When the woman of Canaan asked mercy for her daughter, no encouragement was given to her first petition—the reply seemed harsh —"It is not meet to take the children's bread and cast it to dogs." But she persevered, and her faith, and fervor prevailed. "Be it unto thee even as thou wilt." The same will be the answer to every humble suppliant for spiritual mercies, and for divine supports, who perseveres in his addresses at the throne of grace.

Respecting temporal matters, we know not what to pray for as we ought —know not what is best for us. Afflictions may be mercies. They often are so. Some have blessed God for them here; more will probably do it hereafter. That they do not usually denote want of love in God, is manifest from the declarations of his word—"Whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth. If ye endure chastening, God dealeth with you as with sons—if ye are without chastisement, then are ye bastards and not sons." Those were determined sinners, given over to reprobation, of whom God said, "Why should ye be stricken any more! Ye will revolt more and more."

When afflictions serve to purge away sin—to "purify and make white," they are changed into mercies. Instead of complaining, we have reason to bless God for them. This hath often happened. Afflictions arrest the attention—lead to consideration, and reclaim from error. "Before I was afflicted, I went astray, but now I keep thy word."

Prosperity hath often a different effect. To the wicked it is frequently fatal in its consequences; here they have their good things, and they rest in them, forgetful of God, and the other world which they must soon enter, to receive according to their works. Neither do the people of God always escape injury when they attain the things they here desire. The prosperity we covet is more dangerous than the adversity we dread. Few can bear prosperity—few remain long uncorrupted in a prosperous state. A state so difficult and dangerous is seldom long the state of the righteous. It is more commonly the state of the wicked. The righteous have their trials here; and this kind of trial, [prosperity] hath more often seduced them, than its opposite. David and Solomon were sad examples of the baleful effects of power and greatness, riches and honor; but they were brought back to God and duty by the rod of disappointment;—by the correctings of affliction.

Adversity is not always productive of good. Some repine at the orders of providence—at their lot in the world. Trials sour their minds and render them morose and peevish. We read of some who "blaspheme the God of heaven" because of their sufferings. These are enemies of God, and their sufferings here, are a prelude to greater sufferings hereafter. The case is different with those who have Christ's spirit; they see a providence in whatever they meet with here; refer themselves to him who rules over all to choose for them, and order out their changes, not doubting but his grace will be sufficient for them, and all work for their good.

We are sure that God orders wisely. The station then, which he assigns to us, is most suitable for us; the comforts and corrections which he dispenses, most fit and proper. If wise for ourselves we would not wish for alterations in them. We shall only be concerned to follow where God leads, and only pray that he will not leave us, but guide us to his kingdom.

Let us bring home these considerations, and inquire how we are affected by God's dealings with us, and what temper we maintain? We have comforts and corrections. Do we see the hand of God in them; acknowledge the comforts to be undeserved, and the corrections less than our demerits? Do we bless God for the former, and humble ourselves under the latter? Or do the former render us forgetful of God, and proud and scornful towards men? Do the latter humble and abase us; keep us mindful that this is not our rest, and quicken our preparations for that world where all tears will he wiped away from our eyes? Or do they cause us to murmur and repine, as though we suffered unjustly?

Both mercies and afflictions will be a favor of life or death, according to the effect which they have upon us, and the temper and disposition they produce in us. If mercies increase our love to God, and concern to honor him, then are they mercies indeed. So are afflictions, if they humble us and quicken us in the way of duty; but if their effect is different they increase our guilt, and will increase our condemnation.

Whatever may be our situation here—whether we have kind and faithful friends, or are left desolate, or are surrounded with enemies; whether we have joys or sorrows, we need the divine influence to enable us to make a good improvement, and to render them the occasion of good. We need divine aid and influence, no less in prosperity than in adversity. Whatever, therefore, may be our situation and circumstances, sensible of our weakness and blindness, let us return to God as our rest, trust in him, and continue in supplications and prayers night and day; and his grace will be sufficient for us; for he hath said to none "seek ye my face in vain."



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SERMON XXV.

The Good Man Useful In Life and Happy in Death.

Psalm xxxvii. 37.

"Mark the perfect man, and behold the upright: For the end of that man is peace." *

* Preached at the funeral of Asa Witter, Esq. Oct. 9th, 1792.

The subject of this psalm is the way and end of the righteous and the wicked. It is designed to calm the minds of good people when tried with adversity, and to reconcile them to the divine administration in the unequal distributions of Providence, and the apparent disregard of character, in those distributions. With these views, the writer, after glancing at the lives of saints and sinners, calls our attention to their end, noting the manner of their exit out of life.

The text relates to the righteous. In discoursing upon it, We shall consider the excellence of their characters, and their peaceful end; and add a few reflections.

I. We are to consider the excellence of their characters. Mark the perfect man and behold the upright.—

The perfect man.—This may seem a strange representation of an imperfect creature—a creature which viewed in the glass of the divine law appears deformed, and tried by the perfect rule must be condemned —a creature whose best services can find acceptance with God, only on the plan of grace! For such is man since the apostasy—such the saints feel and confess themselves. But however strange the representation, it is drawn by the pen of inspiration, and applied tothe saints.

Perfection is sometimes attributed to particular saints. "Noah was a just man and perfect in his generation." Similar is the description given of Job. "There was a man in the land of Uz, whose name was Job: And that man was perfect and upright."

In the text, the term perfect, hath not a particular reference, but refers generally, to those who have been renewed by divine grace. But when applied to a fallen creature it must be understood with limitation. We have seen it applied to Job: Hear him then speaking of himself—"If I justify myself, my own mouth shall condemn me. If I say I am perfect it shall prove me perverse."

St. John held a high rank among the faithful; yet speaking of the saints, and including himself, he observes—"If we say that we have no sin we deceive ourselves, and the truth is not in us—If We confess our sins, he is faithful and just to forgive our sins". * St. Paul had before declared that "there is none righteous, and that the Scripture hath concluded all under sin."

* 1 John i. 8-10.

In what sense then are the saints perfect? And wherein consists the excellence of their character?

1. The saints are perfect in Christ. "In him dwells all the fulness of the Godhead bodily." His righteousness is made theirs. "They are complete in him. He is made of God unto them wisdom and righteousness, sanctification and redemption." In this view every good man is a perfect man.

The saints before the gospel day were but very partially instructed respecting the way of salvation. They knew not how they were to be saved through a Redeemer who had not come in the flesh. But the matter was open to the divine eye. And it is observable that the term perfect is never assumed by the saints. They confess their own emptiness and abase themselves before God. Where perfection is attributed to them, it is always by those who spake as moved by the Holy Ghost.

2. The saints are the subjects not only of an imputed, but also of an inherent righteousness: And have been so from the beginning. Noah was a just man and perfect—Job perfect and upright. In this respect they were not made to differ from other saints. All the saints are born of God—they are renewed after the image of the Creator and made to bear the image of the heavenly. The change which takes place in them causes them to favor the things of God; to love holiness, and delight to do good as they have opportunity and ability.

They are just and upright; just toward man, and upright before God.

Justice respects the part which mankind act toward one another. It is opposed to fraud and injustice. The just man is fair in his dealings —gives to all their dues—is careful to fulfil every trust, and to do by others as he would others should do by him.

Such is the character given of him of old, who "was perfect in his generations," when "the whole earth was filled with violence, because all flesh had corrupted their way," And every good man follows his example; hath respect to all God's commandments, and hates every evil way. Perfection, in the strict sense of the term, is his wish, and his aim, though he doth not expect to attain it while resident in the body. But he "forgets the things which are behind and reaching forth to those which are before, he presses on," endeavoring a nearer conformity to the divine pattern.

While he is just toward man, he is sincere toward God, acting uprightly before him. He is really the good man he appears. His profession is not dissembled. His heart is right—his eye single. Sincerity is gospel perfection. In this true religion very essentially consists: And it is found on all the saints.

The good man keeps in mind his covenant engagements. For the vows of God are upon him and he is careful to fulfil them. He doth not wish to be released from his obligations with which he is bound to be the Lord's and to serve him. He is concerned to honor God—thinks nothing unimportant which he hath required, though the reasons of the requirement may lie out of sight. "Lord what wilt thou have me to do?" is his daily inquiry. And he seeks to know, that he may do his duty. He waits on God in the ways of his appointment, and is busy about the work assigned him. He is also steady in his counsels and uniform in his conduct. His heart is established by grace, and his life accords with the inward principle. He is not whiffling and unsteady, "carried about by every wind of doctrine"—taken and drawn away by every new scheme of religion; but "holds fast the faithful word; and is able by sound doctrine both to exhort and convince gainsayers." He doth not "put his hand to the plough and look back," but perseveres to the end, and is faithful unto death. The fear and love of God reigning in his heart, govern his life and direct his way, rendering him an uniform character Therefore do those most intimately —acquainted with him, convinced of his integrity—: that he is free from duplicity, and that he abhors evil, and all approaches toward it, both value him themselves, and make him known to others; and by bringing him into public view, render him a public blessing. Neither doth he disappoint their expectations, but according to his ability, acquits himself with honor, and doth good to all around him.

Others may differ from him in speculative opinions; other good men. Such differences are unavoidable in this state of darkness and uncertainty. No two persons see alike in every thing, whatever may be pretended. But those who know the perfect and upright man, will generally allow that he acts sincerely towards God and man. While those who are connected with him by tender ties, who are so happy as to make with him the journey of life, are led by a thousand kind offices and nameless acts of benevolence and goodness to revere and love him.

Such is the character intended in the text—Such the perfect man and upright in himself, and in the estimation of those who know him. Thus doth he pass through life, feeling and confessing his deficiencies, lamenting that he can do no more for God's honor, and relying on grace alone in Christ, for acceptance with him.

When a person of this description "having served his generation, by the will of God falls asleep," not only relatives and near connexions, but all who know his worth, mourn his exit, and weeping around his corse, bedew his hearse with tears. His name is revered, his memory is blessed, and even envy is silent.

II. We are to consider his peaceful end—The end of that man is peace.

By a person's end, his death, the period of his mortal life is intended. It doth not intend the end of his existence—the modern infidel terms used to express death. So in other scriptures; as when God foretold the destruction of the old world—"The end of all flesh is before me." So Balaam, when looking forward to his exit out of life—"Let me die the death of the righteous, and let my last end be like his." Had death been the period of his existence, it would have been a matter of indifference whether it found him righteous or wicked. As to hope in death there would have been no difference. But this is not the case. Man hath an immortal part within. At the period of mortal life, he enters on an interminable state.

Mark the perfect man, and behold the upright: For the end of that man is peace. He finds peace at the approach of death—in death, and after death. In order to a due estimation of the value of true religion in Himself, and in its reward, we are here called to observe the good man's end. It demands our careful attention. For the scene is peculiarly instructive. It animates to a discharge of the duties of life and supports under its troubles; especially at the approach of death, when worldly comforts fly away.

The wicked who live in habitual neglect of religion, or the indulgence of vicious desires, are commonly filled with dismay and horror, if reason remains, when they perceive their end draw nigh. The flights which they have cast on the gospel, and on the grace therein offered; their neglects of known duty; their acts of injustice, intemperance, uncleanness, or other immoralities, the remembrance of which were almost obliterated by time, at that awful period rise up before them! Conscience awakes; and when they consider the denunciations of divine wrath against those who do such things, and have pleasure in them, fear harrows up their souls! They anticipate eternal woe, and are filled with agonizing horror! Then do they appear all hurry and confusion! The great work of life to do, and opportunity gone forever! Bewailing past madness they cry undone! Undone! Such often continues their state, till the king of terrors driving them away without hope, shuts up the scene!

But the perfect and upright man, how happily different when death draws near? If possessed of himself, like the still summer's evening, he is calm and serene. He talks of death with as much composure, as one returning from a strange country, to his native land; or as one returning from captivity and slavery, to his father's house, to his family, and to the society of friends, dear as life, and with much more raised expectations!

Some ties of nature—dear connexions, bind him indeed to earth, and would detain him here; but stronger bonds allure and draw him away toward a better world. If concern for dear ones he must leave behind intrudes and tempts him to wish a longer stay, he remembers that though he dies, his God lives—that God hath stiled himself the "Father of the fatherless and judge of the widow;" that he hath said "Leave thy fatherless children with me, I will preserve them alive, and let thy widows trust in me." Supported by such comforting declarations—such kind promises of a faithful God, and the allured belief of his mercy and truth, he resigns them to his care and leaves them with him, not doubting, but he will preserve them, or dispose of them, as shall be most for his own glory, and their good.

As to temporal matters, which often trouble those, who are chiefly concerned about worldly things, they cannot greatly affect one who believes himself heir to an eternal inheritance. For the comfort of those whom he leaves behind, he wishes to have his temporalities settled, and his accompts intelligible; that no disputes may arise, no injustice be done; but as to any concern which he personally takes in them, they appear in his view contemptible. He views them as unworthy his regard, as the beggar, who hath been called to the possession of a crown the rags which he casts off to put on his robes.

As death approacheth, the perfect and upright man, who realizeth his state, looks back with comfort, approving the part he hath acted, after renovation, and forward to the enjoyment of God, with stedfast hope and strong consolation.

We have this happiness of a dying saint, exemplified in St. Paul—"I am now ready to be offered, and the time of my departure is at hand: I have fought a good fight, I have finished my course, I have kept the faith: Henceforth there is laid, up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day."—His rejoicing was "the testimony of his conscience, that in simplicity and godly sincerity, he had had his conversion in the world." In the testimony of his conscience, he read the evidence of his good estate —of his sincerity towards God, and of his interest in Christ, He viewed nothing which he had done as meritorious—as laying God under obligation, Grace in Christ was all his hope. But he considered his love to God, and his zeal in his cause, as evidential that he was born of God, and the subject of divine grace in the Redeemer. Thence he inferred his title to the inheritance, prepared of God for those who love him.

Other saints do the same. In the testimony of conscience that they love God, and have obtained grace to serve him, they read their interest in the covenant and in the promises, in all their divine fulness.

This is the best, yea, the only evidence, of an interest in them. Where this is found, the matter is determined; there can be no reasonable doubt of their good estate; but where it is wanting, every thing beside is of no avail.

It is natural for a servant, when he sees a reckoning day at hand, to look back, and inquire how he hath improved his trust, and what account he hath to give? And from the testimony of conscience, he anticipates the reception he may expect from his lord. MANKIND feel themselves accountable to God and naturally expect to receive from his impartial hand, according to their works; and when they perceive their probation drawing to a close, they naturally look about them, and inquire how they can appear before their Judge?

The dying Christian is sometimes heard observing to those about him —"My glass is almost run. Would to God I had been more faithful, and done more for him who loved me, and gave himself for me. But blessed be his name, he hath enabled me to choose him for my portion, and enabled me to serve him in sincerity; though I have done it with much weakness and imperfection. Now I rely on his grace; his grace will be sufficient for me; it will support me in death, and reward my poor services with an eternal reward."

But if conscience, as death approacheth, speaks a different language —If it testifies to a departing soul—"You have neglected, the great salvation—lived in pleasure and been wanton, minding only earthly things," it fills the soul with anguish unutterable, causing it to anticipate eternal horrors!

The perfect and upright, as he rejoiceth at the approach of death, if reason remains, often rejoiceth in death. "When he walks the dark valley, God's rod and staff comfort him—He fears no evil because God is with him." He is sometimes, ready to exclaim in the triumphant language of the resurrection, "O death! where is thy sting? O grave where is thy victory?"

Sometimes indeed, the upright, while here, "walk in darkness" —Sometimes the lamp of reason goes out, before the departure of the soul; so that the dying Christian hath no sense of his situation. At other times, God may hide his face from those whom his soul loves, and cause them to go on their way sorrowing. Possibly this may continue to the close of life! But if it doth, the clouds are all dispersed at the moment of death, No sooner are the clayey tabernacles dissolved, than the veil is rent, and the brightness of celestial glory shines in upon them. Peace eternal and divine, is theirs forever. Clouds will no more hide God's face—Fears and doubts, no more distress them; nor Satan call his fiery darts at them, again forever.

In the other world, God will dwell with his people, and "wipe away all tears from their eyes: There will be no more death, neither sorrow, nor crying, nor any more pain; for the former things will all have passed away. There will be no more curse, because no more sin. For the spirits of the just will be made perfect." They will then be with God and rejoice before him; for they will have "entered into his temple to go no more out."

REFLECTIONS

I. The considerations which have been suggested afford comfort to the righteous, while groaning under the burdens and sorrows of life, and support in the solemn hour of death. They minister consolation also to those who mourn the loss of pious friends—an occasion of sorrow which we often experience in this vale of tears.

Here all have trials and afflictions—the perfect and upright not excepted. But the time is short. The good man's trouble terminates with mortal life. His end is peace—his immortality glorious.

The wicked are dismayed when they look forward and consider their end, or the time of their departure. To the good man it is desirable—"He then rests from his labors, and his works follow him." St. Paul, "had a desire to depart, and be with Christ." He knew that "a crown of righteousness was laid up for him which the Lord, the righteous Judge, would give him at that day." This was not peculiar to him; it is common to all those "who love Christ's appearing." Those now in glory were lately sufferers here: But their sufferings are ended—"They have entered into peace: They rest in their beds, walking in their uprightness."

II. Our subject teacheth the conditions on which only we can hope for peace in death, and happiness after death. These depend on the use which we make of life—on the manner in which we are affected by the overtures made us in the gospel; they are the fruit of receiving Christ and obeying the gospel; for it brings salvation only to those who obey it.

Would we "die the death of the righteous, and have our last end like his," our lives must be preparatory—we must "mind the things which belong to our peace—live in all good conscience before God, and not suffer ourselves to be moved away from the hope of the gospel."

III. Though when "the mystery of God shall be finished, his judgments will be made manifest;" hitherto, "his way is in the sea, and his judgments are a great deep." We know that his way is perfect; but witness many things in the divine administration, which we do not understand. We have no line to fathom the depths of providence.

Often the perfect and the upright are early removed out of life —those who are friends of religion, and supporters of order and justice; whose hearts are filled with benevolence—who are the excellent of the earth! While those of different characters, who we should suppose might well be spared, yea, whose removal, we should judge a mercy to the world, are left to prolong their days! Some who are early vicious, and daily grow worse are nevertheless continued, and permitted to dishonor God, and spread error and mischief among mankind, till at "an hundred years old they die accursed!"

Such events often occur, and under the divine administration! They are permitted of him who cannot mistake! In a sense, they are the Lord's doings, and marvelous in our eyes!

"The Lord reigneth, let the earth, rejoice—Clouds and darkness are round about him: Righteousness and judgment are the habitation of his throne. Wait on the Lord; Be of good courage, and he shall strengthen thine heart; wait, I say, on the Lord."



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SERMON XXVI.

Departed Saints Fellowservants with those yet on Earth.

Revelation xxii. 9.

"I am thy fellowservant, and of thy brethren the prophets."

The revelation made to St. John in the isle of Patmos, was a comfort to the suffering apostle, and a blessing to the church. "Blessed is he that readeth, and they that hear the word, of this prophecy." The beginning indeed was dark; the prophetic sketch, was for sometime, gloomy: It unfolded a strange scene of declensions and abominations, which were to disgrace the church of Christ and mar its beauty; and dismal series of woes on woes, for many ages. The church then so pure, was to be corrupted, to become "the mother of harlots and abominations of the earth, and to make herself drunk with the blood of the saints and with the blood of the martyrs of Jesus!" When the apostle "saw, he wondered with great admiration." Had the vision closed with similar discoveries, no joy would have been occasioned by them; but grief ineffable. The apostle might have sunk under them. But they finally appeared diverse, and adapted to comfort him, and fill his heart with joy. He saw the cause of Christ triumphant—true religion to have become universal, and heavenly glory the reward of the faithful!

When the veil which had been spread over these things was drawn aside, and they broke out to the view of this man of God, he seems to have been enraptured and lost in ecstacy. He prostrated himself in adoration of the celestial messenger: But was forbidden by the angel —"See, thou do it not; I am thy fellow servant, and of thy brethren that have the testimony of Jesus.—Worship God." This happened at the beginning of the joyful part of the vision, when the triumphs of Christianity were first disclosed. *

* Revelation xix. 10.

We are under no temptation to give undue honors to bearers of evil tidings; But even "the feet of those who bring good tidings are beautiful."

The angel having thus restrained the apostle from paying him divine homage, proceeded to finish the sketch which he had begun of the glory which remains for the people of God. When it was nearly completed, the still imbodied saint, again forgot himself, and overcome by a sight too strong and glorious for frail humanity fell down in humble adoration of the heavenly minister!

Mad with joy he appears to have been bewildered, and in a momentary delirium; but was again prevented by the angel; and the same reason assigned as before—I am thy fellowservant, and of thy brethren the prophets.

This declaration is remarkable. How are we to understand it?

It should seem that this messenger from above was originally one of our race. I am thy fellowservant.—

We are inclined to believe that he had once inhabited a human body, and had his residence on earth—that this was one of the old prophets, who having been released from the work to which he had been first called, was now serving God under another form, in a more dignified station and with greater powers than he had possessed while yet on probation.

We may mistake the Scripture but have been induced to believe that when the saints drop these bodies, and are joined "to the spirits of the just made perfect," they become angels, and are afterwards employed in the service of God, as his messengers and agents, whom he "sends forth to minister to the heirs of salvation," and to transact business for which he hath fitted them, and in which he is pleased to employ them.

Some reasons for this belief are adduced in the following discourse.

When a child of God is released from the body, he is freed from the remains of depravity, and form this native bias to evil, and according to his nature, made perfect in holiness. His reason is retained; yea, his rational capacity is enlarged; and those who are associated with the blessed inhabitants of the upper world, doubtless enjoy better means of information than are to be found on earth.

Some indeed, have fancied, that soul and body sleep together from the epoch of death till the resurrection. That during that term, the soul is chained down in a state of insensibility! That the happiness of the saints, during the intermediate term, is no other than a sleep without dreams—a temporary nonexistence! Strange!

The thoughts of death would make the good man tremble, did he conceive such to be its nature. Here he is compassed with infirmity, and groans, being burdened. But such an existence, which capacitates him to do somewhat to honor God, and benefit man, is preferable to a suspension of existence.

Suspension of existence! What is a suspension of existence, but a temporary annihilation!—A complete solecism! From such a state there could be no resurrection. There could be only another creation, which must constitute not the same, but another creature. The idea of a suspension of existence, is scarcely supportable; and the reality of it contradicted by every part of revelation.

Death is represented in the Scriptures, as a separation of soul and body; not as their sleeping together. "Thou changest his countenance, sendeth him away;" is a description of death drawn by Job—which answers to that given of Rachel's—

"As her soul was departing, for she died." And a resurrection is represented as a return of the soul to the body from which it had been seperated: As of the widow's son whom Elijah raised from the dead —"And the soul of the child came into him again, and he revived." The language of the New Testament is the same. "This day thou shalt be fellow sufferer on the cross, whose body was the same day committed to the grave." St. Paul "had a desire to depart and to be with Christ," which he opposed to abiding in the flesh. If soul and body sleep together in the grave, he would have been no sooner with Christ. than though he had lived here till the resurrection. When St. John was indulged a sight of heaven, he saw the souls of the martyrs who had been slain before that period, and heard them crying for vengeance on the murderers who were yet living on earth. *

* Revelation vi. 9, 10.

The Scriptures are so explicit respecting the state of the dead, that a suspicion that they remain senseless while their bodies moulder in the dust, appears strange. The righteous dead certainly rejoice in God's presence and are associated with fellow saints. The Lamb, which is in the midst of the throne, feed them, and leads them "to fountains of living waters; and God wipes away all tears from their eyes."

Neither do they remain inactive—"They serve God day and night —in his temple," some may say. God's temple may here mean the universe, that vast temple which he hath built in every part of which his saints may serve him. *

* Revelation xxi. 22.

Surely the glorified spirit is not confined to a single apartment in the house of God, and not suffered to go abroad, and see his glory, and the exercise of his perfections in the works of creation and providence! Were such his situation, it would differ little from that of the delinquent who is confined to his cell, or prison. Such cannot be the state of a glorified soul—of a soul released from a body, which while on trial, served as a clog to restrain the servant, and prevent him from quitting the station, in which he had been placed, or leaving the work assigned him. It cannot be the state of one sanctified throughout; of one raised above temptation, either to stray into devious paths, or be slothful in the service of his God.

Much of our felicity here ariseth from a contemplation of the works of creation and providence. In these we see divine wisdom and goodness; learn to know God; to fear and love him. The good man carries this disposition with him when he exchangeth worlds; his desire of knowledge, and especially the knowledge of God, and the works and ways of God. And is there not reason to believe that glorified saints have power and liberty to range among the works of the all perfect Sovereign; trace the evidences of the divine perfections, and witness their effects, and that this is one source of their happiness?

A relish for knowledge is a quality of the mind, natural to it, and inseparable from it. We observe it in children, who at an early period discover a desire of information, and perpetually seek it by questioning those more advanced. The same disposition is resident in adults, and productive of the attainments in science which both delight the mind and dignify the man. In heaven, the glorified spirit, hath doubtless advantages for attaining the knowledge of God and divine things, and opportunity to satisfy his desire after it, if it can be satisfied; for it is itself a happiness. It gives a zest to information, and will probably continue, and be an endless source of enjoyment. The creature may never know so much of god as to desire no farther knowledge of him; or so much of the works and ways of god, as to with no increase of that knowledge. Acquisitions in knowledge and enjoyment may progress together in the world of spirits. And who can fix their limits? They may be as boundless as eternity!

Turn now your thoughts on Sir Isaac Newton that renowned philosopher and Christian. Was his enlarged and inquisitive mind satisfied at death? Did not he carry with him a desire to visit every planet, not only of our own but of other systems, and pry into the arcana of nature to be found in them all? If enabled and permitted, he may still be ranging among the works of God, to learn yet more of his wisdom, power and goodness, in his works and ways, which are unsearchable, and past the comprehension of created beings! Probably other glorified Spirits have a Share; it, may be a large share of the same temper.

And if they are capable of bearing the message of their divine Sovereign, or doing aught for his honor, it must be a pleasure to glorified spirits to be so employed. Here the good man delights to serve the Lord. Will this cease to be his disposition when the remains of depravity shall be done away? Will not this disposition be increased and strengthened? Or is there reason to think that those will have no power to serve God, who are freed from sluggish bodies?

Of certain glorified spirits it was declared to the apostle, as we have seen, that they "serve God day and night"—They have no need of rest—they never grow weary. How they serve God without the use of bodily organs, is to us unknown. But it doth not follow that they are incapable of it. God can give them power, and teach them to accomplish all his pleasure.

That departed saints have sometimes been sent down to our world, to make known God's will, and deliver his messages, we believe to be taught in the scriptures—I am thy fellow servant and of thy brethren the prophets.

Who not of our race could have made such a declaration? A fellowservant, is a servant of the same species, or rank. Our fellows are our equals; those of the same class in creation. Brutes are creatures; but we do not consider them as fellow creatures. We might, however, with as much propriety as the angel could call himself John's fellowservant, had he belonged to another species, or class or servants.

The term prophet, carries, in our apprehension, the same thing in it —speaks the heavenly messenger to have been one of our race. By prophets, we understand inspired men. We believe this to be every where its meaning in the scriptures. And the term brethren—"of thy brethren the prophets", confirms our sense of the text—I am thy fellowservant, and of thy brethren the prophets. Strange language, if this was one of the angels who kept their first estate; one who never dwelt in flesh, nor inhabited a human body! But if this was one of the old prophets, Samuel, Nathan, Daniel, or any other of those who had tabernacled in flesh, and been sent to warn his brethren, and foretell things to come, the language is easy and natural. *

* * * * *

* Sundulos sou gar eimi, xai ton adelphon sou ton prophaton. Doct. Doddridge in his notes on this passage observes, that it may be rendered I am thy fellow servant and the fellow servant of thy brethren the prophets.

But the translation in the Bible is perfectly literal. The sentence is elliptical. The elipsis may as well be filled by tis, as by sundoulos. If filled by the former, it reads thus, I am a fellow servant, and one of the brethren the prophets. This, for the reasons given above, we conceive to be the sense of the passage. The learned reader wilt judge for himself.

* * * * *

If we search the scriptures, we shall see that the saints whose bodies were in the grave, have been sometimes thus used of God.

When Saul went to consult the powers of darkness, because the Lord did not answer him in the time of his distress, Samuel, who had died some time before, was sent of God to reprove that rebellious prince, and denounce his doom.

Some indeed suppose that the apparition was not Samuel, but an infernal! But the sacred historian represents it as being Samuel, and why should we reject his testimony?

The sorceress had not power by her charms, to call back the prophet from the world of spirits. But God had power to send him on his business; to enable him to make himself visible, and foretel the evils which then hung over Saul and Israel: And from several considerations we think it evident that he did do it.

The woman appears to have been surprized when she saw Samuel. To her, he was an unexpected visitor. By his means she found out Saul, whom before she did not know in his disguise.—Apostate spirits if they ever gave responses to those who consulted them, commonly flattered them in their crimes, or gave ambiguous answers to their inquiries; but not so the ghost which appeared on this occasion. Most pointedly did it reprove the abandoned prince, who was adding iniquity to transgression, and hardening himself in the time of trouble! And most expressly did it foretel the evils which were coming on the offending inquirer, his family and people! Could an apostate spirit have done these things? Or would he if he could? God hath sometimes used wicked men to foretel future events, and compelled them to denounce his judgments; but have we any account of his making this use of fallen angels? Of his making known his purposes to them, and enabling them to give the genuine proof of true prophets? It is further observable, that part of the message related to taking the kingdom from Saul, and giving it to David—"The Lord hath done to him as he spake by me," is his language. God had foretold this by Samuel; not by Satan, or a messenger of Satan.

There is every reason to believe that Samuel really appeared on this occasion—that God sent him to deliver the sad message to the impious rebel, who instead of humbling himself in the time of his trouble, sinned yet more against the Lord.

If we attribute these divine communications to infernal agency, why not others? If once we turn aside from the literal sense of scripture, where shall we stop? But should we doubt whether in this instance, a departed saint was sent down to visit earth, and transact the business of HIM who is Lord of all, other instances may certainly be adduced —if not in the Old Testament, yet beyond a doubt in the New. But this will be the subject of another discourse.



* * * * * *



SERMON XXVII.

Departed Saints Fellow servants with those yet on Earth.

REVELATION xxii.

"I am thy fellowservant, and of thy brethren the prophets."

That the saints do not remain insensible, while their bodies are in the dull, but become angels, * see and serve God and bear his messages, and minister to the heirs of salvation, hath been argued from several considerations, in the preceding discourse; but we chiefly depend on revelation. The text and several other scriptures, we conceive to be our purpose, and sufficient to establish our theory, and that the same is illustrated and confirmed by sacred history, both of the Old and New Testament. One instance of a departed saint, sent as a messenger from heaven to earth, hath been adduced from the Old Testament: We now advert to the New.

* The term angel signifies a messenger. If glorified saints are used to carry God's messages, or sent to do his business, they are made angels, in the proper sense of the word. Such appear to have been the angelic band, who united in praising God, when the Lamb prevailed to open the book of his decrees and reveal them to the apostle—"And they sung a new song, saying, Thou art worthy—for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation; and hast made us unto our God, kings and priests: And we shall reign on the earth." * Surely these must have been of our race.

* REVELATION v. 9, 10.

Here our proof in explicit. We can conceive of no evasion. Two of our race who had long before been removed from earth to heaven, were certainly sent to visit the Savior, just before this sufferings —Moses and Elias, who attended him on the mount, whither he retired with three of his disciples, and conversed with him in their presence. St. Luke hath described their appearance, and told the subject of their conversation—"Who appeared, in glory and spake of his decease, which he should accomplish at Jerusalem." *

* Luke ix. 29.

Moses had then been dead more than fourteen centuries. Elias had not tasted death, but he had been changed. That change had passed upon him which will pass on the saints who shall be alive at Christ's coming. The change must have been great, or he could not have ascended to heaven in a chariot of fire, or lived above the region of air which surrounds this globe.

These two saints, seem, on this occasion, to have been assimilated to each other—"They both appeared in glory"—were company for each other, and sent together to testify for Christ, before chosen witnesses. Our Savior's resurrection was also attended by witnesses who had been for time in the world of spirits—"And the graves were opened, and many bodies of the saints which slept arose, and came out of the graves after his resurrection, and went into the holy city, and appeared unto many." *

* Matthew xxvii. 52, 53.

But it is only departed saints who are employed to bear God's messages. There is no intimation in scripture, that those who die in their sins, are afterwards sent, or suffered to go abroad. There is reason to believe, that as the saints are made perfect at death, so all that bears an affinity to goodness, ceases at that period, in the unrenewed, and that they put on the complete image of him who is termed their father. If this is the case, they would spread mischief and misery, were they permitted access to those who remain in the body, and liable to temptation. However this might be, we are assured that they are confined in the infernal prison, and will continue prisoners till the great day.

This is intimated by our Savior, when he warns the sinner to "agree with his adversary quickly, while in the way with him—lest he should be cast into prison"—because should this happen there will be no release "till he shall pay the utmost farthing." This speaks the state of impenitents, to be from the time of their death, that of prisoners, who can neither break their prison, or obtain, so much as a temporary release, till they shall have suffered all their demerits.

The same is intimated in the parable of the rich man Lazarus. The rich sinner is represented as passing, at death, into a place of torment, and confinement, and as despairing of even a momentary enlargement. Other wise he would not have requested that Lazarus might be sent to warn his brethren who were then living on earth, but rather that he might have gone himself. Him they would have known; and he could have given them a feeling description of the miseries which living in pleasure, regardless of the one thing needful, will draw after it. Many advantages might have been expected from this personal appearance to his brethren, but he preferred no such petition.

His prayer that Lazarus might be sent, was probably intended to intimate that departed spirits remember their former state on earth, and the relatives and acquaintance whom they leave upon it; that they retain a concern for them; that they know that good spirits are used of God to transact matters relative to their spiritual concerns, and that those who die in their sins are kept in confinement, and not permitted to go forth; no, not to warn fellow sinners, whom they have left behind them.

This agrees with what is said by St. Peter, respecting the antediluvians. He speaks of those as being "spirits in prison" in the apostolic age, "who were disobedient, when the long suffering of God waited with them, in the days of Noah."

It farther appears that their imprisonment is a state of darkness. "Cast ye the unprofitable servant into outer darkness? to whom is reserved the blackness of darkness forever." This darkness is probably a contrast to the light enjoyed by glorified saints. They are doubtless let into the purposes of heaven—to them the mystery of divine providence is opened. They see and admire the wisdom and goodness of God, in those dispensations, which while here, filled them with wonder. But it seems that the wicked are not let into these things, but driven away in darkness, and left enveloped in it—"None of the wicked shall understand, but the wise shall understand."

This may serve to explain a passage in Job, which might seem opposed to our construction of the text—"His sons come to honor and he knoweth it not; and they are brought low, but he perceiveth it not of them." * If we understand this of the wicked, it will harmonize with the other scriptures which have been adduced. Though some understand the words of Job, as descriptive of a man's state at the approach of death, at which period he is often lost and bewildered, and consequently unaffected with, any thing which may happen to his dearest connexions, for whom, in health, and while possessed of reason, he felt greatly interested. This construction is favored by the words which follow, in which he is represented as still pained in body, as well as mind—"But his flesh upon him shall have pain, and his soul within him shall mourn." +

* Job xiv. 21. + Vid. Henry in locum.

If we do not mistake the scriptures, our pious departed friends may sometimes attend us, and witness the manner in which we act our parts.

Natural relations terminate with life; but we do not believe that the friendships here contracted cease at death; that the remembrance of the kind offices done to a good man here is then obliterated; that those who had been helpers of one another in this life are forever lost to each other when they cease to be together here; or that the endearments of friendship and reciprocal affection are then extinguished to revive not more.

Departed spirits must retain a remembrance of what they did here, and of those who acted with them. They cannot otherwise give account of themselves; or witness the divine justice and impartiality relative to matters which had been common to themselves and others. But these will be made manifest. All in heaven and on earth will see and confess the perfect rectitude of the divine administration.

Some suppose that the knowledge of things done on earth, and regard for mortals would render departed saints unhappy; that therefore they are incredible.

But is not God grieved at the obstinacy of sinners? "When God saw that the wickedness of man was great in the earth—it repented the Lord that he had made man on the earth, and it grieved him at his heart." * Was he then unhappy? Departed saints may have similar sensations, whatever may be implied in them. The same objection may be made to the divine knowledge of mankind, as to that of the saints—We do not take it on us to explain either. The same may also be objected to supposing that the saints will be made acquainted with the decisions of the Judge at the great day—that they will then see any who were dear to them here, sent away with the workers of iniquity.

* Genesis vi. 5.

If the manifest rectitude, and moral necessity of the divine decisions, will then satisfy the righteous, and their greater love to God reconcile them to the execution of his judgments on all the impenitent, why not as soon as they shall have put off the remains of depravity, and become "the spirits of the just made perfect?" THOSE in glory are doubtless acquainted with the moral state of the world —"There is joy in heaven over one sinner that repenteth." *

* Luke xv. 7-10

That the powers of light and darkness take part in the concerns of mankind, and interest themselves in their affairs, and that they conflict with each other on their account, we are taught in revelation. *

Our departed friends who have known and loved us here, may be among the invisible witnesses of our conduct, and among our invisible helpers. They may rejoice, if we act well our parts, or weep if we are numbered among sinners, or careless neglecters of the grace of life.

* Daniel x. 13. Jude 9

Perhaps the pious parent who hath died in the Lord, may regard the little orphan which he hath left behind. Experienced in the troubles and difficulties, snares and temptations of this life, he may watch over it, and in ways to us unknown "do it good and not evil all the days of its life." Little ones are not destitute of invisible keepers —"Their angels do always behold the face of my Father which is in heaven." *

* Matthew xviii. 10.

Some are early called out of life; make but a transient visit to the scene of sorrow, and just taste the bitter cup of affliction. But though short their stay, they may yet begin to form some dear connexions—connexions which might perhaps have been ensnaring; for more set bad, than good examples before the little strangers committed to their care. These, taken from the evils to come, may be friends to those who had appear to befriend their helpless state in this strange land—may watch for their good, and rejoice if they see them minding the things which belong to their peace, and by a wise improvement of more talents than had been committed to themselves, preparing for greater joys and honors in the kingdom of God.

Those who had sustained a still nearer relation—who had been "one flesh" may bear like regard to those "with whom they had taken sweet counsel and walked to the house of God in company"—and may be the first to welcome their arrival at the world of joy.

The Romish church have abused the doctrine which we conceive to be contained in the text, by decreeing adoration to departed saints. Others have gone into the opposite extreme, denying that they know ought of terrestrial matters, or have any concern in them. Adoration belongs exclusively to God. It belongs neither to glorified saints, nor to angels of light, though the latter "are all sent forth to minister to the heirs of salvation." * "Thou shalt worship the Lord thy God, and him only shalt thou serve."

* Hebrews i. 14.

The righteous are not suffered to continue here by reason of death. Their removal is one of our severest trials. Our subject ministers support and comfort under it. When we reflect upon it, we seem to hear them calling to us from behind the scene, with "Weep not for us—we are not dead. Our bodies sleep, but our spirits wake"—Death is not the period of our existence. It is only our removal—our birth day into the world of glory.—We are joined "to the spirits of the just made perfect"—enjoy the society and that of the angels of God—behold the face of our heavenly Father, and of the divine Redeemer. We rejoice to see you "followers of those who through faith and patience inherit the promises"—are ready to help you in your work, and to shout God's praises, and unite in songs of triumph, should you come off conquerors, and rise from your humble state of sorrows, sufferings and temptations, to be our companions in glory.

These are consoling and animating views. They tend to excite a divine ambition in working out our salvation.

We are yet doomed "to bear the heat and burden day." But we are not alone—not unobserved. God, angels, and the good, who were lately "our companions in tribulation," witness the part we act. We would not dishonor ourselves in their view, and sink ourselves in their estimation. If they are ready to help our infirmity, we would not render their heavenly aid of no avail, or cut ourselves off from enjoying their society.

Consider some dear departed child of God thus interested in your concerns, and you will find it a spur to duty, and an incentive to labor and not faint in the work assigned you, preparatory to your joining the church of the first born above. Think now that the godly ones who loved you here, and labored to animate you in the service of God—or those who lately looked to you for counsel and guidance, having made their way to glory, are waiting your arrival and longing to hail your entrance into the kingdom, and by all the strength of your love to them, now freed from the imperfections of their earthly residence, and made glorious and heavenly, you will find yourself drawn on toward that state of blessedness, in which you hope again to rejoice with those whose distresses you witnessed here—yea whose dying agonies, may have chilled your frame and filled you with anguish unutterable!

To meet them again, and find yourself and them, forever removed from the fear of evil, either natural or moral—forever secure the divine friendship—forever happy and glorious in the enjoyment of God, "the former things being all passed away, and all tears forever wiped from your eyes!" There to recount with those blessed spirits, the travels and trials of this life, and look back, perhaps, on many hairbreadth escapes from eternal death! There, to dwell on the wonders of divine love and mercy exercised towards you, and often in things which you once thought to be against you! Who would not willingly suffer many deaths to enjoy these things?

Such considerations are animating in duty, and supporting in times of trial. If realized, we shall adopt the language of the suffering apostle—"None of these things move me, neither do I count my life dear to myself, that I may finish my course with joy"—and share such blessed society—such inconceivable felicity and glory in my Father's house above, in which are many mansions!



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SERMON XXVIII.

The Danger of Deviating from Divine Institutions.

Colossians ii, 8.

"Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ."

St. Paul was the apostle of the Gentiles. The care of the churches gathered among them devolved particularly on him. At the writing of this epistle he had no personal acquaintance with the church to which it is addressed.* Epaphras, a bishop of the Colossians, then his fellow prisoner at Rome, had made him acquainted with their state, and the danger they were in from false teachers, who, during the absence of their minister, labored to turn them from the duplicity of the gospel; and this letter was written, through divine influence, to guard them against those deceivers, and persuade them to abide in Christ.

* Verse 1.

To this end he counselled them to keep to the divine directions, carefully avoiding every alteration, or addition, which might be urged upon them by uninspired men, though they might come with a shew of wisdom and humility, and profession of regard to the honor of God and happiness.

Many of the most successful attacks on God's earthly kingdom have been made in this way. Open rebellion against God, is found chiefly on those who have no faith in him; who are therefore devoid of his fear. Others are tempted mostly to other sins, and induced to make indirect opposition to the divine government, from them, the tempter hides the truth, and leads them into error, and thus causes them to pull down the cause which they aim to build up, and fight against God with a view to serve him.

So much of God appears in his works, that comparatively few can be made to doubt his existence, or his providential government. Hence few are prevailed with to renounce his fear and rise directly against him; but many are deceived, and consequently engaged to act with his enemies.

Here a common source of seduction hath been suggesting improvements on divine institutions—that this and that, which God hath not ordered, would help his cause and promote his interest. Sometimes the improvements are attempted under pretence of divine order, and urged with his authority; but this veil is not always spread over endeavors to change his institutes. They are often urged as means adapted to help his cause, without pretence to divine order requiring the use of them; Much, it is alleged, is left to human discretion. This taken for granted, the rest is easy. It is only to say these measures are wise and good, calculated to help on the cause of God, and whoever denies it, is considered as fighting against God.

Thus men are led away from the divine institutions to those of human invention. Human wisdom is exalted above divine; and all with a view to glorify God!

Thus was the tempter laboring, through the instrumentality of his agents, to seduce the Colossians, when this epistle was written, and it is chiefly intended to counteract their influence, and prevent that church from being moved away from the hope of the gospel, which they had received.

In discussing the subject, We shall first glance at the measures used by those deceivers—then consider the success which hath attended this mode of fighting against God, and seducing mankind, adding a few observations on the influence of tradition and the rudiments and customs of the world.

The Colossian seducers appear to have been of two kinds—Jewish and Gentile. The former seem not to have differed from those at Rome, Corinth, Galatia, and those in Judea. They were Jewish Christians, who were so attached to the Mosaic ritual, that they wished to continue it, and graft Christianity upon it, rendering the religion of Christ only an appendage to that of Moses. They insisted that the ceremonial law remained in force—insisted especially on the observance of circumcision; and probably on the traditions so highly valued by the Pharisees. But the apostle assured this Gentile Church, that they were complete "in Christ", and needed nothing of this kind to recommend them to God, or to secure his favor—that "Christ had blotted out the hand writing of ordinances, and taken it away, nailing it to his cross"—that the ceremonial law, being only "a shadow of good things to come," was fulfilled in Christ, and no longer obligatory; and warned them to stand fast in their Christian liberty, and suffer no man to judge them respecting such things, or impose such burdens upon them.

The Gentile seducers were converts from Paganism, and no less eager to introduce the tenets and rites of their superstition. One of the errors, which, from the particular mention made of it, they seem to have urged, was the worshipping of angels, "Let no man beguile you of your reward, in a voluntary humility and worshipping of angels, intruding into those things which he hath not seen, vainly puffed up by his fleshly mind." *

* Verse 18.

Mankind seem, at a pretty early period, generally to have given into the idea of so vast a distance between God and man, that man is unworthy to come into his presence, and can approach him acceptably only through a mediator. But just views of a mediator were never communicated to the scattered branches of our race, or soon lost from among them. Most of the heathens offered religious homage to departed heroes; or to those who had been revered while inhabitants of earth. To them were their prayers addressed, that they might bear them to the God of nature, and by their influence render him propitious.

Here was the appearance of humility—So sensible of their unworthiness that they dared not approach God in their own names, or present their own petitions—others who had ceased to sin, and been admitted to the divine presence, must intercede for them. But this was "a voluntary humility"—not ordered of God—a mere matter of human invention.

A mediator is indeed necessary for man since the fall; but man is not left to choose his mediator. One every way suitable is provided, through whom we may have access to God: "There is one God, and one Mediator between God and men, the man Christ Jesus."

The apostle further observes, that those who directed them to worship angels, arrogated a knowledge of matters not revealed. God hath given no intimation of such use to be made of angels, but ordered man to approach him in the name of Christ. Those who go to God in other ways, or depending on other intercessors, are said "not to hold the head." * "The head of every man is Christ." + Such people will lose their reward. "Let no man beguile you of your reward, in a voluntary humility and worshipping of angels"—The rewards of grace are promised to obedience but not to "willful worship, or voluntary humility." The utmost these can hope is forgiveness.

*Verse 9. + 1 Corinthians xi. 3.

When Paul assured the Colossians that they were "complete in Christ," he had reference to the errors of all the deceivers who were laboring to seduce them. Gentile philosophy is as useless to the Christian, as Jewish rites. Christ hath the fulness of the Godhead dwelling in him. We' have only to rely on divine mercy, through faith, in him, and we shall not be ashamed.

Such we conceive to be the sum of the instructions and warnings here given to the Colossians. They were only to keep to the divine directions, and seek salvation agreeably thereto, regardless of the traditions of men and rudiments of the world.

All error is deviation from divine rule. To this men are tempted with a view to honor God. This is a fruitful source of error. And when error is once generated, it is often diffused and perpetuated by tradition, custom, and the rudiments of the world.

We proceed to consider the success which hath attended this mode of fighting against God—that is, suggesting improvements on divine institutions and appointments.

The first attempt to seduce our race seems to have been of this kind. "The woman being deceived was in the transgression," Made upright, she could not have been persuaded to disobey God, unless she was led to believe that she might, some how, honor God in consequence of that disobedience. But how?—"In the day ye eat thereof, then your eyes shall be opened; and ye shall be as gods, knowing good and evil"—Then she could honor God better than while destitute of knowledge which would liken her to superior intelligences. "And when the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise, she took of the fruit thereof and did eat." Thus some suppose the tempter to have prevailed against her. It may be thought strange that she should expect good to rise out of evil. Her descendants have often entertained such expectations; but they are depraved, and their minds are darkened.

Whether this was the sophism by which Satan's victory was obtained, we presume not to determine. It is however certain that he prevailed by deception; by persuading our common mother that advantage would accrue from ceasing to follow the divine directions.

Cain, her eldest son, fell into a sin of the same kind; was induced to change divine institutions. "Cain brought the fruit of the ground an offering unto the Lord," instead of the firstlings of the flock. The fruit of the ground did not typify the sacrifice of Christ, and had not been ordered of God. It was a mode of honoring him of Cain's devising. He thought to improve on divine appointments; or dared to change them to suit his circumstances. "Cain was a tiller of the ground." The fruits of the ground were the product of his own labors —"Of such as he had, he would bring his offering. What advantage would accrue from changing with his brother to procure what God had required? God needed nothing and could receive nothing from his creatures."

Abel believed himself under obligation to conform to the divine order, and in that way to seek the divine favor. Cain had not this faith. He was confident that another way would do as well; and followed the dictates of his own fancied wisdom. * Therefore their different reception. Had Cain been equally obedient with Abel no difference would have been made. Cain is appealed to, to judge of this matter for himself—"If thou dost well, shalt thou not be accepted?" TO do well, is to regulate principle and practice by the divine order; in both these Cain was deficient. They are commonly united. Error in principle occasions error in practice.

* These are not mere conjectures—they are intimated by St. Jude, when he declares the schismatics of his day "have gone in the way of Cain and Core." Core, or Korah, certainly attempted to change a divine order by which the functions of the priesthood were appropriated to the family of Aaron. And the schismatics, who were contemporary with the apostles, set themselves up for teachers in the church without a regular, or supernal call to the ministry. These went in the way of Cain. His sin must therefore have been a departure from divine institutions.

Not many ages after the deluge idolatry was introduced into the world, and corrupted and spoiled the worship of God. This seems to have been, at first, a design to improve on the homage which was paid to the true God.

Adoration offered to other than God, is idolatry. This is of two kinds—that offered to angels, and departed spirits, and that offered to the heavenly bodies and to images. The former is said to have been originally designed to engage those to whom it was addressed to act the part of mediators with God. The heavenly bodies were adored as the supposed residences of Deity. Image worship was intended to help devotion. It was thought that visible representations would serve to impress a reverence for the objects of worship on the mind, and solemnize the heart. With this view, images and paintings were introduced into temples and places of worship. They appeared to have effect. The worshippers seemed more devout. A happy discovery, which had not occurred to Omniscience!

To increase the good effects, further improvements were suggested. Images were made of the precious metals, and enriched with gems and costly attire, and art was exhausted to embellish them. They were also consecrated with magnificent and solemn rites. After consecration, the celestials to whom they dedicated, were supposed to descend and dwell in them, and thus to be present with their worshippers, to hear their prayers, witness their gratitude, and smell a sweet savor in their sacrifices. And as temples were built, and images consecrated chiefly to inferior deities, who were worshipped as mediators, the homage which was paid to them was suited to the conceptions which the worshippers entertained of the objects of their worship; and being mostly taken from among men, the offerings were adapted to the characters which they had respectively sustained while resident in the body. Hence the homage paid to Baal, Moloch, Mars, Bacchus, Venus and others. Thus every abomination was sanctioned, and made an object of religion!

The use of images was common among the Easterns at an early period, and communicated to the Hebrews, who were conversant with them, before their settlement in Canaan. In Egypt, or certainly in the wilderness it was found among them. They were particularly guilty of this sin while Moses was on the mount with God. And the use which they then made of images was the same which hath been mentioned. As soon as the golden calf was finished, Aaron, who had entered into their views, made proclamation—"Tomorrow is the feast of the Lord—[of Jehovah."] Moses, who had greatly helped them in the worship and service of God, was gone, and the idol was intended to supply his place; to help their devotion, and excite them to honor the true God! "Up make us Gods— for this Moses—we wot not what is become of him."

The idolatrous worship of the Romanists in later ages is of the same kind. Their churches abound with rich images, and are adorned with exquisite paintings; the likeness of Christ agonising on the cross, and other affecting representations, designed to impress religious subjection the heart and excite devotion. Such is the use which they profess to make of them. And they seem not devoid of effect. Protestants who have attended their worship, have observed greater appearances of fervor, and greater moving of the passions, than are usual in the religious assembles of other denominations of Christians. And their adoration of angels and departed saints, is only as of mediators and intercessors, who may present their prayers, and obtain favor for them—the very idolatry of paganism.

In these things there is a shew of wisdom and humility—wisdom to devise means to impress a sense of religion, and humility to draw nigh to God by the intervention of those more worthy than themselves; and the means seem not destitute of influence; they produce warm zeal, and all the fervor of devotion; yea, all those feelings and emotions which are thought by some to constitute the offence of religion.

And why is not all this right? Why are not these ways of honoring God and exciting devotion commendable, when they render the worshipper thus fervent in spirit to serve the Lord?

The reason is obvious—they are not required—yea, they are forbidden of the divine Sovereign. "Thou shalt worship the Lord thy God, and him only shalt thou serve. Thou shalt not make unto thee any graven image, or any likeness of any thing that is in heaven above, or in the earth beneath, or that is in the waters under the earth—I the Lord thy God am a jealous God."—

Pretending to honor God by direct disobedience is peculiarly affrontive. Such worshippers "provoke him to his face. Their offerings his soul hateth. They are a smoke in his nose, and a fire that burneth all the day." Every thing of this nature, whatever may be its design, is rebellion against God. Against no other sin hath he manifested greater indignation.

No instance can be adduced of such homage being accepted, or of good resulting from such worship. Yea, it hath commonly been followed with the severest marks of the divine resentment. Witness the evils which came upon Israel when they made the golden calf, to help their devotions. Witness those which fell on the family and kingdom of Jeroboam, when he forsook the appointed worship of God, and the ministry of the Levites whom God had appointed to wait at the altar. Jeroboam did not introduce the worship of Baal, or the other heathen gods. This was done afterwards by the influence of Jezebel. He only appointed other places of worship, beside that which God had chosen, and consecrated others to minister who had not the attachments of the Levites to the house of David and city of Zion, and made images to help the devotion of his people; and lo! his family perish; a brand of infamy is set on his name; and because his people walk in his ways, they are finally "broken and cease to be a people!"

The divine resentment of attempts to change the ordinances of God, or make innovations in his worship even where they seem to have been done out of concern for his honor, is left on record in his word. Saul once offered sacrifice. The necessity of his affairs seemed to require it. He professed to have done it with reluctance, but to have thought it his duty—"I said the Philistines will come down upon me, and I have not made supplication unto the Lord: I forced myself therefore, and offered a burnt offering." But Saul was not of the family of Aaron, to whom the right of sacrificing solely appertained by divine appointment. Hence instead of conciliating the divine favor, his officious zeal offended heaven—for that act of disobedience he was threatened with deposition; and a repetition of attempting to improve on divine orders, in sparing the best cattle of Amelek to sacrifice unto the Lord, confirmed the sentence, * placed another on the throne, and led to the ruin of the rebellious prince. Uzzah only put forth his hand to steady the trembling ark, and was struck dead for his rashness, beside the ark of God. +

* 1 Samuel xiii. 1-14, xv. 15-13. + 2 Samuel vi. 6, 7.

Some spoiled through philosophy and vain deceit, have made changes in the divine institutions, and attempted improvements upon them, since the commencement of the gospel day. This hath been a leading trait of character in the chiefs of the Romish church. Many of the heads of that communion have signalized themselves in this way. And some of their alterations have operated to impress what was thought to be religion, as hath been observed. Another way in which they have manifested the same disposition hath been the multiplying of holy days. Under various pretences, nearly half the days in the year have been consecrated to religion, by order of those gods on earth. Some real, and many fictitious saints, have days consecrated to their memory.

Here is a great shew of wisdom, and zeal for God, and his cause in the world; calling men so often from their temporal concerns to attend to the duties of religion! Who can do other than approve it? Doubtless many have been deceived by appearances, and considered those as wise and good who have done these things. But this is far from being their character. These have been the doings of "Antichrist, the Man of sin —the Son of perdition! Because of these things cometh the wrath of God, on the children of disobedience!" All these specious measures are no better than Saul's sacrificing, Uzzah's steadying the ark, and the use of images in divine worship! They are opposition to the orders of the Most High, and rebellion against him.

"Six days shalt thou labor and do all thy work, but the seventh day is the sabbath of the Lord thy God; in it thou shalt not do any work" —Whoever takes it on himself to alter this appointment, "thinks to change times and laws;" which was foretold of him who should "speak great words against the Most High." *

* Daniel vii. 25.

The Lord's day, is the only day which God hath sanctified under the gospel dispensation. This infinite wisdom judged sufficient. Had more been requisite, more would have been consecrated by divine order. But not a hint of any other holy day is to be found in the New Testament. +

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+ Neither the day of Christ's birth, death, resurrection or ascension appear to have been regarded as holy time, or any way distinguished from the other days of the year, during the apostolic age. The former of these is not marked in the scriptures. Whether it happened on the twentyfifth of December, or at some other season is uncertain. So are the times in which the apostles and primitive Christians suffered martyrdom. These events are veiled. Divine providence hath hidden them from mankind, probably for the same reason that the body of Moses was hidden from Israel—to prevent its being made an object of idolatrous worship—or for the same which is supposed to have occasioned our Lord's seeming neglect of his mother, and his severer reproof given to Peter, than to any other of his disciples—"Get thee behind me Satan;" namely, that idolatrous honor, which he foresaw would be afterwards paid them by some called Christians.

Easter is once mentioned in our translation of the New Testament; but it is not found in the Greek original. The word there used is "Pasxa," the Passover. It is mentioned only to note the time in which Herod intended to have brought forth Peter and delivered him up to his enemies. *

* Acts xii. 4.

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Occasional calls there may be to fasting and thanksgiving; and we have scripture warrant for attending them in their seasons. But fixing on certain days of the year, or month, statedly to call men from their secular business to attend to religion, and requiring the consecration of them to religion is adding to the book of God. However well intended, it goes on mistaken principles, and however specious in appearance, is affronting the wisdom and authority of heaven.

Most of the errors referred to above, are found among Pagans or Catholics; but is nothing of the same kind chargeable on Protestants? "Are there not with us sins against the Lord our God?" And of the same nature with those we have been contemplating? The knowledge of other's errors in ay be for our warning; but the knowledge of our own is requisite to our reformation. Where then are we directed of God, religiously to observe Christmas, Lent, or Easter? Where to attend the eucharist only twice or thrice a year; and never without one, or more preparatory lectures? * Where to add a third prayer at the administration of that ordinance, when our divine pattern only blessed the bread before he distributed it to his disciples, and gave thanks to the Father, before he divided to them the cup? Where are we directed to attend quarterly seasons of prayer, or to hold weekly conferences for religious purposes?

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* We would not be understood to intend that all religious meeting on week days are unlawful. Special occasions often require them. But the Lord's day is the only time set apart by divine order for the stated attendance. No other hath he consecrated to the business of religion. Neither would we be considered as denying the legality of ever uniting to seek the Lord previous to the celebration of eucharist. We may look to God to assist and accept us in every duty. But if we consider these preparatory exercises as indispensibly requisite, and as constituting a part of the duty, we do it without divine warrant.

From an attention to the gospel history, we are induced to believe that the celebration of that ordinance constituted a part of the common duties of every Lord's day, while the apostles ministered in the Christian church; + and that an attendance at the sacramental table, was not distinguished by any special preparatory exercises, diverse from those which anteceded other sanctuary duties. No trace of distinction, in these respects, is to be found in scripture; neither precept nor example can be adduced to support it. Whence then its origin?

+ Acts xx. 7.

Did not it derive from Rome? We know the errors of the Romish church relative to the eucharist; and their tendency to induce a belief that it is more holy, and requires greater sanctity in communicant, than is requisite to an attendance on other ordinances. And the same notion is prevalent and many who have withdrawn from the communion of that church. Many serious people who attend other religious duties with pleasure and advantage, are afraid to obey Christ's dying command! Is not this a relic of popery? When Luther left the papal communion, his reformation, particularly relative to this ordinance, was but partial. Many other protestants retain a tinge of catholic leaven. Is not the distinction respecting the sanctity of divine ordinances from this source? It is not found in the gospel. If the exercises under consideration serve to perpetuate this unscriptural distinction, and to drive men from a plain and important duty, they have a baleful effect. They may be well intended. Doubtless they are so by the generality of those who attend them. It is painful to be obliged to dissent from men whom we receive as brethren, and revere as Christians. But after much deliberation, such are our views of the subject before us; and we offer them to the serious consideration of the followers of Christ.

* * * * *

But these are well intended. So probably was Uzzah's steadying the ark—But some of these do help on the cause of God, and even more than the stale attendance on Lord's day duties. So thought those who introduced images and paintings into churches. [Some indeed attend those who neglected Lord's day duties.]

Have we then discovered defects in the divine plan! And do we feel ourselves capable of making emendations in it!—Of "teaching eternal wisdom how to rule!"—How to effect its purposes of mercy!

Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world and not after Christ. Vain man would be wise—He naturally thinks himself qualified, even to ameliorate divine institutions. Temptation to this sin coincides with a natural bias in depraved humanity. Many and very mischievous errors have issued from it. Would we escape the snare, we must listen to the apostle speaking in the text. The sum of his advice is to keep to the divine directions, especially in matters of religion. These are contained and plainly taught in the holy Scriptures, which we have in our hands, and of the sense of which we must judge for ourselves; remembering that we are accountable to God the judge of all.

As some are spoiled through philosophy and vain deceit, others are corrupted by regard to the tradition of men and rudiments of the world. This endangered the Colossians, and eventually ruined the church at Rome. The leading errors of paganism were thereby introduced into that Christian church, and rendered it completely antichristian. Errors which seemed to have been destroyed by Christianity, were again revived, and the abominations which they had occasioned, were acted over again with enlargements!

The traditions of men and rudiments of the world, have still their seducing influence. Most men swim down with the current of the times —adopt the sentiments and conform to the usages of those with whom they live. The popular scheme of religion, they consider as the orthodox scheme, and the religion of the land, the true religion. Therefore is one nation Papists, another Protestants, one Calvinists, another Lutherans. These differences of sentiment do not arise from differences in the mental constitutions of nations, but from the accidental differences of situation.

Few have sufficient independence of mind to "judge of themselves what is right." Many who "call Christ Lord, receive for doctrines the commandments of men." Therefore doth religion vary like the fashions of the world. Was the fashion of the world to be the rule of judgment, it might be wise to follow it: But "we must every one give an account of himself to God," and be judged by the rule which be hath given us. It becomes as therefore to "call no man master, because one is our Matter, even Christ." To him we are accountable. At our peril do we neglect obedience to his commands.

It concerns us to do all things according to the pattern drawn out before us in the Scriptures. Against the natural bias to affect improvements on divine institutions, and against the prevalence of fashion and contagion of popular opinion, we should be particularly on our guard. "For cursed is every one who confirmeth not all the words of God's law to do them, and all the people shall say, Amen."



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SERMON XXIX.

The Sins of Communities Noted and Punished.

Matthew xxiii. 36.

"Verily I say unto you, All these things shall come upon this generation."

This is predicated of the judgments of God on those who had shed the blood of his saints. The Savior declares that all the righteous blood which had been shed on the earth from that of Abel down to the gospel day, should come on that generation!

But is not this unreasonable and contrary to the Scriptures? "Far be wickedness from God and iniquity from the Almighty. For the work of man shall be render unto him, and cause every man to find according to his ways—The righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon him." Such is the language of revelation.

And is not that of reason the same? Will reason justify punishing some men for other men's sins? Those who lived in the days of our Savior had no share in the murder of Abel, or of many others who had died by wicked hands. Those dire events had been accomplished before they had existence. How then could they be answerable for them? To solve this mystery we must consider man in a twofold view—as an individual and as the member of a community.

As individuals mankind are solely accountable for the parts which they act personally. In the judgment of the great day, they will only be judged for the use which they shall have made of the talents committed to them here—"We must all appear before the judgment seat of Christ; that every one may receive the things done in the body, according to that he hath done, whether good or bad,"

But every individual is a member of the human race, and of some community. The race, as such, and the larger branches of it, the nations and empires into which it is divided, are amenable to the Supreme Governor, and liable to punishment, if in their public characters, they rebel against him. And righteous individuals, may be involved in the judgments sent to punish the sins of the community to which they belong. They often are so. Personal rectitude is not designated by an exemption from national calamities. Discriminations will eventually be made in its favor, but not here. Here "all things come alike unto all, and there is one event to the righteous and the wicked."

To shew such to be the general rule of the divine administration in the government of the world, is the design of the following discourse: Which will explain the text.

The world, and the communities into which it is divided, have their probation no less than persons; and there are reasons in which God enters into judgment with them and adjusts retributions to their moral states.

In discussing the subject, we shall treat, first of families, then of larger communities, and of the world.

The first family of our race affords an example to our purpose. Before that family was increased by a single branch issuing from it, it rebelled against God, and God entered into judgment with it, and punished its sin upon it. And the punishments was not restricted to the offending pair, but extended to their race in common with themselves: All were doomed to sufferings and death in consequence of their sin. And the sentence hath been executing upon them from that period to the present time. Mankind have gone through life sorrowing; and "death hath reigned even over those, who have not sinned after the similitude of Adam's transgression." Neither have discriminations been made in favor of the saints, but they have been involved in the general calamity, and groaned with the rest of the creation.

In some respects this was an exempt case, but in the general diffusion of punishment on the various branches of the family, it accords with the divine administration respecting other families, as appears from sacred history, and from the general history of the human race. Countless examples might be adduced.

The murder of Abel was not punished solely on Cain, but also on his family. The ground cursed for his sin, did not yield to them its strength; and they were deprived of those religious instructions which they would no doubt have received, had their father dwelt "in the presence of the Lord," or remained in the family of Adam which contained the church of God. Many of the evils which fell on that sinner, fell also on his children and rested on them till the extinction of his race by the deluge.

Similar were the consequences which followed the sins of Ham and Esau: But these more properly rank under the head of communities: But instances of families which have suffered, yea perished, by judgments sent to punish the sins of their heads, often occur.

When sundry of the princes of Israel rebelled against God in the wilderness, and attempted a subversion of the government which God had instituted for his people, they did not perish alone, but their families perished with them, though no intimations are given that they were all partakers in their sin—yea, though it is more than intimated that some of them were not capable of partaking in it —"They came out and stood in the doors of their tents, and their wives, and their sons, and their little ones." And as soon as Moses had warned the congregation, and foretold the manner of their death, "the ground clave asunder that was under them, and the earth opened her mouth and swallowed them up, and their houses—and they and all that appertained to them went down alive into the pit, and the earth doted upon them; and they perished." *

* Numbers xvi. 27-33.

To these might be added the families of Achan, Eli, Saul, Jeroboam, Baasha, Ahab and others. No special personal guilt was found on many members of these families. They died to expiate family guilt. We know of none chargeable on Abimelech, or the other priests who were slain by order of Saul. The sins of Eli and his house, were punished upon them, agreeably to the divine denunciation, first by a nameless prophet; afterwards by Samuel. In one of the sons of Jeroboam, "were found good things toward the Lord God of Israel:" Therefore was he removed by an early death, and the residue of the family were afterwards destroyed with the sword to punish the sin of the father, "who had sinned and made Israel to sin."

The divine administration is still the same. In later ages instances might be adduced, especially among princes, of families extirpated (after a term of family probation, which had been abused by wickedness and dishonored by crimes) to punish family guilt. But these might be more liable to be disputed than those recorded in sacred history. Though we think it evident, from common observation, that the curse of heaven usually rests on the descendants of those who cast off the fear of God and harden themselves in sin, and that God visits the iniquities of fathers on their children.