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POSTHUMOUS WORKS
OP THK RIVERKND AND PIOUS
JAMES M'GREADY,
lalTb
MINISTER OF THE GOSPEL IN HENDERSON, KY.
''By it. ht, being dead, yet spiak$thj'^
IGDITEB BT THE REVEREND JTAItlES SlVITIft
TWO VOLUMES IN ONE.
j^un^i^illtt Zen*
PRINTED AND FUBLISHED AT J. SMITH's STEAM PBESS. 1837*
District of West Tennessee^ to-wii :
Bb IT KKMKMBBRtD, That on th6 13th day of February, in the fifty seventh year of the Inlefetirtftiiceor the United Sfatpn of America, and in "lie year of onr Lord one thoueniid ei'iht liurdrrd and thirty-three, JAMES SMITH, of said district, deiiosited in thit office, tlie title nt"a i5oo|{, the right whereof he claims as Editor and Proprietor, in the words following, lo-wi^;
'•Tie posthntnous works of the reverend and pious James McGready, late miniiter of the eospei. in Henderson, Kentucky. Edited by tiie Reverend James Smith. 'By it, he, being dead, yet speuketh.' Two volumes in one."
In 'oniormity to an act of Congress of the United Statps, entitled '-An act for the encour- agempat of learning, hy securing the copies of maps, charts and Looks, to the anthors and propri.-to-s of such copies, during the times therein mentioned," and also, to an "Act, entitled an aci supplementary loan act entitled an net \^^r the encoiiriit'cn ent of learning, hy securing the coi<ies of maps, charts and books tt> the nuthnra and proprietors of »uch C('pie.«, during the times therein mentioned, and extending tbe benefit thereof to the arts of designing, en- graving a'ld etching historical and other prin.r"
[L. s.] N. A. McNAIRY, Clerks
I^BEFACK.
It happens, too frequently, that the benefit of this intellectual labors of great and good men is almost lost to the world, either from too great diffidence of the individuals themselves or from the carelessness of those into -vrhose hands their productions fall after their decease. And such had nearly been the fate of the discourses comprising this volume, with many others of equal value by the same author. The Editor, therefore, trusts that he renders good service to the great cause in which their author labored, by rescuing from oblivion a part of the sermons of the venerated M'Gready; and, he confidently hopes, that this belief will be fully sanctioned by the Christian community.
To a large number of persons, now resident in the valley of the Mississippi, where the author principally labored in ths min- istry, it is expected that these sermons will be peculiarly accep- table, inr^smuchas it will be recollected by thousands now living, that he was one of the most efficient instruments, in the ktSiis' of the great Head of the churcii, in „:I^anr.ing the Redeemer's kingdom through the vast western wilderness. He was an emi- nent revivalist, and particularly identified in what has been term- ed the great revival of 1 800, which began and was, in a great measure, c^ rried on through his instrumentality. It is not im- probable, therefore, that many of the followers of the Lord Je- sus Christ will recognize in one or another of these discourses the very arrow which pierced their hearts, and to which, under heaven, they are indebted for their salvation.
Most of the sermons, in this volume were preached by the Au- thor during the revival mentioned, although some of them were slightly altered by him, at a subsequent period, as may be ob- served from an allusion to natural events of a later date in that one entitled *'T/i2 Character^ History and End of the FooJ.^^ As none of them were designed for publication, but simply for the Author's own use, it will be remarked that little atten'ion has been paid by him to the mere ornament of expression. Yet the intelligent Christian reader will readily perceive that all his dis- courses are well calculated to convince the unregenerate of the evil nature of sin, and the awful consequences of living and dy- ing under its domxinion; to lead the heavy laden to the bl.od of Bpriukling, and to administer encouragement and consolation to
JV WUIFACK.
the hearts of God's people, the Lord Jesus Christ being the al- pha nnd omega, the beginning and the end, the soul and sub- stance of the whole.
Many of the sernaons, even to the ordinary reader, will seem to close abruptly, owing to an omission of the author in writing out the applications— 'that being a part he almost uniformly de- livered extemporaneously, and accoiding to the circumstances of his audience. This omission is the more to bo lamented as in his applications he is said to have been particularly interestmg, forcing the truth home upon the consciences of his hearers with almost irresistible efficacy. The reader may infer something of his powers in this way, from the sermon "O/i the super abound- ing Grace of Gud.^''
That these sermons may prove edifying and encouraging to the Christian reader — that they may be instrumental in bringing many souls to the Lord Jesus Christ, and that, thereby, much fruit may abound to the author at the great day of the Lord — such are the sincere prayers of the reader's obedient servant,
THE EDITOR,
SKETCH OF THE CK4JIACTER
OF TH«
REVEREND JAMES M'GRfiADY,
BY THE REV. JOHN AWDRETTS.
From the conduct and conversation of Mr. M'Gready, there is abundant evidence to believe that he was not only a subject of divine grace and unfeigned piety, but that he was favored with great nearness to God and intimate communion with him. Like Enoch, he walked with God; like Jacob, he wrestled with God, by fervent persevering supplications, for a blessing on himself and others and prevailed; like Elijah, he was very jealous for the Lord God of hosts, and regarded his glory and the advance- ment of his kingdom as the great end of his existence on earth, to which all other designs ought to be subordinate; like Job, he deeply abhorred himself, repenting, as it were, industand ashes, when he was enabled to behold the purity of God and his own disconformity to his holy nature; like the apostle Paul, he coun- ted all things but loss for the excellency of the knowledge of Je- sus Christ, his Lord; and, like him, he felt great delight in preaching to his fellovs? men the unsearchable riches of Christ. He was remarkably plain in his dress and manners; but very familiar, communicative, and interesting in his conversation. He possessed sound understanding, and a moderate share of human learning. The style of his sermons was not polished, but perspicuous and pointed; and his manner of address was un- usually solemn and impressive. Ar. a preacher he was highly esteemed by the humble followers of the Lamb, who relished the precious truths which he clearly exhibited to their vie'«v; but he was hated, and sometimes bitterly reproached and perse- cuted, not only by the openly vicious and profane, but by many nominal Christians, or formal professors, who could not bear his heart-searchirlg and penetrating addresses, and the indigna- ty against the ungodly, which, as a son of thunder, he clearly presented to the view of iheir guilty minds from the awful de- nunciations of the Word of Truth. Although he did not fail to J)reach Jesus Christ, and him crucified, to laboring and heavy aden sinners, and to administer consolation which the gospel speaks to humble believers; yet he was more distinguished by a talent for depicting the guilty and deplorable situation of impen- itent sinners, and the awful consequences of their rebellion a»
Vi 0XETCH, &LCt
gainst God, without speedy repentance unto life and a living faith in the blood of sprinkling. There is reason to believe that his faithful and indefatigable labors in the gospel of Christ were crowned with a great degree of success., and that he was honor- ed as an instrument in the conviction and conversion of many, sinners, and more especially in the commencement and progress of several powerful revivals of religion, in difierent places, during "which he labored with distinguished zeal and activity.
We shall conclude our remarks by observing, that some of the traits in Mr. M'G ready's character as a private Christian, which are worthy of our imitation, were his fervent piety, his unafi'ectpd humility, his earnest, persevering supplications at the Throne of Grace, his resignation to the will of God under the af- flictions, bereavements and poverty with which he was tried in this world, his cheerful reliance on God's kind and watchful providence and confidence in his great and precious promises, and his contempt of the pomp and vanities of this world, to which he seemed to be, in a great degree, crucified. And, as a minister of the gospel, he ought to be imitated in his regard to the honor of God and the salvation of souls, his vigorous and zealous exertions to promote these grand objects, his fidelity in declaring the whole counsel of God, and his patience in bearing the revilings of the ungodly,
NoTB For further particulars concerning the chararter of this man of God, the reader
1> referred t(» Sroith'i History cf the Cumberland Presbyteriao Church .
NARRATIVE
OF THE
COMMENCEMENT AND PROGRESS
OF THE
REVIVAL OF 1800,
BT THE I:.ATE: MEVERENO JAMES M'OREADT,
In a Letter to a Friend, dated ^^ Logan County, Ky., Oct. 23, 1 801."
"But I promised to give you a short statement of our blessed revival; on which you will at once say, the Lord has done great things for us in the wilderness, and the solitary place has been made glad: the desert has rejoiced and blossomed as the rose.
"In the month of May, 1 797, which was the spring after 1 came to this country, the Lord graciously visited Gasper River Con- gregation (an infant church then under my charge.) The doc- tunes ot i?eo-e?iera^it»n. Faith and Repentance, which I uniformly preached, seemed to call the attention of the people to a serious inquiry. During the winter the question was often proposed to me. Is Religion a sensible thing? If I were converted would I feel it, and-know it? In May, as I said before, the work began.
"A woman, who had been a professor, in full communion wiih the church, found her old hope false and delusive — she was struck with deep conviction, and in a few days was filled with joy and peace in believing. She immediately visited her friends and relatives, from house to house, and warned them of their danger in a most solemn, faithful manner, and plead with them to repent and seek religion. This, as a mean, was accompa- nied with the divine blessing to the awakening of many. About this time the ears of all in that congregation seemed to be open to receive the word preached and almost every sermon was ac- companied with the power of God, to the awakening of sinners. During the summer, about ten persons in the congregation were brought to Christ. In the fall of the year a general deadness seemed to creep on apace. Conviction and conversion work, in a great measure, ceased; and no visible alteration for the bet- ter took place, until the summer of 1798, at the administration of the sacrament of tke supper, which was in July. On Monday the Lord graciously poured out his Spirit; a very general awak- ening took place — perhaps but few families in the congregation could be found who, less or more, were not struck with an aw- ful sense of their lost estate. During the week following but
Vlll WA-RRATIVK ©» THK C0MMENCEM1!»T
few persons attended to worldly business, their attention to the business of their souls was so great. On the first Sabbath of September, the sacrament was administered at Muddy River (one of my congregations). At this meeting the Lord gracious- ly poured forth his spirit, to the awakening of many careless sinners. Through these two congregations already mentioned, and through Red River, my other congregation, awakening work went on with power under every sermon. The people seemed to hear, as for eternity. In every house, and almost in every company, the whole conversation with people, was jjbout the state of their souls. About this time the Rev. J. B. came here, and found a Mr. R. to join him. In a little time he in- volved our infant churches in confusion, disputation, &c. op- posed the doctrines preached here; ridiculed the whole work of the revival; formed a considerable party, &c. &c. In a few weeks this seemed to have put a final stop to the whole work, and our infant congregation remained in a state of deadnes« and darkness from the fall, through the winter, and until the month of July, 1799, at the administration of the sacrament at Red Ri- ver. This was a very solemn time throughout. On Aionday, the power of God seemed to fill the congregation; the boldest, daring sinners in the country covered their laces and wept bit- terly. After the congregation was dismissed, a large number of people stayed about the doors, unvi^illing to go away. Some of the ministers proposed to me to collect the people in the meeting house again, and perform prayer with them; accord- ingly we went in, and joined in prayer and exhortation. The mighty power of God came amongst us like a shower from the everlasting hills — God's people were quickened and comforted; yea, some of them were filled with joy unspeakable and full of glory. Sinners were powerfully alarmed, and some precious souls were brought to feel the pardoning love of Jesus.
"At Gasper River (at this time under the care of Mr. Rankin, a precious instrument in the hand of God) the sacrament was administered in August. This was one of the days of the son of Man, indeed, especially on Monday. I preached a plain gospel sermon on Heb. 11 and 16. The better country. A great so- lemnity continued during the sermon. After sermon Mr. Ran- kin gave a solemn exhortation — the congregation was then dis- missed; but the people all kept their seats for a considerable space, whilst awful solemnity appeared in the countenances of a large majority. Presently several persons under deep con- victions broke forth into a loud outcry — many fell to the ground lay powerless, groaning, praying and crying for mercy. As I passed through the multitude, a woman, lying in awful distress, called me to her. Said she, "I lived in your congregation in Carolina; I was a professor, and often went to the communion;
AND PROGRESS OV THE RKVIVAL OW 1800. ix
but I was deceived; I have no religion; I am going to hell." In another place an old grey headed man lay in an agony of distress, addressing his weeping wife and children in such language as this: "We are all going to hell together; we have lived prayer- less, ungodly lives; the work of our souls is yet to begin; we must get religion, or we will all be damned." But time would fail me to mention every instance of this kind.
"At Muddy River the sacrament was administered in Septem- ber. The power of God was gloriously present on this occa- sion. The circumstances ol it are equal, if not superior to those of Gasper River. Many souls were solemnly awakened; a num- ber, we hope, converted — whilst the people of God feasted on the hidden manna, and, with propriety, might be said to sing the new song. But the year 1 800 exceeds all that my eyes ever beheld upon earth. All that I have related is only, as it were, an introduction. Although many souls in these congregations, during the three preceding years, have been savingly converted, and now give living evidences of their union to Christ; yet all that work is only like a few drops before a mighty rain, when compared with the wonders of Almighty Grace, that took place in the year 1 800.
"In June, the sacrament was administered at Red River. This was the greatest time we had ever seen before. On Mon- day multitudes were struck down under awful conviction; the cries of the distressed filled the whole house. There you might see profane swearers, and sabbath-breakers pricked to the heart, and crying out, "what shall we do to be saved?" There frolic- ers and dancers crying for mercy. There you might see little children of ten, eleven and twelve years of age, praying and cry- ing for redemption, in the blood of Jesus, in agonies of distress. During this sacrament, and until the Tuesday following, ten per- sons, we believe, were savingly brought home to Christ.
"In July, the sacrament was administered in Gasper River Congregation. Here multitudes crowded from all parts of the country to see a strange work, from the distance of forty, fifty and even a hundred miles ; whole families came in their wagons ; between twenty and thirty wagons were brought to the place, loaded with people, and their provisions, in order to encamp at the meeting house. On Friday, nothing more appeared during the day, than a decent solemnity. On Saturday, matters con- tinued in the same way, until in the evening. Two pious wo- men were sitting together, conversing about their exercises; which conversation seemed to affect some of the by-standers; instantly the divine flame spread through the whole multitude. Presently you might have seen sinners lying powerless in every part of the house, praying and crying for mercy. Ministers and private Christians were kept busy during the night conversing
b
T I^4RRATiyK OF THE COMMKNCBMEKT
with the distressed. This night a goodly number of awakened souls were delivered by sweet believing views of the glory, fit- ness and sufficiency of Christ, to save to the uttermost. Amongst these were some little children — a striking proof of the religion of Jesus. Of many instances to which I have been an eye-wit- ness, I shall only mention one, viz. a little girl. I stood by her whilst she lay across her mother's lap almost in despair. I was conversing with her when the first gleam of light broke in upon her mind — She started to her feet, and in an ecstacy of joy, she cried out, "O he is willing, he is willing — he is come, he is come — O what a sweet Christ he is — O what a precious Christ he is — O what a fulness I see in him — O what a beauty I see in him- — O why was it that I never could believe ! that I never could come to Christ before, when Christ was so willing to save me ?" Then turning round, she addressed sinners, and told them of the glory, willingness and preciousness of Christ, and plead with them to repent; and all this in language so heavenly, and at the same time, so rational and scriptural, that I was filled with astonish- ment. But were I to write you every particular of this kind that I have been an eye and ear witness to, during the two past years, it would fill many sheets of paper.
"At this sacrament a great many people from Cumberland, particularly from Shiloh Congregation, came with great curios- ity to see the work, yet prepossessed with strong prejudices against it; about five of whom, I trust, were savingly and pow- erfully converted before they left the place. • A circumstance worthy of observation, they were sober professors in full com- munion. It was truly affecting to see them lying powerless, crying for mercy, and speaking to their friends and relations, in such language as this: "O, we despised the work that we heard of in Logan; but, O, we were deceived — I have no religion; I know now there is a reality in these things; three days ago I would have despised any person that would have behaved as I am doing now; but, 0,I feel the very pains of hell in my soul." This was the language of a precious soul, just before the hour of deliverance came. When they went home, their conversation to their friends and neighbors, was the means of commencing a glorious work that has overspread all the Cumberland settlements to the conversion of hundreds of precious souls. The work con- tinued night and day at this sacrament, whilst the vast multitude continued upon the ground until Tuesday morning. According to the best computation, we believe, that'forty-five souls were brought to Christ on this occasion.
"Muddy River Sacrament, in all its circumstances, was equal, and in some respects superior, to that at Gasper River. This sacrament was in August. We believe about fifty persons, at this time, obtained religion.
A^9 PKOSItBSS or THS &KVITAL OF 1800. \X
"At Ridge Sacrament, in Cumberland, the second Sabbath in September, about forty-five souls, we believe, obtained religion. At Shiloh Sacrament, the third Sabbath in September, about seventy persons. At Mr. Craighead's sacrament, in October, about forty persons. At the Clay Lick sacrament, congregation^ in Logan county, in October, eight persons. At Little Muddy Creek sacrament, in November, about twelve. At Montgome- ry's Meeting-house, in Cumberland, about forty. At Hopewell sacrament, in Cumberland, in November, about twenty persons. To mention the ci>/,lumstances of more private occasions, com- mon-days preaching, and societies, would swell a letter to a volume.
"The present season has been a blessed season likewise; yet not equal to last year in conversion work. I shall just give you a list of our sacraments, and the number, we believe, experienced religion at each, during the present year, 1801."
[^My correspondent here mentions several ditferent sacraments held at different places, and the number that he hopes obtained true religion, at these several solemnities, amounts in all to l44 persons. He then proceeds: — ]
"I would just remark that, among the great numbers in our country that professed to obtain religion, 1 scarcely know an in- stance of any that gave a comfortable ground of hope to the peo- ple of God, that they had religion, and have been admitted to the privileges of the church, that have, in any degree, disgraced their profession, or given us any ground to doubt their religion.
"Were I to mention to you the rapid progress of this work, in vacant congregations, carried on by the means of a few supplies and by praying societies — such as at Stone's River, Cedar Creek, Goose Creek, the Red Banks, the Fountain Head, and many other places — it would be more than time, or the bounds of a letter would admit of. Mr. M'G. and myself administered the sacrament at the Red Banks, on the f ^hio, about a month ago — a vacant congregation, nearly a hundred miles distant from any regular organized society, formerly a place famed for wicked- ness, and a perfect synagogue of Satan. I visited them twice at an early period; Mr. R. twice, and Mr. H. once. These supplies the Lord blessed, as a means to start his work and their praying societies were attended with the power of God, to the conversion of almost whole families. When we administered the sacrament amongst them, they appeared to be the most blessed little society I ever saw. 1 ordained ten elders among them, all precious Christians; three of which, two yea-s ago were professed deists, now living monuments of Almighty Grace."
The original is signed,
JAMES M'GREADY.
■—
-Sgk
CONTENTS
^ , PAGK»
Preface, - - - - - ,- iii.
Character of the Author, - - . v.
Some account of the Revival of 1800, - - vii. SERMONS.
I. The Divine Authority of the Christian Religion, - 1
II. Jesus Christ a mighty Conqueroi', - - - 17
III. The Nature and Consequences of Sin, - - 32
IV. Parable of the Dry Bones, - - - - 42
V. The Sure Foundation, - - - - 51
VI. Christ the Author and Finisher of the Life of Grace, 57
VII. The Excellencies of Christ as displayed in the Plan of
Salvation, - - - _ . gy
VIII. The Believer embracing Christ, - - 81
IX. The Experience and Privileges of the True Believer, 90
X. No room for Christ in the Hearts of Sinners, - 104
XI. The Blinding Policies of Satan, - • .113
XII. The Danger of Rejecting the Means of Salvation, 122
XIII. The General Judgment, - - - 129
XIV. The Character, History and End of the Fool, 1 35
XV. The Sinner's Guide to Hell, - - - 150
XVI. The Importance of Early Piety, - - - 158
XVII. Christ has done all Things well, - - 167
XVIII. A Sacramental Meditation, - - - 174
XIX. The Devices of Satan, - - - 180
XX. The Superabounding Grace of God, - - 197
XXI. Qualifications and Duties of a Minister of the Gospel, 213
XXII. The Christian's Journey to the Heavenly Canaan, 222
XXIII. The work of the Spirit distinguished from that of the
Devil, ----- 235
XXIV. The Hope of the Hypocrite, - - - 253
XXV. The Deceitfulness of the Human Heart, - 266
XXVI. The New Birth, - - - - 277
XXVII. The New Birth, - - - - 294
XIV CONTENTS.
PASK .
XXVIII. Terms of Discipleship, - . - 308
XXIX. Nature and Necessity of Faith, - - - 318
XXX. Nature and Tendency of Unbelief, - - 327
XXXI. The Doom of the Impenitent, - - - 337
XXXII. The Saving Sight, - - - 348
XXXIII. The meeting of Christ and his Disciples, - 359
XXXIV. Christ wonderful in his Person, Offices and Works, 378
XXXV. Scriptural Testimony of the Character and Works
of Christ, . . . - . 389
XXXVI. The Young invited to come to Christ, * 398
XXXVII. Funeral Sermon, - - - - 409
XXXVIII. Fast Day Sermon, - - - 431
XXXIX. The Believer's Espousals to Christ, - - 438 XL. Vindication of the Exercises in the Revival of 1800, 449 XLI. Hindrance of the Work of God, - - - 459 XLII. The Bible a Revelation from Heaven, - 470 Lecture on Intemperance, - . - 437
2 ON THE DIVINE AUTHORITY
discovery, for they had thousands of Gods to whom they at- tributed the basest acts of immorality. Witness the obscene debaucheries of their Jupiter, Apollo and Venus, the tricks and deceptions of Mercury, and the swinish intemperance of Bacchus and his worshippers. Again, view all the nations of the earth in the present day, where the Bible is unknown, and where the Christian religion does not fexist, and you will find them in nearly a state of savage barbarity, not only grossly igno- rant of the nature and perfections of God, but also of their duty to men, and of the first principles of civil government. This is evident from the state of the Chinese and Turkish empires, the numerous tribes of Tartars, the inhabitants of the vast continent of Africa, and the savage nations of America. Now let reason, the light of nature and common sense, point out any nation or people, who, without any knowledge of the Bible, have acquired from the book of nature any just ideas of the being and perfec- tions of God, or the nature of their duty to God and man. But the Deist replies, there is one true and eternal God, the almighty first cause of all things, and this God is a being of all possible good- ness and perfection, possessed of every amiable and moral excel- lency. I say the same — the Bible says the same — and all Deists have learned this importnnt truth, either directly or indirectly, from the Bible. Their fathers and grandfathers believed in the Bible, and held it in high veneration, and from education they re- tain some of the truths of the Bible, while they would reject it altogether.
But there is one true and eternal God, w^ho possesses all possi- ble goodness and perfection; in this the Deist and the Christian agree. This God made man a rational creature, capable of dis- tinguishing between good and evil ; in this also the Deist and the Christian agree. It must be the will of such a God, that his rational creature, man, should do right, that he should per- form certain duties to his God, and certain duties to his fellow- men, and the neglect or non-performance of these duties, must be criminal in the judgment of an all-wise, pure and holy God; this, reason and the light of nature plainly acknowledge, and here also, the Deist and the Christian agree.
If the Supreme, Eternal God be a being of all possible good- ness and perfection, and possessed of every amiable and moral excellency, delighting in the happiness of his creatures, then he must originally have created man in his own image, a pure, holy being, free from any propensity to vice and wickedness, and also free from all the natural evils that now encircle him on every side, and render him miserable in every situation of life. Reason and the light of nature suggest that such a God would oritrinally create man in such a condition; and here the Deist and the Christian are agreed.
OF THE CHRISTIAN RELIGION. 3
Again, if a pure and holy God made man such a being as we must rationally suppose such a God would have made him, then man, by some means, has lost his original rectituded and purity; he has become a fallen, depraved creature, prone to vice and wickedness; he has also become a miserable creature, exposed to losses and disappointments, to pains, sorrows, diseases and death. This is a fact so plain and self-evident to the view of reason and the light of nature, that no sensible Deist, who admits the dif- fernce between vice and virtue, can possibly deny it; therefore, I conclde, that here the Christian and the Deist are agreed.
Again, if the Sovereign of the Universe be a being of all possible goodness and perfection — if he have made man a ration- al creature, and placed him under a law — if it be his will that man should do right — and if every evil act be a violation of this law, then every sinful act renders man liable to punishment. — To say that God sees no difference between vice and virtue, or that he considers it a matter of indifference whether his creatures did right or wrong, would be to represent the Deity as the most odious of beings; this is so plain to the view of reason and the light of nature, that I conclude here the Deist and the Christian are agreed.
Then if a man is guilty of violating the law of God, he stands obnoxious to punishment; for should the Supreme Law Giver of the Universe suffer every act of sin to pass unpunished, his law must sink into contempt, and forever cease to be a law. All difTerence betwen vice and virtue, right and wrong, moral good and evil, must eternally cease: the character of the Law Giver must also sink into contempt, and the moral government of the Universe must be plunged into the most horrible confusion, and disorder; this, reason and the light of nature must acknow- ledge, therefore I conclude that so far the Deist and the Christian are agreed.
These things being established, I will now propose a few questions to the Deist, and I would expect him to bring forward the unerring book of creation, and strain his enlightened reason to its highest stretch, and answer them if he can: — When did time commence, or when did this world begin to exist? How did the human family first come into being? How did sin, death, and every species of natural and moral evil enter the world? You laugh at the Bible account of these things, but laughter is not evidence ; prove from unanswerable arguments that the Bible account is wrong, and shew the honest inquirer after truth how these things came to pass.
But the principal questions I wish to ask, are: — How shall the guilty, offending sinner atone for his crimes, and how is he to obtain pardon, and reconciliation to his God? How shall the Sovereign of the Universe, a God of spotless purity and
4 ON THE DIVINE aVTHORJTT
immaculate holiness, extend his mercy and pardon and save the sinner, and at the same time support the honor and dignity of his law, and vindicate the rights of his government? Or how shall the guilty culprit be so eflectually cured of the malignant moral pollution of sin as to become the object of love and favor of his God, so as to enjoy fellowship and communion wdth him in the present world, and be admitted to the full and eternal enjoyment of him in the heavenly state? Can reason tell? Can the light of nature prescribe the way? Can the unerring book of creation suggest any plan? No — reason fails — the light of nature and the book of creation, must stand in silence. The most wise, learned and enlightened Deist must acknowledge the necessity of a revelation from heaven to unfold the mystery — or he must represent the Deity an unholy being, like himself, who sees little or no evil in sin, who pays no more regard to the honor and dignity of his law, than the sinner does who tramples it under his feet.
But we assert it as an unquestionable truth, that candid and unprejudiced reason sees and acknowledges the necessity of a revelation from heaven to point out the way to peace, pardon, and reconciliation to God. The conscience of every sinner, even the conscience of every Deist, under solemn, realizing views of death and eternity, whispers in his breast that some- thing like the Christian religion is necessary to his happiness be- yond the grave. The Light of Nature teaches the honest, candid pagan the propriety and possibility of a revelation from God. He infers it from his natural goodness. If God has pro- vided a remedy suited to every temporal calamity, a medicine suited to every disease of the human body, will not he that is all goodness provide some remedy to cure the moral distempers of the mind? Will he not discover some way, by which de- praved man may be delivered from the guilt and pollution of sin, and restored to his favor?
Upon such principles as these Socrates reasoned, and infer- red the necessity and probability of the revelation of some divine remedy, and gave it as his opinion that such a remedy, would be revealed, and that he thought most probably the Deity would send some extraordinary person into the world, to teach the will of God, and the way to happiness. I would add the example of a poor Savage, a native of Greenland, quoted by the author of the " Age of Infidelity." Conversing with a mis- sionary who was the instrument of his conversion, — " It is true, (said he) we were poor heathens, we knew nothing of God and a Saviour, but you are not to imagine that no Greenlander thinks about these things. I often thought that a fishing boat does not grow into existence of itself, it must be made by the labor of some man. Now the meanest bone has more skill displayed in its struc-
OF THE CHIUSTIAN RELIGION. 0
ture than a fishing boat; and there is still more skill displayed in the formation of man. Who made him? I often thought he proceeded from his parents*, and they from theirs; but still there must be first parents, and from whence did they come? Common report informs me they grew out of the earth ; but if so, why do not men grow out of the earth now? But from whence did the earth, the sea, the sun, the moon and stars come into existence? Some being made all these things — a being that always was, and never can cease to be. He must be wise and good. O that I did but know him, how I would love and honor him 1 — but so soon as I heard you speak of this Great Being, I directly believed with all my heart, because I had so long desired it."
Well, this despised book, the Bible, unveils the mystery and opens a door of hope to a lost world. In the words of our text, we have the blessed remedy exhibited — we have this divine revelation with all the unspeakable blessings contained in it: — " This is a faithful saying, and worthy of all acceptation, that Jesus Christ came into tlic wo7'ld to save siiiners.''' In these words we have,
1st. The most joyful tidings that ever sounded in the ears of guilty sinners. An Almighty Saviour has come into our world for the most benevolent purposes — " to seek and save them that were lost, to save sinners, even the chief of them.''''
2d. We have a strong convincing proof of the Godhead and Divinity of the Lord Jesus Christ. " He came into the world to save sinners.''"' " He came into the world" — this plainly im- plies that he existed before his incarnation; he could not be said to come into the world, unless he had a being before ha came into it; this agrees with the idea of the Evangelist John: " the word that was in the beginning with God, and was God, was made flesh and dwelt among usf and again with that of the apostle: " Who, being in the form of God, thought it not robbery to be equal with God; but made himself of no reputation, and took upon him the form of a servant.''"'
3d. We have a declaration of the unquestionable certainty of this precious truth: " It is a faithful saying, and worthy of all acceptation, that Jesus Christ came into the world to save sin' ners."'"' It is an infallible truth, its evidences are so clear and self-evident, that it is worthy of the highest credit.
In further treating on this subject, we shall simply prove that this Jesus who came into the world to save sinners is a Divine Saviour sent of God for that purpose.
I. We shall prove that Jesus is the Christ, from the testimony of scripture prophecies that expres'sly received their accomplish- ment in him.
But, says the Deist, I do not belifcve the Bible ; therefore I will not admit its prophecies as testimony.. To this I would answer^
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no rational Deist can refuse it. If a witness be brought into court to prove an important fact, and he i^ a person of unquestiona- ble veracity, the court must receive him as a good witness. — Such a witness is the Bible. The most daring infidel cannot produce a single instance where the veracity of its prophecies has failed; at the same time a variety of plain matters of fact stand, from age to age, as lasting monuments (more durable than brass) of the truth of these predictions.
The prophecy concerning Ishmael was, " that he should be a wild man,''^ that he should " live in the desert,''^ and that he should ^^dwell in the presence of his brethren f i. e. that he and his pos- terity should never be conquered. Nothing can be moi'e evi- dent than the accomplishment of this prophecy. The Ishmael- ites, or Arabs, have been wild men, inhabitants of the desert, for nearly three thousand years. They have robbed and plun- dered the neighboring nations from age to age, yet they have never been conquored nor broughtunder subjection to any people. — This is one standing monumentof the truth of scripture prophecy.
The prophecy of Moses concering the Jews, is another stand- ing monument of the truth of the Bible as a divine revelation ; this subject is so copious, that to demonstrate it in all its parts, would take up the bounds of a long discourse ; all we can do at present, is only to hint at the subject. It w as foretold that they should be " rooted up out of their land;''"' that their country should '"''become a desolation;'''' that ^^ strangers should devour itf that they should " be driven to the four ivinds^ scattered and dispersed among the nations of the earth.'''' Every candid per- §on who is acquainted with ancient and modern history, must be convinced of the certainty of the accomplishment of these things, as he is of his owai existence. This is plain from the testimony of modern history, and of all the travellers who have passed through their country, which lies in a state of ruin and desolation, almost a barren desert. Again; it is an incontesti- ble fact, that they are dispersed over the whole habitable globe, scattered among all the nations of the earth, and at the same time they remain a distinct and separate people.
When Babylon was mistress of the world, the metropolis of an universal empire, and in the meridian splendor of her glory, it was foretold that she '''should be conquored^'"' nnd "w complete- ly overthrown and destroyed^'' that " it should be no more inhabit- ed forever f that " the very place whe7x it stood should be unknown.'''' This prophecy was exactly fulfilled, as is evident from the testimony of history and geography.
When Egypt was one of the most opulent and powerful na- tions on the earth, it was foretold that it should be conquored by Nebuchadnezzar, and be totally subjugated to the yoke of the Chaldean Em.pire; that it should never again be an independant
ON THE CHISTIAN RELIGION.
nation : that it should be the basest of all kingdoms, and never more be governed by a prince of its own nation. Now, every person acquainted with the history of the nation sof the earth, must be convinced that this prediction has been exactly fulfilled. More than two hundred years ago Egypt was conquored by Nebuchadnezzar, and made a province of the Chaldean Empire ; after that empire, it was under the yoke of the Persian Emperors; it was next subdued by Alexander, andremained under the gov- ernment of Grecian princes until it was conquored by the Romans; it was next under the government of the Emperors of Constan- tinople; next to that, of the Mamelukes; and at present it is a contemptible province of Turkey.
Again; when Tyre was mistress of the seas, the emporium of the world, and commanded the commerce of the whole earth, it was foretold that she should be conquored, and finally de- stroyed; that it should be reduced to such a state of degradation, " that it should contain only fishermen's huts,''^ that " it should become a naked rock^ ivhere jishermen should dry their nets.'''' — History informs us that this prediction has been exactly fulfilled. Volney, a Deist, who was at Tyre a few years ago, states in his travels through Egypt and Syria, "that the present state of Tyre exactly agrees with what the prophets foretold."
We might mention the predictions of the Lord Jesus Christ, respecting the destruction of Jerusalem by the Romans. Com- pare these predictions with the history of that melancholy event given by Flavins Josephus, an unbelieving Jew, and nothing can more exactly agree, than the prediction does with the erent. — But I would earnestly entreat the honest inquirer after truth to read, with attention. Bishop Newton's Dissertation 6n the Prophecies, a book perhaps not equalled in the English language, where every particular is stated with such clearness and -precis- ion, that every candid mind must be convinced of the accom- plishment of the prophecies and of the truth of divine revelation.
I now bring forward the Bible prophecies, to prove the divine mission of Jesus, that he is the Saviour of the world, and that God sent him to save even the chief of sinners.
From the fall of Adam until the incarnation of Christ, many predictions were delivered concerning the Messiah the Saviour, that was to come. The first prediction of Messiah was deliv- edby God himself, immediately after the fall, viz: " The seed of the woman shall bruise the serpenVs heacV^ It was revealed to Abraham that the Saviour should be of his [offspring, and that "in Isaac all the nations of the earth should be blessed.'''' Moses inform- ed the church while in the wilderness, that ''Hhe Lord their God should raise up a ffreat prophet to them, like unto him, and him they should hear.''"' The prophet Isaiah foretold his incarnation, and yet spake of him as a divine person. " Vnto us a child is born,
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unto us a son is given^'' &fc. He represents him as a " branch springing from the root of Jesse,''' as " a great light that should spring up in the dark region of the shadow* of death. '^ The prophet Jeremiah foretold him as a " king thai should reign on the throne of David,''^ who should execute ^'judg ment and justice on the earthy'' and that his name should be called " the Lord our righetousness. The prophet Zachariah spake of him as *'i/?e man, God's fellow, who should be smitten bij the sword of divine justice.'''' — But to be more particular:
1st, It was foretold that "Ae should be of the seed of Abra- ham;''^ that ''^ he should spring from the royal family of David.'''' In the Scriptures we are informed that " he was made of the seed pf Abraham,'''' according to the flesh, and that he " was bor^i of f/ie house and lineage of David.'''' St. Matthew gives us the genealogy of his supposed father, descending from Solomon the ion of David; and Luke gives us that of his mother, from Na- than the son of David.
1 2d. It was foretold by Micah, that " Bethlehem in the land of yfudea should be the place of his birth f^ and the Evangelists in- form us that he was born there.
I 3d. It was foretold that the time of his appearance in the kvorld would be when the sceptre departed from Judah, that is, when the family of Judah should finally lose the goverment or civil power over the Jews; and just at this period he did come. Though the Jews had been conquered many ages before by the Chaldeans, and afterwards were subjected to the Persians, to the Greeks and Romans, yet they permitted them to be governed by a chief magistrate of their own nation, and he was of the tribe of Judah and of the family of David, till just before the incarna- tion of Christ, when Herod, an Idumean, was made king, or viceroy of Judea.
4th. It was foretold that " he should be despised, and rejected of men^'' that he should " be a man of sorrows, and acquainted with grief'' The Evangelists inform us that he was despised, reproached and persecuted, from the cradle to the grave. — When he was but a few days old, Herod thirsted for his blood, and inhumanly butchered all the infants of Bethlehem, in hopes of depriving him of his life. His character was maliciously slandered by the Scribes and Pharisees, because they could not bear his pointed reproofs, and plain, soul-searching doctrine; they termed him a drunkard, a devil, and a winebibber, and attributed all his miralces to a diabolical agency. His own countrymen according to the flesh, laid every possible snare to entangle him, and at last they inhumanly put him to the most painful and ignominious death.
5th. His sufferings and death were foretold by the prophet Isaiah, '•'•he was wounded far our trangressions and. bruised for our
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iniquities. The chastisement of ou7' peace was upon him,'^ The prophet Daniel fortold that " in seventy weeks from the gohig forth of the commandment to restore and build Jerusalem, the Messiah should be jjut to death f and according to calculations of the most exact chronologers, this prediction was fulfilled precisely at the time foretold. Many of the most minute cir- cumstances of his sufferings were predicted by the prophets; saith Isaiah: "iZe loas oppressed and he was afflicted, yet he opened not his mouth; he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth.'^ David foretold ^Hhat his hand and foot should be pained and pierced; that they would mock his thirst with gall and vinegar; that they would cast lots for his vestui'e: and yet not a bone of him would be broken.^'' An examination of the history of his last suf- ferings will show, that these circumstances were minutely ac- complished. Isaiah foretold that he wpuld make '•''his grave with the wicked and with the 7'ich in his deaths;'''' and the sacred historian informs us that he was crucified between two thieves, and was buried by Joseph of Arimathea, an honorable counsellor, in a new tomb he designed for himself.
II. This Jesus, who came into the world to save sinners,_is a divine Saviour, sent of God for that very purpose. This is evi- dent from the miracles he performed: he healed the sick; he cast out devils; he opened the eyes of the blind; he raised the dead; he fed five thousand persons upon five loaves and two fishes; he walked upon the waves of the sea; he commanded the winds and storms and they obeyed him. The design ot these mira- cles was to prove that he was the Saviour of the world, that he came upon a divine mission, and that his Gospel is a revelation from heaven; hence he says to the unbelieving Jews:" T/iejfJor^j that I do in my Father' s name, they bear witness of ine; if I do not the icorks of my Father, believe me not.''''
But, says the Deist, it is easy to account for these miracles; Jesus wrought them by what is called sleight of hand, by an im- position on the senses of mankind, therefore they were not mira- cles. I answered, this is a most unfair and unjust assertion. If we consider the nature of all the miracles upon record that Jesus wrought, it is impossible in the very nature of things, that there could be any imposition in the case; they were wrought openly, and in the presence of thousands of spectators; in the presence of his most malignant enemies, who viewed every part of his con- duct with the most critical eye. Again, certain circumstances at- tending the subjects of his miracles, rendered all deception im- possible. On the Sabbath day, and in the Jewish synagogue, he publicly cured a woman of a distressing infirmity under which she had laboured for eighteen years, and by which she was bowed together. Could there be any sleight of hand or decep-
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tion here ? Did not this woman's family, her relations, neigh- bors, and acquaintances, all know that during this long period she had been affected by this disease, that she had suffered much and was bowed together? When she was publicly healed before a large congregation, when they saw her relieved from her com- plaint, her body straightened and restored to its proper attitude could there be a deception?
But again, suppc^e a child was born in Henderson County, stone blind, and lived till he was twenty or twenty-five years of age totally destitute of sight, would not his parents, his relations, and ail the neighborhood know that he was blind? and if, at the agfe of twenty or twenty-five, some extraordinary person would anoint his eyes with clay, and tell him to wash in a certain pool and he should see, and upon obeying these directions, his eyes were opened so that he could clearly discern every visible ob- ject; could this be a deception? The same illustration might be given of the case of the Jame man, who was healed by Jesus Christ at the pool of Bethesda: of his raising Lazarus from the dead, after he had been in a state of putrefaction. But even the most malignant of his enemies who were eye witnesses of his miracles, never disputed their reality; but in order to evade the force of their evidence, they reproached him for working them on the Sabbath day, and ascribed the power of working them to Beelzebub. When he raised Lazarus from the dead, the Phar- isees did not question the reality of the miracle; for say they, "//' ive let this man alone, all men will believe on him, and the Romans will take away our place and nation.''''
But, says the Deist, I do not believe he ever wrought one of these miracles;! think the history tha,t records them is a decep- tion. I ansv/er, the history that records them is genuine — it is impossible far it to bean imposition upon the world; for the his- tory that records these miracles was written by the Evangelists, who were eye witnesses of the facts. As these historians state that the miracles were wrought publicly, and in the presence of vast multitudes of spectators, if such miracles had never been performed, the populace at large would have resisted such a glar- ing falsehood with contempt, and the Jews and Pagans, who were inveterate enemies of Christianity, would have detected and exposed the falsehood: and, doubtless, this would have put a final check to the progress of Christianity.
But the objector replies: Perhaps the writings ascribed to Matthew, Mark, Luke and John, were written many ages after their deaths, and their names were falsely affixed to them. — This never has been, nor can be proven; but the contrary can be easily proven. But admitting it to be true, it would just be as mipossiblc, then, to impose upon the world. The matter vi"ould then have appeared such a barefaced falsehood that it would
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have been immediately rejected; for every person of reason and consideration, would at once have recollected that such astonish- ing events had never been heard of before. The question would be asked, how did it come to pass that persons who lived in those times, did not record such extraordinaiy events? — For example, we will suppose that a person, at the present time, would write a history of the late revolutionary war; that in this history he vvould assert that General Washmgton,in the year 17 — , marched his army across the Delavv'are, on the surface of the water, in a miraculous manner, without bridge, boat, or any other medium of passage; would not every officer and soldier now living, who had fought under Washington's command, detect the falsehood and reject it with disdain? Would it not be impossible to im- pose such a falsehood upon the present age?
But suppose that such a history, stating such a circumstance, should appear one hundred years hereafter; would it not be as impossible to impose such a falsehood upon the public then, as it would be at the present time ? For every man in his senses would at once inquire how it came to pass, that such an ex- traordinary circumstance was never heard of before, and how it could have been omitted by the historians who lived at the time when such an event is represented to have transpired? It is contrary to reason and common sense that falsehoods of such magnitude could be imposed upon the world, and be believed and received us unquestionable truths, from age to age. Therefore, as the miracles attributed to Jesus Christ were wrought openly, before vast multitudes of spectators and many of them his malici- ous enemies, as these miracles were of such a nature as to admit of no deception or imposition upon the senses of mankind, and as they were recorded by men who were eye-witnesses of the facts, and as the Jews and Pagans, their contemporaries, never presumed to deny that such miracles were wrought, we assert, UPON UNQUESTIONABLE EVIDENCE, that such miraclcs were wrought by Jesus Christ, and consequently, they are an incontrovertible proof of his divine mission, and of the absolute certainty of divine revelation.
III. Jesus Christ is a Divine Saviour, sent of God to redeem lost sinners. This will appear if we consider the immaculate holiness and spotless purity of his life and doctrine. Thomas Paine asks the question: "What reason have I to believe in Jesus speaking in the Gospel, more than I have to believe in Ma- homet speaking in the Alcoran? Both of them pretend to have a divine commission." — A great many reasons might be assigned; but here is one at hand: Mahomet came like a murderer; he propagated his doctrines by the sword, and spread bloodshed and slaughter wherever he went. But Jesus came upon the most kind, gracious and benevolent errand, "/fe came to seek
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and to save the?n that were lost.-' He came to save sinners, even the chief of them. When his disciples, through human weak- ness and infirmity, pray him to bring fire from heaven to destroy his mahcious persecutors, he severely rebuked them, and told them that "Ae carne not to destroy men's lives, but to save them.'' Search the history of all ages and generations of the world, and you will not find so amiable a character, a person of such untainted holiness and purity, nor such an example of piety and virtue. His whole life was spent in acts of benevolence — healing the sick, relieving the distressed, giving speech to the dumb, hearing to the deaf, and opening the eyes of the blind; teaching men, both by example and precept, their duty to God and to each other.
His object was not the applause of men; for when he perform- ed the most gracious and miraculous cures on the diseased, he charged them to tell no man what he had done. When he was reviled he reviled not again. He pited and wept over his most malicious enemies. He prayed for the forgiveness of his blood- thirsty persecutors, even when they were mocking at his agonies, and sporting with his dying groans. Read the history of his life, as recorded by the evangelists, and his character appears with- out the smallest stain; indeed, even the most inveterate enemies of Christianity acknowledge, that he was a person of the most unblemished piety and virtue. Porphyry, though a malicious infidel, speaks of him as a man of the most extraordinary wisdom, approved of by the gods, and taken up to heaven for his virtue. Severus, the Roman Emperor, was so enamoured both with the excellency of his character and with the purity of his life, that he would have adopted him into the number of his gods, and would have built him a temple, had not the opposition of his pagan subjects prevented it. And every sensible Deist of the present day, speaks of him as the most upright, virtuous man that ever lived. Look at his doctrine in its purity and spirituality, and in its nature and tendency, and every candid Deist must acknow- ledge that it becomes a God, and is calculated to promote the happiness of mankind.
When treating on our duty to God, he tells us that the divine law requires us "fo love the Lord our God with all our heart, soul, mind and strength." And can any thing be more fit and proper in the very reason and nature of things, than to love infinite ex- cellence, beauty and perfection ? What can be more proper than that we love our creator, preserver and benefactor, who is the very essence of all loveliness?
When he teaches the nature of our worship and obedience to God, he requires the most genuine, unfeigned sincerity of heart. ^^Not every one that says unto me, '■Lord, Lord,' shall enter into the kingdom of heaven, hut they that do the will of my father who is in heaven." He every where tells us that the reality of our love to
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God, and the sincerity of our profession, must be evinced by a life of holiness and virtue. "Fe are my friends if ye do whatso- ever I command, xjoxi,'''' ''''If ye love me, keep my cojnmandments.'''' ^^Lct your light shine before men, that others, steing your good works, may glorify your father loho is in heaven.'''' And again, "^e ye perfect, as your father who is in heaven is perfect.'"'
When he teaches our duty to man, he commands us " to do unto all men as we would that they should do unto us.''' ''^Render unto every man his due.'''' ^'Love your enemies: bless them that curse you; pray for them that despitefully use you and persecute you.'''' Examine his doctrine as it is illustrated in his sermon on the mount, and the parable of the good Samaritan; view all his doc- trines and precepts in their nature and tendency, and reason and the light of nature must confess, that he was a teachei- sent from God.
IV. The efficacy of the gospel on the lives and conduct of men, is an incontestable proof that Jesus is the Christ, and that his gospel IS a revelation from heaven. When we consider the apparent insufficiency of the means, and the astonishing eflects produced by them, every candid mind must acknowledge that nothing less than the power of God, by such means, could have produced such effects. For twelve illiterate men to pro- claim to the world that a man, who died upon a cross at Jerusalem, was the son of God and the Saviour of the world — for these men to go on, in opposition to the wisdom, superstition, pride and prejudices of mankind, persuading them to forsake the religion of their fathers, and the imaginary gods of their ancestors, to deny themselves of all their beloved vices, to forsake the love and practice of every sin; to do all this at the risk of suffering re- proach, persecution, and death in its most tremendous forms, with no other means of compulsion than the force of argument, no other encouragement but the hopes of happiness after death ; a blessedness of which mankind were ignorant ; — this, the apostle Paul tells us, was a ^'stumbling block to the Jews, and to the learned Greeks foolishness f while "?Y was theioisdom of God to them that believed.'''' What was the effect? The conversion and salvation of many millions. Under one sermon, on the day of Pentecost, three thousand souls were converted. In a few days we find the number of Christians increased to five thousand, and in a few years the power of the gospel overspread Egypt, Syria, and Arabia. It went like a rapid flame over all the countries bordering on the Mediterranean, as far as Greece and Italy, and in a very short time it overspread Europe and Asia, and ex- tended even to the distant parts of the then known world. — Tacitus asserts, that in the reign of Nero, about twenty years after the death of Christ, there were multitudes of Christians at Rome against whom the Emperor raised a persecution, attended with such circumstances of ignominy and cruelty, as raised the
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compassion even of their enemies. Pliny writes to the emperor Trajan, that many persons of both sexes, and of every age and r^nk, were infected with this superstition, as he calls it; that it had got into the villages as well as the cities; that the temples of the heathen deities were almost deserted, and hardly any could be found who would buy victims for them. Again, when we con- sider that it not only overspread the world with an irresistible power, but at the same time triumphed over every public opposi- tion, and the most cruel and bloody persecutions that the com- bined powers of earth and hell could possibly exert, every candid, reflecting mind must acknowledge that God was its author, and that it is revelation from heaven. The idolatrous superstitions of the pagan world, which had prevailed for many centuries, stood in direct opposition to it — the, civil power exerted itself for its de- struction— the Roman empire for ages strained every nerve for its extermination — death in its most tremendous forms was re- sorted to; but the more the Christians were persecuted, tortured aifd butchered, the more their numbers increased, till their per- secutors were constrained to confess, that the blood of the martyrs was the seed of the church. What an unquestionable accomplishment of Christ's prediction, '•'•That its beginning was like a grain of mustard- seed, the least of all seeds, yet became a mighty tree, and extended its branches over the ivhole earth."
V. But, lastly, Jesus Christ is a Saviour sent from God, and his gospel is a revelation from heaven. This is evident to all true Christians, w^ho have experienced the power and efficacy of his pardoning and peace-speaking blood. They have a knowledge of him of which the wisest philosopher, and the most accomplish- ed scholar is ignorant, while in an unregenerate state ; for they have seen his glory by the eye of faith; they have felt the wit- ness of a sealed pardon through his merits; they have peace with God, and joy unspeakable and full of glory, by faith in his all-sufficient satisfaction to the law and justice of God; and God's spirit bears witness with theirs, that they are interested in it. — Their natures are changed from the love of sin to the love of holi- ness ; "o/d things are passed aioay, and all things are become new.'"' They can draw near to God as to a reconciled father. They can meet death with undaunted bravery, and rejoice in the prospect of eternal felicity.
Ah, says the Deist, this is all enthusiasm. I ask, what is en- thusiasm? Enthusiasm has neither Christ for its object, nor the Bible for its guide. But that joy and peace in believing, that has Christ for its object and foundation, the love of God for its guide, and manifests itself by love to God and man, and by a universal obedience to all the commands of God, is not enthusiasm: it is a divine reality. With such a religion as this, the Christian can be certain of his interest in the love and favor of his God, and of
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eternal happiness after death; and, therefore, he possesses such unerring testimony of the divinity of Christ, and of the certainty of divine revelation, that it is impossible to shake his belief or move his confidence.
But what is the import of the soul-reviving declaration, "JJe, came into the icorld to save sinners?''' From what does he save them?
1st. He saves them from the curse and condemning sentence of God's righteous law: and what a salvation is this! Created wisdom and eloquence cannot describe it. Angels desire to look into it. Jesus, the brightness of the Father's glory — he that was in the form of God — the Eternal Word, came into the world to save sinners; "//e ivas rnade fleshy became of no repu- tation^^ and stood in the sinner's law room and place. He en- dured in his own soul and body what was equivalent to all the pains of hell, and he paid down to the justice of God the whole infinite sum of the elect's ransom. In a word, by his holy life, bloody sufierings, and painful death, he has wrought out an all-suf- ficieiit salvation for the chief of sinners, the worst of men and women.
Again, he saves sinners from the very being of sin ; from its dominion and enslaving power, and from all its malignant con- sequences. The angel told his supposed father, before his birth, that, "/ie shpuld be called Jesus, because he should save his people from their sins.''' The prophet Daniel tells us, Hhat the Messiah should be cut ojf] but not for himself;'^ Hhat he should finish transgression, make an end of sin, and bring in everlasting righteousness.'''' He saves both by price and power. He paid the price of their ransom to the justice of God, in scarlet streams of divine blood, that flovv^ed from his breaking heart till a holy God declared himself well satisfied for his righteousness' sake. He saves them by power, for he plucks them as brands from the burning, in the day of their conversion to God; he snatches them, out of the jaws of the roaring Lion of hell. By the influences of his spirit, and by his word and ordinances, and by the dispensa- tions of his providence, he purges them from sin; he sanctifies and prepares them as vessels of mercy, to be filled and overflow with eternal and indescribable glory, in the blissful regions of the of the heavenly paradise.
He saves them from the power of the Devil, from the sting and curse of death and the grave, and from the last and least remains of sin. This great salvation contains in it, not only a com- plete deliverance from sin and hell, but an exaltation to the highest heaven. It contains sealed pardon and peace with God — joy in the Holy Ghost — the witness of the spirit — and a sense of Jehovah's love shed abroad in the heart. It contains eternal life, and the most exalted blessedness in the immediate
16 ON THE DIVINE AUTHORITY OF THE CHRISTIAN KELIGION.
presence and full fruition of an infinite God. It contains an ^Hnheriiance incorruptihle^ nndejiled^ and thatfadeth not away; joys that eye hath not seen nor ear heard^ neither hath it entered into the heart of man to conceive,''^
How precious, then, is Jesus to them that belieA^e. When a pardoned sinner beholds the glory, beauty and preciousness of Jesus, does not this sight communicate the very foretaste of heaven —
"While sweetly, humbly he beholds at length, Christ as his only righteousness and strength?"
How do you suppose the dying thief, who was crucified by his side, felt when Jesus said to him: "TAz5 day thou shalt be with me in paradise?''"' How do you think that poor blood-thirsty murderer, who pierced his side with his spear, felt when the rich tide of blood and water which burst from his heart, washed hyn whiter than the snow? For it appears evident to me, that he was converted and saved, as this is the literal fulfillment of Zachariah's prophecy: ^^They shall look upon me whom^ they have pierced^ and mourn^'' S^c.
SERMON II.
THE LORD JESUS CHRIST A MIGHTY CONQUEROR.
Who is this that cometh from Edom. with dyed garments from Bozrah? this that is glorious in his apparel, travelling in the greatness of his strength? I that speak in righteousness^ mighty to save. — Isaiah Ixiii. 1.
The promise which the Eternal Father made to the Son in the covenant of redemption, was, that "As should have a numerous seed;''^ that '• Ae should see the travail of his soul and be satisfied;''' thaf'Ae should have a name above every najnef that '•^everyknee in heaven, earth and hell should bow to A?Vn."
When we consider the infinite glory and dignity of his person; when we view the triumphant victories of his cross, and the greatness, the glory, the fulness and sufficiency of that salvation which he has wrought out by his bloody sufferings and dying ago- nies, we must acknowledge that the united wisdom of angels, arch- angels, and spirits of just men made perfect, cannot express the ten-thousandth part of his glory. Join all the glorious names of wisdom, love and power, that mortals ever knew, or angels ever bore — all are too mean to speak his truth, or to set forth his glory.
All nature has been racked to produce metaphors. Figures the most bold and significant that the material world can afford, have been brought forward to illustrate the inexpressible glories of Immanuel ; and when all is don?, we must say, a greater than Solomon is here; we must confess, with the Queen of Sheba that the half cannot be told.
In our text he is represented as a mighty conqueror, returning from the field of battle with garments rolled in blood, carrying in triumph the trophijss of final victory. "TFAo is this that cometh from. Edom, with dyed gar7nents fi'om Bozrah? this that is glorious in his apparel, travelli7ig in the greatness, of his strength ? I tmt speak in righteousness, mighty to save.'''' It was a practice
5
r
18 THE LORD JESUS CHRIST
among the eastern nations, when a commander returned victori- ous from final conquest, he entered the metropolis of his own country in triumph. Hundreds and thousands crowded from every part to see the amazing exhibition. The conqueror was initiated with the highest possible pomp and grandeur, his at- tendants bearing the rich trophies of his victories — the arms, standards, and valuable prizes he had taken from the enemy ; the nobility, princes, and commanders of the conquered led in chains, or bound to his chariot wheels. To this custom it is evident the prophet alludes when he introduces the almighty, all-conquering Jesus, coming from Edom, in triumph from Boz- rah, with garments dipped in blood, glorious in his apparel, trav- elling in the greatness of his strength.
Edom was that part of Arabia which lay adjacent to Judea. It was inhabited by the descendants of Esau, who in every age and generation were inveterate enemies to the church and peo- ple of God. Therefore Edom is here taken metaphorically for the principalities and powers of hell, the spiritual dominion of the Devil. Bozrah was the metropolis of Edom, therefore when the Almighty takes his departure from Bozrah, it expresses com- plete victory and final conquest.
When a general carries his arms into an enemy's country, he commonly destroys the military force, the very vitals of the enemy. When he takes the metropolis, every other post must fall an easy prey. Therefore, coming in triumph from Bozrah, doubtless, signifies the glorious victory of Calvary. It was there that the all-conquering Jesus subdued the powers of Hell, bruised the serpent's head, and gave the fatal blow to the vitals of the Devil's power. By this decisive victory the way was prepared for all the glorious conquests which he shall ob- tain, until all things are put under his feet, until every knee shall bow, and ever}' tongue confess Jiis name in heaven and earth.
He is represented as coming from Bozrah with dyed garments. He bears the marks of a triumphant conqueror, for he is clothed in a vesture dipped in blood. In the following verse he says, / have trodden the wine 'press alone; and of the people there was none icith me: for I will tread them in mine anger, and trample them inmy furii; and their blood shall he sprinkled upon my gar- 7}ie7iis, and I will stain all my rim.ment.''''
The prophet also describes him as ^'glorious in his appareV Although he entered the bloody field in disguise, in the likeness of sinful flesh, in the form of a servant, a man of sorrows and ac- quainted with grief, despised and rejected by the people; as the Psalmist expresses it, "a worm, and no ?nan;^^ yet now he appears in all the pomp and grandeur of the Godhfead; he comes ofi' victo- rious; he is ^'glorious in. his appdrel^'' dressed in all the brilliant robes of Deity, clothed in all the essential glories, perfections
A MIGHTY CONQUEROR. 19
and attributes of the Godhead. Thus he is described by St. John, in the Revelation. And I saw "m the midst of the seven candlesticks one like unto the son of man, clotlied with a garment down to the foot, and girt about the paps roith a golden girdle. His head and his hairs were white like wool, as white as snow; and his eyes were as aflame of fire, and his feet like unto fine brass, as if they burned in a furnace, and his voice as the sound of many waters. And he had in his right hand seven stars; and out of his mouth went a sharp two edged sword; and his countenance was as the Sun shineth in his strength,''''
Again, he is represented as 'Hravelling in the greatness of his strength.'''' This sets forth his omnipotence. He is the self- existent Sovereign of the universe, possessed of almighty power. He will conquer until all things are put under his feet. He comes '■from Edom, with dyed garments from Bozrah,''^ like a mighty conqueror travelling in the greatness of his strength, go- ing on from conquering to conquer, achieving one victory after another, until all his ransomed millions are rescued from the jaws of the Devil, and put in possession of the heavenly inheritance, ^'•which is incorruptible, undefled, and thatfadeth not away.''''
We may inquire who asks the question, " Who is this that cometh from Edom, with dyed garments from Bozrah? this that is glorious in his apparel, travelling in the greatness of his strength /"' I an- swer, that it is the church, or the prophet in the name of the church; or every pardoned sinner, who, by the eye of faith, be- holds his glory and the infinite beauty and loveliness of his per- son. The happy soul who views the glory of God in the face of Jesus, who sees his almighty sufficiency and willingness to save, who contemplates all the attributes and perfections of the divine nature, all the infinite glory and beauty of the Godhead mani- fested in the triumphant victories he has gained over sin, death and hell ; he is so filled with praise, gratitude and love, so lost in wonder and adoration, that he is ready to cry out with the prophet, " Who is this that cometh from Edom with dyed garments ?" Oh, what an infinite beauty I see in him ! What a glory ! Oh, how fair! how sweet! how precious! how lovely! What a Christ! What a salvation!
Who can describe his worth, his glory or his grace, equal to the views of the soul thus lost in wonder? The tongue of an arch-angel falters, Gabriel sinks beneath the weighty task. And, ■ therefore, the prophet represents the almighty conqueror resolv- ing the question. "TAe Lion of the tribe of Judah alone is worthy to take the book and loose the seals.^^ He answers the question in a style expressive of the complete sufficiency of that salvation which he procured — expressive of his almighty power to save to the uttermost the poor, guilty, wretched sinner. "I that speak IN RIGHTEOUSNESS, MIGHTY TO SAVE." I present to ruined, naked
20 THE LORD JESUS CHRIST
sinners, a glorious robe of sanctifying righteousness; I speak peace to the troubled conscience; I offer pardon and reconciliation to God; to the soul of the disconsolate sinner I whisper joy which is unspeakable and full of glory. Therefoi'e, I am mighty to save; for my almighty arm, my omnipotent grace, can extricate the sin- ner from the lowest abyss of misery and woe.
In the farther prosecution of this subject we shall,
I. Take a view of the glorious conquest achieved by the death and sufferings of the Lord Jesus Christ.
II. Conclude by passing a few brief observations upon the
words " MIGHTY TO SAVE."
I. Take a view of the glorious conquest achieved by the death and sufferings of the Lord Jesus Christ. Then let us for a moment consider the state of the world, at large, previous to that glorious revolution effected by the victories of the cross.
It is scarcely necessary to inform you how the old Serpent deceived our first parents, and robbed them of their native in- nocence; how Adam and all his race became infected with sin, as a malignant poison, and sunk into a state of condemnation. All mankind revolted from their God — became the willing slaves of the Devil — partook of his image, his temper, and disposition so entirely, that as the Divine Spirit expresses it, " every imu' gination of the thoughts of his heart was only evil continually; yea, he is prone to do evil, as the sparks are to Jly upward.'''' He is filled with enmity to the law^s and the government of his Cre- ator, and at the same time delighted wdth the service, the mean drudging and vassalage of the Devil. Hence Satan became, by his own consent, his Lord and Sovereign. He erected the world into a kind of universal empire, and held the whole human race under his tyrannical power and dominion; possessed the same place in their affections that God occupies in the bosoms of holy and happy beings; — and hence it is that the Devil is styled " the prince of this world, the ruler of the darkness of this world, the prince of the power of the air, the God of this world, SfC. — Thus mankind having become the subjects of the Devil, were righteously condemned to suffer the vengeance of eternal fire with him, as the just reward of their rebellion against God.
Time would fail to inform you of the scenes of wickedness, the dissipation, the debauchery, the falsehood, the deceit, the injustice and bloodshed, that have filled the earth in every age and generation of the world; how that the whole of the habita- ble globe, except the small spot of Judea, was in a state of the most horrible ignorance of God; how that the Devil was truly their God, worshipped and obeyed as such by them; that the Eternal Word, who was in the beginning with God, and w^as God, became flesh and dwelt amongst us. He, who thought it not robbery to be equal with God, the great, uncreated I am,
A MIGHTY CONQUEROR, 21
took upon himself the likeness of a servant, and made himself of no reputation, that he might destroy the works of the Devil, and subdue the empire of hell, and establish an everlasting kingdom of righteousness in the world.
To effect this glorious revolution, two great objects must be accomplished; jfirst, he must dethrone the usurper and destroy his kingdom; secondly, he must redeem the guilty sinner from the curse of the law and the demands of otfended justice: — therefore, he must be a Saviour, both by price and power. Hence says the apostle, " This is a faithful sayings and worthy of all acceptation^ that Christ Jesus came into the world to save sinners, of whom I am chief''
But no sooner does he make his appearance in the world, than all hell is alarmed. Herod, like a blood-hound^ endeavors to destroy him, while yet an infant only a few days old. No sooner does he enter upon his public ministry, than the old Serpent attacks.him with his fiery temptations, hoping to ensnare the second Adam as he had done the first. But the Almighty Conqueror is proof against every assault. The tempter is obliged to retreat with shame and disgrace.
We might tell you how he stirred up the Scribes and Phari- sees, the Sadducees, and all the Jewish Sanhedrim, to persecute him, to revile him, to slander his character; ascribing his God- like miracles to the Devil, endeavoring to ensnare him in his speech, and laying in wait to murder him. But we shall pass to the bloody conflict on Mount Calvary, which crowned him with victory. And here let us inquire, what were the suffer- ings of the Son of God? how dreadful his tortures? how excru- ciating his pains? The tongue of an arch-angel cannot tell, nothing less than the infinite mind of God can comprehend them. See him in the garden of Gethsemane, though the band of soldiers had not seized him; the thorns and scourges, the nails and spear were unfelt; yet he had the most perfect knoM'- ledge of the dreadfulness of the wrath of an infinite God due to sin. He could comprehend the full extent of the curse of the divine law, which would have crushed ten thousand worlds of angels to the lowest hell. Therefore, under the dreadful ap- prehensions of his approaching sufferings, his humanity is so shocked that he is filled with the most woeful consternation. Hear him crying out, " My soul is exceeding sorrouful, even unto death. Oh, my Father! if it be possible, let this cup pass from me; nevertheless, not my will, but thine be done.'''' Behold the Saviour's agony, see him falling upon the ground, the blood gushing from every pore of his body. If his sufferings were so intolerable in anticipation, how dreadful must they have been when all the fury of heaven, earth and hell was poured upon him. Betrayed by one* of his professed friends, he is sold to
-22 TH£ LORD JESUS CHHIST
his enemies for thirty pieces of silver. A band of soldiers sieze and lead him away. The hands which uphold the universe are bound with cords. See him arraigned before Pilate's bar, and found innocent, but yet condemned. Now behold the harmeless Lamb of God, as the Psalmist expresses it, surrounded by the bulls of Bashan, fierce and strong: i. e. by Herod, Pilate and the Chief Priests. Insulted by the Roman soldiery, abused by the low, mean and contemptible rabble. See that face so lovely spat upon, black and mangled, swelled by strokes, and red with gore. Behold him who came to work a spotless robe to cover naked souls, himself stripped and scourged with knotty whips, till his bones might be counted. See the King of Kings, the Lord of Lords, covered with a purple robe of mock royalty. See him who crowns with glory millions of pardoned rebels, himself crowned with thorns, piercing his temples with streaming wounds. After all this, he is made to bear his cross through the streets of Jerusalem, and up MoiHit Calvary to the place of execution. Behold, he is laid upoft' the cross — his measure taken — his feet nailed by iron spikes to the upright pillar — his arms are extended upon the transverse beam, and his hands made fast — the bloody tree erected and jolted with violence into the pit prepared for its reception, which racks his body and tares his wounds with an unutterable torture. Now behold the Lamb of God, the bleed- ing, dying Jesus, suspended between heaven and earth, by his tender hands and feet, as a mark for the justice of God, the malice of devils, and the rage of wicked men. But these tor- ments of the body are small, when compared to the excruciating pains, the agonizing tortures of the soul. The vengeance of God incensed against sin, falls upon him with infinite weight. The sins of the whole elect world, seize upon him like so many deadly vipers. The curse of the divine law, which hurled le- gions of Angels, excelling in strength, from the heaven of heavens, to the bottomless pit of Hell, was laid upon him in its full extent. He endured in his soul and body, all the pains which his blood-bought millions would have suffered to all eternity in Hell.
Let us suppose a burning glass so constructed as to collect all the rays of heat emanating from the sun into one focal point. It would in a moment consume a mountain of flint, and make it flow a stream of liquid fire. But this would bear no compari- son to the tremendous blaze of divine vengeance, which shot from the burning throne of justice, and concentrated upon the person of Christ.
But what rendered his sufferings most intolerable of all, was the hiding of his father's face. The sweet smiles of Jehovah, which he had enjoyed from the earliest period of eternity, are now withdrawn. The sun of righteowsness is eclipsed in mid-
A MIGHT T CO.XaUEROR.
night darkness. Every drop of comfort from heaven and earth is gone. Now hear the incarnate God, with groans that shake the Universe, crying out, in the most intolerable anguish : " Eloi, Eloi, lama sahacthani.'"^ The rocks are rent — the mountains shake — all nature is convulsed. " The vail of the temple was rent in tivain,from the top to the bottom.^- The graves give up their dead — the heavens are clad in sackcloth — the sun is wrap- ped in darkness. Now behold the rose of Sharon, the lily of raradise, dipped in streams of divine blood.
The eternal I am, the essence of being, the fountain of life, sinks in the agonies of death, a pale and lifeless corpse, and with a loud "It is finished," gives up the ghost. Jesus drinks the bitter cup, The wine press treads alone.
But human reason asks. Is this the mighty conqueror, the heroic Jesus, you have been describing? This man, thus cruci- fied in weakness, hanging dead upon the cross, whom Joseph of Arimathea wraps in linen and lays in a grave ; is this the invin- cible hero? Why does he not act the God? Why not make his lightnings flash, his thunders roll, his vengeance burst in storms upon his bloody persecutors?
His disciples are brought to a dreadful stand. They see their Master dead and laid in the grave. They know not what to make of it. "TFe trusted,'''' say they, ^Hhat it had been he ichich should have redeemed Israel.'"' We may suppose the Ano-elic armies are struck with astonishment, w^ien they behold their mighty Maker die; the Creator of all worlds a mangled, bloody corpse.
Around the bloody tree.
They pressed witli strong desire,
That wondrous sight to see —
The Lord of Life expire.
And could these eyes iiave known a tear,
Had dropt it there,
In sad surprise.
But Jehovah's paths are in the deep, his footsteps in the migh- ty waters. Christ crucijied is, indeed, to the Jeivs a stumblina- block, and to the Greeks foolishness; but to evert/ one that believes the viisdom of God and the power of God to salvation.
However pagans may scotl", and infidels sneer at the crucifix- ion and death of the Son of God,- it was the most memorable and the most glorious transaction that heaven and earth, God, an- gels, or men ever witnessed.
The conquest of Babylon by Cyrus — the overturning of the great Persian Empire by Alexander — the victories of Hannibal, Scipio and Bonaparte, which have crowned the little heroes of this world with immortal honor, and raised their fame to the
24 ■ THE LORD JESU9 CHRIST
Stars, are all but like the frantic projects of Bedlamites, or the unmeaning manoeuvres of insects, when compared with the vic- tory gained by the Ahnighty Jesus over the powers of Dark- ness, upon Mount Calvary. Here he destroyed the empire of hell; he went down into the dark territory of death, defeated him in his own dominions, and deprived him of his poisonous sting. It was, indeed, a spectacle worthy the admiration of the Universe, to see the despised Galilean, one in the likeness of the son of man, wresting the keys of death and hell from the devil; to see him entangling the rulers of darkness in their own nets, and defeating them by their own stratagems. They made one of his disciples betray, and another deny him; they made the Jews accuse, and the Romans crucify him; — but, after all this, the wonderful Counsellor out-generalled the old Serpent. Here the Lion of the tribe of Judah was too powerful for the roaring Lion of hell. The unparalleled cruelty of men and devils is overruled by the wisdom of God, to effect the pardon of mill- ions of rebellious sinners; in short, to make an end of all sin, and bring in an everlasting righteousness.
Though he was crucified in weakness, yet, says M'Laurin, "with one hand he grasped multitudes of poor lost sinners, just ready to plunge into hell; and with the other he grasped a hea- venly inheritance, unspeakable joys, and an eternal weight of glory, to give them — and died with the shout of victory in his mouth, crying,' It is finished.' "
But come to his resurrection, and does he not appear a migh- ty conqueror indeed! Behold, he breaks the bars of death, and rises like a God, pi'oclaiming his victory — that he has fulfilled the law, satisfied divine justice, and purchased eternal blessed- ness for his followers.
Uprising from the darksome tomb,
See the triumphant Jesus come,
The Lord of Glory leaves the prison,
And Angels tell that he is risen. Yes, they tell the weeping women at the sepulchre, "Feor not^ ye • for I know that ye seek Jesus, zvhich luas crucified. He is not here; for he is risen, as he said. Come, see zohere the Lord lay.'^ He remains forty days upon earth; organizes his new empire, es- tablished upon the ruins of the devil's kingdom; and though his church was then like a grain of mustard seed, yet it has grown and increased, and will continue to expand until it fills the whole habitable globe — until the knowledge of God covers the earth, as the waters the face of the great deep.
In the mean time he condescends to visit his poor persecuted followers. He meets Mary Magdalene at the sepulchre, and tenderly accosts her: '■''Woman, whyweepest thouV^ '■^ Touch me not; for I am not yet ascended to my Father \ but go to my brethren^
A MIGHTY CONQUEROR. 2j
a?id say unto them, I ascend unto -iny Father and your Father; and to my God and your God.''^ On the eve of the Sabbath, when his poor mourning disciples were met together, the doors being shut for fear of the Jews, the blessed Jesus, their glorious risen Lord, appears in the midst of them, surprises them with his sweet pres- ence, and says : '•Peace be unto you.'' He shows them his hands and fe§t. As the two disciples were going to Emaus,he draws nigh and travels with them- He opens their minds to understand the Scrip- tures, then makes himself known to them in the breaking ol bread. Overjoyed, they return to Jerusalem — run to their brethren — and while telling them the blessed news, Jesus is in the midst of them again, saying, '•''Peace be unto you f and while they are terrified and affrighted at his presence, with all the ten- derness of a God, he addresses them: '•'•Why are ye troubled? and why do thoughts arise in your hearts? Behold my hands and my feet, that it is I myself: handle me and see; for a spirit hath not flesh and bones, as ye see me have.'''' ^'And he led them out (ls far as to Be- thany, and he lifted up his hands and blessed them. And it came to pass, while he blessed them, that he zvas parted from them, and car^ ried up into heaven.'''' Like a mighty conqueror, he ascends far above the visible heavens to his native glory, and sits down at the right hand of the Majesty on High.
Now all heaven wonders and adores, while angels and arch- angels cry in the language of the text: " Who is this that cometh from Edom, with dyed garments from Bozrah? this that is glori- 021S in his apparel, travelling in the greatness of his strength ?'''
But again, this Jesus, the friend of sinners, he that is mighty to save, is a glorious conquorer. The dreadful battle on Mount Calvary, though decisive, was the prelude to innumerable God- like victories, which he has since achieved, over the arch fiend of hell. The apostle John thus describes him in his victorious military career; '■^ And I saw heaven opened, and behold a white horse; and he that sat upon him was called Faithful and True; and in righteousness he doth judge and make war.'''
The next glorious victory recorded of him was won upon the day of Pentecost, when the Holy Ghost came ' down like the rushing of a mighty wind, when the glory of God filled the place. On this day, under one sermon, three thousand souls were brought, like humble penitents, to the feet of Jesus ; and amongst them some of the most bloodthirsty monsters, who had imbrued their hands in the blood of the Son of God. And in a few days after, we find his conquest rapidly increasing. When the apostles and their new converts were met together with one accord, and engaged in importunate prayer, the Holy Spirit de- scends from Heaven with mighty power, and shakes the place in which thev were assembled.
-2G THE LORD JESUS CHRIST
Soon after the triumphant Lord spreads his conquest over all Syria, Arabia, Ethiopia, and Egypt; along the Mediterranean throughout Asia Minor, Greece and Italy; thence to the most distant parts of the halaitable earth, until millions are rescued from the jaws of the roaring Lion of hell. And many have been the glorious days of the outpouring of the Spirit of God, bestowed upon our wretched world, to the salvation of millions. Three of these great days of the Son of Man I have witnesse'd. One, on the Monongahela, where I first felt the all-conquoring power of the love of Jesus, which to all eternity I shall never forget, was at a Sacrament on the morning of a Sabbath in 1786. The second in North Carolina, in 1789. The third in Kentucky, from 1797 until 1 802. And may I ever lie the lowest, humblest creature in the dust, when I reflect that the Lord made use of me, mean and unworthy, to begin the glorious work in both these blessed seasons. I rejoice at the prospect. I expect to meet with many souls in heaven, who were my spiritual chil- dren in both these revivals.
But, glory to God, the all-conquering Jesus will ride on the chariot of his gospel, gaining victory after victory, until his empire shall spread from pole to pole; till it includes all Europe, Asia, Africa, and America. Soon the time shall come wdien a nation will be born in a day ; when the small stone cut out of the mountain without hands will become an exceeding great moun- tain and fill the whole world ; when the light of the moon shall be as the light of the sun, and the light of the sun as the light of seven days; when the knowledge of God shall cover the earth as the waters do the face of the great deep.
Another trait in the character and conduct of this conqueror, is, that, after having subdued the veteran soldiers and command- ers of the camp of hell, he converts them into the most bold and undaunted heroes of the Cross.
See Saul, the blood} persecutor, bound for Damascus, command- ing a troop for the tyrant of hell, intending death and destruct- ion to all that named the name of Christ. Jesus arrests him in his course, strikes conviction so deep into his soul, that he falls prostrate to the ground, and cries in bitter anguish: " Lord^ what wilt thou have mc to dof'' See him pardoned, justified, and sent as a chosen vessel to bear the name of Christ to Kings and Geiitiles; and behold him one of the unconquerable champions in the cause of Jesus, fighting under the banner of the Cross, and bringing whole nations to bow to the royal sceptre of Immanuel. During the three first centuries, the Devil struggled hard, by the instrumentality of the Roman emperors, to recover his king- dom. By ten successive persecutions they endeavored to extir- pate Christianity from the earth. But, as the persecutors them- selves acknowle'dge, the blood of the martyrs was the seed of the
^
A 5U(;HTY CONaUEROU. . 2i
church; for the more they tortured the Christians,. the more they butchered them by death in its most aggravated forms, the more the work of God pravailed and their number increased. But it was under the emperor Dioclesian, that the Devil made his most vigorous exertion to destroy the church. The Christians were put to death with such slaughter, that the empire was measurably depopulated. On public days they were collected and butchered by thousands, until the streets ran in blood. Every Christian known in the world was put to death. Now hell triumphed. — ' The devil boasted final victory. A coin was struck by the Ro- man Emperor, with this inscription: " Christianity abolished, and the worship of the gods restored." But Jesus, the mighty to save, reserves his victory till the most desperate, hopeless period. When it seems that all is lost, Dioclesian dies, and Constantine is proclaimed Emperor. While on his march to Rome, the vic- torious Lord displays his almighty power, converts Constantine, and brings him as an humble penitent to his feet. He- ascends the throne as a Christian, demolishes the pagan temples, and de- stroys their idols.
Now the religion of Jesus rises, like the phoenix from its ashes, " bright as the mornings fair as the moon, clear as the sivn, and terrible as an army with banners^'''
Many examples might be enumerated of the triumphing law of Christ; but it were useless to dwell upon particulars. View the countless millions of the redeemed out of every nation, kindred, tongue, and people upon the earth ; every individual of whom, is an astonishing wonder of mercy to himself and to the angelic hosts.
Again, let us compare the mighty heroes, the bloody conquerors of this world, with our Lord Jesus Christ; those who have over- turned thrones and empires, and drenched the world in blood. When thus compared, Cyrus, Alexander, Cassar, Tamerlane, Frederic of Prussia, and Napoleon, dwindled into insignificant pigmies. All their plans, victories, conquests and revolutions fall as far beneath the glory of the triumphs of the Cross and their attendant consequences, as the cob-houses of children are infe- rior to the solar system.
Cyrus, indeed, drained the great river Euphrates into the arti- ficial Lake, entered the city through its dry passage, and thus subdued the inetropolis of the world, and ruined the Chaldean empire. Thrice he carried his victorious army into Lydia, and led the celebrated Crossus in chains.
But Jesus drank dry the infinite ocean of God's burning wrath, demolished the strong holds of the devil, overturned the dark empire of hell, and led the monster Death in chains.
Alexander, at the head of his Grecian lions, swam the Gran- dincus, charged an army six times as numerous as his own, and
'28 THE LORD JESUS CHRIST
cut them to pieces. With the rapidity of the leopard he pursues his victory, annihilates a mighty host at the straits of Issus, takes Gaza, Tyre, and Lydon, and at the decisive battle upon the plains of Arbela, subdues the great Persian empire.
But Jesus comes, leaping upon the mountains, skipping upon the hills, flying upon the wings of everlasting love; he sw^ims through floods of divine wrath, to rescue sinners from destruc- tion; ''• bruises the head of the serpent^'' wrests the keys of hell . from the hands of the devil, and liberates millions of captive souls from his galling servitude.
These mighty butchers of mankind spread death and destruc- tion wherever they go. But Jesus came upon the most benev- olent mission — not to destroy, but to save them. The object of his victories is not to enslave poor rebels, but to redeem them from worse than Egyptian bondage, and bring them into the glorious liberty of the sons of God; to make them kings and priests unto God ; to put them in possession of a heavenly inheritance — of an exceeding and eternal weight of glory — of joys such as " eye hath not seen, nor ear heard, neither hath it entered into the heart of man to conceive.''^
The mighty men of this world, with all their power, can only subdue the body; with all their troops and artillery they can never conquer the heart; the mind will be free. But Jesus sub- dues both soul and body; he changes' the disposition of the savage into the meekness and innocence of the lamb.
Let an Avistrian or a Spaniard contemplate Bonaparte in all his imperial pomp and grandeur, or in the hight of his military power, would this subdue his heart or conquer his enmity ? No. It would only incense his hatred and influence his resentment. The potent monarch may chain their bodies, and force them to submission, but their souls are still unconquerable. But let the most hardened veteran in the devil's camp, whether Pagan, Mahometan, or Atheist, once view the unspeakable glory and beauty of Jesus, and the enmity of his heart is slain; he grounds the arms of his rebellion, and falls an humble penitent at his feet. Yea, could an army numerous as that which Xerxes led across the Hellespont, behold the infinite beauty of the lovely Jesus displayed as one man, they would turn their backs upon their old master, the devil, and fly to the banner of prince Immanuel. And now let us bring forward heroes of a more amiable character: and when compared with our Lord Jesus Christ, they sink into in- significance.
Gustavus Adolphus, of Sweden, the hero and the Christian, the terror of Europe, yet the friend of mankind; — he fought and conquered; but it was for the religion and the liberties of his people. The Duke of Marlboro' slew his thousands and tens of thousands, won battle after battle ; but it was in defence
A MIGHT y CONQ,UKROR. 29
of the Protestant cause against the persecuting house of Bour- bon. William III. of England, also fought and conquered, but it was to free a nation from the yoke of a popish tyrant. ^~**
We may add the immortal Washington, the patriot and sage, who, aided by the justness of his cause, succeeded in rescuing an infant nation from the yoke of oppression, and in establish- ing its freedom and independence. But all these great men were obliged to triumph at the expense of the blood of multi- tudes. Jesus conquers by his own death — though blood must be spilt, it flows from his own streaming wounds — his own bleed- ing heart. They fought for temporal blessings, for an earthly portion ; — he, to procure freedom from sin and hell — to purchase eternal glory and blessedness in Heaven.
Before we dismiss this part of the subject, let.us contemplate the last glorious victory, when he tramples all his enemies under his feet — when he casts the devil and all his subjects into the bot- tomless pit of hell — and lifts all his ransomed followers to the highest summit of glory; — when he will come in the clouds of heaven, in all the pomp and grandeur of the godhead, to judge the world in righteousness. His appearance then will be awfully grand and mejestic. He will come surrounded by all his holy angels, with power and great glory. He will descend from heaven with a shout, with the voice of the archangel, and the trump of God. He will ascend the great white throne in full view of heaven, earth and hell. Saith John : " Behold he cometh with clouds; and every eye shall see him, and they also which pierced Am." Says Daniel: ''^ I beheld till the thrones were cast down, and the Ancient of Days did sit, whose garment was white as snow, and the hair of his head like the pure wool: his throne was like the jiery flame, and his loheels of burning fire. A Jlery stream issued and came forth from before Imn; thousand thousands ministered unto him, and ten thousand times teyi thous- and stood before him.'''
How is he changed! Is this the babe of Bethlehem? the man of sorrow? — the criminal condemned at Pilate's bar, who expired on the cross all covered with wounds and blood?
Now the Deist, who denied his divinity and sneered at his word; lukewarm professors who served him with the forms, without the power of religion ; with Pilate, who passed the un- just sentence upon him; and persecuting Jews, who shouted " Crucify him! Crucify himP'' trembled before him, and, with shrieks that pierce the Heavens, they call upon the rocks, and mountains to fall upon them, and hide them from the face of him that sitteth upon the throne. The clangor of the last trump is heard throughout heaven, earth and hell.
The Lord of Glory sends his summons forth, Calls the South nations, and awakes the North.
30 THE LORD JKSUS CHRIST
From East to West his sovereign orders spread, Through distant worlds and regions of the dead.
The sleeping nations awake. Death and hell give up their dead. The Almighty Conqueror sends his angels to the four winds of heaven, to gather his elect. Not the poorest beggar, or the meanest slave that ever felt the love of Jesus, shall be left. Now Adam and all his posterity, an innumerable multitude, stands upon the earth. The righteous are separated from the wicked. The former with marks of the highest love, are placed on the right hand; while the ungodly and impenitent stand on the left, covered with horror and dismay, awaiting their final doom. — And now the victorious Lord, with a voice sweeter than the music of heaven, welcomes his ransomed followers into the celestial Paradise: ''^ Come, ye blessed of my Father, inherit the kingdom jjrepared for you from the foundation of the world,'''' Then, with a frown which communicates the hell of hells, with a voice which shakes the universe, and makes the bottomless abyss of damnation tremble to its centre, he passes sentence on • the wicked: ^^ Depart from me, ye cursed, into everlasting fere, prepared for the Devil and his angels.^''
II. Conclude by passing a few observations upon the words
" 3IIGHTY TO SAVE."
The many names by which Christ is called in Scripture, are designed to set forth his excellency, and recommend him to the choice of every guilty sinner.. Such as, '• Jehovah'''' — '•^Jesus'''' — ^^ ImmanueP — " Christ^'' — ^^The friend of sinners''^- — " The rock of ages'''' — " The fountain opened'''' — " The tree of life'''' — " The true lighf — " The day star'' — " The morning star"^^ — " The sun of righteousness'''' — " The hiding place''' — '• The strong hold''' — " The good shephercd, u-ho lays down his life for the sheep."''' But the •name used in the text, " Mighty to save,'' seems to be the aggre- gate of them all. In it is contained every idea of the being, essence, and attributes of God. It includes Christ in all his meditorial offices, all rich provisions of the everlasting covenant; in a word, all that is necessary for the salvation of sinners.
First. ^^Mightyto save,'^ implies that redemption is purchased; that the .ransom is paid, and that all things upon God's part are ready. It also implies that no case is too desperate, too hope- less, for the almighty power, the unbounded goodness of Christ Jesus, our Lord.
Harlots, publicans, and thieves, yea, even the murders of the Son of God — those who spat upon him, scourged, crowned him with thorns, and nailed him to the cross, found pardon for their sins in his blood. Are there any in a more hopeless situation, such need not despair. Jesus is mighty to save. Though your crimes were more numerous, and infinitely more provoking than all the sins that have been pardoned from the beginning of the
A MIGHTY CONQUEROR. 31
world to the present day, yet Jesus bids you welcome. He tells you: " Him that cometh unto me I will in noicise cast out,^'' His blood, like an infinite ocean, is all-sufficient to cleanse you from all the impurities of sin. But, says the distressed sinner, I feel myself ruined and undone, and that there is no hope for me. — Then you are the character his mercy calls. He came to seek and save them that were lost. " This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief .^^ But, says the condemned rebel, I have spent my whole life in rebellion against God. I have ^sinned against light. I have stifled conscience, I have murdered many convictions, and. quenched the holy spirit of God. Had I attended to the calls of mercy many years ago, it, might have been well with me; but I fear that it is now too late. Hear the Lord by his prophet: '•^Though your sins be as crimson, they shall be as wool; though they be red like scarlet, they shall be white as ^nozt'."
Though your sins were ten thousand times more aggravat- ing, though you have long provoked the Lord, and have tram- pled his blood under your feet, yet his pains, his groans, and dying agonies, his streaming wounds, all invite you to come unto him.
The sinner says, I have waited long, have been crying for mercy, but I seem only to grow worse. Others have been re- leased; but no deliverance comes to me. But, friend, Christ has waited much longer upon you; then do not despair. The lame man lay at the pool of Bethesda thirty-eight years, and at last was healed. If you return to sin, you must be lost eter- nally. Then continue to plead for mercy, and salvation and eternal life shall be given you: Though you are on the the brink of ruin, helpless and undone, Jesus is the " insurrection and the life. Though dead, you shall be made alive. Strive not to make yourself better; come just as you are, though blind as Barte- mius and dead as Lazarus. Remember Christ is the great phy- sician. He can heal all the maladies of the soul. His en- couraging invitation is: "• Look unto me, all ye ends of the earthy and be ye saved: for I am God, and there is none else.''''
'^
SERMON III
ON THE NATURE AND CONSEQUENCES OF SIN.
For the wages of sin is death, — Rom. vi. 23.
The design of the Apostle, in the preceding chapter, is to prove the doctrine of justification by the imputed righteous- ness of Christ. This being established by the most forcible arguments, he proceeds in this chapter to show, that this doc- trine, so far from giving toleration to sin and licentiousness, lays the surest foundation for a life of obedience, and could only be evinced by the fruits of holiness in heart and life; and, there- fore, through the w'hole chapter, he exhorts the poeple of God to the exercise of self-denial, and mortification, and to a grow- ing progress in the life of sanctification: all of which exercises being the genuine fruits of a justified state, are the only con- vincing proofs of it, both to the world and to their own con- sciences.
The Apostle concludes the chapter with two powerful motives, taken from the different consequences resulting from a life of sin and a life of holiness. ^'■For the icages of sin is death, but the gift of God is eternal life, through Jesus ChtHst, our Lord.''''
In the words of the text, we may observe an inseparable con- nection between sin and death, such as exists between the cause and the effect. Death is here termed the wages of sin, in allu- sion to the custom of soldiers or servants, who, at the close of their service, receive their reward or full pay. So death, natu- ral and eternal, follows a life spent in sin, as its just desert. The subject naturally divides itself into two ideas, viz: sin and death; therefore we shall,
I. Define Sin, in its nature and tendency.
II. Describe Death, which is the consequence of sin.
I. Sin in its nature is a negative. It is not the essence of any being, nor yet essentially the act of any being; but a mode or quality of an action or actions; therefore, the best way to define it is, a violation of the law of God, or a want of conformity to
' ON THE NATURE AND CONSKQ,UENCES OF SIN. 33
that law. It is a voluntary refusing to obey the commands of God, or a refusing to choose, love and delight in his law and go- vernment; or it is the performing of the commands of God from wrong principles and motives, and to wrong ends; therefore, it must stand in direct opposition to the nature and will of God. So that, with great propriety, it is termed in Scripture, "T//e ahoin- inable thing that God hates.''''
That there is an infinite evil in sin, will appear, if we considei the nature of the divine law which it violates. The law of 'God is a transcript of his perfections, or it is a mirror that reflects the image of his moral attributes to the view of all intelligent beings. It is the law of the Creator and Upholder of the Universe, who has an unquestionable right to rule his creatures, and to give them laws for that purpose; and he being infinite in wisdom, power, holiness, justice, goodness, and truth, is qualified to rule the uni- verse. To transgress this law, is to cast a reflection upon it as being unreasonable and impracticable; that it is not adapted to the creature's happiness, therefore it must either be foolish or ty- rannical. To cast such a reflection upon the law of God, is to insult the Lawgiver himself; as if he were not sufficiently wise to make a law adapted to the best interest of his creatures, or if he knew what was best for them, he had not sufficient goodness to grant it: which last seems evidently contained in the first temptation- to sin which man ever embraced ; and so far as any man prefers his own choice to the law of God, so far he practi- calh^ says, that his own will is more fit to direct him than an infi- nitely wise God ; and so far as he complies with the temptations of Satan, so far he declares that the will of a filthy devil is more fit to be the rule of his conduct, than the will of the glorious, good and all-wise Governor of the Universe.
Again, viewing the law as a transcript of the moral perfec- tions of God, and conformity to it enforced with a penalty. The language of every sin is, that it is better to forfeit all the good which God can bestow, and risk all the evil which his wrath can inflict, than to be conformed to such a being. When we consi- der that the glory of God, which is thus dishonored, is infinite, then there must be an infinite evil in sin. For, although no act of a finite creature can have infinite dignity or demerit, arising from the agent considered separately, and the obedience of a finite creature, though perfect, cannot receive infinite v/orth from the infinitude of the being obeyed, so even a perfect creature cannot be said to love or delight in more glory than he can in some degree apprehend ; consequently, as he cannot apprehend God, his love and delight must fall short of being adequate to his infinite glory. But sin being a despising and rejecting of the whole Deity, both what is apprehended of him, and what is not.
34 ON THE NATURE AND
therefore it casts the highest possible dishonor upon infinite glo- ry, and there must be an infinite evil in sin.
But again, as there is an infinite evil in sin, so also in its ten- dency it is calculated to destroy the whole ci-eation of God. Yea,"such is its infinite malignity, that it naturally tends to un- hinge the divine law, to destroy the moral government of the universe, and to introduce disorder and ruin through all the works of God. In short, sin aims at nothing less than to extin- guish the divine glory, to undeify the Deity, to deprive him of his being, and, finally, to aiinihilate the source and essence of all happiness.
Jehovah, who is the author and fountain of all being, is infi- nitely and essentially glorious, lovely and excellent in all his perfections, which render him worthy of the love, esteem and adoration of all his intelligent creatures; and his happiness con- sists in the contemplation of his own infinite glory.
Now, if the happiness of God consists in contemplating his infinite glory, and in the enjoyment of his adorable attributes, it plainly follows, that the true happiness of all his creatures must consist in a knowledge of his perfections, and in a perfect con- foi'mity to his nature; and the divine law, which sin despises and rejects, is a complete and perfect copy of all his moral perfec- tions, which, like a mirror, reflects his glory to the view of all his rational creatures. But sin aims at nothing less than the de- struction and annihilation of this law; and if the true happiness of intelligent creatures consists in a perfect conformity to it, then sin naturally tends to destroy and annihilate their happi- ness, and its infernal purpose is their ruin and perdition.
But plain matters of fact, the most convincing of all proofs, illustrate this truth. What hurled archangels and bright shining seraphs from the heaven of heavens to the bottomless burning lake of hell? It was sin. Their happiness consisted in perfect holiness and conformity to the divine law. But sin stripped them of all their primeval beauty and blessedness, and changed them into filthy devils; it changed their shouts and loud hallelu- jahs into shrieks, and groans, and yells, and horrid, hellish blas- phemies. What debased and sullied the beauty of this world? It was sin;^as Dr. Watts expressess it, "Sin, that cursed name, in one hour spoiled six days' labor of a God." What stripped Adam of his primeval rectitude and purity? What-robbed him of his-happiness, and drew the image of the Devil upon his heart? It was sin. One fatal act of sin ruined him, and all his unborn race, and deluged the whole habitable globe with mischief, mise- ry and ruin. What transformed the beloved creature man, the darling of his Maker, and the governor of the lower world, into a child of wrath, a slave to his lusts, and a drudge to the devil? It was sin, that, like a deadly plague, or malignant and mortal
. CONSEQUENCES OF SIN ^ 35
contagion, has filled the earth with deceit and wickedness, blood- shed and violence, misery and woe, destruction and death, and has turned an earthly Paradise into an emblem of hell.
But let us notice the infernal malignity, or as the Apostle Paul expresses it, '•'•the exceeding .mifulness of sin,''''
1st. Sin. Every sin contains in it the most glaring injustice, robbery and villany. Mankind, in a Christless state, seem to have no idea of sin but what affects civil society, or injures their fellow men ; hence they admit that falsehood, slander, defraudino- and muixier is sin. But sins against God, or a violation of the first table of the divine law, such as profaning the Sabbath, tak- ing the name of God in vain, living without prayer, or loving the world and the things of it more than God; — these they consider innocent and harmless. They suppose that the Eternal God is some foolish, simple, easy being, who will suffer his law and go- vernment to be insulted and ti-eated with contempt, without even resenting it; or else they suppose he is filthy, depraved, like themselves, and will connive at their sin and take no notice of their wickedness. Hence they pride themselves on their mora- lity, their equity and uprightness; they imagine that they are honest men and good citizens, when in reality they are more guilty of villany and injustice, in the sight of God, than the most flagrant horse-thief, or house-robber, in the view of the respectable members of the community. Justice, according to its strictest definition, is a rendering to every one his due. With respect to our fellow men, it requires us to render to superiors that honor and obedience M'hich is due to their dignity and sta- tion;— with respect to our inferiors, it requires us to fulfill every duty we owe to them, in the relation they stand towards us ; — with respect to our equals, that we do to them, in all things, as we would have them do unto us. ♦.But if justice is a rendering to every one his due, what are we bound to render God, the Sove- reign of the Universe, our Creator, Preserver, and kind Bene- factor? The divine law lays in its claim, and tells you, that it demands our whole hearts, affections, life and being. ^^Thoii shall love the Lord thy God with all thy heai% icith all thy soul, with all thy strength, and with all thy mind.'''' But sin, in the most base, unjust and villanous manner, robs God of all this; for—
1st. He claims as his due the whole heart, the supreme love and the warmest affections of the soul : but of this sin robs him. The sinner loves himself infinitely more than he does his Ma- ker. He loves the world and its sinful pleasures infinitely more than he does the God of heaven; these things engross his whole time and attention, while the thougHt of God seldom, if ever, enters into his mind: — and is not this unjust in the highest de- gree?
36 ON THE NATURE AND
2d. He created man; he gave him his being; and he pre- serves him in being; he loads him with the bounties of his kind providence ; — therefore he claims his obedience, praise and ado- ration. But the sinner wickedly and obstinately refuses to obey his commands; he serves himself, the world and the Devil, and he rejects the law of God as the most tyrannical yoke. Is not this robbery, to all intents and purposes?
3d. He demands one day in seven as his unquestionable right; he claims every moment of it as his own ; — he commands his ra- tional creatures to sanctify it and keep it holy, for the purpose of his worship and service ; he requires them to spend it in such a manner as not to do their own works, speak their own words, think their own thoughts, nor seek their own pleasure. But the sinner obstinately refuses to render to God his right. He spends the Sabbath doing his own works, speaking his own words, think- ing his own thoughts, and seeking his own pleasure ; in a word, he' spends it as a day of feasting, visiting, vain amusements, and carnal conversation.
Again, sin contains the highest species of treason against the Sovereign of the Universe. The sinner usurps the throne of God, instead of loving him with his whole heart. Instead of making the will of God the rule of his happiness, he is ruled by his own will. Instead of making the glory of God the object of all his actions, he makes his own interest, profit, or pleasure, the chief end of his conduct. It contains the highest species of whoredom. A jealous God requires the whole heart, soul, body and spirit, to be kept pure for himself; but the sinner rejects his God, banishes him from his heart, and places his affections on the world and the cares of it, and on the gratification of his fil- thy lusts and appetites; hence the Lord complains of sinners as of a wife, who has treacherously departed from her husband: "50 have ye dealt treacherously zvith me."
Sin also contains the most base ingratitude ; hence God him- self declares, that the conduct of sinners is more ungenerous than that of the irrational brute ; and he calls upon the inanimate creation to stand amazed, and be struck with horror at their ac- tions: "i^/ear, O heavens! and give ear, O earth! I have nourish- ed and brought up children, and they have rebelled against me. The ox knoweth his owner, and the ass his master'' s crib, but Israel doth not know me; my people cloth not consider.'''' The man who would abuse the unmerited favors of a kind benefactor, turn his enemy, and treat him with contempt, would be esteemed by society as meaner than the brute. The child who would basely spit in the face of his father, who had tenderly raised him from infancy ; who would disobey all his commands, and on all occa- sions treat his person and character with contempt, would be considered a monster in human shape. But this bears no compa-
#'
fONS£Q,UKNC£S OF. SIN. 37
rison to the baseness and infernal malignity of that ingratitude to God, which is contained in the smallest sin. He is the foun- tain of every perfection, and the author of our existence; he created us intelligent beings, capable of knowing him and of contemplating his glory; he provides for, protects and preserves us, and loads us with the kind blessings of his providence ; he pitied us in our fallen state; he gave his son, his only and well beloved son, to spill the last drop of- his blood, that the price of our ransom might be paid. The heart of man cannot conceive, nor the tongue of an archangel express, the infinite obligations we are under to love and serve him. But sni, in its nature, spits the venom, malice and contempt of a devil in the very face of God. It does what it can to sink the character and dignity of the Most High into I'eproach and ridicule. It tramples upon his government; and had it strength equal to its malignity, it would dethrone the Almighty and deprive him of existence.
Sin contains the highest degree of unbelief. This reflects the highest dishonor upon God. It gives the lie to all his promises and threatenings. God declares that " 5m i5 an injinite evil ;'''' ^Hhe aho77iinable thing that he hates;''"' Hhat he is of purer eyes than to behold it ;'''' and thaf'Ae cannot look upon iniquity. ^^ But the sinner, by his conduct, says, God is a liar; sin is a pleasant, harmless thing; there is no harm in profaning the Sabbath in a civil frolic, nor in a genteel ball; none in a horse race, a civil game at cards, dice, or billiards; none in blaspheming the name of God, especially if I am in a passion, nor in taking a hearty drink of grog in a tavern, and in being lively in wicked com- pany.
God declares that the sinner out of Christ is his enemy by wicked works; that ^Hhe heart of man is deceitful above all things^ and desperately ivickedf that ^*evcry imagination of the thoughts of his heart is evil, only evil continually ;''"' that "ozi^ of the heart proceed evil thoughts, adulteries, fornications, murders, thefts, coveteousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolisliness.'''' But the sinner says, God lies; I have a good heart, much better than many who pray and pretend to a great deal of religion; I bear malice against none; I am always willing to relieve the distressed: it is true, I swear an oath occasionally, particularly when I am insulted; I sometimes take a drink of grog, but I never get more than gentlemanly drunk; I attend balls, and sometimes take a hand at cards; I love the best end of a bargain, and so does every man; if I cheat my neighbor in the swap of a horse, he had the half of the bai'gain to make, and he would have cheated me, had he been as' smart as I — and there is no harm in these practices; the best characters in our country do such things.
S8 ON xHii; natCre and
God declares that we must be converted, or be forever damn-- ed; that we must be born again, or never enter the kingdom of heaven. But the sinner by his conduct says, God is a liar; I expect to be happy after death, but I do not wish to be saved in that way; I beheve the Bible, too — at least, I suppose that some of it is true ; but I cannot bear the idea of conversion and sen- sible experience ; I cannot put up with the notion of feeling the love of God shed abroad in the heart, or of being happy in Christ — this looks so much like enthusiasm and weakness of mind; I despise the method of obtaining religion which God points out in the Bible; I expect to be saved in a better way;- 1 am for a rational religion, altogether upon philosophical princi- ples, with very little praying and no feeling, one that will take along with it the sinful pleasures of the world, at least upon a polite scale, and that will not expose me to contempt, reproach and persecution, but which M'ill be popular among the polite and respectable members of society.
God declares that ^Hhe loages of sin is deatli^'' and that all who live in sin and die out of Christ, shall have their portion in the lake ''Hhat hurneth icith fire and h-imstoneJ''' But the sinner joins with that old serpent, the Devil, and says, God is a liar. Says one, I don't believe there is a hell ; God would be a tyrant, indeed, were he to punish me to all eternity for the few foibles, blunders, and innocent amusements of my life. Says another, I do not know certainly that there is a hell — this is a matter on which I have Hot much reflected ; but I have done nothing wor- thy'of eternal punishment: 1 have never committed murder. Says another, I acknowledge that I am not a Christian, yet I do not believe that I will go to hell; I have committed some bad actions, but I have also' performed many good ones. Says an- other, God is very merciful, therefore he will not send me to hell. Now all these persons give the God of truth the lie to his face.
But sin, death, and hell, are as inseparably connected as the cause and effect; and this brings us,
2d. To describe death, which is the consequence of sin.
God, as the Sovereign of the Universe, possesses the right of governing his creatures ; for he is infinitely fit to rule and direct them agreeably to his will and pleasure ; and he has given them a law for that purpose, designed by his wisdom and goodness, to promote the happiness of his creatures, to manifest the glory of his attributes, and preserve the order and harmony of the uni- verse. Then it must naturally follow, that the law^ must have a penalty annexed to it, in order to prevent disobedience, disorder and confusion among those who are governed ; and this "penalty must be such as will be in proportion to the nature of the of- fence, and to the greatness and glory of the person offended.
cokskq,ueni;ks of sin, 39
We hsive already proven that sin is an infinite evil; then it follo^vs that it merits nothing less than infinite punishment, which can only be inflicted upon a finite creature by pain of an eternal duration. In the text, the penalty of sin is summed up in the word death: ^^The loages of sin is death. ''^ This was the penalty annexed to the law, when it was given to our first pa- rents, in their state of innocence: "/?i the day thou eatest thereof thou shalt surely die.'''' Now this death comprehends,
1. Natural death, which is a penal evil, and consists in the separation of the soul from the body.
2. Spiritual death, which is the separation of the soul from God.
3. Eternal death, or as it is emphatically tei'med, the second death; which is the everlasting separation of both soul and body from God, and from the glory of his presence. Death, in this complex sense, is the death expressed in the text, and which is inseparably connected with sin; land this death includes an ever- lasting exclusion from all possible good, and the infliction of all possible evil.
1st. It contains the loss of God, the source of all happiness, the loss of heaven, of the society of angels, and the spii'its of just men made perfect; of all means of salvation, and of all hope.
2d. It implies that the malignant enmit}- of the sinner's heart against God, with every infernal temper of the soul, shall be ri- pened into horrid, hellish perfection, so that their natures will be as perfectly unlike to God and conti-ary to him, as it is possible for the hellish wickedness of a devil to be, to the pure, immacu- late holiness of God.
3d. It includes the horrible society of devils and damned ghosts, where all the moral filth and pollution of the world are collected together, and where guilty sinners, who die out of Christ, through all eternity shall enjoy no better society than that of filthy and despairing fiends.
4th. This death includes in it all the pains of hell. Do you ask what is hell? Without attempting to gratify a vain curiosi- ty, I will refer you to what God has said concerning it in his holy word, and there it is termed, " The second death'''' — " The blackness of darkness''' — '*The place of torment"' — ^^HeUJire-- — "TF/^ere the u-07'77i dieth not^ and the fire is not quenched''' — "T/^e bottotnless piV — "-4 Lake of fire''' — ^''Thc vengeance of eternal fire''' — "J. lake of fire burning icith brimstone''' — ^^Tophet ordained of old, the pile whereof is much wood, and the breath of the Lord, like a stream of brimstone, doth kindle it.''''
The word of God expressly declares, that ^'sinners are cast into this lake of fire; that they endure the vengeance of eternal fire, where they have not a drop of imter to cool their parched
40 ON THE NATURj: AND
tongues; that they see tlie people of God afar ojf, enjmjing the hapjriness of heaven, ivhile they are separated firnn them by an impassable gulf; that they drink the loine of the wrath of God, poured into the cup of his indignation, without ?nixture; that the smoke of their torment ascendeth forever and, ever, and they have no 7'est, day nor 7iight.^^ All tHese are only figurative terms; therefore they afford but a faint view of the torments of hell, for the strongest figure bears no proportion to the thing repre- sented by it. The types and sacrifices under the Jewish dispen- sation, were expressive figures of Christ and his salvation. A city, with walls of precious stone, gates of pearl, and streets of gold, is a figure of the glory of the heavenly state ; so a '■'•bottomless pit,''' or a '•'•lake of fire, burning ivith brimstone^'' is but a figure of hell. Therefore we conclude, that as far as the salvation purchas- ed by the blood of Christ excels the dark types and shadov/s of the Mosaic dispensation; as far as the infinite glories of heaven ex- cel a material city, with walls of precious stones and streets of gold, so far do the pains of hell exceed the torments of a death- less human soul and body, confined in a lake of fire burning with brimstone. As '•'■eye hath not seen, nor ear heard, neither hath it entered iiito the heart of man the things that God hath prepared for them that love him;''' so it is equally impossible in the pres- ent state, to form just conceptions of the torments of hell, which are prepared by a holy God for impenitent sinners. We shall suppose that all the pains and torments that ever were endured, by all the human bodies which ever existed upon the earth, were inflicted on one person; add to this ten thousand times the hor- ror endured by Spira, yet all this \140uld not bear the same com- parison to the torments of the damned in hell, that the scratch of a pin will do to a sword run through a man's vitals.
Again. View, if you please, the structure of the universe; examine the globe we inhabit, with her continents, islands, rocks and mountains ; her oceans, seas, lakes, and rivers, and the innu- •merable variety of her inhabitants and vegetable productions; view the fixed stars, and planetary systems, their magnitude, the order and harmony of their motions; — and then say how bound- less that wisdom, how omnipotent that power, which gave being to all these mighty systems. Then, I would ask, what must that hell be, which is brought into existence by the same infinitely wise and powerful Creator? Hov*^ dreadful, beyond the com- prehension of even angelic minds, must the torments of hell be, when the omnipotent and omniscient Jehovah makes his power known upon the vessels of wrath fitted for destruction!
But what is still more dreadful, that which constitutes the es- s'ence of hell, the very emphasis of damnation, is, its eternal duration. They go away into everlasting punishment, where the worm dieth not, where the fire is not quenched, and the
CONSEQ,UENCES OF SIN. 41
smoke of their torment ascendeth forever and ever, and where they have no rest, day nor night. When they have spent ten thousand times ten thousand ages sinking in a bottomless hell, their torments virill be but begun.
Suppose that a small bird, at the end of every century, were to take from our globe a particle of dust, until the whole were carried off, and then that the damned were to be released from the torments of hell ; this would afford some relief: but the pains of hell shall never end. To use the strikmg words of the pious Erskine, the language of the damned sinner will be:
"Infinite years in torment must I spend,
And never, never, never at an end !
O, must I lie in torturing despair,
As many years as atoms in the air !"
But there is an ingredient in this death, which is the conse- quence of sin, that renders it, if possible, still more dreadful than all that has been mentioned. It is this, — their torment will be a growing torment; their misery will be an increasing misery. As vessels of wrath, they will be forever growing more capacious, and forever full of the pure and unmixed wrath of a sin-avenging God. Though in the infernal regions, they will still be rational creatures ; as such, they will continue under the law of God, and as justly liable to punishment for violating that law in hell, as for a breach of it while upon the earth; and as their enmity against God will be ripened to the most horrid perfection in hell, they will be eternally sinning, gnawing their tongues with infernal pain, and uttering the most dreadful blas- phemies against God; therefore their bonds will be forever strengthening, and their misery forever increasing.
m
SE fl M ON I V .
PARABLE OF THE DRY BONES.
He said unto we, Son of jnan, can these bones live ? And I an- swered, O Lord God, thou knowest. — Ezekiel xxxvii. 3.
In this chapter we have a very tragical description of human misery, in its most hopeless and helpless condition, illustrated by one of the most strikingly significant figures, viz: the state of the dry bones lying in heaps, or scattered abroad upon the open field, drying and wasting away by the influence of the sun, rains and wind.
Here we have also a most sublime exhibition of the almighty power and grace of God, in quickening the dry bones and chan- ging them into an exceeding great army of living men.
The scene is in the Valley of Dry Bones, where the Prophet had been carried in vision by the Spirit of God.
The bloody fields where Alexander, Ca3sar, Tamerlane, and other heroes fought; where thousands, or perhaps hundreds of thousands lay dead, may remind us of ths Valley of Dry Bones. Suppose the dead bodies of these slaughtered multitudes to have remained unburied, their flesh devoured by the fowls of the air and by the wild beasts of the forest, lying for many years upon the surface of the earth, mouldering and wasting away; how af- fecting would this sight be to the feelings of humanity, and how impossible, upon the principles of reason, for them ever again to appear an army of living men.
This aftecting parabolical description, literally applies to the state of the Jews, probably in their deplorable condition since their dispersion, which took place at the destruction of Jerusa- lem, when they were driven from their own country by the Ro- man army commanded by Titus Vespasian; since that period they have been scattered to the four winds, and dispersed among all nations of the earth.
PARABLE OF THE PRY BONES. 43
With great propriety, the subject may be accommodated to the condition of unconverted sinners, comprising many millions of the human race who are spiritually dead, and on the brink of hell. In this view the Valley of Dry Bones represents the world at large, which every where abounds with spiritually dead souls; hence it is almost impossible to find a family, in this land of gos- pel light, where there is not a spiritually dead soul. Alas! we often find whole families and neighborhoods, in an unconverted state.
When we consider the nature of sin and the influence and extent of spiritual death, natural death, or even the state of the dry bones, in the Valley of Vision, affords but a faint emblem of the miserable and helpless condition of spiritually dead sin- ners. Consequently, the preaching of the word, and the high- est exertions of mortals, can no more awaken a sinner from a state of spiritual death, than a human voice by its own energy can call a dead corpse from the gi'ave, or quicken the dry bones in the Valley of Vision, and change them into an exceeding great army of living men. Nothing less than the breath of the Lord can quicken the dry bones ; and nothing short of that Al- might)' voice, which spake worlds into being, can convert the sinner, changing the temper and disposition of hell into the spirit of Christ.
In the prosecution of the subject we shall pass some reflections on each particular in the parable.
Saith the Prophet: "T^Ae hand of the Lord rvas upon me, and carried me out in the spirit of the Lord, and set me down in the midst of the valley which was full of hones, and caused me to pass by them round about, and, behold! there were very many in the open valley, and, lo ! they were very dry.''''
As has been observed, the dry bones constitute a very signifi- cant figure of spiritually dea,d souls. The valley was full of dry bones — Hhere were very many;''"' so the world is full of spiritually dead souls. The prophet Micah compares the righteous to Hhe grape gleanings of the vintage;'''' that is, to the few scattering grapes left behind after the frugal and industrious husbandman has carefully gathered in his crop. The Lord Jesus Christ de- clares, that '"''Strait is the gate, and narrow is the way ichich lead- eth unto life, and fem there be that find it.^^ And this melancholy truth is clearly proved by plain matters of fact. Were the in- habitants of the earth divided into thirty parts, we would have nineteen parts Pagan, six Jewish and Mahoraedan, and five pro- fessing Christianity, including Papists, Protestants, and the mem- bers of the Greek Church; the professed Christians being in proportion to the rest of the world as five to twenty-five. View even the small county of Henderson, and how few, compara- tively, can tell what God has done for their souls; how verv
44 PARABLE OF
few can feel the witness of the Word and Spirit of God, that they have a right to a seat at the communion table. The bones were very dry — what a clear evidence of the certainty of natu- ral death ; and these dry bones are but a faint representation ot that spiritual death, of which unconverted souls are the subjects.
1st. The privation of action in a natural sense, is a negative evidence of death, and this evidence the unconverted sinner hath in a spiritual sense: for he is destitute of all motion towards God; he has no disposition to obey his holy commands; he has no desire to pray in secret, nor in his family; he hates the Bible above all other books, and to read and study it, he esteems a most intolerable task; he has no disposition to commune with his own heart, nor to think and converse about the eternal state, and the great business of his soul's salvation.
2d. The want of breath is a plain evidence of the privation of life. The Christless sinner has this evidence of spiritual death: for he has no breathings after a transformation into the image of God; he has no longings of soul after communion with him, and no sweet believing views of his glory as it shines in the face of Jesus; he is ignorant of God, and he can form no just conceptions of the nature of spiritual life.
3d. The want of animal heat is an evidence of the privation of animal life ; and the sinner has no warmth of affection after God, and things spiritual ; he tastes no sweetness in perusing the scriptures, and in conversing with God by prayer; he is a total stranger to communion with him, and he has no zeal for his glo- ry and the advancement of his kingdom on the earth.
4th. The want of sensation is also an evidence of natural death; and the unconverted sinner has this evidence of spiritual death. You may beat a dead man; you may cut his flesh from his bones, but he will not feel it; it will afflict him no more than it would a rock. Just so it is with the unconverted sinner; he is destitute of spiritual sensation, and his heart is as hard as the nether millstone. Talk to him of the propriety and necessity of embracing religion, and of leading a life of holiness, and he hears you with as much indifference as if you were conversing of the affairs of some foreign country, in which he is not at all concerned. He may assent to the truth of what you say, but he treats it as a matter of no moment, and in which he is not in- terested. Preach to sinners the most solemn soul-searching ser- mons; describe to them the state of their souls; point out the eternal misery that awaits them without repentance ; and they will adopt the language of the men of Sodom to Lot, saying: "/if is the voice of one mocking,^^ When the minister of Jesus, with bleeding heart, lays before them their danger, and with vehe- mence and importunity urges them to flee the wrath to come, —
THE DRV BONES. 45
O, say they, this is too much! He is offended — he is trying to frighten us. Does he think we are fools?
In a word, could you uncover the bottomless pit of hell; could you show them the fiery billows of God's wrath, rolling in im- petuous floods, and falling in eternal storms; display to them the shrieks, groans and yells of devils and damned ghosts, sinking beneath the fury of God; and alas! they sleep on. AH these dreadful realities affect them no more than the whistling of the wind, or the rattling of a drum. As Rutherford says, "Were Dives to come up from the infernal gulf, flaming and blazing with the fire of hell ; were he to show to sinners the marks and scars he had received from the lashes of the devil's scorpions; — yea, were he to bring up the red coals of God's wrath, as large as mountains, yet all this would not move or awaken one soul, un- less the mighty power of God were exerted." Indeed, could a rue- ful ghost come reeking out of hell, with the fire visible upon him, the stench of brimstone about him, and exhibit the flames in his bosom, and then with all the anguish which becomes his state, and with all the earnestness to which a sense of the pains of hell can raise him, let him tell all his wretched experience, and, if possible, speak all he felt; let him bewail himself in their pres- ence, tearing his hair and gnashing his teeth; let him weep and wail and beseech them in tears and passion; and when he has ended his amazing mission, as he descends into the divided earth, let them view the flames of the pit flashing through the dreadful chasm; yet all this would not cause one sinner to repent.
Hitherto we have stated only the negative evidences of a state of death, viz: want of motion, breath, heat and sensation. In the Valley of Vision, the bones were scattered over the plain, stript of flesh, and wasting away; the marrow dried up, and all moisture gone; the bones of different persons mixed together; the skulls frequently handled by curious observers; the legs and arms lifted up by eagles, or dragged off" and devoured by beasts of prey. All these are clear evidences of a state of death.
So Christless sinners have not only the evidences of the priva- tion of spiritual life, but they have, also, the most dreadiul symp- toms of spiritual death, in its fullest extent. This death con- tains not only the want of original righteousness, and of holy principles and dispositions, but it also includes positive wicked- ness, and enmity against<God and his ways ; hence they are said to be ^^enemies to God by wicked works.'''' The Psalmist, speak- ing of the total depravity of the human race, says: '''•They are all gone aside, they are altogether become Jllthy; there is none that doeth good; no, not one.''''
The soul, in Scripture, is called the heart, because the soul is to the whole man what the heart is to the body: the heart is the spring of all the motions of animal life, and the soul is the source
46 PARABLK OF
of all spiritual action. From it proceed all depravity and wick- edness; hence it is termed "aw unciixurncised hearf — '''•a sto- ny heart''' — "a heart set to eviV — "« froward hearf — "a per- verse hearf' — "« lohorish, idolatrous heart'''' — "a hea^^t departing from God'"' — "« rebellious hear-f — "« heai't full of iniquity.'''' The Lord Jesus Christ says: '•'•Out of the heart of jnaji proceed evil thoughts, adulteries^ fornications, murders, thefts, coveteous- ness, ivickedness, deceit, lasciviousness, an evil eye, blasphemy^ pride, foolishness,^^ This is the description given, by the God of heaven, of the heart of every unregenerate sinner; therefore all their thoughts, words and actions, must be sin. . ^^For a polluted fountain cannot send forth pure water ; figs cannot grow upon thorns, nor grapes upon thistles.''' Hence, in Proverbs it is said, ^Hhe ploughing of the wicked is sin ;'^ that is, as every action they per- form, proceeds from a deceitful and wicked heart, which is enmi- , ty against God, must be an act of rebellion against him, and if this be the case, it follows, that the spiritually dead sinner can no more change his heart, than the dry bones in the valley can reanimate themselves and rise from the dead. Jeremiah con- firms this important doctrine. '•'•Can the Ethiopian change his skin, or the leopard his spots ; then may ye also do good, that are accustomed to do evil.^^ Hence the propriety of our God's decla- ration, "jVb man can come to me except the Father, who sent me, draw hinif and that of the Apostle Paul, '•'•What is the exceeding greatness of his power to us ward who believe according to the work- ing of his mighty power, which he wrought in Christ when he rais- ed him from the dead.'''' Therefore, we conclude that the work of regeneration is a new creation or resurrection from the dead; for the breath of the Lord alone can reanimate souls in a state of spiritual death.
Bat here a question arises, viz: If this be the condition of the unconverted sinner, what must he do? Is it his duty to sit still and vv'ait God's time? I answer, No. To do this, is just to go on in sin, and persist in hostile rebellion against God. It is the^ will of God that the sinner should try to forsake his sms, and as* a guilty, condemned criminal, fall at the footstool of sovereign mercy, crying for pardon.
Here we have taken another dreadful evidence of the second death; for the sinner will rather risk eternul death and damna- tion, than use the smallest exertion^to "flee the wrath to come. He will confess that he is a sinner, and destitute of an interest in Christ; but he will rather risk the torments of hell than at- tend to the work of his soul's salvation.
The prophet having passed round the bones in the valley and carefully examined them, the Lord asks him the question: ^^So7i of mxm, can these bones live?'''' According to the laws of nature, the prophet views their reanimation ns impossible; his only
TllK DRV BONKS. 47
hope was founded on the omnipotence of God; therefore he answers: "O Lord God^ thou knowest;''^ as if he should say, all cre- ated power is insufficient, but thou canst do it. The Lord said to the prophet: " Propesij unto these dry bones, and say unto them, O ye dry hones, hear the word of the Lord. This saith the Lord God, unto these bones, Behold, I will cause breath to enter you, and ye shall live; and I will lay sinews upon you, and will bring up Jlesh upon you, and cover you ivith skin, and put breath in you, and ye shall live; and ye shall know that I am the Lord,''''
God works by means, therefore the prophet must prophesy to the dry bones, before he will exert his almighty power. In just such circumstances the ministers of the gospel must preach to spiritually dead sinners, and beseech them to be reconciled to God; and without the exertion of God's almighty power, we ^i might as well stand in a common grave yard, and call upon the dead corpses, rotting in the earth, to come forth and act like living men.
Saith the prophet: "/ p7'ophesied as I was commanded.''^ — And, poor Christless sinners! in the same solemn manner I ad- dress you to-day. O ye dry bones, hear the word of the Lord! Ye spiritually dead souls, hear the word of God! The arms of an infinite God are sti'etched out; his mercy cries after you; his bowels yearn with compassion over you; the tender heart of Jesus pities you; and every drop of blood that flows from his vains, invite you. " The sjnrit and the bride say. Come. — And let liim that heareth, say. Come. Let Mm that is athirst come; and whosoever will, let him come.''''
The prophet proceeds to give us a very pleasing relation. " As I prophesied there ivas a noise, and, behold, a shaking, and the bones came together, bone to his bone; and when I beheld, la! the si?i8U-s and the Jlesh came up upon them and the skin covered them above: but there ivas no bi-eath in them.''''
When the might);^ power of God came upon the dry bones, there was a noise and a shaking; and when the spirit of God accompanies the preaching of tlie word, there is a mighty shak- ing among unconverted sinners. We are told that when Christ came into the house, ^'^he could not he hid;'"' and when he comes into an unconverted family, congregation or neighborhood, he cannot he hid; a strange and uncommon work takes place, which excites the wonder and astonishment of all who witness it: poor, careless and prayerless sinners, become serious and deeply impressed with a sense of eternity and eternal things. Now they are to be seen weeping over their wretched condi- tion, crying for mercy, and inquiring of ministers and experi- enced Christians, what they must do to be saved. Now they forsake their former companions in sin, their beloved lusts and wicked practices. When they are under the sound of the gos-
48 PARABLE OF
pel, they hear as for the life of their souls, and wrestle for eter- nal life. They warn their unconverted companions and rela- tions of their fearful condition, while in a Christless state; and they plead with them to flee the wrath to come. Their con- duct excites the astonishment of unthinking men, many of whom style them fools or hypocrites, and every stratagem is used to entice them into their former sinful ways.
When sinners are savingly converted, and taste the sweetness of the love of Christ, O how they love, wonder and adore ! — They feel as though they were in a new world. They tell their Christian friends what a precious Christ, and sweet slva- tion they have found. With tears in their eyes they tell their unconverted friends, in the language of heaven, what a beauty and fulness they see in the fair and lovely face of Jesus, and how willing he is to save all that come unto God by him. Such lan- guage often alarms the wicked, and strikes more pungent convic- tion into their hearts, than all the preaching they have ever heard. But here it should be observed, there is a w^ork preparatory to regeneration, which must necessarily precede it, yet is no part of its essence. As in Elijah's vision, " a great and strong wind rent the mountains and hralie in pieces the rocks before the Lord; hut the Lord was not in the loind: arid after the wind an earthquake; but the Lord was not in the earthquake: and after the earthquake a fire; but the Lord was not in the fire: and after the jire a still small voice'P and the Lord was there. So in the parable, "^^e are told, " there was a noise, and, behold, a shaking, and the bones came together, bone to his bone, and the sinews and the flesh came up iipon them, and the skin covered them above: but there was no breath in themf'' therefore they were still in a state of death. And, in a spiritual sense, when the mighty power of God begins to move upon the dry bones, the sinner is awakened, and alarmed at his situation; he forsakes his sins and wicked companions; he associates with the people of God; prays in secret and in his family; regularly attends the preach- ing of the gospel; and a visible change takes place in all his conduct. Still, however, he is in a state of spiritual death. The spirit of God discovers to him the hidden wickedness of his heart, and his total inability to think a good thought, or command a holy desire. Now the sinner weeps and mourns over his miserable condition; with vigor he opposes the horrid current of sin and inbred corruption. When he prays, he tries to do it with his whole heart; when he hears the gospel preach- ed, he labors to be affected with the importance of divine truth; but still he is destitute of spiritual breath. The spirit of God discovers to him that his whole nature is sin, and that his best performances and desires are but dross and dung; and now he struggles for eternal life, as a drowning man for relief, and
THE DRY BONKS, 49
cries for mercy as n condemned criminal for a pardon: but still he is in a state of death. But the Holy Spirit sinks the dart of conviction deeper into his heart, and convinces him of his un- belief and utter helplessness; and now he feels himself as una- ble to believe, or come to Christ, as a dead body rotting in the grave is incapable of quickening itself. At times all hopes of mercy seem to be gone; again he has a peradventure the Lord may be gracious. At one time, a small ray of hope breaks into his mind, and again dismal clouds of midnight darkness sur- round him on every side. The an'ows of the Almighty stick fast in his heart, and their poison drinks up his spirits. The pains of hell take "tiold of him with a fearful looking for of judgment. In a word, the distress of his soul is such, tha.t none but those who have felt it can describe. See him falling at the feet of Sovereign mercy, dead to all hope in himself, and strip- ped of all self dependence ; making his last resolve, that, if he should be damned, it will be trying to look to Jesus.
Now, like the dry bones when^ Hhe sinezos and the Jiesh came up upon them^ and the skin covered them,'''' all that is necessary, is, the breath of spiritual life: and in this condition neither men nor angels can help him. All that ministers or Christians can do for him, is, to address him in the language of Moses to the Israelites, when at the Red Sea, they were pursued by Pharaoh's mighty army: " Stand, still, and see the salvation of God.'''
^'Then said he unto me, Prophesy unto the wind and say, Thus saith the Lord God, Come from the four winds, O breath, and breathe upon these slaiii, that they may live.'''' This prophesying to the four winds, seems expressive of the travailing pangs of Zion, when every praying soul is wrestling with God, by laying hold of his word and promise, vehemently groaning and agoniz- ing in the spirit.
The prophet proceeds: " So I prophesied as I was commanded. and the breath came upon them, and they lived and stood up tipon their feet, an exceeding great army.'''' When Jesus Christ, by whom the worlds were made, and at whose voice the raging bil- lows of the sea were stilled, speaks the word of life to the spiritually dead sinner; when he unveils to him his beauty, ful- ness and all-sufficiency; then the dawn of eternal life springs up in his soul, and his dreadful load of sin and guilt is washed away, and lost in the Red Sea of redeeming blood; — then his heart is filled with the peace of God, and he experiences "70?/ unspeakable and full of glory.'''' But what language can ex- press, or what figures illustrate the wonders of this astonishing change? Suppose that the earth were surrounded with the most impenetrable darkness, and in a moment the sun, in meridian brightness, darts his rays from pole to pole, and deluges the world with light; tliis would be but a faint shadow of that
9
50 PARABLE OF THK DRY BONES.
light which darts into the soul of the pardoned sinner. Now, the language of his heart, and also often of his lips, is. Wonder ! wonder! wonder! Glory! glory! glory! Hallelujah! O what a beauty, what an excellency I see in Jesus. The tongue of an Archangel cannot describe his loveliness. O what an infinite fulness I see in Jesus, for every guilty sinner who will come to God by him. Had I ten] thousand souls, I would give them all to Jesus. Had I ten thousand lives, they would all be devoted to him. I feel as if I were in a new world. All nature shines forth the glory of God. His precious word, how sweet it is; yea, it is sweeter than honey and the hoiiey-comb. O that I could love him more, that I was more like him. O that I could fly to heaven and dwell forever with him there.
Sweet was the hour, the minutes sweet >
When my beloved me did meet, His love to evidence :
My heart, that wounded was before,
Kindly he bound, therein he did pour Love's healing quintessence.
Sweet was the feast my heart enjoyed, I ate — I drank — nor was I cloyed,
For more I thirsted still. Here let me stay, I longing prayed, Sure this is Achor's Vale, I said,
Or Holy Tabor Hill.
The Red Sea then he did divide, And quelled the mighty tyrant's pride,
And broke his chariot strong. Thinking he would assail no more, I thought I was safe on shore,
I sung the Hebrews' song.
I sung assured of Jesus' love, Refreshed with manna from above,
For flesh no more I cried ; Warmed by the sun's enlivening beams, I laid me down by Shiloh's streams,
Content and satisfied.
SERMON V .
THE SURE FOUNDATION.
1^071 one stone shall be seven eyes. — Zachariah iii. 9.
The book of Zachariah was written shortly after the return of the Jews from the Babylonish captivity; perhaps about the time when Zerubbabel and Joshua were authorized to begin the build- ing of the temple. At this period the church of God was emerging from a state of desolatipn and distress. Although God had hid his face from his people for a moment, yet, in great mercy he was now returnmg for their deliverance. In this chapter the distressed state of the church or Jewish nation, and their gracious deliverance, are represented under the type of Joshua, the high priest. As the administration of the rites and ceremonies of that church were committed to him, therefore he is taken for its typical representative. In the first and second verses it is said: '•'■And he showed me Joshua, the high priest, standing before the angel of the Lord, and Satan standing at his right hand to resist him. And the Lord said unto Satan, the Lord rebuke, thee O Satan, even the Lord that hath choseyi Jerusalem, re- buke thee. Is not this a brand plucked out of the fire ? This, no doubt, points out the believing Jews undertaking to build the second temple, and earnestly seeking the blessing of God, while Satan appears as their adversary and accuser, uses malicious endeavors to discourage them from their work, and oppose them by Sanballat, and other instruments of the same kind. In the third, fourth, and fifth verses it is said; " JVbr/j Joshua was clothed in filthy garments, and stood before the angel, and he answered and spake unto those that stood before him, saying, Take away the filthy garinents from him. And unto him he said. Behold I have caused thine iniquity to pass from thee, and I luill clothe thee with a change of raiment. And I said , Let them, set a fair mitre on his head; so they set a fair mitre upon his head, and clothed him with garments."
52 THE SURK FOUNDATION.
The filthy garments are emblematical of the sinfulness of Joshua and his people, and the miseries they endured; but these arc all removed, by causing their iniquities to pass from them, and by restoring them to the favor of God. The fair mitre, set upon the head of Joshua, may signify that the Jews should again enjoy the privileges peculiar to their church, and that the ordi- nances of God's house should be administered in their former purity. In the eight verse it is said: ''^ Hear nozu, 0 Joshua, the high priest^ these and thy fellows that sit before thee, for they are men wondered at; for behold, I will bring forth my servant, The Branch f that is, they are called upon to view the sure founda- tion on which the hopes of their temporal and eternal salvation are built, viz. Christ, who is here called God's servant. As God, he is the Father's equal ; but as mediator, he is the servant whom God hath sent into the world, to finish the work he gave him to do. He is termed The Branch, in reference to his incarnation, as he was born of a woman and sprung from the root of Jesse; for although he is David's Creator and Lord, yet he is his son according to the flesh. This is the rock of ages, the precious corner-stone upon which God has laid the ever- lasting salvation of his people. " Behold the stone iha,t I have laid before Joshtta. Upon <^e stone shall be seven etjes,^'' In these words,
1st. We have a figure by which the stability of the merits and mediation of Christ is pointed out; he is the foundation of his people's faith, and is justly compared to a stone, whicl> of all other materials, is most durable.
2d. We liave something extraordinary predicated of this me- taphor: "f/pon one stone shall be seven eyes.'''' This points out the omniscience of Jesus, his continual care of his people, or the wonders of his person, incarnation, and mediation,. which attract the attention and admiration of angels and men.
In further attending to the words, we shall,
I. Show in what respects Christ may be compared to a stone.
II. What is said of this stone.
I. Show in what respects Christ may be compared to a stone.
1st.- A stone is always chosen as the most permanent founda- tion of every building; so Christ, the second person of the ado- rable Trinity, is the sure foundation upon which God has laid the eternal concerns of his glory.
When Adam and all his race fell into a state of sin and mise- ry, had the question been proposed. How can fallen man be re- deemed from his ruined condition, and the perfections of Jehovah glorified in his salvation? the question would have silenced all the heavenly host. Had Gabriel been chosen as the corner- stone of this new^ building, its infinite weight would have sunk him to the bottom of hell. No created being could have endur-
THE SURE FOUNDATION. 53
ed the wrath of God due to the sins of the whole elect world, or have borne the stroke of the sword of divine justice. But the wisdom of God found out a way of escape for poor lost sin- ners, and lays help upon one '•'•mighty to save.'''' '•'•For God so loved the world,, that he gave his only begotten son, that whosoever believeth in him should not perish, but have everlasting life.''''
This is the corner-stone on which God has laid all the con- cerns of his glory, as it respects the salvation of an elect world. ^^Behold, I lay in Zion for a foundation a stone — a tried stone — a precious corner-stone, a sure foundation.^'' Peter styles him, "a chief corner-stone, elect, precious.'^''
He is a tried stone. He was tried to the utmost, and he stood the test. This stone was cast into the burning fiery furnace of God's wrath, which would have consumed innumerable worlds, but behold, it comes out unhurt, bright and glorious. It is then translated into the paradise of God, and placed on the eternal throne, where it shines with a beauty and splendor that would eclipse ten thousand suns. It is a precious stone, for it is the very essence of Deity; therefore it is a sure foundation, suffi- cient to bear the whole infinite weight of divine glorj^, and the salvation of the whole elect world, who, by faith, found their hopes of everlasting happiness on this sure basis; and for this purpose it was chosen and set apart by infinite wisdom, millions of ages before men or angels were brought into being. It was, indeed, set at naught by the self-righteous Scribes and Pharisees, and it is daily despised by formal professors and unregenerate sinners; but God has chosen it, and he has laid it in Zion, as the foundation of his declarative glory and of his people's faith and hope. And upon this precious stone all the inferior ones, that are dug out of the black quarry of nature's darkness, are laid, when they are hewed and fitly framed by the Holy Spirit. And when all God's chosen followers are brought home, the heaven- ly building will be completed, and the angels of heaven shall rejoice over it, saying, '•'•Grace, grace unto iV
2d. This metaphor will appear proper, when we consider that it was common for the patriarchs to put up a pillar or stone, as a lasting memorial of some extraordinary event. Hence Ja- cob set up a pillar at Bethel, in token of the manifestation of the divine glory, he had at thr.t place ; and Joshua set up a pillar of twelve stones at Jordan, in memory of the dividing of the wa- ters before the ark of the covenant. So Jesus Christ is a pre- cious stone, laid in Zion as an everlasting memorial of the love of God. He stands before the throne as an intercessor for be- lieving sinners, presents his bleeding w6unds to his Father, and declares that it is his will to have all the blessings of his purchase applied to his people. There he pleads for them continually; and when God, the Father, looks upon Jesus, he remembers his
64 THK 5UKK FOUNDATION.
everlasting purpose of mercy to guilty sinners. When God de- livered Noah and his family from the vv^aters of the deluge, he placed the rainbow in the clouds as a lasting memorial of his co- venant, that he will no more destroy the earth by the waters of a deluge. So when he looks upon Jesus Christ, who may be styled the rainbow of the new covenant, he views him as the everlasting memorial of his sovereign, free and unmerited love to believing sinners.
3d. That Christ with propriety may be compared to a stone, will appear, when we consider that kings in former times, often engraved their laws on tables of stone, thereby intimating their durability; hence the moral law was engraven by the finger of God upon two tables of stone ; and the will of Gqd concerning lost sinners, is engraven in legible characters upon Jesus Christ, the tried stone. Here you may read the wisdom, love and mer- cy of Jehovah, and the purity and strictness of the divine law. On this stone you may read how" mercy and truth met together, how righteousness and peace kissed each other. Here you may read the promises of God to believers, suited to every age and condition. And here you may see the way to heaven written in the red lines of Immanuel's blood.
4th. The propriety of the metaphor will further appear, when we consider that the rock which followed Israel in the wilder- ness, was a type of Christ, the Rock of Ages. At the command of God, Moses smote the rock, and a stream of water burst out which supplied the whole congregation, and followed them dur- ing their pilgrimage. So God, the Father, smote the Rock of Ages with the flaming sword of justice, and the streams of sal- vation burst forth like a mighty river. Here thirsty souls are " invited to drink, and diseased souls to wash and be made whole; — here pardon, peace and eternal life flow in mighty torrents, and every man and woman is invited to drink without money and without price. This is the '''•pure river of zvater of ///e, clear as crystal, tohich proceeds out of the throne of God and of the Lamb,^'' and follows the Christian pilgrims through the journey of life, from which they often obtain a refreshing draught, and grow from strength to strength, until they arrive in heaven.
II. What is said of this stone. It is said there shaW be seven eyes upon it. Here we have a definite for an indefinite number. The number seven in Scripture sometimes signifies many; thus in the Revelation it is said: '•'•These things saith he that hath the seven .spirits of God.'''' By the seven spirits we are to understand the diversified operations of the Spirit of God; so the seven eyes upon one stone signify many. Divines are not agreed whether the seven eyes upon one stone are to be taken as ma- ny eyes engraven upon it, or whether the stone attracts the at- tention of many. We think that both opinions are correct. If
rHK SUHli: FOUNDATION. 55
we take it in the first sense, then the metaphor points out the tender care and watchfuhiess of Jesus Christ over his church. He possesses the boundless wisdom of God, — and this is a ne- cessary qualification for his otfice of head of the church. By his omniscience he views all things, from everlasting to everlas- ting. At one glance he can behold the state of every creature in the universe, and in a moment he can deliver his people from difficulties and dangers. He is compassionate; the weakest believers are as dear to hin> as the apple of his eye ; he knows all their sorrows, and he shelters them under the wings of his love.
But if we take the metaphor in the last sense, as attracting the attention of many, then with propriety it may be said, there are many eyes upon this stone.
1st. The eye of the Eternal Father is upon it. He views it with ineffable delight, because it is the foundation upon which he has built the eternal weight of his glory, as it is manifested in the redemption of lost sinners. He sees all his perfections glorified in the obedience and death of his son. He is pleased with Jesus for his righteousness' sake; he is pleased with the whole scheme of salvation; and he is pleased with the sinner who has fled to Christ for pardon; and who builds his hope of heaven on this tried corner-stone, because this brings a full tribute of glory to all the perfections of God; therefore Jeho- vah can look with approbation upon the sinner who is clothed with the righteousness of Christ.
2d. The eyes of believers are upon this stone ; and they view it with delight, because it is the sure foundation upon which they have built their hopes of eternal life. Their ''Hife is hid with Christ in God..^^ He is the dearest object of their love; in him they can meet and hold sweet communion with God, the Father; and of his fulness they all receive grace for grace; in a word, they are well pleased with Christ, for he is their portion and their all.
3d. The eyes of angels are upon this stone. The union of the divine and human natures in the person of Christ, his incar- nation, life, sufferings, death and resurrection, and his complete atonement, are the subjects of their wonder and admiration; hence, saith the apostle Peter, '■'which things the angels desire to look into.-''
4th. ^he eyes of devils are upon this stone. Satan looks upon it with horror; for this stone fell upon him and bruised him, and will shortly destroy his kingdom and overthrow his power.
5th. The eyes of damned sinners in hell shall be upon this stone. They shall behold it with eternal shame and confusion; like Baalam, they shall see it, but not nigh; they shall look upon it
56 THE SURE FOUNDATION.
through the flames of hell; they shall see this precious corner- stone laid in Zion, bearing an infinite weight of glory, and all the saints of God, lining stones, built upon this sure foundation; from the deep pit of Tophet, they shall see Jesus in heaven, seated on a throne of glory, surrounded by all the redeemed of God, shining brighter than the sun when he shineth in his strength; but they shall be forever shut out.
SERMON VI.
CHRIST THE AUTHOR AND FINISHER OF THE LIFE OF
GRACE.
/ am Alpha and Omega, the beginning and the end^ the first and the /as^— ^Rev. xxii. 13.
The God man Christ Jesus is all in all to every believer. What Micah absurdly said when the Danites took away his idols — ^''They have taken away my Gods, and what have I more?'''' may be justly said of Jesus Christ by every believer. Take away Christ from him, and you deprive him of his all; for he is the ^^ Alpha and Omrga„ the beginning and the end, the Jirst and the last'^ of his whole salvation. View the plan of redemption, from its first origin in the eternal councils of God, until its ac- complishment in the glorification of all the ransomed Church; — examine the experience of every new-born soul, his election, justification, sanctification and complete glorification, — and Je- sus Christ ^Hs the beginning and the end of the whole.'''
Christ, as their surety, paid the whole of their debt to the law and justice of God, and with his blood and dying groans he purchased their salvation. He is their ark of safety, where the storms of God's wrath can never reach them. He is the rock that supports them — the fountain that cleanses them from the pollution of sin — and the food by which their new natures are fed. He is their prophet, who teaches them tliose lessons by which they are qualified for the enjoyment of heaven. He is their priest, who has atoned for all their sins. He is their advo- cate, who continually intercedes in their behalf; and he is their king, who subdues them to himself, and gives them the victory over all their enemies. "jHe is made of God unto them, wisdom, righteousness, sanctijication and redemption,'"' The pardon of sin, peace with God, joy in the Holy Ghost, all the healing and sanc- tifying influences of the Holy Spirit, and their everlasting glori- fication, flow^ to them through the red streams of the blood of
10
58 CHRIST THE AUTHOR AND
Christ. Indeed, every morsel of bread they eat, and every cup of water they drink, were purchased by the death of Christ, who is the boundless ocean from whence all their temporal, spi- ritual, and eternal blessings flow. How precious, then, must Christ be to all true believers. Take Christ out of the Bible, and it ceases to interest them. Let Christ withdraw from their souls the light of his countenance, and they are miserable. Take Christ out of heaven, and it would be no heaven to them; for he is the ''Alpha and 0?nega, the beginning and the end, the jirst and the last.^''
By the life of grace, we are to understand that principle which is implanted in the soul, in the work of regeneration, by the Holy Spirit; and those who are subjects of it are said to be '•'born again^'"' or to become "a new creature.'''' This principle in Scripture is often styled, "TAe new nature''' — ''The new man-^ — "Christ in the souV
This gracious principle can be implanted by nothing less than that "almighty power which raised Jesus Christ from the dead.''''
This principle of spiritual life is like the morning light, that increases more and more until the perfect day, and the believer in whose soul it is implanted, grows from strength to strength, until "he arrives unto a perfect man, unto the measure of the statu7'e of the fulness of Christ.'^ And the Lord Jesus Christ is "the beginning and the end,''^ the author and finisher of this life of grace, because,
L He purchased it.
IL He is the author of it.
IIL He is its essence.
IV. He supports it.
V. He finishes it.
I. He purchased it, because, by his mediation, an offended God and offending sinners may be reconciled, and sin may be pardoned consistently with the glory of the divine attributes, and the honor and dignity of the divine law. Hence he is said "to have made jyeace through the blood of his cross, and to recon- cile all things unto himself, ichether they be things in eai'th or thbigs in heaven.'"' Again: "When ive were enemies zee were re- conciled to God by the death of his son.'''' By the fall of Adam, all the human race fell under the curse of the law; they became enemies to God, bond slaves to the Devil, and obnoxious to all the fiery torments of hell forever. Justice cried for their blood, and demanded a full satisfaction; and the truth of God stood engaged for the infliction of the threatened penalty. How sin could be punished, and the sinner saved, was a question which would have puzzled all the angels of heaven, and struck the uni- verse with eternal silence. But, lo, to the wonder of all ador- ing worlds. Jesus steps into the sinner's place — he opens his
f'lNISHEK OF THE LIFE OF GRACE. 39
breast tothe flaming sword of justice — and it is cooled in his heart's blood. He endures in his own person the hell of the whole elect world, and at one draught he drinks that cup of wrath which must have been their portion forever. Hence those who are saved by his blood, are styled his "5eec?," and the Hravail of his soulf because his blood is the fountain from whence their eternal redemption flows. This is evident from his own words: "Fe?77i/, verily, I say unto you, except a corn of zvheatfall into the ground and die, it ahideth alone; but if it die, it bringeth forth rnitch fruit.'"' If the Lord Jesus Christ had not died, none of the sons and daughters of Adani would have en- tered the kingdom of heaven. But by his dying, and lying en- tombed in the earth, he has produced a large increase. One DYING Christ has brought forth many millions of living Christians. His blood is the seed of the Church, which in every age of the world has generated a plentiful crop, and will continue to do so from age to age, until time shall be no more. Search after the roots of the tender plants of righteousness, and you will find them in the blood of Christ. It is this which gives being to the heavenly principle in believers' souls, and nourishes and strengthens it until, like full ears of corn, they are ripened for immortal glory.
II. He is the author of the life of grace; hence he is styled, 'T/ie author and finisher of faith'^ — "TAe resurrection and the life'' — " The icay, the tnith cmd the life''' — and " The author of eternal salvation unto all them that obey him.''''
It is true, that, in the economy of redemption, the application of Christ's purchase to guilty souls, is attributed to the Holy Ghost, the third person of the adorable Trinity; yet the Lord Jesus Christ may, with propriety, be termed the author and fin- isher of the life of grace, which will appear from these conside- rations.
1st. By his blood and merits he purchased all the operations of the Holy Spirit, by which believing sinners are effectually called, justified and sanctified; and smce his ascension into hea- ven, he has sent the Holy Spirit, to apply his purchased redemp- tion; hence he is styled, Hhe Sjnrit of Christ.''''
2d. He is the cause of all the awakening and convicting in- fluences of the Spirit of God, and he is the fountain to which these influences lead guilty sinners for pardon and reconciliation to God. The design of all the awakening operations of the Ho- ly vSpirit is to lead sinners to Christ.
When the Holy Spirit convinces the sinner of his guilt and misery, shows him the horrible and damnable condition he is in, and fills his mind with anguish and distress, the design is to make him feel his desperate need of Christ. When he convin- ces him of the dreadful wickedness of his heart, raging with the
60 CHRIST THE AUTHOR AND
malice of hell, and filled with pride, hypocrisy, unbelief, and atheism, it is to prepare his soul for the reception of Christ. When the poor convicted sinner is bowed down to the gates of death, made to feel the sparks of hell in his conscience, and brought to the brink of despair, it is to influence him to be wil- ling to fly to Christ. When he is relieved from all the horrors of an unconverted state, Christ is the author and efficient cause of his deliverance ; he is the lovely object that delights his heart, the source of all his joy, and the subject-matter of all his songs of praise.
The same almighty voice which called v/orMs and systems of worlds into being, and called dead Lazai-us from his grave, also calls the condemned and dcspan-ing sinner from death unto life. Christ is the almighty Saviour, who snatches the sinner as a brand from the burning. He is the almighty Conqueror, who breaks the bonds of deatli, and rescues the captive soul from the jaws of the roaring lion of hell.
He who said, '•^Let there he light, and there was light,'''' speaks peace to the troubled conscience, removes the horrible cloud of midnight darkness from the mind, and fills the soul with joy un- speakable and full of glory. He, who, in the days of his flesh, cast out devils, opened the eyes of the blind, and raised the dead now cures all the murdering diseases of the soul; he binds up the broken heart, and eflfectually removes the deadly poison in- fused into the heart of man by that old serpent the Devil. And he is the author of all those precious graces implanted in the believer^ by the Holy Spirit.
A view of the glory of God in the face of Jesus Christ, be- gets the new nature, forms the image of Christ in the soul, and impresses all the moral attributes of God upon the heart. •''But we all, ivith open face beholding, as in a glass, the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord.''''
A spiritual and experimental knowledge of the personal glo- ry, suitableness, and boundless sufficiency of the Lord Jesus Christ, in his divine and human natures, his offices and endear- ing characters and relations, is the cause of a saving, justifying faith; hence it is said: '•''By his knowledge, shall my righteous ser- vant justify many.'''' To the believer he appears in all the amia- ble excellencies that the divine and human natures possess. — The first faith's view of his lovely face, wins all the affections of the heart; he appears to the believing sinner exactly suited to his wretched and helpless condition, and able to save to the very uttermost degree of guilt and misery; therefore the lan- guage of his heart is, He is such a Saviour as I need. None but Christ. Had I ten thousand souls, he should have them all.
Finisher of the life of grace. 61
A view of Christ etVectually humbles the soul, lays it in the dust, and fills it with shame and self-loathing. "/ have heard of thee by the hearing of the ear^ hut now mine eye seeth thee; where- fore I abhor myself^ and repent in dust and ashes.'''' Again saith the prophet Isaiah: "/ saw also the Lord sitting upon a throne^ high and lifted up, and his train filled the temple. Above it stood the seraphims. Each one had six wings. With twain he covered his face, and with twain he covered his feet, and with twain he did fly; and one cried unto another, and said, Holy, holy, holy is the Lord of hosts ! The whole earth is full of his glory ! — And the posts of the door moved at the voice of him that cried, and the house was filled with smoke. Then I said. Woe is me, for I am undone, because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips; for mine eyes have seen the King, the Lord of hosts J'' Give the soul one view of the glory of the divine attributes, as they shine in the face of Jesus Christ, and that moment it sinks into nothing before the Eternal All; for it is so surrounded with the transcendant brightness of the divine glory, that it feels lost in the shoreless and fathomless ocean.
A view of the love of God manifested in Christ, gives the believing sinner a most affecting sense of the evil of sin, and melts his heart into floods of penitential sorrow. '■'•They shall *oA; upon me whom they have pierced, and they shall mourn for %im as one mourneth for his only son, and shall be in bitterness for him as one that is in bitterness for his Jirst-bom.^^ When the penitent sinner has a faith's view of that Jesus, whom he has so often pierced and trampled under foot, then his heart is wrung with anguish, and he cries out with penitent Ephraim: ^'What have I to do any more with idols P^ Now, the thought of ever committing another sin, is worse than death itself.
A view of the infinite perfections of God, manifested in Christ, is the cause of all true love to God. The reason why sinners, in an unconverted state, do not love God, is, because they are blind; for Satan, who is " the God of this world, has blinded their minds, lest the glorious gospel of Christ, who is the image of God, should shine unto them.'''' But no sooner does the " light of the knowledge of the glory of God in the face of Christ . Jesus,^'' 'shine into their souls, than they are enraptured with his excellency, and their hearts are filled with his love. Now the greatest earthly splendors, jewels, crowns, thrones and scep- tres, appear mean and contemptible as they toys of children, when compared with the resplendent glories of Immanuel. Let the most malignant infidel, or the most profane sinner on the earth, have but one faith's view of the lovely face of Jesus, — that moment his heart is captivated, and all the devils in hell can not keep him from Christ. He is the " Alpha and Omega, the
62 CHRIST THK AUTHOR AND
begiiming and the end, the first and the lasf'' of the whole life of grace; for,
III. He is the essence of it. In many passages of scripture he is denominated " Xz/e," or " The Life.'''' These expressions refer to both the life of grace, and to the life of glory, which *he communicates to the souls of his people; hence he says: "/am the way and the truth and the life. No man conieth unto the Father but by Twe." Again it is said: "TFAe^z Christ, who is our life, shall appeal^, then shall ye also appear with him in glory;''* and " / am crucified with Christ, nevertheless I live; yet not I, but Christ live.th in me."
That Christ is the very essence of that principle of spiritual life, which is implanted in the souls of all true believers, is evi- dent from the consideration that their whole salvation is de- rived from him, as their mediator, surety and covenant head: for,
The Death of Christ is the foundation of their reconcilia- tion to God. " For if when we were enemies, we were reconciled to God by the death of his son; much more, being reconciled, we shall be saved by his life.''''
The Righteousness of Christ is the foundation of their justi- fication before God. " Being justified freely by his grace, through the redemption that is in Jesus Christ, whom God hath set forth to be apropiation, nhrough faith in Im'BTood; to declare his righteousness for the remission of sins that are past, through the forbearance of God; — to declare, I say, at this time his righteous- ness; that he might be just and the justifier of him that believeth in Jesus.''''
The Merits of Christ constitute the foundation of their peace with God. '•'• Being justified by faith, we have peace with God through our Lord Jesus Christ.''''
Christ formed in them, is the foundation of their hope of heaven. " Christ in you the hope of glory.''''
The Blood of Christ procures their sanctification. " In that day there shall be a fountain opened to the house of David, and to the inhabitants of Jerusalem, for sin and for unclean- ness." ^^ These are they which came out of great tribulation, and have washed their robes, and mode them white, in the blood of the Lamb.''"'
Their Union with Christ is the foundation of their commun- ion with God. " Jesus said, If any man love mc, he will keep my word; and my Father xoill love him, and we will come unto him, and make our abode with him.''''
Their Relation to Christ is the foundation of their title to the heavenly inheritance. " The spirit itself beareth witness with our spirit that we are the children of God; and if chil- dren, then heirs — heirs of God, and joint heirs with Christ; if so be that we suffer with hi?n, that we may be also glorified to-
1:
I
HMSHEK OK THK LIFK OF GRACE. 63
gether.''' Christ is the Boaz or blood relation, who redeemed their inheritance for them, and bought it with his own blood.
The Worthiness of Christ is the foundation of their accept- ance with God. ''^And they siing a new song, saying, Thou art worthy to take the book and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood, out of every kind- red and tongue and people arid nation, and hast made us unto our God, kings and priests.^''
Christ's uxchangable love is the ground of their final per- severance and eternal glorification. In a word, he is all in all to his heaven-born children. He "zs made unto them wisdom and righteousness, and sanctijication and redemption.'''' He is their wisdom. He is styled " the essential wisdom of God,^^ and it is said that "m hi77i dwell all the treasures of wisdom and knowledge]^ and that " he is the wisdom of God and the power of God to them that believe.'''' He is their righteousness; for '^heis made of God unto them righteousness.^^ He is styled "//le Lord their righteous- new,''iand^ " T7ie eiid oj the law for righteousness.'''' He is their sanctification; for he is made unto them ^^ redemption.'''' He is their life, their strength and their all ; for,
IV. He supports the life of grace, and upholds it until it ar- rives at full perfection in glory. Hence he says: "I am the living bread which came down from heaven. If any man eat of this bread, he shall live forever: ana ;he bread that I will give is my flesh, w4iich I will' give for the life of the world." — The question may be asked, How^ is the life of grace supported in the believing soul? I answer, By that union which subsits between Christ and all his spiritual children, whereby they are said to be in Christ, and he in them. "At that day ye shall know that I am in my Father, and ye in me, and I in you." — Again, " I am the vine; ye are the branches. He that abideth in me and I in him, the same bringeth Ibrth much fruit; for without me ye can do nothing." And we are told that there is " no condemnation to them which are in Christ Jesus." But it may be asked. In what respects are they in Christ Jesus?
1 . They are in him as their covenant head, as is ' obvious from the tenor of the fifth chapter of Romans, in which the Apos- tle runs the parallel betw-een the imputation of Adam's sin to his natural seed, and the imputation of Christ's righteouness to his spiritual seed. As believers are in Christ as their covenant head, they are inseparably united to the infinite fountain of life; for it has pleased the Father, that as head of the church, " in hi?n shoidd all fulness dwell.'''' Hence the life of the be- liever is safely hid Vv'ith Christ in God, for hfe is the life of God, and because he lives, his people must live also.
2. They are in him as the Lord their Righteousness, for hey are clothed with the perfect righteousness of Jesus Christ,
64 . CHRIST THE AUTHOR ASD
which is large and as wide as the law of God, and wliich has received the full approbation of heaven. Therefore, they are one with Christ, in view of the law and justice of God.
As the bride, by virtue of hei; marriage covenant, becomes legally one with the bridegroom, and stands legally entitled, in a joint right, to all the riches he possesses; — so, believing sin- ners, by virtue of their marriage union with Christ as the Lord their righteousness, stand legally entitled, in the view of the law of God, in a joint right, to all the boundless riches of Christ. His" person, mediation, merits, and purchase, are%ieirs; in a word, " all things are theirs, whether Paul or Apollos or Cephas, or the world or life or death, or things present or things to come ; all are theirs, and, therefore, their is no condemnation to them that are in Christ Jesus."
3. They are in Christ as the fountain of all divine influences. In this respect, they are mystically one with him: they are united to him as the members to the head, or as the branches to the vine; therefore the life of grace is supported and strengthened by constant supplies, communicated from the boundless suffi- ciency of Christ; and these supplies will be continued until they are ripened for, and arrived at, the heavenly, state, as is evident from the words of the Apostle: "And ho' gave some Apostles, and some prophets, and some evangelists, and some pastors and teachers for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ, till w^e come in the unity of the faith and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ." Divine influences are com- municated to their souls by the Holy Spirit. " When he, the Spirit of Truth, is come, he shall guide you into all truth." — And the means by which they are communicated, are the read- ing and preaching of the word of God, meditation, prayer, self- examination, &.C.; all these are so many channels by which light, life and strength are conveyed to the people of God. — Through the word and ordinances, Christ and his people meet and hold communion, and thus his children are strengthened in the inner man, and thereby grow in grace and the knowledge of the truth. Sometimes he opens their understanding (as in the case of the two disciples on the way to Emaus), and shows them the spiritual meaning of his word, which is con- cealed from the carnal world. Sometimes his promises are sweeter than honey and the honey-comb, and on such occasions he often shows them their title to heaven, written in the red lines of LnmanuePs blood. Sometimes, when they are ready to sink under gloomy doubts and dismal fears, to question the reality of their coversion to God, and are about to raze the foundation of their hopes — to their sweet surprise, he
FINISHER OF THE LIFE OF GRACE. 65
unveils to them his lovely face, speaks peace to their souls, ap- pears in the galleries of his grace, gives them sweet views of his glory, and blesses them with clear evidences of their inter- est in all the privileges of the sons of God.
With the dyed garments of salvation, he sometimes meets his people at his holy table. There he shows them his vesture dipped in blood; he describes the thorns he wore, and tells o'er his bloody passion, he shows them his pierced hands and feet, the wide wound of the spear in his side, and all the scarlet streams of his shed blood. These views fill their hearts with deep re- pentance, and godly sorrow for sin, and excite in them a holy resentment against it. He often meets them in secret, and when no human eye beholds them. He listens to their com- plaints, and suffers them to lay before him all their trials and sorrows. Often when they are reflecting upon him, he breaks into their souls, and gives them a taste of heaven, or a faith's view of their everlasting home. By afflictive despesations he qualifies them for heaven. These have an excellent tendency to strengthen the life of grace; hence it is very common for the children of God to be exercised with them. Says Christ: *' In the world ye shall have tribulation." And their design is to wean the child of God from this world, to discover to him the bitterness of sin, and qualify him for the enjoyment of his everlasting rest. " Our light affliction, which is but for a mo- ment, worketh for us a far more exceeding and eternal weight of Glory." Christ often permits the Devil and ungodly men to persecute and afflict his children, and thus he uses them to brighten the vessels of mercy for the kingdom of heaven, when they will shine brighter than the sun in his strength.
V. He finishes the life of grace; for he completes the work of sanctification, and thus the life of grace ripens into the life of glory. "Whom he did predestinate, them he also called; and whom he called, them he also justified; and whom he justi- ed, them he also glorified;" hence he is styled the "Author and finisher of faith." Whenever the work of sanctification is completed, the believer is ripe for heaven ; and then he encoun- ters this last and most painful conflict, at the close of which his warfare is ended, and his weary soul brought to rest forever in the bosom of Jesus. But in this trying hour, the Lord Jesus Christ attends the child of God, and affords him every neces- sary support. Now he gives him such clear views of his pow- er, and the efficacy of his blood and merits, that he can look death in the face with confidence; Vvdthout fear he can reflect on the stern and inflexible justice .of God, and welcome the day of his complete redemption. Jesus, dying, conquered the monster, deprived him of his sting, and converted him from the king of terrors to a kind friend, commissioned to call the
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66 CHRIST THE AUTHOR &C,
humble believer to his Father's house. And as he passes through the dark valley, he raises his Ebenezer, saying; "0 death, vi^here is thy sting! O grave where is thy victory! — Thanks be to God, who giveth us the victory through our Lord Jesus Christ." Now his body falls into the dust, and there it rests in union with Christ until the morning of the resurrection. But his soul, escorted by angels, mounts to heaven, where grace is ripened into glory, faith into vision, and hope into eter- nal fruition.
SERMON VII.
THE EXCELLENCIES OF CHRIST AS DISPLAYED IN THE PLAN OF SALVATION.
Come and see. — John i. 46.
In this chapter, we have an account of the first dawn of the gospel day, when Christ, the glorious sun of righteousness, made his first appearance on the confines of our lost and ruined world. The important period had now arrived when the scep- tre had departed from Judah — when all the Old Testament prophesies respecting the incarnation of the Son of God were to be accomplished — and when all the types and bloody sacri- fices of the Mosaic dispensation were to receive their com- plete fulfillment in Jesus Christ, their glorious antitype.
In the beginning of this chapter, the evangelist informs us, that the Eternal Word, who was in the beginning with God and was God, and by whom the heavens and the earth were created, was made flesh and dwelt with us; that he came unto his own, but his own received him not. After asserting the great funda- mental doctrines of the Godhead, and incarnation of the Lord Jesus Christ, he gives us some information of him in his public character, and the commencement of his mediatorial work; he tells us that the Eternal Father gave a plain and visible demon- stration of the divinity of his person, and of the truth and au- thority of his mission, by the Holy Ghost descending upon him in a bodily shape, and by an audjble voice from heaven proclaim- ing him to be his beloved son, in whom he is well pleased, as the other evangelists testify.
In consequence of this, his forerunner, John, openly pro- claimed him to the world as the great propiatory sacrifice to the law and justice of God; " Behold the Lamb of God that taketh away the sin of the luorld.''''
The epithet Lamb represents, first, the spotless innocence and purity of his soul and body, by which, as the Apostle ex-
68 THE EXCELLENCIES OF CHRIST A3
presses it, he was ^'•holy^ harmless, unde/lled and separate from sinners.'''' Again, it represents him as the all-sufficient effica- cious, atoning sacrifice, to the justice of God for sin. In this view, he is termed in Scripture, "T/ie lamb that was slain,'^ and " The lamb that was slain from the foundation of the icorldf and he was typified under the Mosaic dispensation by the pas- chal lamb, and by the other bloody sacrifices. He is also called the Lamb of God, because he was chosen and ordained of God, in the councils of eternity, as the great sacrifice for sin; and who should take away all sin. He is called " The Lamb of God that taketh away the sin of the world,'''' because his media- tion and atonement are complete, almighty and all-sufficent to remove the guilt, power and pollution of sin wherever it is applied.
The next important circumstance mentioned by the Evange- list is, the Godlike power and energy that attended the ministry of our divine Lord. Thus, for instance, as he goes into Galilee, he meets Philip — like a God he speaks to his heart with converting light and power. .He just says, Follow me, and the consequence is, that he is a willing subject of king Jesus in the day of his pow- er— his heart opens like the heart of Lydia and receives Christ; he forsakes all and follows him.
The soul that meets with Christ, sees his glory by the eye of faith, and feels his love shed abroad in his heart — possesses a blessed secret he cannot keep — he sees much beauty, glory, and precious sweetness in Christ — he sees him fairer than the sons of men, the chiefest among ten thousand, and altogether lovely. In a word, he sees him to be such a willing and all-sufficient Saviour, that he must tell the blessed news — he must tell what a precious Christ and sweet salvation he has found. This we find was the case with Philip, when he meets with Jesus, sees his glory and tastes his love — he runs to Nathaniel with the blessed tidings, saying, ^^ I have found him of who??! Moses in the laio and the prophets did write — Jesus of Nazareth, the son of Joseph.'''' Nathaniel, though a good man, seems to answer like' the sinner, " Can any good thing come out of Nazareth i*" Philip reples in the words of our text, '•'■Come and see.'"'
When a poor lost sinner meets with Jesus Christ, and feels the sweetness of his pardoning love, tells the unconverted what a pardoning Christ, and what a*sweet salvation he has found — when in the very bowels of Jesus he entreats them to flee the wrath to come, his language appears dark and strange, they reply as Nathaniel did, can there be any good thing in religion? — Says the sinner, this. is a dark mystery to me; it looks like foolishness, can there be any reality in it? But the heaven- born soul always replies in the language of Philip, " Come and see.'''' Once I was blind and dead; then the things of God and
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DISPLAYED IN THE PLAN OF SALVATION. 69
the blessed realities of religion appeared as foolish to me as they now do to you; but were the Lord to open your eyes; — did you know what is to be felt and known of Christ and reli- gion, you would part with all things for this pearl of great price. But " come and see,'"' taste, feel and know for yourself.
In the prosecution of this subject, I shall observe the follow- ing method:
I. Point out some precious things that the believer sees in Christ;
II. Show what it is, to come and see ;
III. Answer some of the sinner's objections against trying to come and see.
I. Point out some things that the believer sees in Christ. — And 1st. You are called to come and see the infinite and inde- scribable glories of his person, as Immanuel, God w ith us, or God in our nature. Saith Isaiah, " To iis a child is born; to us a son is given; his name shall he called Wonderful^ Counsellor, the Mighty God^ the Everlasting Father^ the Prince of Peace.'''' Saith Zachariah, " Awake^ O sword, against the shepherd, and smite the man that is my fellow, saith the Lord of Hosts.'''' Saith John, "/n the beginning was the word, and the word was ivith God, and the word was God.''"' All things were made by him; and without him was not any thing made that was made. Again he saith, " The Word was made flesh, anddicelt among us, and we beheld his glory, as the glory of the only begotteft of the Father, full of grace and truth.'''' The Apostle tells us, " That he ivas in the form of God, and thought it not robbery to be equal with God — yet he made himself of no reputation, but took upon himself the form of a servant, and being found in fashion as a man, he humbled himself and became obedient to the death of the cross.^^ All the infinite glories, perfections and excellencies of the Godhead are essentially in him; all the graces of the Divine Spirit are in him in the highest possible degree; every beauty, amiable excellence, and comelyj proportion, that the infinite wisdom of God could devise, are in him.
In the Songs of Solomon, the daughters of Jerusalem, who represent the unconverted world, or formal professors, ask the spouse or true believer, ^^What is thy beloved, ?nore than another beloved?'''' The spouse, or living Christian, replies to this ques- tion, " My beloved is xohite and ruddy, the chief est cunong ten thousand; his head is as the most fine gold, his locks are bushy, and black as a raven; his eyes are as the eyes of doves by the rivers of waters, washed with milk, and fitly set; his cheeks are as a bed of spices, like sweet flowers; his lips like lilies, dropping sweet smelling myrrh; his hands are as gold j'iiigs set with the beryl; his