesting from their novelty. It is
far otherwise with that Book, of which God is the author. It
is itself a library, containing an inexhaustible fund of the
most precious truths. While diligently studying the Scrip-
tures, new thoughts are constantly suggested to the mind,
which fill it with delight and rapture. When the redemption
of men through faith in Jesus Christ, and him crucified is the
subject of our meditations, the field of contemplation appears
to be boundless — the farther we proceed in it the more mag-
nificent are the objects we behold — the more sublime the
scenes which pass before us, the more holy and elevated are
our affections, the more ardent our desires, the more honora-
ble our purposes, the higher our joys, and the more com-
pletely our souls are filled with all the fullness of God.

REFLECTIONS.

From the view we have taken of the subject under conside-
ration it is manifest that the truths peculiar to Christian-

138 Sermon on 1 Corinthians ii. 2.

ity ought to be made prominent in the discourses of everj'-
preacher, and also in the meditations of every hearer. They
ought to occupy the thoughts of every one who is anxious
to obtain salvation.

Few are perhaps aware that a man may preach many
years, be very eloquent, operate powerfully on the feelings of
his hearers, take his subjects from the Scriptures, and even
from the New Testament, and may not express a sentiment to
which the Pelagian, the Unitarian or infidel can have any
objection.

The serious infidel can have no objection to discourses on
the natural attributes of God — his power, wisdom, goodness,
omnipresence, and immutability. He can have no objection
to discourses on the providence of God, or on His government,
if Christianity occupy no place in it. He can have no objection
to discourses on the precepts of the moral law, which is the law
of nature, written in the hearts of all men, and discoverable by
the light of reason. This law extends through the whole vol-
ume of revelation. Christianity contains it ; but the latter
does not contain the former. The infidel may admit that men
are sinners, and as life is uncertain, that they ought to re-
pent immediately. When meditating on the condition of
great transgressors, his sympathies may be excited, he may
endeavor to alarm them by dwelling on the penalty of the
Divine law, and may with power of argument urge them with-
out delay to submit to God. This the infidel may do, and not
even mention the doctrine of justification by faith in Jesus
Christ, and him crucified.

He may dwell on the reasonableness of the duties he urges
his hearers to perform, making this, their reasonableness, and
not the command or testimony of God, the ground of their

Sermon on 1 Corinthians ii. 2. 139

obligation. Not a few contend that they are not under obli-
gation to receive any doctrine unless it can be made to ap-
pear to them reasonable. They do not admit the depravity
of their heart, which must be renewed, otherwise the doctrines
peculiar to Christianity will never appear to be agreeable to
their reason. Their reason may be exercised in ascertaining
what God has revealed, and in receiving his testimony. But
the things of the Spirit are foolishness to the unrenewed. If
the doctrines of Christianity can be so explained as to appear
reasonable to the unrenewed, they cannot need any radical
change.

Many subjects may be taken from the New Testament,
which relate to the perfect example of Christ, which are moral;
and beautiful discourses may be delivered, abounding with
elegant extracts from the published writings of men of genius,
without admitting the necessity of the imputed righteousness
of Christ as the only foundation of a good hope of salvation.
Who that has any respect for sacred history will deny that there
was such a person in Judea as Jesus Christ — that he was born
at the time and place mentioned — that he performed many
wonderful works — that he sustained an unblemished charac-
ter, and that he suffered death on the cross ? Many facts in-
terwoven with the history of his nativity — his ministry--his
sufferings, and his resurrection, the Unitarian or infidel may
admit. But the infidel and Unitarian believe that he was a
mere man, like Plato or Socrates, or any other distinguished
moralist. They believe that his death was that of a martyr.

There are some general views of the decrees and sove-
reignty of God, to which neither infidels nor Unitarians can
have any objection. No people more firmly believe than the
Mahometans the doctrine of predestination. Around us are

140 Sermon on 1 Corinthians ii. 2.

many illustrations of Divine sovereignty. We see one rich,
another poor — one sick, another in the enjoyment of health —
one dies in youth, another in the midst of life, and another
lives to a good old age. The ship of one merchant returns
with a valuable cargo, that of another is lost. The general
doctrine of election is only a branch or particular view of the
doctrine of Divine decrees. It is no proof that a man is a
Christian because he believes or preaches these doctrines.

A man may be an infidel at heart, and may so preach as to
be instrumental of producing a great excitement — may per-
suade many to submit to God, and may acquire the reputation
of a great revival preacher. It is one thing to submit to God
as a Being of superior power, and another to submit to Him
as a Being of infinite holiness and excellence, who will not be
approached by any of us except through faith in Jesus Christ
and him crucified. The unrenewed, when alarmed and excited
to a high degree, if assured that they have full ability to do all
that is required of them — that no radical change is necessary,
may submit to God as a Being infinitely superior, and may be
pronounced converts, without faith in Jesus Christ. They might
be infidels before their conversion, and may be infidels still.
There is, we know, a great variety of truths in the volume of
revelation, which are not peculiar to Christianity.

2. However great the external reformation of an individual
— however zealous he may be in his endeavors to suppress
vice, and to promote the general cause of benevolence and of
religion, if he do not receive Christ in all his ofiices, his hope
can be of no value. Christianity is a system of truths, none
of which are discoverable by the light of reason. They must
be received on the testimony of God, and not on the ground of
their apparent reasonableness to the natural man. They

Sermon on 1 Corinthians ii. 2. 141

must be clearly exhibited to the minds of men, or they cannot
become Christians, though they may be powerfully affected,
and pass from a state of deep distress to a state of peace and
great joy. The human mind cannot endure for a long time a
high degree of excitement. When it subsides, the quietude
which is experienced is often believed to be a proof of con-
version.

It is a remarkable fact that those whose conversion has
been described, are of all men most opposed to the peculiar
doctrines of Christianity. When Jesus said to the multi-
tudes that followed Him, " Therefore said I unto you, that no
man can come unto me, except it were given to him of my
Father, many were offended. From that time many of His
disciples, not of the twelve, went back and walked no more
with Him." Those, who from imperfect views of Christianity,
indulge a hope of salvation, and, for a time, manifest great
zeal in the cause of religion, may, when the whole truth is
exhibited, become its most bitter enemies. Many such facts
have been known.

3. Permit me, brethren, to make the inquiry, are not many
discourses delivered in which the doctrines of the cross are
not made sufficiently prominent? The law ought, indeed, to
be faithfully presented to the minds of men in all its extent
and spirituality. They should be made to feel their obliga-
tion to be perfectly holy. For, by the law is the knowledge
of sin. No one will or can come to Christ till cut off from all
dependence on the law as a covenant of works. Gal. ii. 19,
20, " For I through the law," said the apostle, " am dead to the
law that I might live unto God. I am crucified with Christ,
nevertheless I live ; yet not I, but Christ liveth in me : and
the life which I now live in the flesh, I live by the faith of the

142 Sermon on 1 Corinthians ii. 2.

Son of God, who loved me, and gave Himself for me." The
apostle was desirous that the impression made on the minds
of his hearers should correspond with his own feelings and ex-
perience.

It requires great decision and moral courage at the present
day to enable preachers to confine themselves to their appro-
priate work. They must do this, or fail of accomplishing the
great object of the Christian ministry. How often has the
pulpit been desecrated by unconverted, and perhaps infidel
lecturers !

The recollection of the amusing anecdotes of such persons,
introduced to render their performances acceptable to the
multitude, renders almost powerless the messages of God
deliv^ered in the same place.

Our dependence for success must be on God. Duty is ours,
events are the Lord's. All endeavors to increase the number
of converts by accommodating Christianity to the laws of
human, unsanctified reason, is ruinous to the souls of men.
There is solemnity and power in those discourses which make
God prominent. It is surely unreasonable to reject doctrines
clearly revealed, if they do not appear reasonable to us.
We cannot by searching find out God ; we cannot know
all the reasons which influence his decisions. " Thus saith the
Lord," is a better reason and a better argument, and makes a
deeper and more lasting inpression on the minds of men, than
Thus saith the most learned philosopher or divine. The more
unreservedly we trust in God, the more he will be disposed to
bless us.

4. Those doctrines which are best suited to produce sound
conversions, are also best suited to promote the piety of chris-
tians. It is a fact that those churches which are favored with

Sermon on 1 Corinthians ii. 2. 143

a ministry which give prominence to the doctrines of the
cross, are most spiritual. They are not often found stupid
or sleeping. They are either rejoicing in the presence of the
Spirit, or mourning his departure. They can hardly hear the
name of Christ crucified pronounced, without perceiving a
movement of their feelings. They are the most liberal in the
promotion of every enterprise, the object of which is either the
spread of the Gospel in heathen lands, or the diffusion of
Scripture knowledge in their own land. They are bold and
decided in contending for the faith once delivered to the saints.
The more intense their love of Christ, the more they love the
doctrines peculiar to Christianity, and the more they are grieved
when they are perverted, modified, or excluded from the
preached word. Nothing delights them so much as to behold
the changes produced by the power of the Holy Spirit, accom-
panying the plain exhibitions of the doctrines of the cross.

5. It may be remarked that the fact of the death of Christ
as our substitute, who stood in the room of sinners, and to
which the whole volume of revelation has reference, affords
the most convincing proof that all who persevere in unbelief
must perish. Particular passages of Scripture which prove
the doctrine of future punishment, may be perverted by
learned men. But the fact of the death of Christ cannot be
questioned. It is evident from the Scriptures that Christ did
not suff"er on account of any fault of his own— that he died, the
just for the unjust, and that he suff"ered death that those who
deserve death may through faith in him obtain everlasting
life. The argument is conclusive. If God spared not his only
begotten and dearly beloved Son, the brightness of his glory,
and the express image of his person, when he stood in the room
of sinners ; how can any expect that he will spare them if

144 Sermon on 1 Corinthians ii. 2.

they refuse to accept the offers of salvation through faith in
him ? If it be not necessary for God to execute the penalty of
his law, he surely would not have permitted his beloved Son
to suffer death to effect the redemption of men.

It is too manifest to be questioned, that God is determined
to execute his law, and to punish with awful severity all who
persevere in impenitence and unbelief.

Can you, my brethren, meditate on the great price paid for
your redemption, and not perceive your affections flow out to
him, who though rich, became poor for your sakes, and who,
though the only and eternally begotten Son of God, gave his
life to save you ? Let your thoughts be fixed on him, if you
would experience a foretaste of that happiness prepared for
all the redeemed. The more perfectly you understand and the
more ardently you love the doctrines of the cross, the less you
will be disposed to speak, to think or to hear of anything else.

If there be any present still unrenewed, let me persuade you
to fix your thoughts on Jesus Christ, and him crucified. Why,
think you, did he suffer death? He was holy, harmless, unde-
filed and separate from sinners. Do you say God is so merci-
ful that he will not punish you, if you do not believe in his
Son ? But merciful as he is, when his Son took the place of
sinners, and most needed some expression of his love, he hid his
face from him and left him to suffer alone the penalty of his
law. How can you escape if you neglect so great salvation ?
Christ, by his Spirit, is now near you. You need not leave
your seats to find him. "And him that cometh unto me," he
said, " 1 will in no wise cast out." Be persuaded to come to
him without delay. "Behold, now is the accepted time;
behold now is the day of salvation !"

The present opportunity will soon be past, and past forever.

Sermon on 1 Corinthians ii. 1. 145

To-morrow it may be too late. To-morrow, sinner, you may
be in eternity. If not, the Holy Spirit may cease to strive
with you, and may never return to you again. What
more can the preacher do than point out the way of sal-
vation, and press you to pursue it ? The most essential truths
of Christianity have been plainly declared, and without any
modification. It remains for you cordially to receive them, if
you would escape the wrath of an angry God. If you reject
them you will be guilty of that suicide, where more than blood
is spilt. May God, who is mighty in power and rich in grace,
make his word effectual to the salvation of us all. Amen.

THE UNCTION OF THE SPIRIT.

1 JOHN 11. 27.

" But the anointing -which ye have received of Him abideth in you, and
ye need not that any man teach you ; but as the same anointing teacheth
you of all things, and is truth and is no lie, and as it hath taught you, ye
shall abide in Him."

The anointing with precious ointment the priests under the
former dispensation, was a visible sign of their consecration
to the service of God. (Ex. xl. 15.) Their anointing was tj^p-
ical of the anointing or unction of the Holy Spirit under the
present dispensation. Kings were anointed as well as priests.
Saul and David were anointed when called of God to reign
over the tribes of Israel. The anointing of priests and kings
was typical of the anointing of Him who is both our great
High Priest and Lord. The 6th verse of the 2d Psalm might
be rendered according to the original. " Yet have anointed
my king upon my holy hill of Zion." The meaning is, I have
firmly established my king upon my holy hill of Zion. The
Psalm is a remarkable prediction of Christ, the firm establish-
ment of his kingdom in the world, the opposition to it of the
kings and rulers of the earth, and his final triumph over all
his enemies. In the 61st chapter of the prophecy of Isaiah,
we find a remarkable prediction of the anointing of Jesus
with the Holy Spirit. The following is the prediction. (Isa.
Ixi. 1, 2.) "The Spirit of the Lord is upon me, because He
hath anointed me to preach the gospel to the poor; he hath
sent me to heal the broken-hearted, to preach deliverance to

Sermon on 1 John ii. 27. I47

the captives, and recovering of sight to the blind, to set at lib-
erty them that are bound. To preach the acceptable year of
the Lord." (Luke iv. 18, 19.) When in the synagogue of Naz-
areth, he said, " This day is this scripture fulfilled in your ears."
The effect was immediately noticed by those who heard him
speak. And all bear him witness, and wondered at the gra-
cious words which proceeded out of his mouth. When he was
baptized, the heaven was opened, and the Holy Ghost descended
in a bodily shape like a dove upon him, and a voice came from
heaven, which said, " Thou art my beloved Son, in thee I am
well pleased." (Luke iii. 22.) The visible dispensation contin-
ued till the resurrection of Christ. The harmless dove was a
beautiful emblem of the Holy Spirit and of the spirit of Christ.
Now, as Christ was anointed with the Holy Spirit, when he
was qualified for the ofiices he was appointed by his Father to
execute ; so all, who are effectually called to be saints, are
anointed with the Holy Spirit, and those who are called to
minister in holy things receive a double portion of the Holy
Spirit. That all called to be saints are anointed, is manifest
from the text and from other passages. But ye have an
unction from the Holy One, and ye know all things. 2 Cor.
1.20, 21, "Now He which ■ stablisheth us with you in Christ
and hath anointed us is God ; who also hath sealed us, and
given us the earnest of the Spirit in our hearts." " Now if
any man have not the Spirit of Christ," said the Apostle Paul
to the Romans, " he is none of his." (Rom. viii. 9.) Now, if
every one who has been called by the Holy Spirit to be a
saint, has been anointed with the same Holy Spirit with
which Christ was anointed, it becomes our important inquiry,
how shall we know whether we have been anointed, or
whether we have the Holy Spirit dwelling in us ? " Of his

148 Sermon on 1 John ii. 27.

fulness," said John, *' have we all received grace for grace."
(i. 26.)

1. All Christians have been born of the Holy Spirit. "Ex-
cept a man be born of water and of the Spirit, he cannot enter
the kingdom of God. That which is born of the flesh is flesh,
and that which is born of the Spirit is spirit." (John iii. 5, 6.)

That which is born of the Spirit is holy ; and it possesses
all the powers of a new creature. It is a new creature — a
new man — called also the inner man. That which is born of
the Spirit is united in this life with that which is born of the
flesh — called the old man, and outer man. Though we are
assured that they are thus united, yet we cannot fully under-
stand and describe their union. A struggle and a warfare
commence as soon as any one is born of the Spirit ; the flesh
lusting against the Spirit, and the Spirit against the flesh.

Now, that which is born of the Spirit is at first but a babe,
whose powers are feeble ; but it is immortal. As its nature
is perfectly holy, it cannot sin ; i. e. sin never originates in
the new holy nature. The Apostle John, in the following
passage, had reference to this new creature, this hol}'^ nature.
"Whosoever is born of God doth not commit sin ; for his seed
remaineth in him ; and he cannot sin, because he is born of
God." (John i. 3, 9.)

The Apostle Paul had reference to his new nature, or that
which was born of the Spirit, in the following passage. " For
I know that in me (that is in my flesh) dwelleth no good
thing : for to will is present with me ; but how to perform
that which is good I find not. For tiie good that I would, I
do not ; but the evil which I would not, that I do. Now, if I
do that I would not, it is no more 1 that do it, but sin that

Sermon on 1 John ii. 27. 149

dwelleth in me." The language of the Apostle in the passage
quoted, is the language of the new man, the anointed — the
Christian. The very name, Christ, signifies anointed — and
the name Christian signifies anointed. The new man is a
subject of the kingdom of Christ ; bound to obey his laws, and
to look to him for protection, and for covenant blessings.

It may also be observed, that which is born of the Spirit con-
tinually increases in strength to mortify the deeds of the body.
" And we know," said the Apostle, in his epistle to the Romans,
" that all things work together for good to them that love God,
to them that are called according to his purpose." (viii. 28.)
Grace in the heart may very justly be compared with a little
leaven, which a woman took and hid in three measures of
meal till the whole was leavened. That which is born of the
Spirit continues to increase in power till he breaks the cords
which bind him to the flesh, and he leaves the earth, to dwell
forever near his Redeemer. Even the imperfections of Chris-
tians, when they review any portion of their life, lead them to
humble themselves, and to make them feel their dependence
on God.

2. The anointing of the Holy Spirit consists in the commu-
nication of Divine grace to the christian. The very com-
mencement of the christian life, is the effect of the supernatu-
ral operations of the Holy Spirit. So also the anointing is
supernatural. Here it may be observed, the anointing of the
Holy Spirit is given to different persons in different measures.
Many, whose views of the plan of redemption are clear, expe-
rience the anointing of the Spirit at the time of their conver-
sion. The change is so great, and so exactly corresponds with
the Scriptures, which they have been enabled by faithful instruc-
tion, and the enlightening and convincing operations of the
10

150 Sermon on 1 John ii. 27.

Holy Spirit, to understand, that they can hardly doubt that it
is saving. By the assistance of the Holy Spirit, they have
such a view of the holy character of Christ, that their affec-
tions flow out to him, and they feel that they must love him,
whether saved or lost. The object of their aff'ections appears
to be in reality before their minds, and so glorious that they
can think of nothing else, not even of their escape from the
wrath of God, and their hope of future happiness. Those
whose peace and joy arise from their deliverance from the fear
of everlasting misery, or their hope of future happiness, have
no good reason to believe that they have experienced a saving
change.

So feeble are the powers of the new creature at first, that
without the anointing of the Holy Spirit, his views would be
obscure and limited, and the new exercises of his mind and
heart hardly to be distinguished from the old. As soon as the
Holy Spirit is withdrawn for a season, the new convert is
involved in darkness — the darkness of his own mind, and he
fears that he has been deceived. It is sometimes long before
the christian becomes firmly established. Severe trials suc-
cessfully endured, do much to confirm the christian in the faith
of the Gospel. We are assured that we shall not be tempted
above what we are able, if faithful, to endure. " God is faith-
ful, who will not suffer you to be tempted above that ye are
able; but will, with the temptation also make a way of
escape, that ye may be able to bear it." (1 Cor. x. 18.) The
darkest seasons in the experience of christians are often fol-
lowed by those full of light and joy. Though the Spirit of
Christ dwells in all vitally united to him, yet the anointing is
granted from time to time, according to the necessities of the
new man. This is discoverable even by worldly men, when

Sermon on 1 John \\. 27. 151

christians pray, and especially when ministers pray and
preach. It is manifest that they speak from the deep feelings
of their heart. It is a common saying of worldly men, when
they hear others pray or preach, that there is no heart in their
performances. There is a solemnity which attends the prayers
and the preaching of men who are spiritually minded. If
not the most distinguished for the powers of their mind and
their extensive learning, if they have God with them, their
labors will not be in vain.

Why some appear not to be favored with the anointing of
the Holy Spirit at the time of their conversion, and why they
are left in darkness and doubt for a long time, we know not.
It may be to prepare them by a more thorough knowledge of
their own hearts for difficult labors. They may not know the
day of their conversion. This must lead them to search the
Scriptures and their own hearts before they dare hope they
have passed from death unto life. It requires time for those
who had embraced previously a false religion, to free them-
selves from all its principles and practices. It is hardly neces-
sary to observe that the Holy Spirit operates with the new
man, that which is born of the Spirit, and his child, to enable
him to resist the old man, the body of remaining sin. And it
is the Spirit that does accomplish this work. Sanctification
is as much the work of the Holy Spirit as regeneration. *' If
ye through the Spirit," said the apostle, " do mortify the deeds
of the body, ye shall live."

II. I shall now proceed to give some more particular account
of the anointing of the Holy Spirit.

1. It enlightens the understanding and conscience. "Ye
have an unction from the Holy One," said John, " and ye know
all things." The text more fully expresses the same things.

152 Sermon on 1 John ii. 27.

The same Spirit by which the Scriptures were inspired, dwells
in every true believer, teaching the same things he finds in the
volume of revelation. The intelligent christian finds noth-
ing in the Scriptures which relates to the way of salvation,
which is not written on his own heart. He may search his
heart and find the Scriptures there, so far as they relate to him-
self. He, therefore, may be said to know all things which it is
of importance for him to know. Of course, he does not depend
on the experience of another, and ought not to receive the
theories and opinions of men as the foundation of his faith.
Religion is a personal thing. We must understand, believe
and act for ourselves. We must not believe that we are chris-
tians because others think we are, encourage us to hope we
are, and persuade us to enter the church. Many have been
lost, no doubt, by depending ^on the favorable opinion of
others, and others of acknov/ledged piety. The intelligent
christian can form a pretty correct opinion of others. Every
true christian, who knows from his own experience what is
essential to the character of him who has been born of the
Spirit, can eaisly discover essential defects in any professed
believers. When the humble and devout christian is favored
with a fresh anointing from the Holy Spirit, a bright, delight-
ful and glorious scene passes before his mind. The doctrines
of Christianity appear to be solemn realities, Christ appears to
be the " chief among ten thousands, and altogether lovely ;"
the affections flow out to him, doubts are scattered, and the
believer enjoys a foretaste and an earnest of heaven. His
clear views of spiritual things are transforming.

2. The anointing of the Holy Spirit, which gives the chris-
tian clear views of spiritual things, enables him to declare and
to defend the truths with decision and boldness. When Peter

Sermon on 1 John ii. 27. 153

and John had been called before the Jewish council for preach-
ing the Gospel, and had been threatened, they still remained
steadfast in the truth, fearing God rather than men. "And
when they had prayed, the place was shaken where they were
assembled together ; and they were all filled with the Holy
Ghost, and they spake the word of God with boldness." The
effect of their decision and boldness was most powerful. "And
the multitude of them that believed were of one heart, and
of one soul: neither said any of them that aught of the
things which he possessed was his own ; but they had all things
common. And with great power gave the apostles witness of
the resurrection of the Lord Jesus : and great grace was upon
them all." (Acts iv. 31-33.)

The anointing of the Holy Spirit not only enables christians
to declare the truth with great decision and boldness, but
makes the impression on the mind of the hearer that God is
speaking to him by one of his servants. A man may be ear-
nest, decided and bold in declaring the truth ; but, if there be
not that deep feeling and solemnity in his manner, which make
it manifest that he is assisted by the Holy Spirit, he will only
excite opposition to the truth. Those who are not assisted by
the Holy Spirit are usually timid, often withhold or modify
those doctrines to which the unrenewed are most opposed.
The love of human applause influences many, and men of the
world love smooth things.

Discourses addressed to the imagination may draw many
tears from the eyes of the speaker and of the hearer, but the
heart of neither may be effected. Many theories have been
devised and adopted to make it easy for men to become chris-
tians, without any radical change, or a new creation. They
have always proved an injury to the church, and ruinous to

154 Sermon on 1 John ii. 27.

the souls of very many. " If any man be a christian," said the
apostle, " he is a new creature." And if any man be not a
new creature, he is not a christian. A new creation is neces-
sary to make a man a christian. Those who are favored with
the anointing of the Holy Spirit, do not feel the need of any
human theory to aid them. Their dependence for success is
on the Spirit of God.

Where a church and its pastor are favored with the anoint-
ing of the Holy Spirit, the sanctuary is a holy place. Those
who enter it feel that they are entering the presence of God,
the preacher feels that his labors are connected with the honor
of God, and the everlasting destiny of his hearers, and the
church lift up their earnest desires for a blessing. What deep
solemnity must have been upon the mind of the apostle, when
he thus expressed his feelings. " For we are unto God a sweet
savor of Christ in them that are saved, and in them that per-
ish. To the one we are a savor of death unto death, and to
the other the savor of life unto life ; and who is sufficient for
these things ?"

Revivals of religion are produced by the anointing of the
Holy Spirit, which extends to the whole church. What solem-
nity do we then discover in the house of God, in the church, in
the labors of the preacher, in the congregation, now greatly
increased and attentive to the word !

3. The unction of the Spirit gives vigor to all the christian
graces.

"The fruit of the Spirit is love, joy, peace, long suffering,
gentleness, goodness, faith, meekness, temperance ; against
such there is no law : and they that are Christ's have crucified
the flesh with the affections and lusts." (Gal. v. 22, 24.)

Love is shed abroad in the heart by the anointing of the

Sermon on 1 John ii. 27. 155

Holy Spirit — love of Christ, and love of the souls of men.
Intense love of any object will produce corresponding effects.
It takes strong hold of him who possesses it. If we compare
the love which many exhibit towards Christ and his cause,
with the love they manifest for their own temporal interest
we must conclude that they have not that which is essential
to the christian character. How backward are many, when
called upon to aid in the support of the Gospel for their fami-
lies, or in sending it to the destitute, to make known to them the
way of life ! Can they be satisfied with their hope of future
life ? That love which flows from the depths of the heart,
will affect the sinner, and dispose him to listen to him who
seeks to do him good. The more intense our love the greater
will be our exertions, and the greater liberality in the promo-
tion of the cause of our Redeemer.

The joy, which is one of the fruits of the Spirit, is not pro-
duced so much by a belief that we have been delivered from
the fear of future punishment, and have obtained a hope of
heaven, as by a sense of our deliverance from the bondage of
sin, and the discovery of the glory of God as it shines in the
face of Jesus Christ.

On this object the christian gazes with delight and rapture.
He has found him he long sought, and finds him infinitely glo-
rious, and confesses he never before had any just conception
of his excellency.

That peace, which is the fruit of the Spirit, results from
reconciliation to the whole character of God, and to all the
revelations he has made of himself and of his purposes.
"Great peace have they that love thy law," said the Psalm-
ist, "and nothing shall offend them. It passeth understanding."
It is by faith in Jesus Christ that the controversy between the

156 Sermon on 1 John ii. 27.

sinner and his God is terminated. Long suffering partakes of
a tender and forgiving spirit. It is opposed to an irritable
spirit, and is connected with patience in laboring for the hap-
piness of our fellow-creatures. Gentleness and meekness may
well be coupled together, though gentleness has reference to
that kind and delicate spirit with which a christian should ap-
proach the unrenewed, and meekness to that quiet and unre-
sisting spirit, by which he should bear rough and improper
treatment. Many christians would be more successful in their
attempts to do good, if they would exhibit a gentle spirit, and
when opposed, would meekly bear opposition.

That goodness which is a fruit of the Spirit, is diffusive —
relieving the wants of the suffering, whether the righteous or
the wicked. That faith which is a fruit of the Spirit, includes
faith in Christ, faith in the promises of God, and fidelity in the
discharge of every duty, and in the fulfilment of every engage-
ment.

That temperance which is the fruit of the Spirit, subjects
all the passions and all the powers of the mind to the law of
Christ. It is not confined merely to excess in eating and
drinking, but extends to the whole man, and to the proper
government of his whole life.

It is one of the evidences of true piety, and of the anointing
of the Holy Ghost, that all the christian graces are exercised
in perfect harmony. The operations of the Holy Spirit are
not fitful and partial. They exhibit the christian character in
all its just proportions, so as to correspond with the character
of Christ. All the graces of the new creature increase
together ; otherwise his character would not be symmetrical^
and could not be respected, loved and admired.

The unction of the Holy Spirit is, in a greater or less

Sermon on 1 John ii. 27. 157

degree, given to every christian. But it is granted to them
according to their necessities, when they have made equal
attainments in holiness. Those who maintain daily a holy
life, enjoy constantly the presence of the Holy Spirit. As they
daily commune with God, so he daily communes with them.
Their conversation is in heaven, while performing the duties
of the present life.

^Here it may be observed, the devout christian, who has
passed through many trials, and made great progress in the
divine life, finds such an exact correspondence between the
Scripture views of the essentials of the christian character
and his own experience, that he cannot doubt that all Scrip-
ture is given by inspiration of God. An imposter might pos-
sibly describe the experience of one person for a particular
day, but none but God can know and describe the essentials
of every christian character, in every age, country, and at
every period of life. The christian who daily meditates on the
word of God for forty or fifty years, finds in the word of God
an exact description of his feelings, his joys and his sorrows,
his hopes and his fears. He needs no other evidence than the
testimony of his own heart.

The inquiry may now be suggested to your minds, how may
we obtain the anointing of the Holy Spirit ?

We find that those divines and christians whose works
have most of the unction of the Holy Spirit, and are most
favorable to a devotional spirit in us. were called to endure
severe trials, violent opposition, and many of them cruel per-
secution. Their trials weaned them from all attachment to
the world, and led them to be much in prayer and meditation
on the word of God. When they looked out upon the world,
they saw the powers of the world hostile to them, the world

158 Sermon on 1 John ii. 27.

was crucified to them, and their worldly feelings were morti-
fied. Their place of devotion was their home, where they
found a friend better than the world, who could pity them, and
shed abroad his love in their hearts. Whatever tends to hum-
ble the pride of the human heart, and to mortify the deeds of
the body, prepares the christian for the indwelling of the Holy
Spirit. The loss of property, of health, of friends, does not
humble the christian so much as the opposition and scorn of
those to whom the faithful preaching of the doctrines of the
cross is foolishness. It is hardly possible to describe the scorn
and contempt manifested by the unitarian and infidel, when
the doctrines of the cross are faithfully exhibited. The morti-
fication of the deeds of the body, i. e. all worldly desires which
are not necessary to prepare us for a discharge of our duty?
and persevering prayer, prepare the heart for the indwelling
and anointing of the Holy Spirit. Search your heart, and cast
out everything evil, and the Holy Spirit will enter and abide
there.

It was the practice of christians of former ages, when unsuc-
cessful, to set apart days of fasting and prayer, that they might
humble themselves before God, and so obtain his favor. The-
real christian, when unsuccessful, charges the fault to himself
and not to God. By his humiliation he prepares himself for
the return of the Holy Spirit, and for promised blessings.
Too many, when unsuccessful, censure others, and are ready
to say in their hearts, "If they were as faithful as we are, we
should see a happy change." Many a time, after a day of
fasting, humiliation and prayer, the Spirit has descended on
the church, and on individuals who have observed such a day.
" Behold, the Lord's hand is not shortened that it cannot save,
nor his ear heavy that it cannot hear; but your iniquities,"

Sermon on 1 John ii. 27. 159

said the prophet, " have separated between you and your God,
and your sins have hid his face from you, that he will not
hear."

The Spirit of God is promised to all who ask. But those
who ask, must ask in a right manner. They must feel that
their own strength is bat weakness, they must earnestly desire
the presence of the Holy Spirit, must be untiring in the per-
formance of their duty, must view the Holy Spirit with holy
and profound reverence, must ask for things agreeable to the
will of God, and with a spirit of submission to his will. A
proper sense of dependence cannot be felt except by those who
have exerted all their powers without success, earnestly desir-
ing to obtain the object sought.

Let me ask the members of this church the following ques-
tions. The Spirit of God has been withholden for a long time.
Have you or any of you thought yourselves faulty ? have you
not looked out of yourselves for the cause ? One has men-
tioned one obstacle, and another another. Where is there one
that has condemned himself? Where is there one whose tears
make it manifest that he is mourning the absence of the Holy
Spirit ? If but a few were deeply affected, humbled on account
of their sins, and could pray from the deep feelings of their
heart for the Holy Spirit, we might expect to receive this
great blessing. I would then say in conclusion, let every one
cease to look out of himself for a reason for the continued
absence of the Holy Spirit, but look into his own heart and
life, for the promise is to one as well as to many. Amen.

MEDITATION.

PSALM LXIII. 6, 6.

" My soul shall be satisfied as with marrow and fatness ; and my mouth
shall praise thee with joyful lips : when I remember thee upon my bed,
and meditate on thee in the night watches."

Meditation is a duty, which, I am persuaded, is less per-
fectly understood, and more generally neglected than any
other which is equally important. Modern writers, the most
pious as well as the most learned, have scarcely noticed it in
their numerous publications. Who among us has ever listened
to a discourse in which it was explained and enforced, or in
which it was made prominent ? It was a remark of Luther,
one of the greatest divines and reformers that ever lived, that
three things are necessary to make a good minister, and we
may add a useful Christian ; namely, temptation, prayer, and
meditation. On the two former subjects we often hear ser-
mons, or read essays. Every young preacher, whatever his sen-
timents, has a sermon on prayer, and every pastor occasionally
dwells on the temptations or trials of Christians. Why, it
may be asked, is the duty of meditation overlooked, which is
so often mentioned, not only in the devotional parts of Scrip-
ture, but also by the most eminent saints of former ages ?
"Blessed is the man," said the Psalmist, " that walketh not in
the counsel of the ungodly, nor standeth in the way of sinners,
nor sitteth in the scat of the scornful : but his delight is in the
law of the Lord ; and in His law doth he meditate day and
night. O how I love thy law 1 It is my meditation all the

Sermon on Psalm Ixiii. 5, 6. 161

day." Very many passages might be selected from the Scrip-
tures to prove that eminent saints were much accustomed to
meditate on the word and works of God, and that they felt this
to be a duty, on the right performance of which their advance-
ment in holiness and true happiness very much depended.
There is one passage (Ps. xxxix. 3) worthy of particular no-
tice : " My heart was hot within me, while I was musing (or
meditating) the fire burned ; then spake I with my tongue."
While the pious Psalmist was meditating on a subject, sug-
gested to his mind by some event of divine providence, or by
the particular circumstances of his life, the hidden fires of his
soul were kindled to a flame, and from the abundance of his
heart he could but speak of the things of the kingdom of God.
If we go back to the 17th century, and to periods still more
remote, we shall find that the most spiritual writers often
brought to view the duty of meditation — that it occupied much
of their time, and was thought peculiarly suited to strengthen
their graces, and to give peace to their troubled minds. And
will any deny that their piety was of a deeper tone than that of
modern divines and Christians, and that the works of the for-
mer are much better adapted to promote a spirit of devotion
than the works of the latter ? Those spiritual views of divine
truth, which so much delight us in the works of Baxter,
Flavel, and Owen ; Shaw, Charnook, How, and others, are not
to be discovered in the productions of the most celebrated di-
vines of the present century. The multitude of ephemeral
publications, which only glance at subjects of the deepest in-
terest, so occupy the minds of Christians and Christian minis-
ters, as to leave them but little time for the study of the most
valuable works, and for retirement and meditation. This is
an age distinguishedTor enterprise and activity. Every week

162 Sermon on Psalm Ixiii. 5, 6.

brings us intelligence from almost every part of the world,
and the attention of Christians is directed to passing events.
And it is far less difficult to observe what takes place without
us than to notice carefully thp operations of our own minds.
What the church has gained in activity and benevolent efforts,
she seems to have lost in seriousness and purity. She feels
less her dependence on God, and relies more on her own wis-
dom and power than formerly. It may be added, those who
feel it to be their duty to contend earnestly for the faith once
delivered to the saints, when engaged in any controversy with
learned and subtle opponents, soon become so excited, as to
lose their relish for those topics which have special reference
to a holy, spiritual, and heavenly life. Meetings for religious
worship, and for the promotion of the objects of benevolent
societies may be multiplied, till we lose all spirituality in the
performance of duty. It is not the number of prayers which
God regards so much, as the spirit with which they are offered.
And it is not so much the amount contributed, which gives
value to our offerings in the sight of God, as the disposition or
motive with which we give for the promotion of any good
object. How many prayers are offered which have nothing
of the unction of the Spirit ! And how many in their charities
are uninfluenced by a regard to the glory of God !

The character of the Christian church has, during the last
half century, been gradually and imperceptibly changed.
What she has gained in some things, has made her overlook
and forget what she has lost in other things. Indeed, she
imagines that she has made as great advancement in every
thing essential as she has made in activity and benevolent
efforts. This is by no means the fact. It certainly is high
time to call back the attention of Christians to those subjects

Sermon on Psalm Ixiii. 5, 6. 163

which have been too long neglected, and which are intimately
connected with their advancement in holiness.

In the following discourse I propose to explain and enforce
the duty of meditation.

I. To explain the duty of meditation.

It may appear to you at first view, that this is a duty you
all understand. No doubt you all have a limited and superfi-
cial view of it. There are some subjects of great practical
importance, which have long been so familiar that few have
ever thoroughly examined them, so as to derive from them
that benefit which a perfect understanding of them might af-
ford them. One of them, meditation, I propose now to con-
sider.

Meditation is that act of the mind, by which all its thoughts
and powers are concentrated, and fixed exclusively on some
particular subject, till it produces its legitimate effects on the
conscience and heart.

" To think closely and seriously on any thing," says Calmet,
" is the principal and most usual acceptation of the verb to
meditate." " It is," says Bennet, in his Christian Oratory, " a
fixed, solemn survey or consideration of some or other subject
of religion, in order to raise the affections, form pious resolu-
tions, improve the mind, and converse with God. It is," he
adds, " a fixed, solemn consideration of a subject, in which it
differs from more slight and transient thinking, even upon di-
vine matters. It is a designed, close examination of this or
that argument or text, searching into the meaning, laying open
the truths contained in it, making application of all unto our-
selves, by way of admonition, reproof, exhortation, mixing
spiritual affections therewith, as sorrow, repentance, self-in-
dignation, love, joy, &c., endeavoring by all means to carry on

164 Seiinon on Psalm Ixiii. 5, 6.

some intercourse with heaven." "It is," says Baxter, "the
work of all others, the most spiritual and sublime, and, there-
fore, not to be performed by a heart that is merely carnal and
earthly. It must have all the powers of the soul, to distin-
guish it from the common meditations of students ; for the
understanding is not the whole soul, and, therefore, cannot do
the whole work." Meditation not only calls into exercise all
the powers of the soul, but so concentrates their force, that they
act with united energy, not only in the investigation of diffi-
cult subjects, but also in the discharge of difficult duties. It
is like a burning-glass, which by collecting the rays of the sun
to a point, kindles combustible substances to a flame. As the
rays of the sun, except when thus collected, do not produce the
effect mentioned, so the operations of the mind, except when
united, do not kindle to a flame the latent fires of the soul.
Meditation may also be compared to the process of digestion
in animal economy, without which our food can afford us no
nourishment. The truths and precepts of revelation will not
benefit us, unless we correctly understand them, cordially re-
ceive them, and govern ourselves according to them.

To mention some particulars.

1. "When a text, or any portion of Scripture is selected for the
subject of our meditation, a correct understanding of it is the
first thing to be obtained. In the accomplishment of this object
we must examine the connexion ; ascertain, if possible, the de-
sign of the sacred penman ; compare scripture with scripture,
not only that one passage may explain another, but that we
may obtain different views of the subject of consideration. The
mere fact that the text or passage selected was penned by one
who wrote as he was moved by the Holy Spirit, naturally leads
us to contemplate the character and labors of the writer — the

Sermon on Psalm Ixiii. 5, 6. 165

great condescension and benevolence of God in furnishing us
with the most valuable instruction — and also His rich grace
in providing for us a Saviour, whose mediation is the great
subject which extends through the whole volume of revelation.
Here a wide field opens to view, the utmost bounds of which
we can never reach.

When we understand what doctrine is taught, or what pre-
cept is contained in a text, we should next ascertain what
place the doctrine occupies in the system of Christian truth,
or what place the precept occupies in the system of Christian
morality. Now, as all the truths peculiar to Christianity con-
stitute one beautiful and perfectly harmonious system, we
cannot dwell on any one of them without being insensibly led
to admire the wisdom and benevolence of God manifested in its
adoption. So, likewise, all the precepts of the gospel consti-
tute one perfect system, according to which the Christian char-
acter must be formed. We cannot, therefore, dwell on any
one of them without being led to a view of the rest. We do
not properly understand a subject, unless we understand its con-
nexion with other subjects. Many who read the Scriptures
are like those travelers who pass too rapidly over a country
to obtain any very particular or satisfactory views of any
part of it. They can say that they have seen certain cities
and villages, but what account' can they give of them ? Med-
itation removes from the word of God the veil spread over it
by the indulgence of a worldly or self-righteous spirit, and en-
ables us to discover the beauty and excellency of spiritual
things. It presents to our mind a true standard, by which we
may judge correctly of ourselves and of our conduct. Medi-
tation on any scripture subject, as it is a vigorous action of

the soul, seems to implv a strong desire to know the truths we
11

166 Sermon on Psalm Ixiii. 5, 6.

ought to believe and the precepts we ought to practice. It
makes us acquainted with every thing we ought to know and
every thing we ought to do. Here it may be remarked, the
Scriptures are always a new book to him who meditates most
intensely on any portions of them. They are a treasure which
can never be exhausted. Those who read the Scriptures the
greatest number of times, and with the greatest care, are as
much delighted with the freshness of novelty as those who
liave read them but a very few times.

Meditation may well be compared to a microscopic glass, by
which many beauties are discovered, which without it would
escape our notice. The more intense our meditation, the
greater is the variety of the objects presented to our view, and
the more glorious they appear.

2. Self-application is an essential branch or part of medita-
tion. The truths we find in the word of God, when understood,
we apply to our own hearts. As the work of sanctification
progresses we become more and more perfectly acquainted
with the character and will of God, and more and more per-
fectly reconciled to all the truths of his word. The new con-
vert is reconciled to all the leading truths of God's word. But
his views of the doctrines of revelation are general. As he
progresses in holiness they become more particular, and the
application of them is more particular. That variety of feel-
ings which the different circumstances in which he is placed
call into exercise, are tried by the truths of God's word. No
man has a right to be satisfied with his hope so long as his
heart is opposed to any truth plainly revealed in the word of
God. That faith which is connected with the promise of sal-
vation, is not limited, but embraces without any reserve, every
truth. And that ignorance of the truth, which arises from

Sermon on Psalm Ixiii. 5, 6. 167

•

unsanctified feelings, or the indulgence of sinful propensities
cannot be excused in the sight of God. The Jews crucified
the Son of God, because they knew not what they did. Had
they known, and not dared to do it, their feelings would have
been the same. Their ignorance was the occasion of their
acting out the feelings of their heart, which were opposed to
the true character of God. Their ignorance did not excuse
them in the sight of God.

A wicked man rnay, without any just cause, hate a good man,
whose character he knows, but whom he does not know per-
sonally. They may meet without knowing each other, and
the wicked man, because ignorant that he is in the presence
of the good man, may, giving vent to the enmity of his heart,
revile him, using the most bitter expressions. Now the fact
that the wicked man did not know that he was in the presence
of the good man, and too, the fact that he would have concealed
his feelings had he known it, by no means excuses his conduct,
or alters in the least the character of it.

In meditation, the precepts of the Gospel are applied to the
feelings of our heart and to our manner of life. And the more
intensely we meditate on the law of God, the more we shall
be convinced that it is exceeding broad, and the more we shall
think of every precept. Our knowledge of the divine law is
increasing during our whole life. We are constantly looking
back upon our past life and condemning actions we once
thought innocent or harmless. If faithful in our meditations,
we shall condemn in ourselves what the law of God condemns,
and approve only what the law of God approves. The views
which some have of the divine law, are so superficial that
■without any reproofs of conscience which trouble them, they
do many things which others would not dare do. Though

108 Sermon on Psalm Ixiii. 5, 6.

making pretensions to uncommon piety and zeal for God, their
morality is of a very questionable character.

" To this man will I look," saith Jehovah, " to him that is
poor, and of a contrite spirit, and that trembleth at my word."
It is the conscientious man that trembleth at the word of God.
And it is the man who is accustomed to meditate on the word
of God that is conscientious. How many who make promises
they never fulfil ! This greatly diminishes their influence,
though they may never be aware of it. Were professing
Christians more strictly moral in their intercourse with worldly
men, or were they more conscientious, their influence would
be greatly increased. There are many worldly men, who have
a high sense of justice or honesty, and veracity ; and they
cannot respect the professing Christian who deviates from the
standard they scrupulously regard. Some, no doubt, consider
their zeal in promoting objects of benevolence, or in promoting
revivals, a substitute for strict morality, or at least an excuse
for many errors of practice. Some of this class, though full
of zeal, and apparently much engaged in religious duties, are
far from being sound in doctrine, or correct in their moral con-
duct. Professions are of no avail if not sustained by corres-
ponding lives. It is better not to vow than to vow and not
pay. Hypocrisy is that sin which God abhors, and which men
despise. Growth in grace is always manifested by increased
tenderness of conscience in regard to every acknowledged
duty.

II. I shall now attempt to enforce the duty of meditation.

1. We are expressly required by Jehovah himself, to medi-
tate on his law. " This book of the law shall not depart out
of thy mouth ; but thou shalt meditate therein day and night,
that thou mayest observe to do according to all that is written

Sermon on Psalm Ixiii. 5, 6. 169

therein : for then thou shalt make thy way prosperous, and
then thou shalt have good success." (Josh i. 8.) This com-
mand is reasonable. If any business require the exercise of
all the powers of our mind, it is surely that we have to trans-
act with God, who is of purer eyes than to behold iniquity,
and in whose sight the heavens are not clean. It is not suffi-
cient to worship him with our lips, when our hearts are far
from him. How few of the prayers offered to God express
deep feelings of heart ! And how can the heart be properly
affected except by meditation on the word of God ! Professing
Christians may become so accustomed to perform the reli-
gious duties of every day, as to discharge them without being
more affected than repeating a speech of some one of the
ancients. We all know from our own experience, that our
prayers become formal if we neglect only for a few days
the work of self-examination, and that application of the word
of God to our own hearts which results from meditation. We
may be formal wh^ we are not confined to an exact form of
words, but when we feel not the power of divine truth.

It is not treating God with that reverence which he has a
right to expect from us, to read the volume of revelation with
no more attention than we read the works of men. The intelli-
gence communicated is most important and interesting. It deep-
ly concerns us for time and for eternity. What must we think
of those preachers, who are so imperfectly acquainted with the
Scriptures, as to be unable to repeat the texts which prove the
doctrines they profess to believe ! Apostasy in the church may,
it is believed, be traced to neglect of the Scriptures in every
instance, and to the adoption of some system of philosophy,
the invention of man. Those systems of philosophy which are
the offspring of the human mind, can never explain the phe-

170 Sermon on Psalm Ixiii. 5, 6.

nomena of grace or of the operations of the Spirit. It is writ-
ten, " in the wisdom of God, the world by wisdom knew not
God." That sj'-stem of truth which makes us acquainted with
the true character of God, was never discovered by human
reason ; but is derived from revelation. Would any one,
therefore, know the character of the true God, his law, and the
way of salvation, he must search the Scriptures daily, and
meditate on them day and night. This is the more important,
as there is such a diversity of opinion among those who pro-
fess to believe the Scriptures to be the word of God. Such is
the worth of the soul^ that no one ought to be in doubt with
respect to the truths which most deeply concern him.

It may be added in connexion with what has been said re-
specting the command of God, that those who were inspired,
and who were most favored with the teachings of the Holy
Spirit, were most accustomed to meditate on the word of God.
The example of inspired men, speaking or writing a-s moved
by the Holy Spirit, may be considered as^a safe interpreta-
tion of the divine law. " O, how I love thy law," said the
Psalmist, not finding words sufficient fully to express the feel-
ings of his heart. He added, "It is my meditation all the
day." Now it is a fact worthy of consideration, and which
ought never to be forgotten, that those subjects on which
Christians most delight to meditate when their minds are
most spiritual, or when they are most favored with the teach-
ings of the Holy Spirit, are best suited to promote spirituality.
We know that passing by a place where we once escaped
some great danger, revives the feelings experienced at that
place. So meditating on subjects, or passages of Scripture,
which at a former time afforded us great satisfaction and

Sermon on Psalm Ixiii. 5, 6. 171

delight, may revive those graces which before were called
into exercise.

2. That unction, which gives such beauty and interest to
the prayers and all the religious duties of Christians, and espe-
cially Christian ministers, it is believed none experience who
are not accustomed to meditate intensely on the word of God.
It is to be lamented that so few understand how great privileges
they may enjoy. Few have a proper sense of their dependence
on the Spirit of God. Those who have no proper sense of their
dependence on the Spirit of God, do not ask or pray for this pro-
mised blessing in a right manner, and consequently do not know
from happy experience how delightful it is to be favored with
His presence and assistance. They trust in their own wisdom
and strength. It seems to be the opinion of many, the opinion,
though not openly confessed, which actually governs them,
that the Holy Spirit is needed only for the conversion of sin-
ners. The consequence is, that their prayers and their reli-
gious performances have nothing of the unction of the Spirit,
and that they know not from their own feelings, how much
they might be assisted by the Holy Spirit, were they to accus-
tom themselves to intense meditation on the divine word.
Christians may be fluent in conversation and in prayer ; their
language may be correct, and their expressions appropriate,
but if they have not the anointing of the Spirit, their very best
performances will not produce any very important results.
Were more time spent in retirement and meditation, and less
in outward duties, no doubt much more would be accom-
plished. Were Christians in the true sense, to go forth in the
strength of their Lord, understanding and feeling that their
success depends on Him, they would not so often have occa-
sion to complain that they have spent their labor for nought.

172 Sermon on Psalm Ixiii. 5, 6.

3. Meditation is, perhaps, more productive than the per-
formance of any other duty of that joy which is unspeakable
and full of glory, and of that peace which passeth under-
standing. " My soul," said the Psalmist, " shall be satisfied
as with marrow and fatness, and my mouth shall praise Thee
with joyful lips; when I remember Thee upon my bed, and
meditate on Thee in the night watches." By meditation the
«oul of the Psalmist was satisfied as with marrow and fatness.
This figurative language is very forcible. When he called to
remembrance what he had known of the goodness of God, and
the many proofs he had given of his faithfulness to one as un-
worthy as he felt himself to be, and M'^hen he meditated on
these things he was indeed happy. His views of the excel-
lence of the divine character were clear and greatly enlarged ;
his hard heart became tender, and it overflowed with gratitude
and love to the best of all beings. The more perfectly he be-
came acquainted with the character of God, and the princi-
ples of his government, the more peaceful his mind was when
afflicted, or when reviled. When by meditation self becomes
annihilated, or we loathe and abhor ourselves and exercise
sincere repentance, then we are filled with all the fulness of
God. The Spirit of God dwells with those who remember
him with affection and reverence, and who delight to medi-
tate on his word and works. Those who are favored with the
presence of the Holy Spirit, experience that peace which pass-
eth understanding, and have a foretaste of heaven.

It is intense meditation on the word of God which fits Chris-
tians and Christian ministers for the discharge of every duty,
and which makes every duty a delight. It is this which gives
vigor to every grace, and which is a powerful means of ad-
vancing the work of sanctification in the heart. Christians

Sei-mon on Psalm Ixiii. 5, 6. 173

make more rapid progress in their knowledge of divine things
by the inward teaching of the Holy Spirit, than by reading all
the publications of the day. " The heart of the wise teacheth
his mouth and addeth learning to his lips." The experience of
a Christian, who for many years has been accustomed to med-
itate on the word of God is a safer guide to an inquirer than
the most learned lectures of the ablest divine, whose knowl-
edge is not modified and corrected by deep experience. Those
who have propagated the most dangerous errors, were men
who trusted more to the powers of their own mind, than to
the simple word of God, and a sound Christian experience.

With respect to the selection of subjects for meditation, we
must be directed by our own necessities, or the peculiar cir-
cumstances of our life. The word of God helps us to under-
stand the events of his providence, and the course of his prov-
idence helps to understand his word. Is any one afflicted ?
The Scriptures contain many passages adapted to give instruc-
tion, and to afford consolation to such as have lost their prop-
erty, their health, or their friends. Do any in the faithful dis-
charge of their duty suffer reproach ? The Scriptures point
to prophets, apostles, and even to Christ himself, who suffered
not only reproach, but death for their faithfulness. " If the
world hate you," said Christ to his disciples, " ye know that it
hated me before it hated you. The servant is not greater than
his Lord. If they have persecuted me, they will also perse-
cute you." Are any prosperous in their circumstances ? They
are taught in the Scriptures that riches take to themselves
wings and fly away. Do any complain of stupidity or cold-
ness ? If Christians, indeed, meditation on the sufferings and
death of Christ will dissolve the hard heart, and cause its no-
blest feelings to flow out to God. The success of meditation

174 Sermon on Psalm Ixiii. 5, 6.

depends very much on the selection of such portions of Scrip-
ture as are suited to the state of our minds.

It may be added, that our meditations may be profitable
and delightful ; we must have regard to times and places
chosen for the performance of the duty. These circumstances
are observed by men of this w^orld in the accomplishment of
any enterprise. Seed not sown at the proper season will dis-
appoint the expectations of the husbandman. Those who
would make advances in holiness, must seek for retirement,
and must improve seasons when least liable to interruption.
As the work is difficult, and requires the closest attention, so
it admits of no diversion. We always desire retirement when
we have any diflicult subject under consideration. And what
business is more important than that we have to transact
with God ? — that which concerns the immortal soul, and which
relates to the heart, which is deceitful above all things, and
desperately wicked ?

APPLICATION.

In view of the subject under consideration, I would first
urge Christians to accustom themselves to meditate on the
word of God, that they may perform all other duties with in-
terest. Prayer without meditation will not express the deep
feelings of the heart. And meditation without prayer does
not produce its legitimate effects. When the heart is properly
affected by meditation, prayer is its delight. The influence of
Christians would be greatly increased, were they to devote a
portion of every day, or even of every week, to intense medita-
tion, on those passages of Scripture best suited to correct what
is defective in their life, or to encourage them in the discharge

Sermon on Psalm Ixiii. 5, 6. 175

of duty. How different would be the state of our churches,
were the professed friends of God, instead of being satisfied
with the light reading of the present day, to direct their atten-
tion to the works of men distinguished for deep piety.

Christians can hardly expect to accomplish much, unless
their prayers express the deep feelings of their hearts. And
they cannot experience that peace which passeth all under-
standing, unless their hearts are in a right state. There are
many who seem neither to enjoy God nor the world. It is be-
cause they neglect, or superficially perform the duties on which
their life more especially depends. Christians may, while in
this world, if disposed to walk with God, and to maintain con-
stant intercourse with him, enjoy a foretaste of heaven.

It is intense meditation on the word of God, which deepens
the impressions made on the minds of sinners. To avoid being
seriously alarmed, they avoid meditation on those truths best
suited to operate powerfully on their minds. But when an
arrow directed by the Spirit of God penetrates and wounds
their heart, then the duty of meditation, though painful and
distressing, they cannot neglect. Can any one who has not a
good hope of heaven,*dwell long on the following passage, and
not be affected ? " And he that believeth not the Son shall
not see life ; but the wrath of God abideth on him."

The sinner, though influenced by selfish motives, may do
much to obtain a knowledge of God, of himself, and of his
duty. And the Spirit operates with the truth. Every unre-
newed man will confess that the more he meditates on the
word of God, the more serious his mind is, and the more anx-
ious he is respecting his own salvation. It is testified of the
Bercans, that they searched the Scriptures daily. And it is
added, *' Therefore many of them believed ; also of honorable

176 Sermon on Psalm Ixiii. 5, 6.

women which were Greeks, and of men not a few." Few, it
is believed, who meditate intensely and daily on the word of
God, remain long at ease, or fail of obtaining a good hope of
heaven. Let it be understood, however, that it is the Spirit of
God which makes his word effectual to the salvation of those
who make its essential truths the subjects of their meditation.
And to Him be the praise. Amen.

TAKE MY YOKE UPON YOU.

MATTHEW XI. 29.

" Take my yoke upon you, and learn of me, for I am meek and lowly in
heart ; and ye shall find rest unto your souls."

A coKsciousNEss of guilt always produces a fear of evil.
This is the immediate consequence. As the punishment is ex-
pected from the person injured, so transgressors endeavor to
conceal themselves, and to flee from those whom they have
offended. The greater their apprehensions of suffering ac-
cording to their demerits, the greater will be their efforts to
escape from him, who has power to chastise or destroy them.
Nothing is more distressing to the thoughts of a guilty person
than his liability to fall into the hands of the person whom he
has wronged, and who is able and disposed to demand satis-
faction. And the inability of the malefactor to answer the
claims of justice, renders him desperate. He hates the per-
son he has without cause injured, and would, if possible, des-
troy him. These observations are applicable to all men in
their natural state, who are not so perfectly stupid as to be
entirely destitute of moral sensibility. They are, in a measure,
likewise applicable to every thoughtful and awakened sinner
who does not feel the influence of renewing grace, and whose
heart is unbelieving. Returning to God, or repentance, seems
to him to be giving himself up to be punished and destroyed
by his justly and highly offended Sovereign. God appears to
him to be a great and terrible enemy. All his purposes or
efforts and intentions, however highly his mind is excited, lead

178 Sermon on 1 Matthew xi. 29.

him to search only for relief, or for some way by which he
may escape from the hand of justice. That illumination which
gives a sinner a view only of his guilt, will always produce
such results. We see him anxious, but whence does it arise ?
and whither tend ? He is not grieved and broken-hearted, be-
cause he has injured God. By no means. He is troubled, be-
cause he has exposed himself by his sins to punishment ; be-
cause he is detected, and he hopes in some way to effect his
deliverance from the death, which his sins deserve. At one
time he tries to hide his guilt — at another to excuse it. At one
time he dwells on the imperfection of human nature, and the
power of temptation in the present state — thus justifying him-
self, and tracing his sins to God as the cause ; at another time
he pleads that he has done all he is able in his attempts to
comply with the commands of God, when, in fact, he has made
no attempt to return to his offended Sovereign, but has only
labored to escape from his hand, and found himself unable.
At one time he blames God and his servants because they have
not given him such strong views of his situation as to be suf-
ficient to move him to escape by his own power and virtue the
wrath to come. Here it is manifest that he still trusts in
himself, and refuses to give himself up without reserve to
God.

The guilty person cannot endure the thought of meeting the
person whom he has injured. How can he, unless extremely
hardened, behold him, who cannot but look upon him with
expressions of anger and scorn? God is angry with the
wicked every day. *' He that sitteth in the heavens shall laugh
(that is at the weakness, and folly of sinners) — the Lord shall
have them in derision." To be smitten is quite as tolerable as

Sermon on Matthew xi. 29. 179

to be despised. The spirit of a man will sustain his infirmity ;
but a wounded spirit, who can bear ?

Now God, who is infinite in knowledge, in wisdom, and in
benevolence, has devised, adopted, and published a method of
salvation, exactly suited to the wants of this rebellious world.
Some of its prominent features, as brought to view in the text,
will be noticed in this discourse.

1. The attention of the guilty and fearful are directed in the
gospel to one in human nature— one born of a woman — one,
who at his advent was a little child, and one too who died on
the cross, the just for the unjust. Here is an object which we
can contemplate, and of which we can have some idea, and on
which our thoughts, accustomed to wander in darkness for a
refuge, may rest. All our meditations on the attributes of
Jehovah, which are discoverable by the light of nature, or of
reason, leave us in total darkness with respect to our salva-
tion. But Christ is God manifest in flesh. He is the bright-
ness of his Father's glory, and the express image of his person.

This is an object we need not fear to behold or to approach.
We can look at the holy child Jesus, because we discover in
his eye pity and forgiveness, " no terrors clothe his brow."

It is impossible to persuade an impenitent sinner, conscious
of his guilt, and terrified with apprehensions of the wrath of
his offended Sovereign, to return to God out of Christ, or to re-
turn to God as revealed by the light of nature. But those who
are farthest from God may be encouraged to look to Jesus, and
to come to him. One object of the gospel is to make the im-
pression on the mind of every one that hears it, that God can
be just, and the justifier of him that believeth in Jesus. But
it is exceedingly difficult to persuade sinners that it is safe for
them to make a full confession of their sins, and to submit

180 Sermon on Matthew xi. 29.

without reserve to Christ. They are afraid that in some way
they shall fail of obtaining forgiveness. Men are not willing
to bear witness against themselves, when their own testimony
is to be the chief ground of their condemnation. The little
child that has done wrong conceals his guilt as long as possible
— endeavors to excuse it, and to hide himself from his offend-
ed parents. But the fair prospect of pardon, and of being re-
stored to favor, may induce him to venture from his secret
place, and to confess the whole truth.

It is unquestionably the fact that those now in this house who
are at the greatest distance from God, and from salvation, are
kept in their present state by a groundless fear of returning to
God. Though they may deny or excuse their guilt ; find fault
with the law of God, and the doctrines of revelation ; yet they
cannot extinguish the light of their conscience. They feel that
all is not right. In their sober moments they are unhappy. Is
it not so? You are ashamed and afraid to return to God!
You are unbelieving. You cannot believe that God is dis-
posed to forgive you, or that He will behold you without strong
expressions of indignation. Your secret thought is, though
perhaps you are not sensible of it, should you return to God,
He would frown upon you, reproach you, express contempt of
you, and thrust you from his presence. It is timidity — unrea-
sonable timidity — the timidity of guilt, which keeps many from
God. The gospel is designed to remove this — to convince the
sinner that with God there is forgiveness, that He may be
feared. It directs your attention to the Lamb of God that
taketh away the sin of the world.

2. Hear now his affectionate address to every one in this
house, who is still impenitent, or who is without any good

Sermon on Matthew xi. 29. 181

hope of salvation. " Take my yoke upon you," he says, " and
learn of me."

The meaning of the first of these clauses is easily as-
certained. Though it may be impossible to obtain justifica-
tion by the deeds of the law ; though the sinner may despair
of discharging the debt he owes to God, yet there is a way in
which he may obtain justification, and in which he may be
restored to the friendship of his offended Sovereign. Make
no attempt, is the direction of Christ, to the anxious sinner, to
work out a righteousness of your own. This is impossible. But
receive my gospel — join yourself to me — trust in me — follov;
me — submit to my authority. I have magnified the Divine
law, and made it honorable. I am the end of the law for
righteousness to every one that believeth. All the difficult
parts of the work, to which you are called, I have finished.
What remains is easy and light to every one, who is disposed
to do any thing for God. Nothing is required, which the per-
son, who has any right feelings would be willing to neglect.
A life of faith is a life of peace and joy. But the way of
transgressors is hard.

The Christian finds nothing unreasonable in any of the re-
quirements of the gospel. He would by no means alter those
precepts which most condemn his practice. A very short ex-
perience convinces him that his Lord is ever ready to impart
grace as it is needed. All, without one exception, who have
received the gospel, are ready to testify that its commands are
not grievous.

2. The second clause of the direction of Christ, Learn of

me, undoubtedly has this meaning. Look to me for light — for

knowledge — for wisdom in the performance of duty. Look

to me for all the instruction you need, and imitate my holy
12

182 Sermon on Matthew xi. 29.

example. Willingness to be led and to be taught by Christ,
are evidences of true piety. Those who have an obedient
spirit are ready to keep the commands of their Lord. They
always submit their will to his commands, feeling that he has
a perfect right to their service. Putting no trust in their own
wisdom and knowledge, they reverence the instructions of
Christ, as of infinite value.

3. I shall now proceed to consider the arguments by which
Christ would persuade every sinner to come to him. These
are exactly suited to meet his case, and to give us a most in-
teresting view of the character of our divine Lord.

1. Such is the natural disposition of mankind, if we except
those who have been renewed, that when one has been in-
jured, he always is offended, and seeks satisfaction. This ob-
servation is applicable to societies and nations, as well as to
individuals. The guilty consequently look for punishment, if
detected, and if the person injured have power to inflict it.
The injured person looks with scorn on the person who has
wronged him. The guilty expect rough treatment from those
whom they have offended. They seem to have a conscious-
ness of inferiority when conscious of guilt.

To such as have been accustomed to receive rough treat-
ment from those they have injured, and who are afraid to re-
turn to God, because they have offended Him, Christ presents
this motive, for / am meek and loxnhj, i. e., mild, gentle, piti-
ful, and forgiving.

Fear not, then, anxious sinner, to come to Christ, for he is
meek. Behold him, there is nothing revengeful in his spirit ;
when reviled he reviled not again ; when on the cross, he
offered this prayer, *' Father, forgive them, for they know not
what they do." See him weeping over Jerusalem, the abode

Sermon on Matthew xi. 29. 183

of his most bitter enemies ; hear his lamentation, " O Jerusa-
lem, Jerusalem, thou that killest the prophets, and stonest
them, which are sent unto thee, how often would I have gath-
ered thy children together, even as a hen gathereth her chick-
ens under her wings, and ye would not !"

" He was oppressed, and he was afflicted, yet he opened not
his mouth ; he is brought as a lamb to the slaughter, and as
a sheep before her shearers is dumb, so he openeth not his
mouth." " He came not into the world to condemn the world,
but that the world through him might be saved." He is lowly
as well as meek. This spirit of superiority and pride, which
the guilty are accustomed to discover in those whom they
have injured, is not exhibited by Christ even to the chief of
sinners, who are troubled on account of their transgressions.

How can we but admire the disposition and spirit manifest-
ed by our divine Lord towards thoughtful and anxious sin-
ners, even the most guilty ! "Be not afraid to come unto me,
and take my yoke upon you," he says to those who are most
deserving of the wrath of God. Come unto me, for I am meek
and lowly in heart, altogether unlike your fellow-creatures,
whom you have offended. You have reason to be afraid of
men, whom you have injured ; but you need not hesitate to
return to God, whose laws you have broken. The argument,
for I am meek and lowly, removes one class of obstacles to the
repentance of sinners — all those objections and excuses which
arise from a comparison of Christ with men, who are revenge-
ful in their spirit, and disposed to censure without mercy the
faulty. Such is the love, the intense love of Christ to perish-
ing sinners, that he goes to those farthest from him, i. e., far-
thest from him by their sins, and with meekness and humility,
bids them return to him without fear of reproach, censure, or

184 Sermon on Matthew xi. 29.

scorn. Here, let it be understood, the timidity of the sinner is
in proportion to his distance from God, This is true with res-
pect to all who begin to be anxious.

The first thought of returning to God is accompanied with
fear. The distance between the sinner and God is fearful ;
the work to be performed appears to be great — too great to
be accomplished. His feelings are not in some respects un-
like the feelings of the man who has enlisted as a soldier,
when about for the first time to enter the field of battle ; or the
feelings of the man who is about to cross the ocean for the
first time. The wise and prudent commander always en-
deavors to quiet their fears by his kind and aflfectionate de-
portment. How ought we to admire the wisdom of Christ
exhibited in the argument, for I am meek and lowly ! used to
persuade sinners — even the chief — to return to God 1

2. The second argument oftered, seems to be of sufficient
weight to decide a doubting mind.

"And ye shall find rest to your souls," he says to the anx-
ious sinner. This is assurance. There is no doubt intimated.
It is not high probability that is to persuade. This is all the
officer can offer to the timid soldier, that he probably will
escape death, and be victorious ; this is all that can be said
to the trembling seaman, when the broad ocean is before him,
and the land disappears.

No one can excuse his hesitation with the plea, should I
repent and come to Christ, it is doubtful whether I should find
rest to my soul. It is the secret thought of some, there is no
mercy for them. They believe that they are willing to return
to God, but persuade themselves that he is not willing to par-
don them. They believe that they are desirous of enjoying
religion, but cannot obtain it. It is true there are many who

Sermon on Matthew xi. 29. 185

are desirous of being delivered from the fear of future misery,
and of obtaining the hope of future happiness. Such desires
are common to all men — to the most immoral ; to infidels and
atheists as well as to real Christians. What virtue, it may
be asked, can there be in such desires, when they are closely
connected with a determination to remain in sin, in unbelief,
and impenitence ? Such inquiries as the following may now
be proposed to those who believe they desire religion, and
who believe that there is something good in their feelings.
Are you grieved on account of the injury you have done to
God — to his beloved Son, and to your fellow-creatures ? Are
you troubled at all on account of your transgressions, your
numerous transgressions of the Divine law — your neglect —
your long neglect of the gospel of Christ ? Are you desirous
of being restored to the service of God, that you may render
to him his due ? If the rights and claims of God, and of His
Son, and the injuries you have done to them are overlooked,
or are considered of less importance than your own happi-
ness, then there can be nothing good in your anxiety, and no
commencement in it of a return to your offended Sovereign.
The way to life is straight and short. You have not far to
travel, if you only choose the right way. But you may travel
for years in the paths of error — -self being the point from
which you start, and to which you aim ; and you may never
reach heaven.

If grieved and broken-hearted on account of the injury you
have done to God, and to His Son, I am authorized to say that
you shall find rest to your souls. If Christ appears pre-
cious to you as one who saves from sin, and if he appears so
lovely that your heart is drawn toward him, then be assured
you are his. If in your prayers, your chief desires are that

186 Sermon on Matthew xi. 29.

the kingdom of God may come, then may you conclude that
they are heard. Become one with Christ in spirit, in purpose,
and in interest, and you may hope to be joint heirs with him to
an inheritance incorruptible, undefiled, and that fadeth not
away.

The rest which Christ gives is not merely relief from dis-
tress, arising from deliverance from the fear of future punish-
ment, and from the hope of future happiness. This, it is ap-
prehended, is all the relief many experience. This is ruinous.
When the mind of any one has been in a high degree of ex-
citement, and it is quieted with a false hope, the case of that in-
dividual is almost desperate. This false hope becomes so
deeply rooted as to remain usually till death. The rest which
Christ gives is deliverance from the tyranny and the slavery
of sin. It is a rest which is connected with delight and activ-
ity in the service of God, and which is connected with the
hope of perfect holiness as well as happiness.

APPLICATION.

1. There are some in this house who have a hope that they
have taken Christ's yoke upon them, and that they have ex-
perienced that rest which he gives to all who come to him.
Does Christ now appear to you meek and lowly ? amiable in
his whole character, and altogether excellent ? If really his
.disciples, you are daily coming to him, and learning of him.
If his disciples, he is revealed to you by his Spirit. And the
view which you have of him is transforming. To be a Christian,
and not to be like your Lord is impossible. If you have tasted
and seen that he is good, you can never be satisfied to be sepa-
rated from him. The Christian is either rejoicing in the pres-

Sermon on Matthew xi. 29. 187

ence of Christ, or mourning hi.s absence. The light which is
within him can never be extinguished ; the life commenced
in his soul can never be destroyed.

It is a view of Christ which produces that sweetness of tem-
per which we cannot but admire in the real convert. This
is the pattern to which you must look, and to which you must
look constantly. However great the change experienced
by any one, if not conformed to this model, it can be of no
avail.

2. There may be some in this house who are far from God,
and who, though unwilling to acknowledge it, are conscious
that vast mountains rise between them and their offended Sov-
ereign. Some are without hope, who are far advanced in
life. Others have been thoughtless — perhaps immoral, and
perhaps have made light of religion. If you contemplate
the attributes of God, and overlook Christ, the work you
are required to perform will appear to be of such magni-
tude that you will never attempt it. Despair will settle on
your mind, and this will prevent all exertions. But if you
fasten your thoughts on Christ your work will appear less
difficult.

The journey to be performed will appear to be short, and
God will appear to be near ; every valley will appear to be
exalted, and every mountain and hill will appear to be made
low; the crooked ways will appear to be made straight, and
the rough places plain.

Look unto Jesus. What is there terrific in his counte-
nance ? Behold him ! He is meek and lowly in heart. Look
at him ! the tear in his eye is the tear of pity ; the sorrow in
his countenance is occasioned by his deep feelings of compas-
sion for sinners. Behold him dying on the cross ! However

188 Sermon on Matthew xi. 29.

formidable he may have appeared to you as an enemy, justly
offended, you cannot be afraid to approach him, when you see
him dying, and when you find too, that you have prevailed
against him. Here you may have a view of your guilt ; here
you may discover what you have done, and how you must be
saved, if saved at all.

3. There are some in the midst of life, and devoted to the
world who, through the pride of their heart, will not seek
after God, and who are far from him. If this would procure
your salvation, you would not hesitate to give large sums of
money for a good hope of heaven ; you would not refuse to
perform a long pilgrimage, you would even go to the stake. But
to how your heart to one who was the son of a carpenter —
who was a man of sorrows, and acquainted with grief — who
had not where to lay his head — who possessed neither the
treasures of the world, nor obtained its honors — whose king-
dom is spiritual, here is the difficult}'. This seems to be too
much. And it is still a greater sacrifice to kneel before him,
and to confess that you deserve death — to look to him, and to
depend on him alone for pardon.

But consider that he is meek and lowly in heart. Consider
too, that you must bow or perish. There is no other alterna-
tive. For there is no other name given under heaven among
men, whereby we must be saved. You now have your choice.
*' He that covereth his sins shall not prosper ; but he that con-
fesseth and forsaketh them shall find mercy." "Verily, I say
unto you. Whosoever shall not receive the kingdom of God
as a little child, he shall not enter therein." (Mark x. 15.)

You cannot go from this house, sinner, without receiving,
or once more rejecting the offer of mercy. Can you again
turn your back upon him who has all this day been weeping

Sermon on Matthew xi. 29. 189

over you ? Can you longer resist the Holy Spirit that has
been striving with you. and laboring to effect your salvation ?
My Spirit, saith Jehovah, shall not al ways strive with man.
Be persuaded to seek the Lord now, while he may be found,
and to call upon him now he is near.

HEAVEN.

JOHN XVII. 24.

" Father, I will that they also whom thou hast given me, be with me
where I am ; that they may behold my glory, which thou hast given me : for
thou lovedst me before the foundation of the world."

After Jesus had for the last time partaken of the Passover
with his disciples, having previously said to them that he
should soon leave them, and also leave the world, and perceiv-
ing how deeply this information affected them, he addressed
them in the most affectionate manner, to prepare them for the
trials through which he knew they would be called to pass.

When he had finished his address, and probably before he
left the guest chamber, he offered that fervent prayer recorded
in the chapter from which the text has been taken.

Though about to be separated from his beloved disciples,
who had been a long time with him, it was his desire and
prayer that they might all meet in heaven, and all dwell
together there forever. Their labors and trials, though severe,
he knew would be of short duration, and not worthy of a sigh
or a tear, when they had a bright view of their inheritance
beyond the grave.

Jesus prayed not only for his disciples, who had been his
companions during his ministry, but for all true believers, and
for all who should afterward, in any part of the world, believe
on him. His prayer we are sure will be answered. None
who trust in him will be lost.

Sermon on John xvii. 24. 191

Much as Jesus loved his disciples, and much as they loved
him, he did not pray that they might leave the world with him,
and then obtain possession of the inheritance he had purchased
for them. He had important work for them to do, which he
knew would expose them to violent opposition and cruel per-
secution. He knew that some would suffer a martyr's death.
Their love of him who gave his life to redeem them, made them
anxious to do what they could to express their gratitude to
him, and to extend his kingdom in the world. They were
willing to suffer, and to expose their lives in circumstances
which enabled them to give decided proofs of their love of their
Master, and their firm belief of the truths of his Gospel. They
needed trials to humble them, and to keep them near to God.
And they needed trials to prepare them, and to make them
willing to leave the world.

After his resurrection, when Jesus had showed himself alive
to his disciples by many infallible proofs, being seen of them
forty days, and speaking of the things pertaining to the king-
dom of God, " while they beheld, he was taken up, and a cloud
received him out of their sight. And while they looked stead-
fastly toward heaven, as he went up, behold, two men stood
by them in white apparel, which also said, Ye men of Galilee,
why stand ye gazing up into heaven ? The same Jesus which
is taken up from you into heaven, shall so come in like man-
ner as ye have seen him go into heaven." " Behold," said the
apostle John, " he cometh with clouds, and every eye shall
see him, and they also which pierced him, and all the
kindreds of the earth shall wail because of him." (Rev. i. 7.)

Who can have any adequate conception of the triumphal
entrance of Jesus into heaven, after he had successfully per-
formed the part assigned him on the earth, in the work of

192 Sermon on John xvii. 24.

redemption ? — a work far more difficult, more important and
more glorious than the work of creation. A great company
of holy angels attended him, when he came down from heaven,
and were ready to bid him welcome on his return. His gar-
ments of humiliation were thrown off, and he appeared in his
robe of glory. All the hosts of heaven rejoiced and shouted his
praise, when he again was in the midst of them, and when his
Father bid him welcome, and gave him a seat at his right hand.

The following passage is descriptive of the praise and wor-
ship he received after he entered heaven, whether at the very
time of his arrival or afterward the Scriptures do not inform
us, nor is this material.

" And I beheld," said John, " and I heard the voice of many
angels, round about the throne, and the beasts (or living crea-
tures) and the elders : and the number of them was ten thou-
sand times ten thousand, and thousands of thousands, saying
with a loud voice. Worthy is the Lamb that was slain to
receive power, and riches, and wisdom, and strength, and
honor, and glory, and blessing. And every creature which is
in heaven, and on the earth, and under the earth, and such as
are in the sea, and all that are in them heard I saying, Bless--
ing, and glory, and honor, and power, be unto him that sitteth
upon the throne, and unto the Lamb forever and ever. And
the four living creatures said. Amen, and the four and twenty
elders fell down and worshiped him that liveth forever and
ever."

As heaven is the place to which our Redeemer and Lord has
gone, where he now is, and which will be the final home of
all true believers, you, my brethren, may desire to know all
that may be known of your future home, your companions,
your employments and your enjoyments.

Sermon on John xvii. 24. 193

I. The location of heaven. With respect to the location of
heaven, we can only saj^ heaven is where Christ is. It is
above and beyond the place where we now dwell. Christ
came down from heaven, and ascended up to heaven. It is
where there are no terrific storms, no chilling blasts of winter,
no scorching heat of summer, no pains, no diseases, no quarrels,
no wars, no calamities of any kind, no death.

Now as the earth daily revolves on its axis, and yearly
round the sun, when we look toward heaven we look above
the earth. When Jesus ascended he was seen to go up in a
cloud from the earth. But the place in the heavens which is
high above us at noon, is far below us at midnight, and the
latter place may be at a vast distance from the former. Great
is the velocity with which the earth moves in its orbit round
the sun. Wherever we are on the earth's surface, whether
in America or Africa, Europe or Asia, we are equally near to
heaven, and equally near to our Saviour. Though we see him
not, he sees us every moment, by night and by day, knows
everything we do, everything we say, and all our thoughts.
In every part of the world, where two or three are met
together in his name, there he is in the midst of them — only a
thin curtain conceals him from them. His people, when met
for prayer, often have proof of his presence by his Spirit.

The law of attraction, which draws the planets toward the
sun in the solar system, and all bodies on and near the earth's
surface towards its centre, is not felt bj^ the souls of men when
separated from their material bodies. The solar system, with
its law of attraction, may in some particulars afford an illus-
tration of things in the invisible and spiritual world. In the
invisible and spiritual world Christ is the Glorious Sun — the
centre to which all holy beings are attracted. He is the light

194 Sermon on John xvii. 24.

of heaven, the invisible God manifest in human nature. Holy
angels delight to behold him, and to dwell on the great work
he has accomplished for the redemption of men. When the
world was created, "the morning stars sang together, and all
the sons of God shoufid for joy." (Job xxxvii. 7.) They saw
with wonder and delight, displayed in the work of creation,
the power, the wisdom, and the goodness of God. Men most dis-
tinguished for the power of their minds, who have devoted their
whole lives to the study of the laws of the visible world, are
forced to confess that they have but just entered the threshold,
so much remains to be known. The greater the attainments
made in the study of any of the works of God, the less they
appear when compared with what might be obtained, if life
should be sufficiently prolonged. The work of redemption
will never be fully understood in the future world. Wonder
will perpetually succeed wonder without end. The mystery of
the Trinity, the three persons equally interested in the work of
redemption, saints and angels will never cease to contemplate
with the most exalted thoughts of God. The work of redemp-
tion gives us more enlarged and adoring views of the charac-
ter of God than his work of creation.

In heaven the law of attraction is the law of love, by which
all the redeemed will be drawn toward their Lord, and will be
kept from ever departing from him. His love will be mutual
between him and all his people. His love is infinitely power-
ful, and shed abroad in their hearts, will enable them to love
him with all their powers. The stronger their love of their
Redeemer, the greater will be their happiness. Of the
multitude of the redeemed, whose home is heaven, no two
will probabl}'^ be equally near to their Lord, because there
will be some difference in the strength of their love. Some

Sermon on John xvii. 24. 195

have done more and suffered more in the service of their Lord
and Master. "When John in vision saw some arrayed in vv^hite
robes, and was desirous of knowing who they were, one of the
elders said to him, "These are they which came out of great
tribulation, and have washed their robes and made them white
in the blood of the Lamb. Therefore are they before the
throne of God, and serve him day and night in his temple, and
he that sitteth on the throne shall dwell among them."

As soon as the spirit of the Christian leaves his body, and is
free from the influence of that law which keeps him on the
earth, the attraction of the law of love draws him toward
heaven, the home of his Saviour. On rapid wing he is borne
to the arms of him who gave his life to purchase his redemp-
tion.

Christ appears to occupy a central place, in the midst of the
throne, and of the four living creatures, and in the midst of the
elders, and to be surrounded by a great multitude, who never
cease to adore and worship him.

He receives equal honor with his Father. We are required
to honor him as we honor the Father. All the angels are
commanded to worship him. "All things," he said, when on
earth, "are delivered unto me of my Father; and no man
knowcth the Son but the Father, neither knoweth any man
the Father save the Son, and he to whomsoever the Son will
reveal him." (Matt. xi. 27.) An infinite Spirit cannot be
seen. By his works and his revelations we may obtain a
knowledge of his attributes, and his character, his purposes,
and the principles of his government. Christ is himself the
most perfect revelation God has given of his character and
purposes. He is declared to be the brightness of his Father's
glory, and the express image of his person. " It hath pleased

196 Sermon on John xvii. 24.

his Father that in him should all fullness dwell." (Col. i. 19.)
When on earth but few rays of his Divinity appeared ; but in
heaven he appears to be all glorious.

The description of the New Jerusalem, which we find in the
21st chapter of the book of Revelations, is doubtless figurative,
designed to convince us that the place where the redeemed will
forever dwell with their adored Lord, is the most splendid and
delightful in the universe. It will be far more beautiful
and magnificent than any city that ever has been or can be>
should all the most precious stones ever found be collected,
and used in building it. The high walls denote the security
of those who dwell in the city. As the redeemed will dwell
together as social beings, so they are represented as dwelling
together in a city of sufficient extent to include them. "And
I saw," said John, " no temple therein, for the Lord God
Almighty and the Lamb are the temple of it. And the city had
no need of the sun nor of the moon to shine in it, for the glory
of God did lighten it, and the Lamb is the light thereof."

" Eye hath not seen, nor ear heard, neither have entered into
the heart of man, the things which God hath prepared for them
that love him." Our loftiest conceptions of the glory of heaven
must fall far below the reality. How great must be the
change experienced by the christian, when he leaves the world
and enters heaven !

IL Another inquiry naturally suggested to the mind when
meditating on the Scripture account of heaven, is the follow-
ing : What may be known of the society which the redeemed
will enjoy in that holy place ?

The person seen above and more glorious than all others,
will be their beloved and adored Redeemer and Lord. He will
appear as he appeared to Peter and James and John, when

Sermon on John xvii. 24. 197

transfigured, only far more glorious. These disciples were
then terrified and overpowered. Their bodies were frail, and
they were not perfectly sanctified. They fell upon their faces
and were sore afraid, when they had but an imperfect view of
the glory in which Christ appears in heaven. His face then
shone as the sun, and his raiment was so white and glistening
that no fuller on earth could whiten it. When a cloud over-
shadowed them, there came a voice out of the cloud, saying,
" This is my beloved Son in whom I am well pleased." After
the resurrection of their bodies the redeemed will be like their
Lord.

" Beloved," said the apostle John, " now are we the sons of
God, and it doth not yet appear what we shall be ; but we
know that when he shall appear, we shall be like him ; for we
shall see him as he is." (1 John iii. 2.)

In the humiliation of Christ, the unbelieving Jews, blinded
by the god of this world, saw no beauty in him that they should
desire him. Their hearts were opposed to his holy character.
When giving them the strongest proofs of his love of them—
giving his life to save them from everlasting death, they
reviled him, treated him with contempt, and rejoiced in his
sufferings.

Intense meditation on the glory, the works and the doctrine
of Christ, while in our present state, has a transforming influ-
ence on our character, strengthens our faith, increases our love,
and fills us with joy unspeakable and full of glory. Those
whose views are most spiritual, occasionally obtain glimpses
of the glory of Christ, and for a season have a foretaste of the
joys of heaven.

" We are," said the apostle to the Corinthians, " with open

face, beholding as in a glass the glory of the Lord, are
13

198 Sermon on John xvii. 24.

changed into the same image from glory to glory, even as by
the Spirit of the Lord." (2 Cor. iii. 18.)

Christ will appear in heaven in the midst of the redeemed,
constantly revealing himself more and more perfectly to them ;
and they will become more and more like him. When present
in his church on earth by his Spirit, his people enjoy refresh-
ing seasons, all their graces are invigorated, and their hope of
future happiness and glory is bright. Though he will appear
in heaven in the glory of his Father, having accomplished the
work assigned him in the plan of redemption, and having tri-
umphed over all the powers of darkness, yet he will appear so
condescending and lovely, that the redeemed will approach
him with as much freedom as that with which his disciples
approached him when he was with them in the \vorld. It
seemed to be the belief of the apostle Paul, that as soon as he
left the body he should be with Christ. " For," he said, " I am
in a strait betwixt two, having a desire to depart and to be
with Christ, which is far better. We are confident and will-
ing, he said, to be absent from the body, and to be present with
the Lord."

The most perfect freedom of intercourse will be enjoyed by
the great company of the redeemed. Though some will have
made greater attainments than others, and shine brighter than
others, yet the more distinguished any are for holiness, the
more they will be distinguished for humility. Pride will be
unknown^, in heaven. All will feel that they are indebted to
the distinguishing grace of God for the places they occupy —
that God might have been just in their final condemnation
and punishment. The recollection of their state by nature,
and their continued opposition to the doctrines of grace, and
resistance of the Holy Spirit, till the power that created them

Sermon on John xvii. 24. 1 99

anew in Christ Jesus will keep them humbled. As they will
enjoy the society of the patriarchs, the prophets, the apostles,
the martyrs, those who were in the world, rich and poor, high
and low, who died young, and who lived to old age, they will
be able to learn of them the wonderful and various operations
of the Holy Spirit.

Who can read the history of the patriarchs without a desire
to see and converse with them ?— the Psalms, without a desire
to unite with David in the praise of God ?— the hooks of the
Prophets, without a desire to see the authors 1—the epistles,
without a desire to converse with the apostles ? — the book of
Revelation, without a desire that John would explain the dark
passages we do not now understand ? The history of every
saint will have some peculiarities sufficient to fill a volume.
The histories of all the redeemed, if written, would fill heaven
with books. There will be variety in the experience of the
redeemed in heaven, corresponding with their attainments in
this world.

If now we consider the thousands, and tens of thousands,
and thousands of thousands now in heaven, and the vast mul-
titude to be added to them, the variety in their experience of
the grace of God, it must be manifest that we never can know
all that may be known of the wonders of redeeming love.

Holy angels who are ministering spirits to the church on
earth, will be the companions of the redeemed in heaven.
They will never cease to feel an interest in those whom they
assisted in their pilgrimage in the world. We know very
little of the ministry of angels under the present dispensation,
as they have not been visible, if we except a short period after
its commencement. We cannot doubt that their influence is
felt, that holy angels minister to the righteous, and evil spirits

200 Sermon on John xvii. 24.

strengthen the evil propensities of the wicked. Holy angels
will be willing to communicate to the redeemed all they know
of the part they performed in their salvation.

When all the vast multitude in heaven unite with all their
hearts in the worship of God, to whom holy angels as well as
the redeemed are indebted for his distinguishing goodness, how
powerfully must every one be affected ! More powerful
impressions we know, are made in a great assembly than in a
social circle, where few are met together.

III. The employments of the redeemed in heaven.

Already we have noticed some of the employments of the
redeemed.

The views which some have of the employments of saints
in heaven appear to me to be very imperfect, and to be
derived from their experience of the most agreeable worldly
employments. Now, the employments of this world which are
most agreeable, and which men most desire, are freest from
labor, and from all vigorous exertion of mental or physical
power. Men in the pursuit of wealth look forward to the
time when they shall have no occasion to labor, and shall be
able to rest in the quiet enjoyment of their possessions. The
day laborer looks forward to the hour when his work will be
done, and he shall enjoy comfortable repose. So the traveller
looks forward with satisfaction to the rest he expects to enjoy
when his journey is finished. But the christian who has made
the greatest progress in holiness, thinks least of what he has
done, and hopes when free from his body that he shall be able
to serve God more faithfully. This desire to be free from the
body is not that he may rest, but that he may be more active
than ever in doing the will of God.

It is true, christians when they die, rest from their worldly

Sermon on John xvil. 24. 201

labors. The Scriptures, when they notice the rest of the peo-
ple of God, have reference to the termination of the labors
performed for their temporal support. Now, if the chief object
pursued by the christian be perpetual and uninterrupted hap-
piness, the hope of enjoying w-hich sustains him in all his tri-
als, and moves him to act, he is selfish, he may be as selfish in
seeking future as present happiness.* The christian does not
desire heaven merely or chiefly that he may be more happy,
but that he may be free from sin, and may more perfectly
worship God. When the exercises of his mind are most pow-
erful, he finds that he cannot do the good he would.

" For the good that 1 would," said the apostle, " I do not ;
but the evil which I would not, that I do." Now the apostle
had in view more powerful exercises of his whole soul in the
worship of God, when free from the remains of sin. His desire
was that he might be free from all sin, and all hindrances,
that he might worship God with the most vigorous exercise of
all his powers. The trials the Christian experiences in this life
are designed to promote the work of sanctification in his
heart — to enable him to overcome and subdue his worldly in-
clinations— to draw him nearer to God, and thus to qualify
him to worship Him more acceptably. Why should Chris-
tians desire to be free from the most salutary discipline ordered
and directed by their heavenly Father ? " The Lord gave
and the Lord hath taken away," said Job, " and blessed be the
name of the Lord." The redeemed in heaven may have some

* " Nor indeed can there be a vainer or more absurd design and expectation,
than to aim immediately at delights and joys without ever looliing after that
transfoiming, purifying, quiclvening communication Aoin God, in wliich he is
to be enjoyed, which is apparently the most dangerous and prejudicial mistake
of many persons of much pretence to religion, that dream and boast of nothing
else than raptures and transports, having never yet known or felt what the work
of regeneration or the new creature means." — Howe, vol. 1, p. 324.

" They desire happiness without labor." — A divine of 11th century.

202 Sermon on John xvii. 24.

employment of which we now have no knowledge. They
may with holy angels be ministering spirits to the church till
the end of the world.

Is there not reason to believe that the redeemed in heaven
will pray as well as praise till the work of redemption is com-
pleted ? It was the observation of an old and orthodox divine
not long since, that this was his opinion, and that its abuse
was the reason it was not expressed. If any man have not
the Spirit of Christ, said the apostle, he is none of his. Those
who are most eminent for piety have most of the spirit of
Christ. Can we suppose that when they leave the world, the
spirit of Christ will depart from them ? Now the spirit of
Christ is a spirit of intercession. Wherefore, said the apos-
tle, treating of the priesthood of Christ, he is able also to save
them to the uttermost, that come unto God by him, seeing he
ever liveth to make intercession for them. The spirit of in-
tercession is a spirit of prayer. Now, believers are vitally
united to Christ, as the members of the body to the head, or as
the branch to the vine. They are one with him. His Spirit
dwells in them. When he intercedes for his church on earth,
and for all given to him by his Father, may we not conclude
that all the redeemed in heaven will be united with him by
his Spirit in the intercession ? Can the redeemed when they
enter heaven forget those they left behind? Can parents for-
get their children — children their parents — husbands their
wives, or wives their husbands — brothers their sisters, or sis-
ters their brothers ? Can faithful pastors forget those for
whose salvation they labored and prayed ; some of whom
were converted by their ministry ?

The following passages we find in the revelations of things
in heaven made to the apostle John. " And another angel

Sermon on John xvii. 24. 203

came and stood before the altar, having a golden censer ; and
there was given him much incense that he should offer it with
the prayers of all saints upon the golden altar, which was be-
fore the throne, and the smoke of the incense, which came
with the prayers of the saints, ascended up before God out of
the angels hand." (Rev. viii. 4.) " And when he had opened
the fifth seal, I saw under the altar the souls of them that
were slain for the Word of God, and for the testimony which
they held : and they cried with a loud voice, How long, 0
Lord, holy and true, dost thou not judge and avenge our blood
on them that dwell on the earth ? And white robes were
given unto every one of them, and it was said unto them, that
they should rest yet for a little season, until their fellow-
servants also, and their brethren, that should be killed as they
were, should be fulfilled." (Rev. vi. 9, 10, 11.) In this last pas-
sage there is a prayer offered with earnestness by those who
had been slain, and whose souls were in heaven. (See Rev.
xix. 10.)

When pious friends are removed from us by death, it must
afford much consolation to those who survive, if they may in-
dulge the hope that their departed friends still feel interested
in their welfare, and are permitted to pray for them. It can-
not be doubted that the saints in heaven feel interested in the
cause of their Redeemer, and that they greatly desire that the
number of His disciples in this world may be increased. If
there is joy in heaven in the presence of the angels over one
sinner that repenteth, then we must conclude that events on
earth are known in heaven. " All the powers of the saints in
heaven will be exercised to the highest degree. Though they
rest from their labors on the earth, yet we are assured that in
the worship of God, they rest not day and night." (Rev. iv. 8.)

204 Sermon on John xvii. 24.

There is then a sense in which there is no rest in heaven — no
cessation of the most powerful exercises of the soul. The
Christian in this life, when a subject of the powerful opera-
tions of the Holy Spirit, worships God with all his heart, and
the perfect freedom he experiences from all worldly influences
is an earnest and foretaste of that rest he will enjoy in heaven.
Christ, we are assured, ever liveth to make intercession for
his church on earth. (Heb. vii. 25.) How unhappy must
those be, if admitted into heaven, to whom it is a weariness to
go to the house of God, and who are weary in His service
when there — impatient to have the service ended ! They
seem not to be aware, if they enter heaven, they must there
serve God night and day. It is only the unrenewed and
worldly minded who find the service of God tedious. As
churches depart from God, their services are shortened, and
they are satisfied with superficial and modified views of the
truth. They desire something amusing. (Rev. xix. 10.)

IV. Tlie enjoyments of the redeemed in Heaven. They will
be highly honored, and distinguished from the rest of the hu-
man race.

They will be near to their adored Lord, and will constantly
behold him. When in this world they obtain but a glimpse of
His excellence ; they are filled with joy unspeakable and full
of glory. They will, while praising Him, receive from His
inexhaustible fullness constant communications of good, which
will make them unspeakably happy. They will experience
perfect satisfaction. As the tree of life, which John saw
bears twelve manner of fruits, so we may suppose that there
will be some variety in the enjoyments as well as employ-
ments of the redeemed, and that every holy desire will be grati-
fied. The more active, the more happy they will be, Christ will

» Sermon on John xvii. 24. 205

constantly and forever be revealing himself to all the redeemed.
This increase of knowledge will be a constant source of happi-
ness. We can never know all that may be known of God. Every
new revelation will open a new field of contemplation. The in-
heritance of believers will be as large as their desires, and as
lasting as their existence. " Blessed be the God and Father of
our Lord Jesus Christ," said the apostle Peter, " who accord-
ing to His abundant mercy, hath begotten us again to a lively
hope by the resurrection of Jesus Christ from the dead, to
an inheritance incorruptible, undefiled, that fadeth not away,
reserved in heaven for you." (I Pet. i. 3, 4.) Their security
will add much to their happiness.

Now, if it be the fact that heaven is where Christ is, and
that where two or three are met together in his name, he is
by his Spirit in the midst of them : then you, my brethren, need
not imagine that Christ and heaven are a great way from you.
Is he not looking in upon us, searching our hearts, care-
fully noticing the feelings you exercise toward him and his
cause ?

The more spiritual your views, the nearer Christ will ap-
pear to be to you. Have you not, brethren, sometimes found
him in the sanctuary, or in the midst of those met together for
prayer, or in your closet ?

Some of you may soon enter the presence of him who gave
his life to redeem you. The remainder of your time on earth
which may appear to you long, when it is ended, willappear
to be short, and the pleasures of the world but false and de-
ceptive. Think, I pray you, of what has been done for your re-
demption, and of the returns you have made to your Redeemer.
You are now sitting in the outer courts of heaven, my hear-
ers, and the all-piercing eye of Him who suffered on the cross

206 Sermon on John xvii. 24. #

in the room of sinners, is fixed upon you. He offers you, this
day, pardon and justification, without money and without
price — without any works of your own. The question is now
presented to you, Will you accept — will you open your heart
and receive Christ as your Saviour or not ? Will you even
look to Him that you may be saved ? His language is, " Come,
for all things are ready." Will you come ? The prison doors
are unlocked, and thrown open ; your fetters are knocked off;
there is an opportunity for you to make your escape, you are
invited and urged to come forth ; nothing prevents but your
unwillingness. Life and death are before you. I am about
to close. Christ is looking upon you, sinner, now under sen-
tence of death ; holy angels are witnesses of your decision.
Will you not say, Lord, I believe, help mine unbelief ! Breth-
ren, we must pray, and pray earnestly, that the Holy Spirit
may effect what we cannot accomplish. A great responsibility
rests on us. Let us be faithful — leaving to God the results.
Amen.