Corinth was one of the principal cities of Greece. Enjoying every advantage of situation, it became rich and populous. Most cities in similar circumstances have become vicious. This became exceedingly so.

The religion of Corinth was paganism, which naturally led to sundry vices. Bacchus and Venus had there their temples and their votaries; and luxury, the child of affluence, led to vice generally. From such a combination of circumstances, the inhabitants, like the men of Sodom, "were sinners before the Lord exceedingly." It might be justly stiled, like Pergamos, "The place where Satan's seat was."

Yet God had much people in that city, which continue and labor in it, which he did for more than eighteen months. Nor did he labor in vain. He gathered there a large and flourishing church; which appears to have been enriched with a greater effusion of miraculous gifts, than any other of the primitive churches. The state of Corinth, where God had been unknown, and where superstition had reigned, might render this necessary in order to give success to the gospel. Miracles are adapted to arrest the attention of those who would be deaf to the voice of reason and regardless of proofs drawn from it. But those gifts were abused. They were made the occasion of pride, and of divisions: Which shews that there is nothing in the nature or miraculous gifts, which secures the proper use of them; that they are no evidence of renovation.

Though the apostle labored to great and happy effect in that city of the Gentiles, after his departure, deceitful workers went among them, and availed themselves of his absence to make divisions, and alienate their affections from him. This seems to have occasioned his writing the epistles addressed to them, which constitutes a valuable part of the sacred volume.

The calumnies of his enemies, and the effect which they had on the Corinthians, are alluded to in the text; which contains an expression of his feelings on the occasion.

In discussing the subject, we shall just glance at these matters, and add a brief improvement.

St. Paul's character, both as a Minister and as a Christian, was impeached by those enemies. They represented him as an unfaithful, or unskillful laborer in the gospel, and as one who was not a subject of divine grace.

This appears from his statement in the beginning of the context, and from the text. Let a man so account of us as of the ministers of Christ, and stewards of the mysteries of God. Moreover it is required in stewards that a man be found faithful, "But with me it is a very small thing, that I should be judged of you, or of man's judgment, yea, I judge not mine own self. For I know nothing by myself, yet am I not hereby justified: But he that judgeth me is the Lord."

The apostle here professeth himself "a minister of Christ and steward of the mysteries of God," and directs the Corinthians to consider him in that light; or as one put in trust with the gospel to teach its mysteries, inculcate its truths, urge its duties, and tender its supports.

The term mystery is used in Scripture, to express things not discoverable by the light of reason, but knowable by revelation. It is also used to express incomprehensibles; which may be objects of faith on the credit of divine truth. The former is the more common sense of the term in the gospel, particularly in the passage before us, and generally in St. Paul's epistles. "We speak the wisdom of God in a mystery—the hidden wisdom, which God ordained before the world unto our glory; which none of the princes of this world knew; for had they known it they would not have crucified the Lord of glory. But it is written, 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. But God hath revealed them into us by his Spirit."

The gospel plan of salvation was a mystery, a hidden mystery, till the gospel day. It was hidden from the prophets who foretold it; and from the apostles, till after Christ's sufferings and resurrection. They understood very little of it; knew almost nothing about it till after the ascension, when the comforter was sent down "to teach them all things, and bring all things to their remembrance." To them it was then matter of wonder. They had not been made to understand that Christ was to bear the sins of men—"that he was to suffer and enter into his glory:" And when he did suffer, "they knew not the Scripture, that he must rise again from the dead."

Another gospel mystery was the calling of the Gentiles—that salvation was intended for them, and to be offered to them, in Christ, equally as to the natural seed of Jacob. "If ye have heard of the dispensation of the grace of God, which is given me to you ward; how that by revelation he made known unto me the mystery—which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit: That the Gentiles should be fellow heirs, and of the same body, and partakers of his promise in Christ, by the Gospel, whereof I am made a minister." *

* Ephesian iii. 2-7.

These were some of the mysteries dispensed by this steward of the mysteries of God; who "shunned not to declare all the counsel of God."

He declared the deep things, which human reason could not have discovered; and those also which it cannot comprehend. These are to be found in Paul's teachings, as well as the plain things which are easy to be understood.

But the principal business of this "steward o the mysteries of God," was to open the way of salvation through a Savior, and shew that provision is made in him for the salvation of both Jews and Gentiles, and offered alike to those of every nation; and to lead men to the knowledge of themselves and the Redeemer, and teach them how they might be benefited by divine grace in him.

And while he acknowledged the obligations, of fidelity, he declared himself no way greatly affected by the judgment which might be passed upon him by his fellow mortals. But with me it is a small thing to be judged of you, or of man's judgment. An intimation that he was judged and censured by some of them. This was, doubtless, matter of notoriety at Corinth; but he little regarded it. It made no change in him, or in the manner in which he discharged the duties of his office. He was chiefly concerned to obtain the approbation of an higher tribunal that of his divine matter, the———dge of all. The judgment of fellow mortals did not move him—He that judgeth me is the Lord.

Not that he was wholly indifferent to the opinion entertained of him by his fellow men. Had be been so, he would not have undertaken his own defence as in these epistles, A measure of esteem was necessary to his usefulness in the ministry. Had all who heard him thought him the enemy of God, he could have done no good in it. Therefore his endeavor to rectify their mistakes. And the rather because he held the truth as it is in Jesus; so that in rejecting him, and the doctrines which he taught, they turned aside into errors which might fatally mislead them. But he did not wrong his conscience to please them, or depart from truth to gain their approbation—"Do I seek to please men? For if I yet pleased men, I should not be the servant of Christ." Had Paul been chiefly concerned to please men, he would have continued a Pharisee.

The person who would please Christ, while paying such deference to the opinions of men as fairly to weigh every objection against his faith or practice, and try them by the divine rule, must be careful to conform to that rule, whatever opinions may be entertained of him. Of the meaning of the rule he must judge for himself before God—"calling no man master." The reasons of his faith and practice, and his construction of the divine rule, he may lay before his fellow men, to remove the grounds of prejudice; but he must rise so far above their frowns a———atteries, as not to be influenced by them to disguise his sentiments, or counteract his own judgment of the law of God, of the gospel of Christ, or of the duties incumbent on him.

It is not by human judgments that we are to stand or fall. It is happy that this is the case; that the good man hath a judge more just and candid than his fellow servants; one who knows and pities his weakness, though he hath none of his own: "Let me fall into the hands of the Lord, for his mercies are great; and let me not fall into the hand of man."

But the apostle did not stop with a declaration that the judgment of others did not move him; he brought it home to himself: Yea, I judge not mine own self. For I know nothing by myself, yet am I not hereby justified; but he that judgeth me is the Lord. St. Paul had a witness in himself that he was sincere and upright before God—"Our rejoicing is this, the testimony of our conscience, that in simplicity, and Godly sincerity, not by fleshly wisdom, but by the grace of God, we have had our conversation in the world, and more abundantly toward you."

The same is the import of his declaration in the text—"I know nothing by myself—am conscious of no allowed wickedness—of no willful error, either in profession or practice." But he dared not to assert that he had made no mistakes—yet am I not hereby justified. He knew himself liable to error—did not "trust his own heart". He that judgeth me is the Lord—"his judgment is according to truth— that will determine my character, and fix my doom."

The apostle could remember a time in which he had conscientiously done wrong. He had persecuted the church; killed Christ's disciples, and thought he was doing right; verily believed that he was doing God service!—Now he acted conscientiously in "preaching the faith he had once destroyed"—in the manner of his preaching it; and discharging every ministerial and Christian duty; though he was censured and calumniated by some, and suspected by others. He followed the light of his own mind, and determined to follow it; so to act as not to be condemned of himself. But he knew that the standard of rectitude did not follow his views, and vary with his judgment. "If his heart did not condemn him, he had confidence toward God; yet he knew God to be greater than his heart," and possessed of all knowledge; dared not therefore affirm that his judge would approve of all which he approved—Yet am I not hereby justified—he that judgeth me is the Lord.

IMPROVEMENT.

I. We See that censure may be incurred without neglect of duty, When Paul converted to Christianity, he was made an apostle, and ordered of the Redeemer to preach the gospel. He obeyed. He was guided in his work by the spirit of God; yet he was blamed by some, and suspected by others.

That Christ's faithful servants are slandered and reproached is not a new thing under the sun. It hath been common among men. And herein they are only made like their Lord. And shall they think it strange? "It is enough for the disciple that he be as his master, and the servant as his Lord. If they call the master of the house Beelzebub, how much more them of his household?"

When opposition and reproaches come from those who profess friendship to Christ they wound the deeper. This however, hath often happened. It happened to the apostle at Corinth, and elsewhere. If we witness that which is similar, we need not be surprized, as though some strange thing had happened.

II. Are we unjustly censured by our fellow servants, or reproached while in the way of our duty? We have here an example worthy our imitation. St. Paul was chiefly concerned to approve himself to God. We should be so too—should study to acquaint ourselves with the divine rule, and to conform to it; not disobeying God to please men.

Great care is requisite to know our duty. Enveloped in darkness, and biassed to error, it is often difficult to find out the right way. But we are not left without instruction. A rule is given us by which we may "judge of ourselves, what is right." Of that role we must judge for ourselves, and by it try ourselves. "To our own master we stand or fall." To obtain his approbation should be our chief concern. "If God be with us, who can be against us?"

III. Knowing ourselves fallible, it becomes us to maintain a jealousy over ourselves, and be constantly on our guard. We should consider, that though we do not sin wilfully, and our own hearts do not condemn us, yet we are not hereby justified. We are conscious that we have often, erred, and made wrong conclusions, when we did not design to leave the right way. We are liable to do the same again. Our eye should therefore be to God for direction and guidance—"That which I know not, teach thou me; if I have done iniquity, I will do no more."

This is the more necessary, because "the light which is in us may have become darkness." For there are those who "put darkness for light and light for darkness." Those with whom this is the case know it not; they flatter themselves and cry peace. "To the pure, all things are pure; but to them that are defiled, and unbelieving, is nothing pure; but even their mind and conscience is defiled." This often happens to those who for a time yield to temptation and go in to the ways of sin; they contract false principles, and judge by them, and probably sometimes live and die under the deceptive influence of their darkening power. None would dare to plead before the bar of Christ, that they were his disciples, "and had eat and drank in his presence," had they not been deceived into false views of duty, and mistaken apprehensions of the conditions of acceptance with him.

Judging well of ourselves doth not ensure justification at the bar of heaven. Our judgments of ourselves may be erroneous. If they are so, they will be reversed. We shall "be judged out of the books, according to our works;" not according to our false and deceitful views. I know nothing by myself, yet, am I not hereby justified. For not he that commandeth himself is approved, but whom the Lord commendeth.



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SERMON XVI.

Characters will be disclosed, and Justice awarded.

1 Corinthians iv. 5.

"—Judge nothing before the time, until the Lord come, who both wilt bring to light the hidden things of darkness, and will make manifest the counsels of the hearts; and then shall everyman have praise of God."

St. Paul having professed himself a minister of Christ, and steward of the mysteries of God, acknowledged the obligations of fidelity, and disclaimed anxious concern respecting the opinion entertained of him by his fellow men, because the Lord was his judge, here adds a caution, reprehensive of the censorious spirit of the Corinthians, who seem to have listened to his enemies, and given into their suspicions of the apostle. Therefore judge nothing before the time—

In the text we observe a caution against rash judging the characters of men—a declaration that they will be known when the Lord comes —and that some things commendable will then be found in all—then shall every man have praise of God. We observe—

I. A caution against rash judging the characters of men—judge nothing before the time, until the Lord come.

Civil judges may give judgment according to law and evidence, on those brought before them for trial—so may the church on those arraigned at her tribunal. These are necessary to the subsistence of civil and ecclesiastical communities; therefore ordered of God. It is another species of judging which is here forbidden; judging the characters of men, especially such as profess Godliness, and appear to act sincerely; pretending to determine their moral state, before the motives which actuate them are disclosed. This is judging before the time, and without evidence on which to ground a judgment; which the wise man observes to be folly and a shame to him who doth it.

This had been done at Corinth, by the enemies of the apostle; and hath been done by others in every age. There have ever been people who have dared to scatter their censorious decisions at random, according to the prevalence of humor, caprice, or prejudice; often to the wounding of the faithful; and rending of the body of Christ.

This occasions temporary mischief; but the day is coming when all those disorders will be rectified. The censurer, and the censured, will stand at the same bar, and be tried by the same Judge. Every wrong judgment will then be reversed, and every injurious suspicion be removed. For,

II. Every man's character will be known when the Lord comes—who will bring to light the hidden sufferings of darkness, and will make manifest the counsels of the hearts.

Many things necessary to determine the moral characters of men are hidden from mortal eyes. We are ignorant of the counsels of the hearts—do not know their purposes and views. Without this knowledge, right judgment cannot be formed.

Our knowledge of ourselves is imperfect. For self knowledge we have advantages which we have not for the knowledge of others. We can turn inward, and contemplate the motives which govern, and the views which actuate us. But pride, passion, prejudice, or the corrupt bias, operating in ways unperceived, often blinds the mental eye, and renders us strangers at home. "Whoso trusteth his own heart is a fool.—The heart is deceitful above all things, and desperately wicked, who can know it?" It requires great attention to form a just judgment of ourselves—yea, to attain that self knowledge which is necessary for us. With regard to the knowledge of others, the difficulty is still greater. We can neither see the heart, nor know the thoughts and designs.

We are often at a loss for the motives which occasion things which fall under our observation. Other things which might cast light upon them, are hidden from us. But when the Lord cometh, the veil spread over secret matters will be removed. "There is nothing covered, that shall not be revealed, or hid that shall not be known." The Lord will bring to light the hidden things of darkness, and make manifest the counsels of the hearts.

How hearts will be opened to view, we know not. Perhaps when the veil of flesh is removed, minds may possess an intuitive knowledge of each other—be able to look into one another, as while in the body, they look into themselves. Here, this is mercifully prevented; but may be no longer necessary in another state of existence. It may be requisite, to that investigation of characters which we are taught to expect at Christ's coming. For it is the language of the text, and other Scriptures, that every impediment to the complete knowledge of each other, will then be done away; that no person's character will longer remain problematical. The hidden works of darkness will be brought to light, and the counsels of the hearts made manifest.

Astonishing scenes of wickedness will then, no doubt, be disclosed. Probably each one will discover things in himself which he had not suspected—depravity, unfairness, disingenuity, the bare suspicion of which by others, would be resented as affrontive.

When the prophet forewarned Hazael of the cruelties which he would exercise when he should be king of Syria, his nature seemed to revolt —he could not suspect himself capable of such enormities. "But what! is thy servant a dog?" But all was verified when he had ascended the throne!

But though a world of hidden iniquity will appear when the counsels of the hearts shall be made manifest. Good things will also be opened to view which had till that day been concealed—yea,

III. Some things commendable will be found in all, Then shall every man have praise of God.

All are sinners. "There is none good but one, that is God." Some "are sinners exceedingly." Some will continue such till they shall have time no longer—die as they have lived, and be sentenced to "have their part in the lake of fire—which is the second death."

But though numbers of this description will be found when the Lord comes, it is presumed that there will be none among them in whom there wilt be nothing commendable—who will never have done a praise worthy action.

When "every work is brought into judgment and every secret thing, whether it be good or evil," every thing commendable which hath been done by the wicked, will come into the reckoning. Nothing will be overlooked, because done by sinners. The prejudices inherent in mankind often render them blind to what is commendable in an enemy, and cause them to magnify his failings; but not so the Deity. God is perfect. "The way of man will he render unto him," whatever may be his general character.

The saints are not equal in virtue and the attainments of grace. Therefore the differences which will be made among them. When they shall stand before the Judge, their whole probation, with all its circumstances, will be reviewed, and every praise worthy purpose, desire and action will be considered and rewarded. On the other hand, every neglect of duty and every deviation from it will come into the account and make deduction from the weight of glory reserved for them.

And among the enemies of God, some will be found greater sinners than others—to have sinned longer—against greater lights, and to have been guilty of more and greater crimes. To such will be reserved the greater weight of woe. In order to these discriminations their whole probation will be considered. And in those on whom sentence of condemnation will pass, the righteous judge will take due notice of every pause which they shall have made in the ways of sin—of every instance in which they may have denied themselves, out of regard to the divine authority, though it may have been out of fear of God's judgments, and of every act of kindness done by them, to a fellow creature. Every thing of this nature, will be considered, and make some deduction from the punishment which would otherwise have been inflicted on them. The judge will pass nothing of this kind unnoticed, condemning the sinner to the same degree of suffering, as though it had not been found upon him. A cup of cold water given to a disciple of Christ, will not lose its reward. *

* Matthew x. 42.

"Herod feared John, knowing that he was a just man and an holy, and observed him; and when he heard him he did many things, and heard him gladly." Herod's punishment will not be, in every respect, the same, as though he had paid no attention to John's teaching. He will not be punished for refusing to hear John, when he did hear him or for refusing to do, what he did do, in compliance with his counsel: Though he will be condemned as, eventually the murderer of that holy man. His partial obedience might be extorted by fear; but this is preferable to disobedience; otherwise fear would not be urged as a motive to obedience. "Fear him who is able to destroy soul and body in hell." If preferable to disobedience, a difference will be made between those who obey from no higher principle, and those who disobey.

Here God certainly makes a difference between them. When Rehoboam humbled himself in the time of his affliction, "the wrath of the Lord turned from him that he would not destroy him: And also in Judah things went well." But his repentance was not unto life. The character given him at his death is that of a wicked man.

When Ahab, affrighted by the preaching of Elijah, as he was going to take possession of the vineyard of murdered Naboth, "humbled himself and walked softly:" God signified his approbation of his legal repentance and partial amendment, in preference to his former course; though he afterwards cut him off in his sins.

These are unequivocal evidences that partial obedience, though dictated by the servile principle of fear, is preferable, in divine estimation, to allowed disobedience. God makes a difference in his treatment of people here, on this account: suspends his judgments, and mitigates somewhat of their severity, where he sees this kind of relenting in sinners. If God doth this here, is there not reason to believe that he will do it hereafter: The rules of divine administration are doubtless uniform in time and eternity. Where he gives a comparative preference here, he will do the same hereafter. So we observe our Savior noting things commendable in some who did not belong to his kingdom. When the young ruler who came to inquire what he should do to inherit eternal life, declared that he had kept the commandments from his youth up, he was viewed with comparative approbation.—"Then Jesus beholding him, loved him." It is not conceivable that his partial conformity to the divine law had not made him to differ from those who had allowedly disregarded it—that his character was as bad as theirs—though he soon made it evident that the one thing needful was not found upon him. *

* Mark x. 17, &c.

Some suppose that the unrenewed can do nothing but sin against God with all their might—that every purpose of their hearts is necessarily enmity against him, and all their volitions and actions determined opposition to his law and government: But we conceive that neither Scripture, nor experience justify the supposition—that were such their state, they would be in no degree, the subjects of moral government, and would not be addressed of God as moral agents.

Were mankind wholly given up of God, and his Spirit withdrawn from them, such might become their state; but this is not the case. The Holy Spirit strives with them. They are empowered to resist the Spirit, or cherish its influences. This is manifest from the divine exhortations addressed to them, and from their conduct. Sometimes they pause in the way to destruction—listen to counsels and warnings—do things which God requires, and deny themselves gratifications which are in their power, because God hath forbidden and threatened to punish them. The person is not to be found who hath not a witness in himself that this is the case.

Should we affirm that none, who are in a state of nature, can be influenced by sense of duty to deny themselves, or attempt obedience to God's law, it might give occasion to false hopes. Those, the general course of whose lives is opposition to God, sure that they sometimes deny themselves, and like Herod, do things enjoined from above, might flatter themselves that they were children of God, while belonging to another family, and that they should have peace, when there was no peace to them. Yet when the Lord cometh, who will bring to light the hidden things of darkness and make manifest the counsels of the hearts, every man shall have praise of God.

God will overlook nothing commendable which may have been done by the vilest of the human race, while on probation; and some things commendable will be found in the most degenerated; though in many, the good will be found so low as to leave them on the whole, the servants of sin, and consequently to take their portion among the workers of iniquity.

REFLECTIONS,

I. The day is coming which will scatter the darkness or the present state. Here many things confound us. "We see but we understand not." We wonder sometimes at what God orders, and oftener at what be permits. The time approaches in which all these mysteries will be cleared up. We shall perceive wisdom and goodness in all the divine administration. Our wonder at providential regulations will terminate.

Now we often wonder at things done by our fellow men—are unable to discover the motives which actuate them—perhaps frequently mistake them. But this uncertainty will not be perpetual. The veil spread over these things will be removed when the hidden things of darkness are brought to light and the counsels of the hearts made manifest. Then, every hidden purpose will be laid open, and every secret counsel disclosed.

II. Vain are the attempts of mankind to conceal their crimes, or disguise their characters. For a time they may hide their nefarious views, and pass themselves for other manner of persons than they are; but it is only a temporary matter; all are hastening to an omniscient tribunal which will open every heart and life to general inspection. Every one will then be made to stand out, as he is to public view! "Some men's sins are open beforehand, going before to judgment; and some men they follow after. Likewise also the good works of some are manifest beforehand; and they that are otherwise cannot be hid." Hitherto there are secret sins, and mistaken characters; but ere long there will be neither. "Every man's work shall be made manifest, for the day shall declare it."

What folly then is hypocrisy? Every one would despise the delinquent, who, while passing to trial should impose on his fellows with protestations of innocence, when he knew the judge acquainted with his guilt, and that he would soon disclose it, and open it to public view. Such is the part acted by those who endeavor to hide their true characters while making their way to the bar of God.

III. These considerations, speak comfort to the righteous, and terror to the wicked. The sincerity of the former will ere long be made manifest. All the injurious charges brought against them, will appear to be injurious, and they will he cleared of every aspersion. Their integrity will be displayed, and they will have praise of God. Nothing they shall have done or suffered, out of regard to God will be forgotten or go unrewarded. Yea, their desires and purposes to honor him here, though ability or opportunity to carry them into effect might not be allowed them, will be proclaimed and rewarded. "God is not unrighteous to forget your work and labor of love"—"David did well that it was in his heart to build an house to God's name" —therefore the divine promise "to build him an house and establish the throne of his kingdom forever."

But the wicked who may have passed through life under the shades of darkness, been mistaken, perhaps, for the righteous, will rise at the great day, "to shame, and everlasting contempt." Their sins will then find them out. For "God's eyes art on the ways of man, and he seeth all his goings. There is no darkness, nor shadow of death, where the workers of iniquity may hide themselves." And all are written in God's book, and reserved to judgment; when he "will give to every one, according to his works. Woe unto the wicked, it shall be ill with him, for the reward of his hands shall be given him." This will be enough to make miserable. There needs no more than the withdrawing of mercy, and leaving justice to take its course. This will be the portion of those who neglect offered salvation. But,

IV. Sinners who have, at all, denied themselves, out of regard to the divine authority, or done aught which God required, though ever so partially, will not loose the benefit of it. Proportioned to its nature, and the degree of rectitude found in it, it will deduct from the punishment which the want of it would have occasioned. The condemned will stand speechless before the judge—have no reason to offer why judgment should not be executed upon them. By the clear manifestation of their guilt, and the impartial justice of God, they will be constrained to acknowledge the perfect fairness and equity, yea, the moral necessity of the sentence by which the last gleam of their hope will be extinguished!

Thus will both the mercies and judgments of God be justified of all, when he shall bring to light the hidden things of darkness, and make manifest the counsels of the hearts.



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SERMON XVII.

God willing that all Men should be saved.

1 Timothy ii. 4.

"Who will have all Men to be saved,—."

In verse first, the apostle directs "prayers and thanksgivings to be made for all men;"—which he declares to "be good and acceptable in the sight of God our Savior; who will have all men to be saved." Had salvation been provided for only a part of the human race, prayer and thanksgivings could have been, consistently made only for a part. Those for whom no provision was made, would be in like state with persons who have committed the sin unto death, for whom St. John intimates prayer is not to be offered up. "There is a sin unto death; I do not say that he shall pray for it." But such is naturally the state of none of the children of Adam. Divine goodness is extended to all, and salvation offered to them; therefore is prayer and praise to be offered up for all men.

It is now proposed, briefly to consider the divine goodness expressed in the text—Who will have all men to be saved—then some abuses of the revelation which is made of this goodness to mankind.

I. We are to consider the divine goodness here expressed—Who will have all men to be saved.

The salvation intended, is that of the soul. This comprehends deliverance from merited sufferings, and the bestowment of happiness which is the contrast of it.

The provision which is made for the comfort and happiness of mankind in this life, evinces strange goodness in God. When we consider what man was made of God, and what he hath made himself, the divine benevolence here displayed, is wonderful! Strange that man was not destroyed and blotted out from among God's works!

Some suppose this to have been our first parents idea of the threatening in case of disobedience, and expressed by them, when they attempted to hide themselves from the divine presence, after their fall. *

* Genesis iii. 9.

Had man then been destroyed, the race would have been extinct. But he was spared; suffered long to continue and rear a family, from which the myriads of human kind have descended. Though exiled Eden, and doomed to labor and sorrow, he was still at the head of this lower creation, and creatures below him generally subservient to his comfortable subsistence. The ground was indeed cursed for his sake and fatiguing cultivation rendered necessary; but still it yielded the necessaries, and many of the comforts of life; though not the sweets of its primitive state.

These effusions of divine goodness were probably the wonder of angels, though so little noticed by men, the ungrateful objects of them.

But these were inconsiderable, compared with the strange provision made for their eternal salvation.

That God bears good will to mankind, not—withstanding their apostasy, and is desirous of their salvation, is from many considerations apparent. It is the spirit of the text, and the general language of the scriptures, as will be shewn in the sequel.

That God is willing that all should be saved, appears from the sufficiency of the provision which is made for the salvation of sinners; the frequent declarations that it is designed for all; the offers which are made indiscriminately to all; and the suitableness of the provision to the circumstances of all.

1. From the sufficiency of the provision which is made for the salvation of sinners, This is adequate to the salvation of the whole race. Christ, being a divine person, made an infinite atonement. In him there is a fulness of merit. Was the number of sinners ten times greater than that of our whole race, there would be no need of another Savior, or of Christ's dying again for their redemption. In him "dwells the whole fulness of the Godhead bodily." The reason all are not saved, is not a deficiency of merit in the Redeemer, or any limitation of his satisfaction. Sinners "are not straitened in him, but in their own bowels."

2. That God is willing all should be saved appears from the frequent declarations of scripture, that Christ died for all—Who gave himself a ransom for all, to be testified in due time—We see Jesus who was made a little lower than the angels, that he, by the grace of God, should taste death for every man. The love of Christ constraineth us; because we thus judge, that if one died for all, then were all dead; and that he died for all, that they who live should not henceforth live unto themselves, but unto him who died for them, and rose again.

3. The same appears in the offers made to all. When after his resurrection Christ sent forth his apostles to effect his gracious purposes, both his orders and promises were indefinite—"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."

Had salvation been provided for only a part of mankind, and the Savior been unwilling the residue should be saved, he would not have given charge to his ministers to tender salvation to all—to every creature, and declared that whoever came up to the specified conditions, should be saved.

Nothing false or insincere can be predicted of God our Savior. His words are truth. His offers and proposals are fair and open. That which appears the most obvious meaning of them is their meaning. And surely the offers of salvation appear to be made to all who hear the sound of the gospel; and they are invited and urged to accept them. They were so by Christ. "In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me and drink." * And they were so by his apostles when sent into all the earth to spread the gospel among the nations, and call them to come to Christ for life.

* John vii. 37.

4. The same thing appears from the suitableness of the provision which is made for the salvation of sinners, to the circumstances of all men.

Man needed an atonement, and he needed assistance, and both are provided in Christ. Of the former we have spoken, and there is no need to add. Man's weakness is such that he is unable of himself to conquer either spiritual enemies without, or his own corruptions within. Through Christ needed aid is offered to him; he is invited to the throne of grace, and assured that he shall not seek in vain, but "obtain mercy, and find grace to help in time of need. Ask, and it shall be given you; seek and ye shall find—If ye being evil know how to give good gifts to your children, how much more shall your heavenly father give his Holy Spirit to them that ask him?" Though mankind have rebelled against God, he is more ready to hear their cries, and give his spirit to sanctify and save them, than the most affectionate earthly parent to shew kindness to his child.

The gospel is designed as a remedy for human weakness, equally as for human guile. It is every way adapted to the circumstances of the creatures to whom it offers salvation. It is a fair tender of pardon and peace, of life and happiness to all who hear its joyful sound; it not only opens these blessings to their view, but brings them within their reach.

5. The divine benevolence is farther evident from the exercise of forbearance towards ingrates, who neglect and slight offered salvation. God doth not soon enter into judgment with them, but waits with much long suffering; repeats his calls and warnings; urges sinners in various ways, and by various means, to turn and live; inwardly by the strivings of his Spirit, and warnings of conscience; outwardly by his word; his providence, and the voice of those whom he sends "to warn the wicked from their way, and beseech them in Christ's stead to be reconciled to God."

The reason of all these applications to sinful man, is that mentioned by St. Peter—"The Lord is long suffering to us ward, not willing that any should perish, but that all should come to repentance."

II. We are to consider some abuses of the revelation of divine goodness which is made to mankind.

There is no gift of God which depravity may not abuse. The belief of the divine perfections, especially of the divine mercy and benignity is often made the occasion of sin. Those whose "hearts are turned away from the Lord, when they hear the words of the curse, are wont to bless themselves in their hearts, saying, we shall have peace, though we walk in the imagination of our hearts, to add drunkenness to thirst." When called to repentance, they banish fear and lull themselves into security, with the revelation of divine grace and mercy which they find in the scriptures; making that a favor of death, which was ordained to be unto life—"With the Lord there is mercy; with him there is plenteous redemption; with him there is forgiveness;" not that he should be feared, but that his fear should be cast off, and his terror not make men afraid to sin—"God hath no pleasure in the death of sinners—judgment is his strange Work—he will not enter into judgment—will not destroy the work of his hands." Thus mercy is made to absorb the other divine attributes, and sinners emboldened in wickedness. By such considerations they make themselves vile without concern. Some become so hardened and unfeeling, that the approach of death doth not alarm them. By an habitual course of wickedness, their consciences are rendered callous, and they are insensible both to fear and shame, and continue so till death puts a period to probation, and seals them up for eternity!

These consequences are not apprehended at the entrance on a vicious course. The young sinner designs only to take some youthful liberties, and not to stray very far away, or long to deviate from the path of duty; but the farther he goes in the wrong, the stronger are his attachments to the pleasures of sin—the less his concern—the weaker and more defiant his purposes of amendment. He never finds the more convenient reason, which he promised himself at setting out in the way of wickedness; yea, the farther he proceeds in it, the greater is the difficulty of retracing his steps, and turning back from his wandering. Many who thus turn aside from the path of truth, probably settle into a state of security, and continue in it, till they have time no longer.

Was man grateful, divine goodness would lead him to repentance; but under the influence of depravity, it hath a different effect—is made the occasion of more ungodliness! What baseness! "Sin because grace abounds! Whose damnation is just! How can such escape? The wrath of God is revealed from heaven against all unrighteousness and ungodliness of men, who hold the truth in unrighteousness."

For sins of ignorance, and those into which men were surprized by unexpected temptations, sacrifices were ordered in the law, and pardon, on certain conditions, promised: But it was not promised presumptuous sinners. To them the law spake nothing but terror. "The soul that doth ought presumptuously—the same reproacheth the Lord; and that soul shall be cut off from his people. Because he hath despised the word of the Lord, and hath broken his commandment, that soul shall be utterly cutoff; his iniquity shall be upon him." *

* Numbers xv. 30, 31.

The person who lives in all good conscience, may hope in the divine mercy for the pardon of involuntary errors: But with what face can the willful offender ask mercy of God? No plea which is not affrontive can he make before him—"Shall I not visit for these things, saith the Lord: And shall not my soul be avenged on such a nation as this?"

That awful threatening, or prophetic denunciation, "The Lord will not spare him; but the anger of the Lord and his jealousy shall smoke against that man, and all the curses written in this book [the law] shall lie upon him," regards willful sinners, flattering themselves with expectation of divine favor. *

* Deuteronomy xxix. 20.

When St. Paul would magnify the riches of divine grace in the salvation of the chief of sinners, he exemplifies it in himself—"Who before was a blasphemer, and a persecutor, and injurious—Howbeit for this cause I obtained mercy, that in me first Jesus Christ might shew forth all long suffering, for a pattern to them which should hereafter believe on him to life everlasting." But he subjoins an alarming hint that those who sin wilfully, have no reason to express like mercy from God. "But I obtained mercy because I did it ignorantly in unbelief." That no mercy would have been shewn him had he done those things presumptuously, is here intimated with sufficient plainness. This deserves the attention of those who sin presuming on divine mercy. Surely they cannot reasonably expect mercy from him "who is no respecter of persons," if Paul "obtained it because he did those things ignorantly in unbelief." If this is duly considered, Will not presumptuous sinners believe and tremble? Will they not perceive their hopes to be vain?

2. Another abuse of the revelation of divine mercy is the universal scheme which is built upon it. The text and similar passages of scripture are alleged as evidence that none can be lost.

To help the argument, it is said—"To be influenced to obedience by fear is low and mercenary; and God would not urge men to duty by so unworthy a principle."

But was not fear of punishment used as a guard to innocence while man remained upright? "In the day thou eatest thereof thou shalt surely die." Had the influence of fear, operating to duty, been wrong, God would not have urged it as a motive to obedience. "Let no man say when he is tempted, I am tempted of God: For God cannot be tempted with evil, neither tempteth he any man." If God useth this as an argument to excite to duty, it must be a proper argument. That it is thus used in all his word, admits no dispute. Every teacher whom God hath sent to teach the way of life, and persuade men to walk in it, hath used it. The divine teacher is not to be excepted—"Fear him who is able to destroy soul and body in hell, yea, I say unto you, fear him." And when he delineates the process at the great day, after declaring that the righteous and the wicked will be separated from each other, the whole is closed with that solemn declaration—"These shall go away into everlasting punishment, but the righteous into life eternal."

To be influenced by promises is no less mercenary than being driven by terror. And this is also proposed as an incitement to obedience. "God hath given us exceeding great and precious promises, that by them we should become partakers of a divine nature."

Every inspired teacher hath called men to repentance in the same manner, and urged it by the same arguments. Proof is needless. To pretend that application is not made, by divine order, to the hopes and fears of mankind, is trifling—Yea to pretend that they are not urged by the dread of eternal punishment, is to deny the most obvious truth.

And is there no cause for his fear? Doth God frighten men with vain terrors? Doth he threaten evils which can never come?

Or if this argument was necessary to be used with man before be fell, is it needless since he hath fallen?

But God our Savior will have all men to saved; and shall not that which he wills be effected? Can any thing contrary to his pleasure take place?

Much doth take place in this world, which, is not pleasing to God; which he doth not will, or approve. This may be predicated generally of sin. "Sin is the abominable thing which he hates.—He is angry with the wicked every day." Would he be angry, if all which is done was pleasing in his sight?

God is holy. Sin is opposition to his nature, forbidden by his law, and declared to be his abhorrence. To suppose that he should hate and forbid sin, yet approve of it and be pleased with it, is absurdity and folly.

God permits sin; but neither wills nor approves it. "Christ pleased not himself." * Much is permitted under his administration, which he doth not order, but forbids and abhors. Yea, God orders some things, as moral governor (in consequence of other things done contrary to his directions) which are not pleasing to him, considered in themselves. "He doth not afflict willingly, nor grieve the children of men"—But finds it necessary to afflict. Grief and sorrow are known under the divine administration, and ordered out to mortals by providential dispensation. But these natural evils are always in consequence of moral evil, which is not the effect of divine influence, but ariseth from another source and hath another author. It ariseth from the abuse of powers which were given for better purposes. Where sin hath gone before, sorrows follow after; but they are not pleasing to the Supreme Governor.

* Rom. xv. 3.

The wickedness of the old world occasioned the deluge; but it is impossible to read the Mosaic account of those events, and suspect that they were pleasing to Deity.

We may make the same remark respecting the declensions of Israel and Judah and the judgments which followed. "O thou son of man, speak unto the house of Israel, Thus ye speak, saying, if our transgressions and our sins be upon us, and we pine away in them, how should we then live? Say unto them, as I live saith the Lord God, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live; turn ye, turn ye, from your evil ways; for why will ye die, 0 house of Israel?" * By another prophet we find God mourning over them —"How shall I give thee up, Ephraim? How shall I deliver thee, Israel? How shall I make thee as Admah, and set thee as Zeboim? Mine heart is turned within me, my repentings are kindled together."

* Ezekial xxxiii. 10.

That people continued in their sins and perished in them: But will any who read these messages, sent them of God, conceive their crimes, and the desolations which followed, when they had filled up the measure of their iniquity, to be pleasing to God, or the effect of divine order and influence?

Will those who read our Savior's lamentations over Jerusalem, and the destruction soon after brought upon that city and nation, because "they did not know the time of their visitation," consider those events as pleasing to him? His predictions were verified—"their enemies cast a trench about them, compassed them round and kept them in on every side—laid their city even with the ground, and her children within her; not leaving one stone upon another—Zion was ploughed like a field"—vast numbers perished in the siege—many were crucified after the city was taken—the residue scattered among all nations, and the sword drawn out after them! The compassionate Redeemer called those sinners to repentance—warned them of the evils which they would bring on themselves, by refusing the grace which he offered them, and wept over them when filling up the measure of their guilt! But when they had been tried the appointed time, and continued obstinate, till the divine patience was exhausted, he entered into judgment with them and gave them according to their works.

Similar will be the event of persevering obstinacy in others. Man is placed here for trial—endowed with powers sufficient to render him a probationer; which implies capacity to use, or abuse his powers. The abuse is sin. The way of duty is made known, needed assistance conferred, the reasonableness of obedience shewn, and the injunction, "occupy; till I come," subjoined, but no compulsion is used. Thus circumstanced, it is referred to man to choose for himself.

God operates indeed on man; but only as on a free moral agent. Divine influences coincide with human liberty. Those who are willing and obedient find mercy. Over such the Savior rejoices, and their faith and love are rewarded with the rewards of grace. But those who neglect so great salvation, are left to perish in their sins.

That God can confidently do other than leave them to perish, is to us unknown. It may be impossible to renew them by repentance—beyond the power of Omnipotence to save them!

The conditions of salvation are fixed: No change can be made in them. "The impenitent heart treasureth up wrath. He that believeth not shall be damned. If we do not believe, yet God abideth faithful; he cannot deny himself." The terms of acceptance with God are laid before us; the event depends on the choice we make. SUCH we conceive to be man's situation here: Such the ground of the applications made to him in the gospel, and the promises and threatening annexed to the proposals therein contained. On another, supposition do they appear rational. On no other can we account for our Savior's declaration that Sodom, had she enjoyed Capernaum's advantages, would have remained till his day. *

* Matthew xi. 23.

Divine benevolence is great; but it will not secure salvation to gospel despisers: They "will wonder and perish." As the first covenant had conditions annexed to it, so hath the new covenant. To pretend that there are none—that man hath no concern to secure the divine favor, is to charge folly on God, in all the overtures which are made to man in the gospel.

Life and death are now set before us. We may be saved, or we may perish. Which will be our portion depends on the effect which the proposals of grace have upon us. Today if ye will hear God's voice harden not your hearts. Behold now is the accepted time; behold now is the day of salvation. Boast not thyself of tomorrow; for thou knowest not what a day may bring forth. Beware lest you * destroy a soul for which Christ died; and lest you have occasion at last to take up that lamentation—"The harvest is past, the summer is ended and we are not saved."

* Romans xiv. 15.



* * * * * *



SERMON XVIII.

Balak's inquiries relative to the service of God, and Balaam's answer, briefly considered.

Micah vi. 6, 7, 8.

"Wherewith shall I come before the Lord, and bow myself before the high God? Shall I come before him with burnt offerings, with calves of a year old? Will the Lord be pleased with, thousands of rams, or with ten thousands of rivers of oil? Shall I give my first born for my transgression; the fruit of my body for the sin of my soul?—He hath shewed thee, 0 man, what is good: And what doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?"

As mankind are endowed with reason, and profess to be governed by it, their revolts from God are practical criminations of him: Therefore his expostulations with his people of old, when they forsook him and followed other gods—"What iniquity have your fathers found in me? O my people what have I done unto thee? And wherein have I wearied thee? Testify against me." *

* Jeremiah ii. 5. Micah vi. 3.

Israel as a people were going away from God, and he condescended to reason with them, and show them their ingratitude and baseness. To this end, he reminded them of his past care of them, and kindness to them, as a nation, from the time of their deliverance from bondage in Egypt—"I brought thee out of the land of Egypt, and redeemed thee from the house of servants"—After just glancing at that deliverance, he passes over the wonders wrought for them at the red sea, and in the wilderness, and their numerous rebellions, while he was leading them as a flock, and supplying their wants by a series of miracles, and enlarges on an event which took place on the borders of Canaan, the attempts made by Balak, the king of Moab, to prevail with him to leave his people and go over to him, and help him against them, and his faithfulness to Israel on that occasion—"O my people, remember now what Balak, king of Moab consulted, and what Balaam, the son of Beor answered him from Shittim to Gilgal; that ye may know the righteousness of the Lord." *

* Numbers xxii. &c.

Balak's consultations, or inquiries, are contained in the two last verses of our text: Balaam's answer in the third. In Balak's inquiries we see the ideas which he entertained of God, and of the service which he supposed would be acceptable to Him, and engage, him to forsake his people, and deliver him from his fears on their account. Balaam's answer corrects Balak's mistakes, and discovers surprizingly just apprehensions of the true God, and true religion, though depravity prevailed, and caused him to counteract his convictions, by advising Balak to measures directly opposed to his sense of duty.

To open and explain this subject is the design of the following discourse.

It may be proper to premise that Israel did not make war either on Moab or Ammon. Those nations were descended from Lot, and Moses was forbidden to molest them in possession of the lands which God had given them. Moab might have had peace, and the friendship of Israel, but refused it, and joined the confederacy against them. When the tribes of Israel reached the borders of Moab, which lay in their way to Canaan, Balak and his people were intimidated by their numbers, and by their martial appearance. They did not therefore, sue for peace, but resolved to neglect no measures to subdue and conquer them.

It was an ancient custom among the heathen at their entrance on a war, to devote the enemy to destruction, and solicit their gods to forsake them. Balak thought this a matter of importance before he entered into a war with Israel. This ceremony was commonly performed by the priests, or ministers of religion. How this had been to Moab we are not informed; but on occasion before us, the affrighted sovereign of that people, sent to some distance for Balaam, a famous soothsayer or diviner, of whose prevalence with the powers above he had a high opinion, to be the agent in this business.

Balaam was really a remarkable person; few more so occur in history. Few others had more knowledge of the true God, or juster ideas of the service which he requires of mankind. But his character will be developed in the sequel.

This renowned soothsayer refused at first to listen to the invitation of the king of Moab, assigning a sufficient reason for his refusal —"The Lord refuseth to give me leave"—but when a second embassy arrived, more numerous and move honorable, and with the proffer of great honors and rewards, his ambition and covetousness were inflamed, and he resolved from that moment to secure them. The first seems to have been only a common embassy, and to have carried only the usual rewards of divination. We know what followed. Balaam sinned in asking a second time for liberty to go and curse Israel, when God had once refused him, and told him that they were blessed. He asked, however, and was in judgment permitted to go, but only to act agreeably to divine direction which would be given on the spot; but he went, determined to secure the wages of unrighteousness. Seeing his design, God met him in the way, and by a strange and miraculous communication and warning, made him afraid to curse his people, and even compelled him to bless them altogether. But to come to our subject,

I. We are to consider Balak's inquiries.—Wherewith shall I come before the Lord?

Balak had so deep a sense of the danger which threatened him, that he was ready to bring the most costly sacrifices, if they would avail to render propitious the God who had wrought such wonders in Egypt and in the wilderness for the salvation of his people. He would offer all the cattle, and all the oil of his kingdom, thousands of ram, and ten thousands of rivers of oil! Yea, he would even offer his first born, the heir of his crown! Would not refute the dearest of his offspring to atone for his sin, and bring over the God of Israel to be his God, in the time of his distress!

Such were his proposals. We may observe in them several mistakes respecting the service of God, or the homage which is acceptable to him; mistakes not uncommon among men. As,

First a supposition that sins may be atoned and mankind allowed to continue in them, if they will come up to the price. The country of Moab abounded with flocks, particularly with sheep; * it abounded also with oil; and Balak supposed that the divine favor might be obtained by sacrifices of this kind—by a profusion of them—thousands of ram, and ten thousands of rivers of oil. He knew himself a sinner—he knew that he had taken part against the God of Israel; had served other gods, who were his rivals. But now he saw his need of the divine favor and he wished to purchase it—at any price, to purchase it. He was ready to pay for his sins; only waited to know the price, and he would make the payment!

* 2 Kings iii. 4.

Not a word do we hear of his parting with his sins and returning back by repentance.

Few left to the light of nature seem to have conceived the necessity of repentance, in order to obtain the divine favor. For their sins, they must somehow, make atonement, and they would then be forgiven, though they continued to commit them! Mankind have entertained different ideas of what was necessary to make atonement. The more common idea hath been, that it was to be done by sacrifice; however they came by that idea. It probably derived by tradition from the first family of our race. But there seems to have been a general mistake respecting the design of sacrifice. By those devoid of revelation, it hath not been considered as pointing to a divine sacrifice, but as having in itself an atoning virtue. So it seems to have been viewed by this Moabitish prince.

Another mistake respecting sacrifices, which hath been common in the world, is this—That their value depends on their cost to the offerer. This was a mistake of Balak. If common offerings, and the usual number of victims would not procure the divine favor and atone for his sins, he would offer more, and more costly ones—thousands of rams, and ten thousands of rivers of oil! Such a profusion of sacrifices, of the same kind, or partly so, with those offered by Israel, so many more they were able, coming out of the wilderness, to offer, he hoped would prevail to detach from them their God, and buy him so to be his friend!

But if not, if these were too little, he would sacrifice his offspring! Give his first born for his transgression—the fruit of his body for the sin of his soul! A sacrifice much more costly, much more painful, than that of all earthly treasure! Surely such an offering must prevail!

Similar conclusions have not been very uncommon! The homage offered up to God hath been estimated by its cost to the offerer! A circumstance which adds nothing to its value. The value of what is done for God depends on its conformity to his orders. That its cost to the offerer enhances its value, in the divine estimation, supposes him to be pleased with the sufferings of his creatures, and delighted with their sorrows, than which, nothing is farther from truth. "God grieveth not willingly—Judgment is his strange work." Were it otherwise, the more reluctant the offerer, the more acceptable would be the offering: But God loves a cheerful giver; yea, he is so pleased with this disposition, that he accepts and rewards it, where ability is wanting to carry it into action. "If there be first a willing mind, it is accepted." *

* 2 Corinthians viii. 12.

The sacrifices of old derived all their value from the sacrifice of Christ, to which they pointed. God had determined, when and how they would be offered. Additions to the number, or cost, added nothing to their value, but had a contrary effect, spoiled and rendered them unavailing. Human victims, the most costly, and therefore supposed by the heathen, to be the most efficacious, were so far from having power with God to draw down his blessing, that they most certainly drew his curse on all who offered them. This was one of the sins of the Canaanites, which above all others, availed to bring the divine judgments upon them. And when Israel fell into the same sin, it kindled the wrath of God against them to their destruction. This was the sin of Manasseh, "which God would not pardon."

Balak first proposed other sacrifices—a profusion of them; but if they were not sufficient to atone for his sins and procure the friendship of Jehovah, seems to have thought that the sacrifice of his first born must avail!

Such were his blunders respecting the nature of that religion which would render him acceptable to the true God. He seems not once to have thought of repentance; or if he did, he made no offer of it—did not once propose "crucifying the flesh with its affections and lusts." He chose rather to sacrifice all the treasures of his kingdom, and all the members of his family, than part with his sins and become holy in heart and life.

Such is the temper of depravity. The servants of sin are sooner persuaded to make any other sacrifice than that of their lusts and corruptions. And many foolishly flatter themselves that other sacrifices will avail to procure the divine favor—that holiness of heart and life are not indispensibly requisite, but that something beside may be substituted in its stead. Countless examples of this folly meet us in history, and even in the history only catholic church of Christ!

Thus did Balak mistake the nature of true religion, and consider it as consisting in that which was foreign, yea, repugnant to its nature. Such were his proposals which he spread before Balaam, and of which he required his opinion. Let us hear then the answer of the Sage.

Balaam was better instructed: He appears to have understood the nature of true religion, and clearly points it out to Balak, though he neglected himself to conform to it. He hath shewed thee, 0 man, what is good: And what doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly, with thy God?

There is scarcely a better definition of true religion to be found in the bible.

He hath shewed thee, 0 man, what is good.—From Balak's inquiry we should be ready to conclude that he was ignorant of God and religion —that he supposed that God preferred sacrifice to justice and mercy —that sacrifice would supply their place and render them of no account. Balaam tells him that he had been better instructed; though we know not where, or how. He hath shewed thee, what is good; and he appeals to Balak whether this was not the case—What doth the Lord require of thee, but to do justly, and to love mercy, &c.

To do justly—There is no true religion where justice is not received as a foundation principle. "I the Lord love judgment; I hate robbery for burnt offerings; and I will direct their work in truth." * Fraudulent people may pretend to religion; may make many and long prayer, but their religion is of no avail; their sacrifices are an abomination. + Witness the scribes and pharisees, who received the greater damnation.

* Isaiah l xi. 8. + Isaiah i. 10. &c.

The next characteristic trait here given of the good man, is the love of mercy. What doth the Lord require of thee, but to do justly and to love mercy?

There is something particularly to be observed in the language here used—love mercy.—It may not be in every one's power to shew mercy; but every man may, and every good man does love mercy. To "feed the hungry and clothe the naked," are acts of mercy, but not in the power of all men. Some are, themselves wholly dependent on the mercy of others for their own support.

Justice often restrains and sets bounds to the exercise of mercy. The judge may be grieved for the malefactor, and wish that he could shew mercy to him, but find himself obliged to condemn him and suffer justice to take its course. The debts which a person hath contracted may require all his goods, or all his necessities do not require. In such cases he is under obligation to shut the hand of charity, even against the proper objects of it. We have no right to defraud some, that we may shew mercy to others. Justice is a prior duty. We are tied up to the discharge of it—are bound to do justly; whereas it is only required that we love mercy. The love of mercy will dispose us to shew mercy, where we have ability to do it without violating justice. Yea, it will cause us to do it with pleasure, rendering us like God, who "delights in mercy."

Acts of mercy may proceed from other principles beside the love of mercy, but these do not answer to the divine requirement. In the view of him who sees the heart they are not characteristic of renovation, or a heart right with God.

The third particular here mentioned as constituting the finishing part of the good man's character, is humility—that he walks humbly with, his God—that he is sensible of his imperfection, and of his need of mercy from God. This always makes a part of the good man's character.

The good man, while he is just to all, and while kind and benevolent, and disposed to do good to all, as he hath opportunity and ability, retains a sense of his defects, of his remaining depravity—that he but too often deviates from his own principles—that in every thing he comes short of his duty. Therefore doth he confess himself "an unprofitable servant"—that he lays God under no obligation—yea, that he lives on mercy—that all the good things which he receives, are unmerited, the gifts of divine grace—that was mercy denied him, and "the reward of his hands given to him, it would be ill with him" —he should be undone forever.

Such is the character drawn by the Eastern soothsayer in the last verse of our text: And it is the perfect character of a child of God, in this state of imperfection, trial, and improvement, where he is pressing on towards that perfection which he never attains till he "puts off the body, and is clothed on with his house which is from heaven." Then "the spirits of just men are made perfect," and not till then.

"The spirits of just men"—The words are expressive, plainly implying that none who allow themselves in injustice are the children of God —that all the saints will eventually be found, to be "Israelites indeed in whom there is no guile."

Thus did Balaam instruct Balak, or remind him of what God required. Balak did not regard him. He could not be persuaded to make such sacrifices as these. He would give all the treasures of his kingdom, and even the fruit of his body, to procure the favor of God; but to sacrifice his corruptions, and put on the temper of a saint!—These were hard requirements—he must be excused! Therefore did he dismiss his instructor, who hitherto had "spoken only the word which God had put into his mouth"—and went away though he went sorrowing!

The same is the temper of too many others. We may do much which God requires, may even go beyond and do much which he doth not require, and yet be nothing in religion. There must be the spirit and temper of true religion. There can be no commutation—Nothing will be accepted as a substitute. We must do justly, love mercy and walk humbly with our God, or have no part in him. Nothing without it will be accepted; not even "giving the body to be burned."

People may also have a good speculative acquaintance with religion and yet remain devoid of it. Such cases sometimes occur. Such an one occurred in him who spake so well in our text. Balaam appears to have had a perfect knowledge of the nature of religion; to have understood what it was and wherein it consisted. He was sensible also of the importance of being found at last to have lived under the influence of it. Therefore when looking forward to the period of his dissolution did he utter that earnest wish or prayer—"Let me die the death of the righteous, and let my last end be like his." Yet he was not a good man! his knowledge resided in his head: It never reached his heart. "He loved the wages of unrighteousness;" lived and died under the government of depravity and wickedness! He dared not indeed to go in direct opposition to the letter of the divine command—dared not curse Israel with his lips, though he longed to do it, and wished the curse to fall upon them, while he was blessing them and forefilling their future greatness. But he dared privately to advise Balak "to cast a stumbling block before them"—To send among them the women of Moab, and seduce them to uncleanness and idolatry, in order to bring the curse of heaven upon them! His advice was followed and partly succeeded! Not to procure a victory for Moab, but to bring the judgments of God upon Israel; twenty four thousands of whom fell by the pestilence which was sent to punish "their sin the matter of Peor." And more tragical events would probably have followed, had not Phinebas stood up and executed vengeance on some of the principal offenders, and thus turned away the anger of the Lord from his offending people.*

* Numbers xv. and xxi. 16.

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Who can contemplate these things without astonishment! Who consider the character and conduct of Balaam and not be amazed! That a man so instructed respecting the divine character, the nature of religion, and the consequences which will follow human conduct here, should dare to set himself deliberately to evade the divine law, as wicked and artful men do human laws, surprises and confounds us! Yet so it certainly was in the case before us!

We are not left ignorant of the consequences: To him the "end of those things was death," eternal death, for he died in rebellion against God. And he seems to have anticipated the event; when speaking of the divine being, the true God and Redeemer, he breaks out into that language—"I shall see him, but not now; I shall behold him, but not nigh."

We can form no judgment of a person's moral state by his speculative knowledge of God and religion. Knowledge in divine things is important; on many accounts it is so; but it does not ensure goodness of heart, without which we cannot be saved; we may have "all knowledge," yet perish in our sins. So it happened to Balaam, and probably to others beside him. "If ye know these things happy are ye, if ye do them."

But we are chiefly concerned at home—to know our own state. Do we do justly, love mercy, and walk humbly with our God? If these are found upon us, happy are we; but if any of them are habitually wanting to us, we "are yet in our sins, and the wrath of God abideth on us."

If any are disposed to inquire with Balak, Wherewith shall I come before the Lord, and bow myself before the high God? Let them attend to the answer given by Balaam—if we add, reliance on divine grace in Christ no better answer can be given.

How far those of old were let into the gospel way of salvation we know not. Balaam expressed the temper of a child of God. Whoever possessed that temper relied on divine mercy, while endeavoring to fulfil all righteousness. Such would refer themselves to divine grace; and surely God would not be wanting to them. He might lead them by a way which they understood not; "but would bring them to their desired haven, and unto God their exceeding joy. Their labor would not be in vain in the Lord."

Dependence on divine mercy is still our duty. Though favored with gospel light, many things are yet hidden from us. Let us therefore do justly love mercy, and walk humbly with God, and he will guide us through the darkness, and bring us through to the rest which he hath prepared for those who love and serve, and trust him here. For these there is no commutation. Knowledge the most perfect; faith the most miraculous; and sacrifices the most costly, would all be of no avail. God hath shewn us what is good, and what he requires. May we hear and obey. Amen.



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SERMON XIX.

Confessing Christ an indispensable Duty.

2 Timothy ii, 12.

"—If we deny him, he also will deny us."

This is predicated of Christ; and looks forward to the day when all mankind will stand before him as their judge.

Denying Christ is here declared to be a mortal sin. Those found guilty of it will hear that sentence—"Depart ye cursed!" But this is to be understood only of a persevering denial of him. Those who turn by a timely repentance, will find mercy. This is true of every sin. But repentance may be too late. It must antecede death, or it will be of no avail. The day of grace terminates with life. From that period man ceases to be a probationer, and his state is unalterably fixed.

When the offers of pardon and peace are sent abroad, some will not hear. Who will receive, and who reject the grace of life, is to us unknown. Our expectations are often disappointed. Some come to Christ of whom we had little hope; others cannot be persuaded, of whom our hopes were strong. We have only to "preach Christ; warning every man, and teaching every man," and must leave the event.

Some live where the sound of gospel grace is not heard. "We" are made to differ from them. "To us is the word of this salvation sent." But this doth not secure salvation to us. We must hear and obey. "If we neglect so great salvation, we shall not escape."

Among the indispensable requirements of the gospel, is that of confessing Christ, Himself hath determined it. "Whosoever shall confess me before men, him will I confess before my Father which is in heaven; but whosoever shall deny me before men, him will I deny before my Father which is in heaven." *

* Matthew x. 32.

Whether the apostle had this declaration of our Savior's in his eye; or it was revealed to him by the holy Spirit, we are not informed; but his language in the text is express to the same purpose—If we deny him, he also will deny us.

These declarations have a particular reference to the duty of appearing openly to be Christ's disciples; especially in times of persecution, when Christian's are exposed to sufferings and death for his sake. Even in such times, confessing Christ is a condition of being confessed by him. If we think this a hard requirement, and refuse compliance, we shall have no part in him.

What are we then to understand by confessing and denying Christ.

Considering one of these may suffice. The text regards the latter. To this we will therefore turn our attention.

Christ may be denied in words; or in works; or by a perversion of the gospel, causing it to become another gospel. We will treat of each briefly.

I. Christ may be denied in words.

As "with the mouth confession is made to salvation," so with the mouth we may "deny the Lord who bought us." This is done by those who deny that Jesus is the Christ; Thus he was denied by the Jews, among whom he was born, and passed the days of his earthly residence.

That people had many peculiar advantages for knowing Christ, and many special evidences of his truth. "To them were committed the oracles of God." They had the prophets who testified of Christ. To them did he appeal, and by them call on the Jews to try his claims to the Messiasship—"Search the scriptures; they are they which testify of me." That people also witnessed his miracles, "which were such as no man could do except God were with him." They witnessed the wonders which attended his birth—those which attended, and followed his death—many of that nation, who had seen his crucifixion, and the soldier's spear pierce his heart while he hung on the cross, saw him alive after his passion; and a sufficient number, mostly, if not wholly Jews, witnessed his ascension. Yet as a people they rejected him, and continued in unbelief! Not only denied him before Pilate, but notwithstanding the teaching and miracles of the apostles, persevered in their denial of him, and perished in it! This was foretold. Christ warned them of the event of their infidelity—"If ye believe not that I am he, ye shall perish in your sins." But they would not hear.

By the Gentiles the gospel was more kindly received. Though devoid of that knowledge of God and true religion which might have prepared them for the reception of it, when they witnessed the mighty works, wrought by those who preached it, they believed. Miracles are appeals to the senses of mankind. And when those who had worshipped dumb idols, beheld the wonders wrought by the ministers of Christ, they perceived that they were sent of God, and became obedient to the faith. Then did "many come from the east and west, and set down in the kingdom of God; while the children of the kingdom were call out." Christianity spread abroad. "The heathen were given to the Son for an inheritance, and the uttermost parts of the earth for a possession." For several ages, most who were educated in Christian lands, and blessed with revelation, professed to believe the gospel. But in later ages there hath been a falling away, agreeably to the predictions which went before, and many deny the truth of the gospel, and reject it as fabulous.

II. Christ may be denied in works. He is so by some who in words confess him.

Those who enroll themselves among Christ's disciples, thereby engage to be his followers. This is enjoined and made a term of acceptance. "If any man will come after me, let him deny himself and take up his cross and follow me—whosoever doth not bear his cross, and come after me, cannot be my disciple."

To follow Christ is to cultivate his temper, and tread in his steps. "Christ was meek and lowly in heart." He did God's commandments. It was "his meat to do the will of him that sent him." Those who are his disciples have learnt of him. The same mind is in them, which is in him. When this divine temper is wrought into the soul, it appears in the life. Those who have his spirit, walk as he walked.

Some call themselves Christians, who do not follow Christ. But he doth not acknowledge them to be his. He ranks them among those who deny him, "Why call ye me Lord, Lord, and done: the things which I say? Then are ye my friends, when ye do all things, whatsoever I have commanded you."

Christ's name is blasphemed, when those who call themselves after him live in allowed wickedness. Sore are the wounds which he hath received in the house of his friends. No other have been so deep and deadly.

But those who while they call themselves Christ's friends, live like the wicked world, discover their hypocrisy—that they are not of Christ's flock—"His flock hear his voice and follow him." Others may creep in unawares, but they are not of his fold. The apostle speaks of these false professors in his epistle to Titus. * "They profess that they know God, but in works they deny him, being abominable and disobedient, and unto every good works reprobate." +

* Titus i. 16. + Titus i. 16.

Others deny Christ by refusing to confess him: "For the refusal is in works to deny him."

Under the former dispensation certain duties were enjoined as tokens of subjection to the divine Sovereign. To neglect them, was considered as breaking the covenant of God. "And God said to Abram, thou shalt keep my covenant, thou and thy seed after thee. This is my covenant which ye shall keep between me and you, and thy seed after thee: Every man child among you shall be circumcised. The uncircumcised man child shall be cut off from his people; he hath broken my covenant." + An attendance on the passover was enjoined under the same penalty. The person who should neglect it, was ordered to be cut off from Israel. Every rite and ceremony enjoined in the law was obligatory. To neglect them was to set up the standard of rebellion against God—deny his sovereignty—his right to give law. Those who persevered in neglect, after warnings, were no more to be considered as his people.

+ Genesis xvii. 9-14.

Under the gospel dispensation, duties of like import are enjoined, and under the same penalty. The tokens of belonging to Christ are commanded. To neglect them is to reject the Savior, and forfeit the benefits of an interest in him. Among these an open profession of faith in Christ, is one of the chief. So it was considered by the apostles, and primitive Christians. They dared not neglect it when it cost every worldly comfort, and even life. Neither was it a groundless fear which excited them to so costly a duty. Their Lord, had expressly declared, that "whoever should be ashamed of him, before an evil and adulterous generation, he would be ashamed of them before his Father, and before his angels."