Rev. ANDREW LEE, A.M. (continued 4)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

SERMON XVIII.

Balak's inquiries relative to the service of God,

and Balaam's answer, briefly considered.

Micah vi. 6, 7, 8.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

SERMON XIX.

Confessing Christ an indispensable Duty.

2 Timothy ii. 12.

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

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

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

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

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

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

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

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

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

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

I. Christ may be denied in words.

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

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

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

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

to be his followers. This is enjoined and made a term of acceptance. "If any man will come after me, let him deny himself and take up his cross and follow me—whosoever doth not bear his cross, and come after me, cannot be my disciple."

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

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

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

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

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

If we attend to our context we shall see that the apostle has here a special reference to denying Christ in this way—"Remember that Jesus Christ, of the seed of David, was raised from the dead, according to my gospel: Wherein I suffer trouble as an evil doer, even unto bonds; but the word of God is not bound. Therefore I endure all things for the elect's sake, that they may obtain salvation, which is in Christ Jesus, with eternal glory. It is a faithful saying, for if we be dead with him, we shall also live with him: If we differ, we shall also reign with him: If we deny him, he also will deny us: If we believe not; yet he abideth faithful; he cannot deny himself."

The apostle persevered though he suffered the loss of all things, and incurred every indignity and sorrow; and even when he foresaw the loss of life, in consequence of adhering to the Christian cause and continuing to preach the gospel. When some who were concerned for him, would have dissuaded him from adventuring among the enemies of Christianity, especially as his dangers and sufferings among them, were foretold by a prophet, he refused their counsel and adhered to his purpose, though tenderly affected with their concern for him. "What mean ye to weep and to break mine heart? For I am ready not only to be bound, but also to die at Jerusalem for the name of the Lord Jesus," and when his last conflict approached, apprized of what was before him, he advanced without dismay—"I am now ready to be offered and the time of my departure is at hand."

St. Paul might have avoided all the evils which he endured because he belonged to Christ, by only practically denying him: But he dared not deny him. He knew the consequences which would follow the part he acted. "If we suffer we shall also reign with him; if we deny him, he also will deny us. Having respect to the recompence of reward," he pressed on, exulting in the prospect before him—"I have fought a good fight, I have finished my course, I have kept the faith: Henceforth there is laid up for me a crown of righteousness, which the Lord the righteous Judge, shall give me in that day."

If to neglect professing Christ, when it exposed to such sufferings was considered as denying him, and incurred the forfeiture of an interest in him, will it now be dispensed with? No, when it exposeth to no suffering, or loss? When it both became the most cheap and easy of all duties?

Are the terms of acceptance with God in Christ changed? Are they not the same as formerly? Doubtless they are essentially the same. "There is no respect of persons with God." If to neglect the badges of discipleship was formerly to deny Christ, it is still to deny him. If we deny him, he also will deny us.

III. Christ may be denied by a perversion of the gospel, causing it to become another gospel.

Some of this description were found in the primitive church. Such were those who made Christ the minister of sin—who considered the design of his coming, not to be "to destroy the works of the devil," but to render it safe to live in sin and indulge depravity. Such were those who held the doctrine of the Nicolaitanes; and the doctrine of Balaam, which were probably nearly akin, giving countenance to uncleanliness. Such were also those pretendedly enlightened persons, who claimed knowledge in divine things, superior to that of the apostles, and taught that chastity, and temperance, and sundry other duties enjoined of God, were not obligatory on believers. These are described by St. Peter and Jude, as enemies of Christ.

In later ages the gospel hath not been less corrupted, by some, who have called themselves Christians. It hath become in their hands, another gospel.

It maybe difficult precisely to determine, all who in this way deny Christ: But when the manifest tendency of any scheme, called Christian, is to lead to sin, render secure in sin, or build the hope of salvation on any other foundation than the mercy of God, and merits of the Redeemer, it must lead to a practical denial of Christ. To the sacred standard should every system be referred. Those which deviate essentially there from, lead to a denial of Christ; and will produce a denial by him before his Father in heaven.

REFLECTIONS

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If we do not mistake the Scriptures, those who deny Christ are without hope; and those who reject and those who neglect the gospel, or refuse to confess the Savior, are to be reckoned among them.

Some are otherwise minded. "If a person only acts sincerely, no matter what his religious principles, (say some) or whether he hath religious principles; he will find mercy with God and be accepted of him;" an opinion which is spreading in this liberal age!

We would gladly adopt it, and receive to the arms of charity all who appear to act honestly, could we see reason for it. But, in our apprehension, the word of truth condemns those who deny Christ, and declares that they will be denied by him before his heavenly Father. We read of damnable heresies—of those who are given up to strong delusions that they should believe a lie that they might be damned. —And find an express declaration, cutting off unbelievers from all hope.—"He that believeth not shall be damned."

Whatever God may do with those who have not the gospel, those to whom it is sent must believe, receive and obey it, or perish in their sins. This is so plainly and expressly declared in the word of truth, that we wonder doubts should arise in the minds of those who believe it.

Nor is it less strange, that confessing Christ should be thought a matter of indifference. Scripture is equally express respecting this matter, as the other. We have seen that under the former dispensation, God's covenant and the tokens of it were commanded, under penalty of excision from his people—That in the apostolic age, Christ was to be confessed, under penalty of being denied by him in the presence of God. These are not matters of doubt.

They are stoney ground hearers who "are offended when persecution ariseth because of the word." These bring no fruit to perfection.

If the terms of acceptance with Christ are the same now as formerly: If they are not lowered down from their original, a denial of him, either verbal or practical, will shut men out of his kingdom.

It becomes those who have a hope toward God while such their state, to consider these things. "It is a faithful saying—If we suffer with him, we shall also reign with him; If we deny him, he also will deny us."

SERMON XX.

The Fear which terminates in the Second Death.

Revelation xxi. 8.

"The fearful—shall have their part in the lake which burneth with fire and brimstone; which is the second death."

The terms on which only we can be Christ's disciples are laid before us in the Scriptures, and we are counselled to consider them before we engage to be his.

Though Christ was born to be a king, his kingdom is not of this world. He doth not persuade men with the prospect of great things here; but on the contrary warns his followers, that "in this world they shall have tribulation;" pointing them to another, as the place of their rest, and teaching them there to expect the reward of their labors and suffering here. And here the saints in every age, have groaned, being burdened. Had God provided nothing better for them, he would be ashamed to be called their God.

The primitive Christians drank largely of the bitter cup. All the apostles, except John, are said to have sealed their testimony with their blood. John at an advanced age, died peaceably in his bed at Ephesus. But he did not escape persecution here. When the revelation was made to him, he was in exile for the word of God and for the testimony of Jesus. For his consolation, and for the edification of the church, he was visited in his lonely state, by the exalted Redeemer, who unveiled futurity before him, briefly sketching the changes which were to pass over his people till the consummation of all things. The vision closed with the solemn, dreadful process of the great day, and its consequences to the righteous and to the wicked.

The divine visitant enlarged on the glories of the heavenly state beyond any of the prophets who had gone before. The description is clothed in figurative language, affording only a partial view of "the glory which is to be revealed;" sufficient however to convince us, that "eye hath not seen, ear heard, or the heart of man conceived the things which God hath prepared for those who love him."

But who will be made to possess these glorious things? They are offered to all who hear the sound of the gospel; but conquering believers will only attain them. Their contrast will be the portion of others.

This life is a warfare, in which we are called to contend with our own corruptions and with the powers of darkness—"He that overcometh shall inherit all things:" But those who are overcome, will have their part in the lake of fire—which is the second death.

To understand the grounds of this context is highly important. Mistakes here may be fatal. To assist the inquirer, the characters of conquerors and captives are drawn in the scriptures. The verse of which the text is a part, mentions several general characters of the latter kind, and determines their future portion—The fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone; which is the second death.

In the prosecution of our subject, only one of these general characters will be considered—the fearful.

Who then are intended by the fearful? And what is the fear which leads to destruction?

Fearful, is a term seldom used to describe sinners. It occurs, we believe, in no other scripture. Every kind of fear is not sinful; much less inconsistent with a state of grace. "The fear of Lord is the beginning of wisdom"—it disposes the subject of it to mind the things which belong to peace, and flee to the hope set before him in gospel. The fear of God is often used to describe the good man, and given as a leading trait in his character. It is noted in favor of Obadiah, the servant of Ahab, that he "feared the Lord greatly."

To have no fear of God before one's eyes, is expressive of great obduracy in sin; of the last grade of depravity. Yet in the text, the fearful, are mentioned as the first rank of those who will have their part in the burning lake! What then is this fear?

trust in God, and reliance on his grace in Christ—that which operates to explain away the law of God—that which puts men upon duty in order to atone for sin—and that which shrinks from the hardships of religion.

I. The fear which leads down to the lake of fire, may be that which precludes trust in God and reliance on his grace in Christ.

Faith in Christ, and reliance on divine grace in him, are conditions of salvation. Where these are wanting Christ will not profit. Faith and reliance are united. The latter is dependant on the former, and riseth out of it. "He that cometh to God, must believe that he is, and that he is the rewarder of them that diligently seek him."

The fearful and unbelieving are here set together—the fearful and unbelieving shall have their part—Perhaps they are thus joined to intimate that the fear intended precludes the faith to which the promises are made.

The sinner who is the subject of this fear hath so deep a sense of the sinfulness of sin, especially of his own, that he is afraid to make God his hope—afraid to look up to the throne of grace, or to ask mercy of God. He would gladly flee the divine presence, like the first guilty pair, when they heard the voice of God walking in the garden after their fall. When fear hath this effect, it drives the sinner from the mercy which alone can save him.

"Christ came not to call the righteous, but sinners to repentance. He came to seek and save that which was lost." To sinners, mercy is offered in him. Were we without sin, we should have no need of mercy. If we flee from Christ because we are sinners, we flee the mercy which alone can save us, and put offered salvation from us; for it is offered us only in him. To drive sinners away from the Savior by fear, when he can hold them no longer secure in sin, is an old device of the deceiver, which hath probably often succeeded.

On secure and awakened sinners, different delusive arts are practised. The former are persuaded that sin is a trivial evil, far from meriting eternal punishment; that God is not greatly offended at it; that it is easy to obtain forgiveness; that as we are required to forgive every offender who saith, I repent, God will do the same; that it is only to ask mercy, when we can sin no longer, and it will be immediately granted; so that there is very little danger in sin. But those who are awakened—who see the evil of sin, and tremble for fear of God's judgments, are tempted to believe that divine justice will only be exercised, especially to them—that their sins are unpardonable; their day of grace ended, and that they have nothing before them but "a certain fearful looking for of judgment." In such suggestion, the design of the tempter is to drive sinners to despair, and thus drive them away from Christ. If he avails to effect it, his end is gained; for there is salvation in no other.

It is emphatically true of the despairing sinner, that he "cannot go to Christ for life." All who go to him, believe him able and willing to save. Devoid of this faith none can go to him. Therefore doth the fear which precludes faith lead down to ruin.

II. Fear which operates to explain away the law of God, hath the same effect.

This is sometimes the effect of fear. Those who believe that there is a God, and that the holy scriptures are his word, cannot feel secure while they consider themselves condemned by his law, and view themselves as the objects of his wrath.

Therefore do the slaves of depravity endeavor to explain away God's law—therefore to persuade themselves that certain duties are not required—that certain self denials are not enjoined; or that there is something in their particular case which exempts them from this or that, which is required of others.

The cunning which some discover in finding out excuses and evasions, by which to cheat themselves and silence their consciences, is affecting. It shews them to be the slaves of Satan, and servants of corruption, and that they love their masters, and refuse to go out free, when liberty is offered.

When people of this description pretend to inquire what is their duty, their real design is to evade the obligations of it. And they often succeed to persuade themselves that they are free from the obligations of it. But few others are deceived. The veil of the covering spread over their designs and views, is opaque only to themselves; to others it is transparent, and leaves them without excuse.

Frequent instances of this unfairness are visible in the world. When people make themselves easy and secure, without faith which works by love and purifies the heart—without repentance which mourns for sin as dishonorable to God, and in itself an evil thing, and a bitter, and without devotedness to the service of God, as well as a reliance on his grace in Christ, no matter what they substitute in the place of these graces, all is of no avail; hope is built on the sand. That many of these vain substitutes are to be found among men, Who is insensible? When fear hath this effect, it leads down to the fiery lake.

III. Sometimes fear puts men upon duty in order to atone for sin and merit the divine favor. Afraid of God's judgments, they set themselves to do commanded duties, and place their dependence on these doings of their own.

Duties done by men have nothing meritorious in them. The design of many things which God hath enjoined is to serve as a schoolmaster to bring men to Christ. None are intended to save by any virtue in them. By nothing which man can do is God made his debtor. Neither doth ought done by man recommend to the divine favor if perverted and made the ground of hope toward God.

Not that sinners are to neglect the means of grace, or indulge in sin. When God promised his church to give them a new heart, and cause them to walk in his statutes, he declared that those blessings should be given in answer to prayer—"Yet for this will I be inquired of by the house of Israel to do it for them." And when the apostle teaches how to seek renewing grace, he directs to "lay apart all filthiness and superfluity of naughtiness and receive with meekness, the ingrafted word."

Saving grace is perhaps, never given till it is asked of God. Sinners are made to see their need of this divine gift and led to cry to God for it. It is then when they ask that they receive. That they shall not ask in vain, is intimated with sufficient clearness in the word of truth. "Whosoever shalt call on the name of the Lord, shall be saved. If thou knewest the gift of God—thou wouldest have asked of him, and he would have given thee living water."

Yet the sinner merits nothing by any doings of his. The true penitent is sensible of it. He relies on grace alone; and asks mercy of God for the sake of him "who died for his offences, and rose again for his justification." He seeks in the use of appointed means because it is the way of duty, and the way in which God is wont "to have mercy, on whom he will have mercy;" who are commonly chosen from among those who seek his face.

As fear puts some on duty, it excites others to that which is not duty—puts them on doing things which are not required. Such are the pilgrimages and penances of the Romanists; and such the severities which some others have practised on themselves with a view to atone for sin and render Deity propitious.

IV. There is yet one other kind of fear which leads to destruction —that which causes men to shrink from the hardships of religion; and decline the difficulties which lie in the way of duty.

Difficulties and temptations were not peculiar to the first ages of Christianity. St. Paul, after mentioning his own, declares them, in a measure, common to all Christ's followers—"Yea, and all who will live godly in Christ Jesus, shall suffer persecution."

The trials and difficulties of the righteous are divers, but none escape them. Many arise from indwelling corruption—many from an insnaring world—many from Satan's malice and devices.

In fallen man there is a bias to error and wickedness. Not to suffer his own lusts to draw him away, and entice him to sin, requires great self denial.

From a wicked world temptations also arise and difficulties spring up. In this land, the enemies of religion, have not power to kill and destroy the faithful; but they have power to pour contempt upon them. Cruel mockings may severely try those who fear neither the gibbet, nor the stake. These do try the people of God at this day.

Neither do the powers of darkness cease to trouble and afflict—to assault the faithful with their temptations, and to lay snares to entangle them.

"Your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour." Satan's devices are without number—his attacks are made from every quarter; and he is often so hidden that it is difficult to discover him. Sometimes he assumes the mark of religion —is "transformed into an angel of light," the more effectually to cover his dark designs. Such is his enmity that he is indefatigable in his endeavors to seduce and to destroy—such his craft and experience, that he is wise to accomplish his nefarious designs: And against the saints his rage is the greater, because he knoweth that his time is short.

Here the people of God live in a state of warfare—conflict with many enemies and suffer many sorrows. Often they are called to suffer for Christ—because they are numbered among his followers and wear his livery.

If any of these things move us, if we are afraid to encounter these hardships, are discouraged in our Christian course and induced to turn back from after Christ, our fear will destroy us—it will cause us to have our part in the lake of fire—which is the second death.

This hath happened to some who have assumed the Christian name, and for a time appeared among Christ's disciples! They have forsaken him.

There is an hour of temptation, which trieth those who dwell on the earth; many fail in the trying hour. Attacked by enemies and assaulted by temptations, they yield themselves captives to their spiritual enemies. This happens to some who had "heard the word and received it with joy—in the time of temptation, they are offended and fall away." Wanting courage to stand on the Lord's side, when it exposes them to reproach and sufferings, they suffer themselves to be overcome of evil, and fall from their stedfastness. These are Christians only in name. The real Christian possesseth a noble courage which raiseth him superior to every trial, and enableth him to subdue every enemy. The storms of temptation beat upon him; but he stands firm—resists the powers of darkness and his own corruptions—is moved neither by the frowns, nor flatteries of the world. Like an eminent saint of old, he "hath respect to the recompence of reward," keeps heaven in his eye, and presseth on in his way thither. "Through Christ strengthening him, he doth all things and abounds—holds out to the end and is made more than a conqueror."

To such "pertain the promises—they overcome—will inherit all things. God will be their God, and they will be his children."

But those who cannot, "endure hardness as good soldiers"—who faint, and fail in the day of trial, suffering the enemy to prevail, and themselves to be overcome, "will lose that which they have wrought— others will take their crowns, and they will have their part in the lake of fire and brimstone: Which is the second death."

Thus we have seen who are intended by the fearful, and their sad state. Influenced by fear which drives them from the Savior; or leads them to explain away God's law; or drive them to duty in order to atone for sin; or too timid to take up the cross and follow Christ, they have no part in him. They are afraid of misery; and their fear indulged, will bring misery upon them far beyond their fear! For "who knows the power of God's anger."

Before us the door of mercy is yet open. We are invited to Christ for life. God hath no pleasure in the death of sinners. He is ready to receive the returning prodigal. His arm is not shortened that it cannot save. He offers pardon and peace to the chief of sinners. The deeper sense we have of sin, the more we abhor ourselves for sin, the more welcome to his grace.

Weary and heavy laden sinners are particularly invited to the Savior. He will not send them empty away. As the returning prodigal was received by his father, so is every repenting sinner, by his Father in heaven. When the prodigal resolved to return with, a "Father I have sinned—the father saw him a great way off," and all his bowels yearned over him—"he had compassion, and ran and fell on his neck, and killed him"—bid him a hearty welcome—lavished the richest favors on him, and called all to rejoice at his return. In like manner our heavenly Father receives the returning penitent. This is the spirit of the parable.

Fear not then, ye who mourn in Zion. Come empty and naked as ye are, and fall down before an offended God, with, "Father I have sinned. —God be merciful to me a sinner." Come thus to God, and cast yourselves on his grace in Christ, and his grace will be sufficient for you. We are warranted to promise you a kind reception.

Let none think to hide their sins by excuses or palliations. They are all open to the divine eye. "There is no darkness, nor shadow of death where the workers of iniquity may hide themselves." Neither let any think to atone for their sins by doings of their own. The blood of Christ is the only atonement. Our best services are polluted with sin. Let us endeavor to see our sins as they are, renounce them all, and repair to the mercy of God in Christ. There is a fulness of merit in Christ, and a fulness of mercy in God. There we may trust and not be ashamed.

Let none be discouraged by the difficulties which lie in their way, or faint under the hardships of the cross. If God calls us to trials he will support us under them—yea, if we make him our hope, and are not needlessly wanting to ourselves, he will make us more than conquerors; he will make us triumphers in Christ. But if we fear to enter the lists against our spiritual enemies or to endure ought to which we are called in the way of duty, whether it be contempt, sufferings, or loss, we shall bring greater sorrows on ourselves by shrinking back in the day of trial, than by pressing forward, and bearing all which duty requires.

Our sorrows, if we abide faithful, and are not moved away from the hope of the gospel, will be only temporary; and under the pressure of them, we shall be supported by Omnipotence; but if we draw back, and refuse to deny ourselves, fainting in the day of trial, our sorrows and sufferings will be eternal, and as such as Omnipotence can only inflict!

SERMON XXI.

The Ends of Family Institution,

with observations on the Importance of Education.

Malachi ii. 15.

"And did not he make one? Ye had he the residue of the Spirit. And wherefore one? That he might seek a godly seed.—"

Toward the close of the Babylonish captivity, religion revived among the Jews. Several zealous and able reformers were raised up and advanced to power, whose influence was blessed to call back that people from their declensions, and prepare them for mercy. But the effect of their labors was only temporary. When they were gone off the stage, the people again apostatized, neglected the worship and ordinances of God, and became vicious and corrupt. This prophet, who lived several ages after their return to Canaan, was sent to reprove their irreligion and the immoralities, which abounded among them and had infected every order of men.

One of the sins then rife in Israel, was a family sin. Family contentions, which frequently terminated in divorces, were become common.

Divorces were permitted to the Hebrews, "for the hardness of their hearts, but it was not so from the beginning."

Larger communities are all made up of families. Evils therefore which affect the latter, cannot but affect the former. Were all the families which compose an empire divided and unhappy, the empire would be so.

It is also worthy of notice, that the first rudiments of character, which render good or bad, and cause people to be blessings or curses in society, are commonly begun in those nurseries of our race. The bias there given, seldom wholly wears off; it is generally carried, in degree, through life. Probably many of the evils which afflicted the Jews in the days of this prophet, had their origin in the cradles of the nation. He was therefore directed to strike at the root of evils, and by endeavoring to reform the smaller societies of which the larger were composed, to reform the whole. With this view he led back the minds of those among whom he ministered, to the origin of families, and declared the merciful design of the Most High, in their institution—That he might seek a godly see.

Seeking a godly seed is not the only design. It is however a principal design, and will be chiefly regarded in the following discourse.

One thing designed is the comfort and advantage of the several members of these little communities. But to the attainment of these ends, they must keep respectively, in their places, and act faithfully in them. The heads must live together in harmony, and unite in ordering the common affairs of the society; and the inferior members must submit to their authority, and do the duties of their stations.

Human happiness greatly depends on the temper and conduct of those who are connected in the nearest relations, and live together. Suppose trouble abroad, yet if one hath peace and friendship in his family, and finds order and affection at home, he will not be very unhappy. He will often "retire to his secret chambers, and shut the doors about him, till the evils are past." But the house divided against itself, is a scene of confusion and trouble. Contentions there are like a continual dropping.

The man who hath affluence and honor; who is respected or envied abroad, is but a wretch, if his retirements are unquiet; if his family connexions are peevish and disagreeable, and the inferior members rise in rebellion and refuse obedience to his reasonable requirements, or neglect the duties of their stations. Fidelity and affection in the nearest relations, yields the greatest temporal felicity; the want of them occasions the most pungent grief which is experienced in life; that which arises from sense of guilt excepted.

The part acted by every member of a family, effects the whole. None can rejoice or mourn alone. All participate in the joy or grief. All are affected by the discharge, or neglect of relative duties: Joy and sorrow keep pace with them.

Neither are the evils which arise from these abuses to be avoided by celibacy, without incurring others of a serious nature. Man is formed for society. An help meet was necessary even in Eden. To have remained alone would have rendered an earthly paradise a tiresome place. Therefore was a suitable companion given of God, to crown the joys of innocence.

The comfort and advantage of the members is manifestly one design of family institution; but where the duties of the several relations are neglected, or counteracted, the ends are frustrated, and the blessing changed into a curse. "It is better to dwell in the wilderness than with a contentious and angry woman." And the woman, who instead of a kind and virtuous companion, is joined to a tyrant, or a man of Belial, must have sorrow upon, sorrow, till death comes to her relief.

But the design of family institution expressed in the last clause of the text—That he might find a godly seed, will be chiefly attended to.

We are here taught that God made one, and only one to be man's companion and helper—that he might seek a godly feed. One is necessary for this purpose; more would rather hinder than help. With one there is a joint interest; more would cause divisions.

In farther discussing our subject, after a few desultory observations on the importance of education, especially parental education, we shall inquire in what ways, and by what means parents are required to fed a godly seed.

Much culture is necessary to man's attaining his proper rank in creation. This should begin at an early period, and naturally devolves on parents, who, by providential appointment, are guardians of the infancy and childhood of their offspring.

Brutes need no instruction in order to fill the places designed for them of the Creator. Neither do they need example. Instinct supplies their places—teacheth all which they need to know; and teacheth perfectly. The several kinds of beasts and birds, shut out from their dams, and secluded from their own species, act according to their natures in the same manner, as though brought up with them—discover the same disposition—use the same methods of seeking their food, and providing for themselves and their young—and express themselves in the same language, or by the same notes. Nature left to herself, respecting every thing which belongs to them, is a sufficient, yea an infallible instructor. Some of the brutes may be taught to mimick man; others to know and serve him; but these are foreign to their rank. Everything, properly belonging to them, is taught by nature, independent of man. Had man never existed, some of them might have lived and filled their places in creation without him.

But man, the head of this lower world, requires particular attention. His mind requires more than his body. Should man come forward to act his part here, with only the same kind of attention which nature teacheth the brute to bestow on her young, what would he be? How would he appear? Suppose some savage horde to attend only to the bodies of their offspring, during infancy and childhood, and then send them abroad to follow nature!—Uncultivated nature! Living at large like the brutal inhabitants of the forest! Can we form an idea of ought more shocking? Surely such a people would be more brutal than the brutes!

To prevent these dreadfuls, and render man the noble creature for which he is designed, happy in himself, an honor to his Creator, and a blessing among God's works, are the ends proposed in education. These usually originate in that culture which is begun by parents. The foundation of honor or infamy, usefulness or mischief, happiness or misery, is commonly laid in the morning of life. The impressions then made, are deep and lasting; the bias then given to the mind, goes far to form the character of the man. We see therefore the goodness of God in an institution which hath such important objects in view—which is designed to plant in infant minds the seeds of virtue, and form mankind for usefulness and honor.—And wherefore one? That he might seek a godly seed.

This work would have been incumbent on man had he retained his first estate. It would then have belonged to parents to cultivate the tender mind and direct it in right ways. Marriage was instituted before the apostasy, of which a principal design is that mentioned in the text: For the prophet speaks of man in his original state. In innocence man had his work assigned him—was made for action. Idleness would have constituted no part of his felicity, had he remained upright. When he came out of the Creator's hand, he was "put into the garden to dress it and to keep it." His disposition to idleness may have been occasioned by the fall. Had man retained his maker's image, it is not probable that young minds would have received habits of virtue, and been imbued with knowledge, without parental aid—that instinct would have supplied the place of instruction, and superseded the use of it.

Had man remained upright his whole work have been diverse from that which now employs him. The earth would have required little culture —none which would have wearied its inhabitants. The mind, free from every corrupt bias, would have been open to instruction, which would have flowed from the parent and been received by the child, with delightful ease and joy. Man devoted to the service of God, would have devoted his all to God, especially his offspring. Then to have poured knowledge, and especially the knowledge of God, into the placid docile mind of the pious youth, what delight would it have given to the soul glowing with divine love!

Since the apostasy, children are the joy of parents. With all their depravity and perverseness, which greatly lower down the comfort parents would otherwise occasion, they love them next to life, and see their improvements with peculiar joy. Especially doth the godly parent rejoice to witness in them good things toward the Lord— religious dispositions—concern to know and serve God, and become a godly seed. "He hath no greater joy than to observe his children walking in the truth." Had man retained his first estate, his joy of this kind would have been full. He would have trained up a holy, happy progeny—"a seed to serve the Lord."

In the present state of human nature, the raising of a godly seed, is more difficult, but no less necessary. Endeavors to this end may be even more so. Man left from his childhood, uninstructed and unrestrained, to follow his natural bias, would become a monster among God's creatures! Therefore the importance of parental faithfulness, as divine honor, and human happiness are regarded.

SERMON XXII.

Parental Duties considered and urged.

Malachi ii. 15.

"And did not he make one? Ye had he the residue of the Spirit. And wherefore one? That he might seek a godly seed.—"

Some general observations on the importance of education, especially parental education, were made in the preceding discourse. We are now to consider the ways and means by which parents, are to seek a godly seed.

Only general directions can here be given. Much will be left to the discretion of those concerned.

Some of the principal parental duties are, Dedication of their children to God, followed by instruction—restraint—good example, and prayer.

We shall treat on each of these briefly in their order.

1. Of dedication of children to God. By a godly seed, children consecrated to the service of God, and set apart for him, is commonly intended, This implies some rites of consecration. These there have been, probably, from the beginning; though we have no information what they were, till the days of Abram.

From the days of Abraham, we know the seal of God's covenant, and how parents have been required to dedicate their offspring to him, as a visible sign of their being consecrated to his service, and as a bond on parents to train them up in his fear. And those who have been of the household of faith, and been duly instructed, have considered themselves obliged to discharge these duties; nor have they neglected them.

2. Dedication must be followed by instruction. Parents must cultivate the tender mind—instill the principles of virtue—infuse the knowledge of God, and of the duties due to God and man. This is a matter of the greatest importance. If youthful minds are not imbued with knowledge and virtue, they will not remain blank; the void will be filled with that which tends to mischief, and leads to woe and infamy.

When we look among pagans and savages, we are struck with their vices and follies, which raise our disgust, or excite our pity. But who hath made us to differ from them! Is it not that divine Sovereign who "divided to the nations their inheritance, when he separated the sons of Adam," who cast our lot among the civilized and enlightened, who having been taught, of God, taught us the way of happiness? Had we been born among heathens, we should probably have been heathens; if among savages, should not have differed from them—should have gloried, perhaps in those refinements in cruelty, which they consider an accomplishment, but which we shudder to hear related. It is not probable that we should have had native discernment sufficient to have raised us above our fellows—to have enabled us to discover their delusions and the absurdity of their views. Had we been denied revelation, we should probably have been ignorant of our fallen state and need of a Savior, and might have "perished for lack of vision."

How far God might have pitied our necessary ignorance, we know not; but we can now discern no way of salvation, except by faith in Christ, with repentance from dead works. Now, the knowledge of these, and the necessity of holiness of heart and life, we have received, not by immediate revelation, but from our fellow men. And most of those who receive them, to saving effect, receive the first impressions in early life; receive them from those with whom they are conversant in their tender years. The forming mankind to virtue, and rendering them a godly seed, depends much on the means then used with them, and the bias then given to the mind.

3. Restraint is also necessary in the morning of life. BY nature man is inclined to evil. This disposition originated in the apostasy and descends to the whole race, rendering them untractable and unreachable—easily susceptible of bad impressions and indisposed to good ones. It appears and operates at a very early period of life. "The wicked are estranged from the womb; they go astray as soon as they are born speaking lies. Their poison is like the poison of a serpent; they are like the deaf adder that stoppeth her ear."—

Such declarations are not indeed to be understood literally. None are equal transgressors, before they are capable of moral action, which is the state of the new born infant. He cannot speak lies who hath not yet attained the power of speech. The poison of human depravity may, however be compared to that of the serpent, which begins in its formation, and discovers itself when first capable of action. We see the effects of depravity in the child, while reason is yet weak and only budding forth. It is one of the first appearances in the progress of a human being from infancy to manhood. When these are discovered, restraint should begin. Parents who seek a godly seed, should no longer delay to counteract the corrupt disposition, and endeavor to give the young creature, committed to their care, another and a better bias.

But, alas! Parental affection too often degenerates into weakness, and giving way to natural perverseness, suffers it to take its course; the consequences of which are often fatal to peace and honor in after life; perhaps in that also which is to come. It is of primary importance that restraint should hold back the young agent from that which is evil; and as far as may be, prevent him from associating with the vile, who disregard the voice of conscience and harden themselves in sin.

Suitable correction to impress an early sense of the evil of sin, and praise to encourage and allure in the paths of virtue, are also acts of kindness to the unexperienced creature who is entering on the war of life, and coming forward to act its part among enemies and temptations, and thus to prepare for honor or infamy, joy or misery eternal. Though no fruit of this kind attention may immediately appear beneficial consequences commonly follow; though sometimes at a later period than was expected; yea after expectation hath ceased.

4. Example is another mean of seeking a godly seed.

Good example is particularly incumbent on all who are exalted to rule, whether in larger, or smaller communities. In the history of Israel we observe the morals of the nation commonly agreeing with those of the governing prince. Nor was this peculiar to that people; it holds generally, in a considerable degree, of every other. The manners and morals of all who live in society, usually take a tinge from those of their rulers. This is particularly the case with smaller societies; especially with families. Children often imbibe the sentiments, learn the manners, and catch somewhat of the tempers of those with whom they live, as well as learn their language. Do we seek a godly seed? It concerns us to be careful what examples we set before the youth who attend us.

Youth watch and observe adults, especially those to whom they look up as friends, and whose love and kindness they daily experience. Adults are disposed to think favorably of those who shew them kindness. From the view of a child, it hides every fault. That a thing was done by a respected parent justifies it to a child, however criminal it might appear in another.

The temper and conduct, of a benefactor, make a deeper impression than his words, and have more influence on the judgment of those entering on life. Even little children feel the force of our Savior's rule of judging—"By their fruits ye shall know them." Every thing conspires to prejudice children in favor of parents, and to dispose them to follow their examples. Bad example is in them especially seducing. Children generally follow it, where it is set before them. Coinciding with their natural bias, precept and counsel are commonly lost upon them, if taught by parental example to do evil. It is therefore of the greatest importance, especially to the members of a family, that the head should "behave himself wisely in a perfect way, and walk within his house with a perfect heart."

5. Prayer, especially family prayer is another means seeking a godly seed.

This duty is important, as it tends to solemnize the heart, and produce a serious and devout temper; and as it tends to draw down the divine blessing on those who attend it.

When children witness a parent daily looking up to heaven, and fervently imploring the divine blessing on himself and them—when they hear him humbly confessing sin, and its demerits, and imploring pardon—when they observe him devoutly thanking God for existence, for continuance in life, and for all its comforts—when they hear him asking grace to help and divine direction and guidance—when they see him besieging the throne of grace for the Holy Spirit to renew and sanctify them, enable them to do every duty, fill them with love to God and man, enable them to bear injuries and requite them with kindness, yea, to be good and do good—to make them faithful unto death and then to receive them to the mansions of glory, and are called to join in these solemn addresses to heaven, What other lesson is equally instructive? What hath so dire a tendency to solemnize the heart and impress it with the most just and weighty religious sentiments? In this view, family prayer is of vast importance. If attended as every serious person may attend it, cannot be wholly without effect, and hath often the happiest effect.

It is not great talents, or showy gifts, but seriousness, solemnity and fervor, which render prayer prevalent with God and beneficial to man, as a means of exciting to other duties, and producing religious awe and reverence.

This duty is also important, as tending to draw down the divine blessing on the devout worshipper and on his connexions.

And when a person hath omitted nothing in his power to make his children wise to salvation, what so natural, what so reasonable, as to bring them to God, and pour out his soul before him, for his blessing upon them? And what so prevalent with "him who heareth prayer?"

The fervent prayers which godly parents offer up for their children, ascend like the prayers and aims of good Cornelius for a memorial before God. When sincere and persevering, they return not empty. They often draw down the divine blessing on those for whom they are offered up. If they fail through filial obstinacy and perverseness, they draw a blessing on themselves, to their eternal joy.

These are some of the ways in which parents should seek a godly feed. But, alas! These duties are much neglected; therefore the declension of religion, and the prevalence of vice.

Those who enter into covenant with God, bind themselves to discharge these duties. Others are not devoid of obligation to do the same. They are duties which rise out of the parental relation, and are indissolubly connected with it.

Parents have a fondness for their children, and with their felicity. But do not some who believe them made for eternity, take care only for the mortal part, which after all their care must ere long become food for worms, and turn to dust! Are there not parents who neither dedicate their children to God, nor teach them his fear, nor walk before them in the right way, nor commend them to the divine mercy! Cruel parents! Unhappy children! How difficult, how dangerous their situation! By nature disposed to error—assaulted by subtil enemies, whose temptations fall in with their natural bias, and are strengthened by the conduct of those whom they love as friends and revere as guides! Little chance have such unexperienced and unsuspecting creatures to escape the snares which surround them! Dangerous, and almost desperate is their situation!

Perhaps the endless misery of some may be greatly chargeable on those who under God, gave them being! Affecting thought! It concerns parents to think on these things. If they consider, they must feel their obligation to seek a godly seed, and be afraid to neglect it.

And let pious parents be persuaded to labor and not faint in the discharge of the duties which they owe to God, and the young immortals committed to their care. Though their counsels may be condemned, and their prayers seem not to be regarded by him who hath power to change the heart, let them not be discouraged, but persevere. "Those who sow in tears shall reap in joy." Though the seed lie long under the clods, it will not be lost, but some how, bring forth fruit.

The counsels, warnings, and examples of faithful godly parents commonly make some impression on the children who affect to disregard them. The most dissolute have their serious moments; their pangs of remorse and terror. At such seasons their parents' warnings, prayers and tears recur to their minds, and seem to rise up before them. This often happens after parental labors have ceased; and after the impressions they might have made, were supposed to have been effaced, they sometimes produce happy effects.

Few children who have been dedicated to God, taught to know and serve him, and the consequences which will follow their conduct here, and witnessed their parents' deep concern, and earned cries to God in their behalf can forget them—they must, they do, at times, affect them. While any thing of this nature remains, there is hope. Some, who in early life, scoff at warning and counsel, are afterwards brought to repentance: And such often testify, that impressions made by parental faithfulness in their tender years, were the means of their awakening and amendment. This should encourage those whose children give them little hope, to persevere in the discharge of duty.

"The Lord said of Abraham—I know him, that he will command his children and his household after him, and they shall keep the way of the Lord, to do justice and judgment, that the Lord might bring upon Abraham that which he hath spoken of him." What? The richest and most lasting blessings—because "he would command his children—to keep the way of the Lord."

"It is not a vain thing to serve God. Then—(when he maketh up his jewels) shall ye return and discern between the righteous and the wicked; between him that serveth God, and him that serveth him not." In no other way can we serve him more acceptably than by following Abraham's example—"commanding our households to serve the Lord," and setting them the example. Whoso doth it, "shall in no wise lose his reward."

And happy the youth who second the endeavors of their parents to render them a godly seed. Such "will find life and obtain favor of the Lord." Here, they rejoice the hearts of those who love them, and smooth the rugged path of age. The years which to others have no pleasures in them, are not devoid of comfort to those who witness filial piety and hope to live again in a godly offspring. Such parents rejoice in death, and their godly seed, will rejoice with them forever, in heavenly mansions.

SERMON XXIII.

The Blessing of God on Filial Piety.

Jeremiah xxxv. 19.

"Therefore thus saith the Lord of hosts, the God of Israel, 'Jonadab, the son of Rechab, shall not want a man to stand before me forever.'"

Israel were greatly depraved before the days of this prophet, who was sent to reprove and call them to repentance. The prophet faithfully discharged his trust; but labored to very little effect. The chiefs of the nation were offended at its warnings and predictions—rose up against him—shut him up in prison; yea in a dark dungeon, where he sank in the mire; and even sought his life! He was not, however discouraged.. He continued "to warn the wicked from his way, that he should turn from it. None of these things moved him."

This was not the only messenger sent of God to warn that people—he sent to them all his servants, the prophets; but they would not hear; The Jews of that age flattered themselves, that God would never enter into judgment with them. "He might pour his fury on the heathen; but they should escape—their place and nation would never feel the effects of his wrath, or become the theatre of his judgments—they were his people—necessary to his honor—he was their God; and would continue their God, whatever their character, or conduct."

The prophets warned them of their mistake—told them that the judgments of heaven hung over them—that their city and sanctuary would be destroyed, many of them perish in the war, and the residue he removed into strange lands, there to serve their enemies—"but they seemed to that degenerate people as those who mocked, and they believed them not."

There is a certain grade of depravity which scoffs at warnings and laughs at the shakings of God's spear! When this hath become the general character of a people, desolating judgments are near. Those who conceive mercy to be the only attribute of Deity; or the only attribute which he can exercise towards them, are commonly deaf to warnings. Sure evidence that they are given up of God—that his spirit hath ceased to strive with them. Rarely are those brought to repentance who entertain such views of God. Perhaps never, unless their views of him are changed. They have no fear of God before their eyes. If mercy absorbed every other attribute, there could be no place for fear. And of what enormity are those incapable who have lost the fear of God? Such corruption of principle is the bane of practice, and prelude of ruin and wretchedness. The history of the Hebrews, and the history of mankind, confirm the truth of this remark.

This prophet having long warned his charge to no purpose, is here directed to apply to them in another manner—to try to shame them into contrition, by setting before them the part acted by a particular family which dwelt among them—the Rechabites, who had for ages religiously obeyed the injunctions of one of their ancestors, left probably as his dying charge.

Some of that progenitor's requirements seemed rigorous, but being the order of a respected ancestor the family considered them as obligatory; nor could they be persuaded to violate them in any particular, though publicly invited to it by a prophet.

It may be proper here to make some inquiries relative to these Rechabites—to the person whose charge they conceived so binding; and the nature and design of the charge.

While Israel were encamped at the foot of Mount Sinai, that Midianitish priest, or prince, visited Moses, bringing with him, Zipporah, the wife of Moses and her children, who had been sent to her father's as a place of safety, during the troubles in Egypt. Not long after, Hobab, the son of Jethro, appears to have been with Israel in the wilderness; and he was invited to go with them to the land of promise, and take his lot among them, and was promised an equal share of blessings with the seed of Jacob—"If thou wilt go with us, it shall be, that what goodness the Lord shall do unto us, the same will we do unto thee." At first Hobab declined, but he eventually complied; as his descendants were among the Hebrews after their settlement in Canaan, and they continued among them, and remained a distinct family, down to the captivity.

One branch of these Kenites was denominated from Rechab, an illustrious chief of the house of Hobab; who had a son, or descendant, named Jonadab, or Jehonadab, as his name is sometimes written. Jonadab was renowned for wisdom and piety. He flourished in the days of Jehu, almost three centuries before the Babylonish captivity; and was so famed for sanctity and attachment to true religion, that only being seen in his company was a recommendation to the regard of its friends. Therefore was he treated with respect by Jehu, while he pretended a regard for the true God—therefore was he taken up by that prince into his chariot, and made his partner in the destruction of idolatry. Such was the man who left this charge to his descendants, which was so sacredly regarded by them, for so long a term.

This was a remarkable family. Another who have paid equal attention to the orders of a departed progenitor, and in which none of the members appear to have degenerated from his virtue, is not perhaps to be found in the annals of mankind! But our surprise will increase if we attend to the nature of the charge.

The prophet was directed to gather the whole family of the Rechabites —bring them into the house of the Lord—set wine before them and invite them to drink. He obeyed; offering them a treat, as a family known and respected in Israel.

This was not done to tempt them, but to reprove the Jews, who resorted in great numbers to the temple; though they had cast off the fear of the God there worshipped. God knew, and had probably informed the prophet, that the wine would be refused. It was refused, and the reason, assigned—"We will drink no wine; for Jonadab,—the son of Rechab, our father commanded us, saying, Ye shall drink no wine, ye, nor your sons forever, Neither shall ye build house, nor sow seed, nor have any: But all your days ye shall dwell in tents; that ye may live many days, in the land where ye be strangers."

Some of these may seem to be strange restrictions; but they speak the piety of him who laid them, and his regard to the eternal, if not to the temporal interests, of his posterity. The prohibition seems to have been the same with the law of the Nazerites. Wine is doubtless here used in a large sense, for every kind of strong drink. "Wine was given to make glad the heart of man." He is allowed to use it with temperance and sobriety: But so many abuse it to their own hurt, and to the injury of society, that it is rather a curse, than a blessing, to the world. Seeing the evils which resulted from the abuse—the devastation of men and morals, which it occasioned, this good man, from love to his offspring, warned them wholly to abstain from it. And what evils would many others have avoided, had they considered the counsel as given to them, and like this family, religiously regarded it? The ravages of intemperance, exceed those of the sword; and the moral evils it hath occasioned surpass description!

But why the other restrictions included in the charge? Why must the descendants of Jonadab be denied the comfort of warm and convenient dwellings, and reside in tents through every season of the year, to all generations? Why must they possess neither fields nor vineyards, which were allowed to others, and promised to Israel, as part of the blessing, when they should settle in Canaan?

Mankind are exceedingly prone to set up their rest here, and promise themselves permanent dwellings on this rolling ball. Could this man of God persuade his posterity that this was not their home, and engage them to seek another country, that is, an heavenly, and lay up their treasure there, whatever self denials it might cost them, it must have been, on the whole for their advantage. This might be the general design of his counsel.

But whatever might be the design, admirable was the effect. The whole family seemed to have listened to his advice, and for many ages to have obeyed his voice! "Thus have we obeyed the voice of Jonadab, the son of Rechab our father, in all that he charged us—and done according to all that he commanded us!"

This was not said only of themselves, who then flood before the prophet, but of the whole family, from the time the charge was given, down to that day. There is not the smallest probability that a numerous family would inquire after, and find out a code of rules and regulations which had been given nearly three centuries before, and all take it on them to observe them, if they had been neglected by their fathers, down to their time. They had doubtless been observed with punctuality from the days of Jonadab. Their answer to the prophet implies it. This had been known in Israel. Therefore were they brought into public view, and made the occasion of a solemn rebuke of that favored, but ungrateful people who had disregarded the injunctions of an infinite God! This was the end proposed in bringing the Rechabites into the temple at this time, and gave occasion to the record here made to their honor, and to the blessings promised them from above.