Chapter X: Part 10

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

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

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

II. We are to consider his peaceful end--_The end of that man is peace_.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

REFLECTIONS

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

Here all have trials and afflictions--_the perfect and upright_ not excepted. But the time is short. The good man's trouble terminates with mortal life. _His end is peace_--his immortality glorious.

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

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

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

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

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

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

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

* * * * * *

SERMON XXVI.

Departed Saints Fellowservants with those yet on Earth.

Revelation xxii. 9.

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

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

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

* Revelation xix. 10.

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

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

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

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

It should seem that this messenger from above was originally one of our race. _I am thy fellowservant_.--

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

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

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

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

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

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

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

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

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

* Revelation vi. 9, 10.

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

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

* Revelation xxi. 22.

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

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

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

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

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

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

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

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

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

* * * * *

* _Sundulos sou gar eimi, xai ton adelphon sou ton prophaton_. Doct. Doddridge in his notes on this passage observes, that it may be rendered _I am thy fellow servant and the fellow servant of thy brethren the prophets_.

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

* * * * *

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

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

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

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

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

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

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

* * * * * *

SERMON XXVII.

Departed Saints Fellow servants with those yet on Earth.

REVELATION xxii.

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

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

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

* REVELATION v. 9, 10.

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

* Luke ix. 29.

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

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

* Matthew xxvii. 52, 53.

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

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

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

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

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

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

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

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

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

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

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

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

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

* Genesis vi. 5.

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

* Luke xv. 7-10

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

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

* Daniel x. 13. Jude 9

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

* Matthew xviii. 10.

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

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

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

* Hebrews i. 14.

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

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

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

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

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

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

* * * * * *

SERMON XXVIII.

The Danger of Deviating from Divine Institutions.

Colossians ii, 8.

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

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

* Verse 1.

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

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

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

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

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

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

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

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

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

* Verse 18.

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

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

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

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

*Verse 9. + 1 Corinthians xi. 3.

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

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