Chapter II: Part 2

St. john, who gives more particulars of the latter day glory, than those who had gone before him, fixes the term Christ's reign on earth a thousand years, which he represents to be those _next preceding_ the judgment. And agreeably to the statement which he hath made, a numerous body of saints will then be found to welcome their Lord, and rejoice before him at his coming.

To this agree the other prophets who treat of this subject. No other limits the term of Christ's reign; or mentions Satan's being enlarged and permitted any measure of deceptive influence, after the restraints laid upon him at the beginning Christ's reign. But others foretell the happy day, and several seem to dwell delightfully upon it, and represent it as continuing to the end of time; and none give the remotest hint that it is to terminate, and iniquity again to become universally prevalent.

Isaiah often mentions it, and dilates more largely upon it than any other who lived before the gospel day. From his representations we should expect it to terminate _only with time_. "I will make the an _eternal_ excellency--violence shall _no more be heard_ in thy land; wasting nor destruction within thy borders--the sun shall be _no more_ thy light by day; neither for brightness shall the moon give light unto thee, but the Lord shall be unto thee _an everlasting light_, and thy God thy glory--the days of thy mourning _shall be ended_--thy people shall be all righteous; they shall inherit the land _forever_."

By the little horn in Daniel's vision, Antichrist is doubtless intended. When at his fall Christ is to take the kingdom; or it is to be given to his people, it is to be an abiding kingdom. "And there was given unto him dominion, and glory, and a kingdom, that all people, nations and languages, should serve him; _his dominion is an everlasting dominion, which shall not pass away, an his kingdom that which shall not be destroyed_."

This is a prophecy of the universal prevalence of true religion in the last days, after the reign of Antichrist shall have come to an end. By the explanation in the latter part of the chapter, the saints are from that period to have the dominion. It is no more to be taken from them. "The saints of the most high shall take the kingdom, and _possess the kingdom for ever, even forever and ever_--and the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the most high, _whose kingdom is an ever lasting kingdom_, and all dominion shall serve and obey him."

These representations agree with that made to St. John, who saw the church guarded and protected from infernal power and influence, at the close of the millennium. The only difference consists in the mention of a few particulars by the apostle, which were not communicated to the prophets; such as the term of Christ's reign on earth; and some fruitless attempts of the powers of darkness against his people, after that term shall have expired.

The coming to judgment cannot therefore be intended in the text. _There will then be faith on the earth_. But if we consider "that which is noted in the scripture of truth," respecting the moral state of the world before and at the time of Christ's coming to reign upon it, we shall find it answering to this description.

We will therefore, first take a general view _of the prophecies respecting the moral state of the world, under the gospel dispensation? Then a more particular view of the great declensions which were to take place, with a special reference to the state of religion at the approach of the latter day glory_.

The Savior, in person, and by his Spirit, gave general intimations to the apostles, of the times which were to pass over them, and over his church. When they were ordered to preach the gospel in all the world, beginning at Jerusalem, they were forewarned that the Jews would reject their testimony, and persecute them, as they had persecuted their Lord--that soon after "there would be great distress in that land, and wrath upon that people--that they would fall by the sword; be led captive into all nations, and that Jerusalem would be trodden down of the Gentiles, till the times of the Gentiles should be fulfilled."

The comforter which was to "teach them all things," not only explaining the nature of Christianity, and causing them to understand it, but also to unveil futurity before them, taught them, that after the Jews had rejected the gospel, the Gentiles would receive it, and the church grow and become great; that a falling away would afterwards follow, which would spread wide, and continue for a longtime, till it became nearly total; that when such was the state of the church, Christ would come, take the kingdom, and reign on earth.

Such were the outlines of futurity, relative to Christianity, as sketched out before the apostles. But if we descend to particulars, and examine the prophecies with attention, we shall find that the defections, which were to take place antecedent to the reign of the Redeemer, were to be of two kinds--that they were to arise at different times, and from different sources--that one was to be a corruption of religion, the other a rejection of it--that the former was to antecede and prepare the way for the latter.

This will be the subject: of another discourse.

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SERMON IV.

_The Declensions of Christianity, an Argument of its Truth_.

Luke xviii. 8.

"_When the Son of man cometh, shall he find faith on the earth_?"

That the coming of the Son of man, is here intended of Christ's coming at the commencement of the latter day glory, hath been alleged in the preceding discourse, and several considerations adduced in proof. Additional evidence will arise from a view of the prophecies _relative to the great declensions_ which were to take place in the church, during the gospel day. These, we observed, are of two kinds, one, a _corruption of religion_, the other _its rejection_.

The intimations given of them in the new testament, are chiefly found in the writings of St, Paul, Peter and John. They are noticed also by Jude. The two former suffered martyrdom under Nero. When the time of their departure drew nigh, they had separately a view of the then future state of the church; "particularly of the declension which were to take place in the kingdoms of this world, shall become the kingdom of our Lord and Christ." St. John had the same opened to his view in the isle of Patmos.

St. Paul in his second epistle to the Thessalonians, after rectifying the mistake of those who thought the day of judgment then at hand, proceeded to inform them that there would be great declensions in the church before the end of the world. "Let no man deceive you, by any means, for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; who opposeth himself above all that is called God, or is worshipped; so that as God, he sitteth in the temple of God, shewing himself that he is God." The antichristian defection is here evidently intended. The apostle toucheth on the same subject in his first epistle to Timothy, and directs him "to put the brethren in remembrance of these things," to prevent surprise when they should happen. This was the first great declension which was to be permitted in the church.

In his second epistle to the same Christian bishop, written not long before his death, he resumes the subject of the defections which were to happen in the church, but with a more particular reference to defections of a different kind, and of a latter date. Having exhorted Timothy to faithfulness in the discharge of official duty, he adds a reason; "For the time will come when they will not endure sound doctrine; but after their own lusts, shall heap to themselves teachers, having itching ears; and they shall turn their ears from the truth, and shall be turned unto fables."

This doth not answer to the Romish defection. It was never the character of that church to "heap to themselves teachers." They never ran after those of other persuasions, who brought new doctrines. Their errors were of the contrary kind. They rejected and persecuted every teacher who did not derive from their _infallible head_, and teach as he directed. But "itching ears" have misled many of those, who "are moved away from the hope of the gospel. By turning to fables they have made shipwreck of faith, and fallen a prey to those who lie in wait to deceive."

St. peter wrote with equal plainness of the general defections; but those of infidelity are the subject of his prophecies--"There shall be false teachers among you, who privily shall bring in damnable heretics, _even denying the Lord that bought them_, and bring upon themselves swift destruction. And many shall follow their pernicious ways; by reason of whom the truth shall be evil spoken of." The heresies here intended are depicted too minutely to be mistaken. The heresiarchs are described as immoral, vain and proud, pretending to superior knowledge and penetration, despising law and government, and trampling them under their feet.

Toward the close of his second epistle, the apostle remarks, that he "wrote to stir up pure minds by way of remembrance; that they might be mindful of the words spoken before, by the holy prophets"--that is, of the predictions of inspired men, who had forewarned them of those deceivers--"Knowing this first, that there shall come in the last days, scoffers, walking after their own lusts, and saying where is the promise of his coming?" And he refers them to St. Paul, who had predicted their rise in the church--"Even as our beloved brother Paul also, according to the wisdom given unto him hath written unto you: As also in all his epistles, speaking in them _of these things_"--He adds --"Ye therefore, beloved, seeing ye know these things before, beware, lest ye also, being led away with the error of the wicked, fall from your own stedfastness."

The short epistle of St. Jude is little other than a prophetic description of the same apostasy and its leaders, whom he terms "ungodly men, turning the grace of God into lasciviousness, and _denying the only Lord God, and our Lord Jesus Christ_--These are murderers, complainers, walking after their own lusts, and their mouths speaking great swelling words--But beloved, remember ye the words which were _spoken before_ of the apostles of our Lord Jesus Christ; how they told you there should be mockers in the last time, who should walk after their own lusts."

The errors of Rome are not here intended. They are manifestly errors of a later date, which were to appear after those of Rome should subside, having lost their influence. It is repeatedly noted that they were to arise in _the last days_. They are errors of which this age is witness--errors which have spread, and are yet spreading? those of infidelity and atheism, with their usual attendants, immorality in every hideous form. We should therefore "remember the words which were spoken before"--the warnings which have been given us of those defections, which were to intervene those of Antichrist, and _the coming of the Son of man_.

The Apocalypse, though of more difficult interpretation, contains some particulars sufficiently intelligible and to our purpose. The writer enlarges on the Romish apostasy, which he describes more minutely than any who had preceded him, both in its rise and progress, and also in the circumstances which should attend its overthrow. He foretells the spirit, pride, riches, glare of ornaments, strange abominations, and unprecedented cruelties; the power, signs and lying wonders, which were to render Rome the wonder and dread of the whole earth. The portrait is in every part so exact and circumstantial, that none who are acquainted with the history of that church, can mistake it; unless blinded by interest or prejudice.

The apostle predicts also the other great defection which was to follow the antichristian, though in language more obscure and figurative, "And I saw three unclean spirits, like frogs, come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet for they are the spirits of devils, working miracles, which go forth unto the kings of the earth, and the whole world, to gather them to the battle of the great day of God Almighty." *

* Vid. a discourse on this subject by Timothy Dwight, D.D. President of Yale College, printed at Newhaven, A.D. 1798.

It deserves particular notice that all these strange declensions, which were foretold, as to take place in the church, and world, are represented as _antecedent_ to Christ's reign on earth, and terminating _before_ the commencement of that blessed era.

It is farther to be observed that during the whole antichristian defection, God's "two witnesses were to prophecy clothed in sackcloth." God would have a small, but sufficient number of faithful servants, who, in low and humble circumstances, would maintain the truth and be witnesses for him during the reign of man of sin. But about the end of his reign, they will have finished their testimony. Their enemies will then prevail against them and destroy them, and for a short term there will be none to stand up for God +--none to warn the wicked, or to disturb them in their chosen ways. And they are represented as exulting in their deliverance from the society of those who amidst their departures from the living God, had tormented them,++ by warnings of future wrath, and an eternity according to their works. For this is the way in which God's witnesses torment the wicked.

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+ Comparatively None. The number will be exceedingly small--the times resemble those just before the flood, when Noah was said to stand alone. The pageantry of Romish worship may be kept up in that church, till mystical Babylon shall be destroyed, in the awful manner foretold in the Revelation; but infidelity hath long since, tipped the foundation of catholic religion, being grafted on the ruins of superstition. The absurd doctrines, and legendary tales of popery, may have been credited in the dark ages, when many of the clergy were unable to write their names, or so much as read their alphabet; but the belief of them is utterly inconsistent with the light everywhere diffused since the revival of literature.

++ Tormented them. This language is remarkable. It intimates that the pains occasioned in the wicked, by the warnings of the faithful are the same, in kind, as those of the damned, and that they are often severe. This accounts for the mad joy of infidelity--for the frantic triumphs of those who have persuaded themselves that religion is a fable. It accounts for the representation here given of the conduct of an unbelieving world, when infidelity shall have become universal, and the dead body of religion lie exposed to public scorn. Such is the time here foretold--a time when the age of atheism may be vauntingly termed "the age of reason."

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God's witnesses testify not only against antichristian errors, but also against infidelity and the immorality it occasions. When he ceases to have witnesses there will be none to testify against either the one or the other. The world must _then_ be deluged in infidelity and atheism. This agrees with the representation given by the apostle; who describes the enemies of God as refusing graves to his slaughtered witnesses, and causing their dead bodies to lie exposed to public view, that they may rejoice over them, and congratulate one another on their deliverance from the company of those who had disturbed them in their sinful indulgences; and such as continuing to be the state of "the people, and kindreds, and tongues, and nations," till the witnesses are raised from the dead and ascend to heaven in the presence of their enemies; when Christianity will revive, and Christ's reign on earth begin.

These representations may be designed to intimate that the term in which infidelity will appear to be universal, will be so short that the warnings of the faithful will not be forgotten--that they will be kept in mind by the exultations occasioned by deliverance from the fears of religion, and from the presence of those who had excited those fears, by exhibiting proofs of religion which they could not refute. And how natural and common are such exultations, with those devoid of religious fear? But agreeably to the view given by the apostle, when such shall have become the state of the world, and the nations shall be thus felicitating themselves in full persuasion that all religion is a dream, and death an eternal sleep, the signals of Christ's coming to take the kingdom, will be given, and witnesses of the truth of Christianity, which cannot be disputed, suddenly arise, to the surprize and confusion of scoffing sinners; multitudes of whom will be swept off by desolating judgments to prepare the way for "the people of the saints of the most high, _whose kingdom is an everlasting kingdom_." For that desolations are to close the sad scene of apostasy, and prepare Christ's way is clearly foretold; particularly by St. John, who beheld, in vision, "the kings of the earth, and of the whole world, gathered to the battle of the great day of God Almighty;" and saw such an effusion of their blood, that "the harvest of the earth might be considered as reaped, the vine of the earth as cut and cast into the great wine press of the wrath of God, whence flowed blood to the horses bridles." *

Thus from the general tenor of prophecy it appears that infidelity will have overspread the world _when the Son of man shall come_ to reign upon it: And as this agrees to no other coming of his foretold by the prophets, there can be no reasonable doubt what _coming_ is intended in the text. If we keep these things in mind, we will not wonder at the declensions of religion and prevalence of infidelity. They will remind us of the remark made by our Savior to his sorrowing disciples just before his sufferings, "these things have I told you, that when the time shall come, ye may remember that I told you of them."

Before, or about the time of this _coming of the Son of man_, Antichrist will fall--Mahomedan delusion terminate--"The Jews look to him whom they pierced, and mourn--be gathered the second time" from their dispersions, and returned to their own land, and the fullness of the Gentiles be brought in. Perhaps these may be the signs of Christ's coming, intended by the resurrection of the witnesses, When these events shall take place "the Lord will be king over all the earth. In that day there will be one Lord and his name one."

* Revelation xiv. 15, 20.

REFLEXIONS

If we do not mistake the coming of the Son of man, here referred to, gloomy is the prospect now immediately before us. Hitherto God hath had his witnesses; but ere long they will cease from their labors, and leave infidelity undisturbed.

That the cause of the redeemer was to be depressed, before its universal prevalence in the latter days, is plainly revealed. The only difficulty is to ascertain the manner. Bishop Newton expects another confederacy of the catholic powers to destroy the followers of the Lamb, which will so nearly succeed, that for a short term none will dare to appear as his followers. But if infidelity was to intervene the antichristian defection, and prevalence of religion in the latter days, is this hypothesis probable? Is it not more reasonable to expect that destruction of the witnesses in another way, and by other enemies--by the mockers and scoffers of the last times, who should be generated by papal error and superstition? And doth not the present state of the world confirm these expectations? The catholic religion hath been declining for several ages. It received a deadly wound from Luther and his associates, which hath not yet been healed. From that period it hath dwindled, and is now little more than a name. But infidelity hath been, for almost an equal term progressing, and already stalks out to public view: Yea, it vaunts with shameless pride, as though sure of victory. And we are constrained to acknowledge, that "of a truth, it hath laid waste nations and their countries!"

Our expectation is farther confirmed by observing the change which is made in the weapons of internal warfare. These are no longer bonds, imprisonments, tortures and death, but the shafts of ridicule, and sneers of contempt. "Trials of cruel mocking," now exercise the faith and patience of the saints. Religion, the dignity and hope of man, hath become the sport of stupid infidels! The jest of sorry witlings! These hissings of the serpent are every where to be heard!

Internal malice, never before made so general attack in this way. Perhaps, with all his sagacity the adversary did not suspect that creatures made for eternity could be driven from the way of peace by the derision of fools, till taught it by experience. But this hath been found his most successful weapon! It hath done greater mischief to Christianity, than all the rage of persecution!

Many account it honorable, to suffer, pain or loss, with patience, and to face danger and death with fortitude; but few think themselves honored by scorn and reproach. Human nature is here attacked on its weakest side.

Some European scoffers, of high rank, during the last age took the lead in this mode of attack on Christianity; and have been followed by a countless throng of noble and ignoble, learned and unlearned, down to this day. Few infidels are so modest as not to affect wit on the subject of religion; few witticisms so contemptible as not to meet the approbation and receive the applause of brother infidels.

That strong combinations have been formed against Christianity, and also against civil government, in the kingdoms of Europe, and that they have too successfully undermined both, is an acknowledged fact.

In the leaders of those conspiracies we discover all the traits of character, attributed in prophecy to the scoffers who should arise in the last days. When every circumstance, in events so remarkable agree with the predictions, can doubt remain whether the predictions are fulfilled?

There hath been faith in this land. It is not yet extinct. But we are importing the principles, and practices of Europe. "The Mockers of the last times" are now to be seen on this side the Atlantic. "Many follow their pernicious ways." We have reason to expect the evils to increase till "The godly cease and the faithful fail" from among us. _For when the Son of man cometh shall he find faith on the earth_? This land will also be overspread with infidelity! "The whole world lie in wickedness!"

There may be partial revivals of religion, but no general reformation is to be expected; and after every refreshing, the declensions will probably be greater than before. Fanatic emotions, here and there, may flatter some who are friends to religion, but they only serve to accelerate the spread of infidelity.

It is a gloomy thought! The serious soul saddens; sorrow fills the good man's heart, if, when he sees little regard paid to religion, he expects yet greater defections! If when he sees but few of those who are rising into life, paying attention to the best things, he expects still fewer of their descendants to be wise and good! Yea that the declensions will continue and increase, "till all flesh shall become corrupt, and the earth be filled with violence!" Would to God these expectations might not be realized; for they are exceedingly distressing. But they appear to us to be dictated by the spirit of truth, and confirmed by the history of the world, and by the progress of events opening to view.

One consideration, however, ministers consolation, shining through the gloom; namely, the long, holy, happy period, which may be expected to follow the dark term now approaching.

By _dark_ we mean only in a moral view. Respecting arts and sciences, mankind may never have been more enlightened than at present. But this is foreign to religion. When Egypt, Greece, and Rome, were the seats of the muses, they remained as devoid of religious knowledge, as the most ignorant barbarians. Arts and sciences may still flourish, and yet deeper researches be made into the _arcana_ of nature, while religion is dying and atheism succeeding in its place.

Some intervening links are necessary to connect present age with the happy times now distant. Who shall fill them, the divine sovereign will determine. An hour of temptation must try all who dwell upon the earth. These are the times in which we are tried.

Do we envy those who may live during the Peaceful reign of the Redeemer? Let us not forget that we are favored above many who have gone before us--above some of our contemporaries and probably above those who will succeed us, before the commencement of that happy era. Nothing necessary to salvation is denied us. If straitened it is in our own bowels. If faithful to improve the talents put into our hands, "our labor will not be in vain in the Lord"--God will keep us to his kingdom. There we shall see Christ's glory, though we may never see it here as some others who come after us.

Be it also remembered, that the rewards of the coming world, will be proportioned to the difficulties we may have to encounter here in this. Those who make their way to heaven through darkness and temptations, and force their way through hostile bands, will rise to greater honors there, than though they had ascended by an easier and a smoother road. Nothing done or suffered in the way of duty will loose its reward. God hath not said "seek ye my face in vain."

"Wherefore, brethren give diligence to make your calling and election sure; for if ye do these things, ye shall never fall; for so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Savior Jesus Christ. To him be glory, both now and forever. Amen."

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SERMON V.

Abram's Horror of great Darkness.

Genesis xv. 12.

"And when the sun was going down, a deep sleep fell upon Abram; and lo, an horror of great darkness fell upon him."

If we consider the sketch, given us in scripture, of the life of this patriarch, we shall find that few have had equal manifestations of the divine favor. But the light did not at all times shine on him. He had his dark hours while dwelling in this strange land. Here we find _an horror of great darkness to have fallen upon him_. The language used to describe his state, on this occasion, is strong. It expresses more than the want of God's sensible presence. It describes a state similar to that of the psalmist, "While I suffer thy terrors I am distracted." His sufferings probably bore an affinity to those of the Savior when the father hid his face from him; at which period there was more than the withdrawing of his sensible presence, the powers of darkness were suffered to terrify and afflict him--"It was their hour"--God had left him in their hands. So Abram on this occasion.

Just before God had smiled upon him--"Fear not, Abram: I am thy shield, and thy exceeding great reward." Then all was light and love. "The candle of the Lord shone on his head." When he complained that he had no child to comfort him, or inherit his possessions, God promised him an heir, and countless progeny--"Look now toward heaven and tell the stars, if thou be able to number them--So shall thy seed be. And he believed the Lord; and he counted it to him for righteousness." What an occasion of joy? What strange manifestation of divine favor? They are scarcely paralleled in the history of man. But how sudden the reverse? The same day--_when the sun was going down_; lo! the brightness disappears, and _an horror of great darkness fell upon him_.

A deep _sleep fell upon Abram_. This was not a natural sleep. There is no probability that he would have given way to weakness, and fallen into a common sleep, while engaged in covenanting with God; binding himself with solemn engagements, and receiving tokens of the divine favor, and the promise of blessings for a great while to come. If he could have slept while receiving such manifestations of the divine friendship, it is not probable that his dreams would have been terrifying: His situation would rather have inspired joyful sensations, and exciting pleasing expectations. THAT which for want of language more pertinent and expressive, is here termed sleep, seems to have been divine ecstasy--such influence of the holy spirit operating in the soul, as locked it up from everything earthly, and shut out worldly things, as effectually as a deep sleep, which shuts up the soul and closeth all its avenues, so that nothing terrestrial can find admittance.

This was often experienced by the prophets, when God revealed himself to them, and made known his will. Thus Daniel, when the angel Gabriel was sent to solve his doubts, and let him into futurity--"Now as he was speaking with me, I was in a deep sleep on my face toward the ground." The holy prophet, filled with fear at the approach of the celestial messenger, could not have fallen asleep, like some careless attendant in the house of God. Yet such is the language used to express his situation at that time, and afterwards on a similar occasion.* The three disciples, who witnessed the transfiguration, experienced similar sensations--sensations which absorbed the soul, and shut out terrestrial objects, which the evangelist compares to sleep.

* Daniel viii. 18, x. 9.

But why was Abram's joy, occasioned by the communications of the morning, so soon turned to horror.

The reasons are with him "Whose judgments are unsearchable, and his ways past finding out." We may observe, however, that such is the way of God with man, while here on trial. If at any time a person seems peculiarly favored of heaven, something of a different nature is commonly set over against it. Perhaps to remind him that this is not his rest. We seldom enjoy prosperity without a sensible mixture of adversity; or without somewhat adverse following in quick succession. "Even in laughter, the heart is sorrowful, and the end of mirth is heaviness." Neither are special trials or sorrows sent alone; comforts and consolations are usually joined with the, or soon succeed them. If we consider the matter, we shall observe this in ourselves; and may often discover it in others. We see it in the history of this patriarch, and that of many of his descendants.

The pilgrimage of Jacob, how remarkably diversified with good and evil, with joy and sorrow? That also of Joseph--of Moses--of Daniel? At times each of these were raised high and brought low--sometimes found themselves at the summit of earthly honor and felicity; at other times, were cast down, and hope seemed ready to forsake them.

In the history of Job the same things are exemplified in still stronger colors. That holy man experienced the extremes of honor and infamy, joy and grief, hope and terror. The prophets and apostles, passed through scenes in many respects similar; their joys and sorrows were contrasted to each other. Daniel's mournings and fastings were followed with remarkable discoveries and cheering revelations; but the divine communications were almost too strong for frail humanity; they filled him with dismay, and had well nigh destroyed his mortal body. "He fainted and was sick certain days."

St. Paul was "caught up into paradise and heard unspeakable words, which it was not possible for a man to utter"--had a view of the ineffable glory of the upper world; but trials no less remarkable, and very severe, were contrasted to those strange distinctions, and more than earthly joys! "Lest I should be exalted above measure, through the abundance of the revelations, there was given me a thorn in the flesh, a messenger of Satan to buffet me, lest I should be exalted above measure." *

* 2 Corinthians xii. 4-7.

St. john suffered sore persecutions--was banished from the society of his fellow Christians, if not from the society of men. But divine discoveries repaid all his sufferings--heaven's ineffable glories were opened to his view! What he witnessed could be but very partially communicated. Language is weak; only faint hints and general intimations could be given of the "glory which is to be revealed." But the suffering apostle enjoyed it, and was supported, yea, enraptured by it.

This life is filled with changes. Good and evil, hope and fear, light and darkness, are set over against each other. The saints, while they dwell in the dust, sometimes walk in darkness, and have their hours of gloom and horror--"The whole creation groaneth and travaileth together in pain until now--Even those who have the first fruits of the spirit, groan within themselves, waiting for--the redemption of the body. Those of whom the world is not worthy, are often in heaviness, through manifold temptations."

We may wonder at these things: but when we consider them as ordered of God, the consideration, should calm our minds, and bring us to say with the astonished Shunamite of old, "It is well." *

* 2 Kings iv. 26.

God doth not order sorrows to his creatures here, because he delights in their sufferings. "He grieves not willingly, neither afflicts the children of men. He doth it for their profit, that they may be partakers of his holiness." And which of the saints hath not received benefit from it? Who among them hath not sometimes been ready to adopt the language of the psalmist, "It is good for me, that I have been afflicted."

"Born of the earth, we are earthly"--our afflictions naturally descend. We are prone to set our affections on temporal things, and set up our rest where there is no abiding. Therefore do we need afflictions to keep us mindful of our situation. Such remains of depravity are left in the renewed, that prosperity often corrupts them. But for the sorrows and sufferings ordered out to them, they would forget God and lose themselves among the deceitful cares, and infatuating allurements of this strange land.

Intervals of comfort are also needful for them. Were these denied them, "the spirits would fail before God, and the souls which he hath made." And intervals of light and joy are given to refresh and cheer, and animate them to the duties required in this land of darkness and doubt. But they are not intended to satisfy. They answer like ends to the Christian during his earthly pilgrimage, as the fruits of Canaan, carried by the spies into the wilderness did to Israel while journeying toward the land of promise--serve to give them a glance of the good things prepared for them, to increase their longings after them, and animate them to press forward and make their way to the possession.

Such may be some of the reasons of those varied scenes through which the people of God are doomed to make their way to glory.

Often the saints find themselves unable to penetrate the design of heaven in the trials through which lies their way--especially in the hidings of God's face, so that they cannot discover him. This made no small part of Job's trial--"Behold I go forward but he is not there; and backward, but I cannot perceive him; on the left hand where he doth work, but I cannot behold him; he hideth himself on the right hand that I cannot see him." Could he have known the reasons of his trials it would have been a great consolations, but it was denied him, and the reasons of God's hiding his face from him, no less than those of his other trials.

So it is also with others. The darkness which involves them makes part of their trials. It is a common trial of the saints. God will have his people "live by faith and walk by faith." To live by faith, implies want of light, and ignorance of the designs of providence. A great part of the good man's trial here, consists in trusting God without knowing why such things are required, or such trails ordered out to him. In this way the saints had great trials under the former dispensations. A veil was then spread over the method of grace, or way in which God would bring salvation to men. Even the religious rites enjoined by the law, were not understood, though they made part of the duties of every day; they remained mysterious, till Christ removed the covering cast over them; made known the hidden mystery, and opened "the way into the holiest by his blood."

Under every dispensation religion greatly consists in referring every thing to God, and trusting in him, without being let into his designs, or knowing reasons of his orders. "Blessed is he who hath not seen and yet hath believed"--Blessed is he who without penetrating the designs of heaven trusts in God, and conforms to his requirements, not doubting but all will turn out right--that God will lead him in right ways, though they may be ways which he knows not.

Abram discovered much of this temper--in obedience to divine order he left his father's house, and "went forth, not knowing whither he went." And afterwards, when commanded of God, he took a three days journey, to offer his son, Isaac, at the place which should be shewn him.

The trial of this patriarch, recorded in the text, might be, at that time particularly necessary. God had then admitted him to special nearness; and special trials might be requisite to keep him humble, and prevent high thoughts of himself. For such is fallen human nature, that particular distinctions, even divine communications, though of grace, are apt to be abused; to foster pride! Though man is poor and dependant, pride is a sin which very easily besets him. If Paul needed something to keep him humble when favored with revelations, why not Abram? Abram was then in the body--compassed with infirmity--liable to temptation, and prone to seduction. God knew his state--corrected him therefore, to give him a sense of demerit, when he received him into covenant and engaged to be his God.

Another design of his darkness and horror at that time, might be to fill him with awe and reverence of the divine majesty. Had he experienced nothing of this kind, the strange familiarity to which he had been admitted of the most high, might have diminished his fear of God, and caused him to think lightly of the great supreme.

The horror and distress he now experienced might also serve to prepare him for holy joy, when God should lift on him the light of his countenance. Light and joy are most refreshing when they follow darkness and terror. Therefore the joy of those who have been pricked in their hearts for sin and made to know its exceeding sinfulness, when they are brought to hope in divine mercy, and believe themselves forgiven of God. There is reason to believe that the sorrows of this state will give a zest to the joys of heaven--the darkness of this state, to the light of that in which darkness is done away--the fear and concern here.

Some think that what Abram experienced on this occasion was intended to intimate God's future dealings with his family. They were honored by being taken into covenant with God, but were to pass through the horror and darkness of Egyptian bondage--the distress of a wilderness state, and a war with the Amorites, before they should enjoy the promised land. Some conceive Abram's sufferings at this time, designed to prefigure the legal dispensation, under which his seed were to continue long and suffer many things. However this might be, we know that Abram did not find rest in this weary land, unallayed with sorrow. He was doomed to make his way through darkness, doubts and difficulties.

Such was the portion of this father of the faithful, while he remained in the body and continued on trail. The same is the portion of all the saints. "This is not their rest, because it is polluted." Rest is not to be found on earth. When the remains of sin shall be purged away, there will be no more darkness, fear or horror. "The former thing will pass away"

These considerations teach us what we have to expect while we tabernacle in clay--namely, trials and difficulties, doubts and darkness--these must be here our portion. Though we may be children of God, we are not to expect exemption from them till the earthly house of our tabernacle is dissolved and we are clothed on with our house which is from heaven.

Those who are strangers to religion may flatter themselves that should they attain renewing grace and get evidence of it, they should no more suffer from fear or horror, or the hidings of God's face, but that God would smile incessantly upon them and cause them to go on their way rejoicing. But this is far from being the case. Though when persons first attain a hope towards God, they are glad, their joy is soon interrupted--doubts and fears arise--their way is dark--"God hideth his face that they cannot behold him. O that I were as in months past --when God preserved me--when his candle shined upon my head, and by his light I walked through darkness--when the Almighty was yet with me."

This hath been the complaint of many others beside benighted Job. It is often the language of the saints while in this dark world. "God often hides his face from those whom his soul loves, so that they walk on and are sad." This makes them long for heaven, because there "will be no night there, neither sorrow, nor crying, nor any more death."

In this life sanctification is imperfect. The saints carry about in them a "body of death." While this continues, they cannot have uninterrupted peace, but must have intervals of darkness and doubt. Those who have gone before us have often been troubled and distressed, and gone on their way sorrowing.

This is the fruit of sin. Man was doomed to it at the apostasy. It hath been from that time the portion of humanity. None hath been exempted. Those whom St. John saw walking in white robes and rejoicing in glory, had "come out of great tribulation."

We can hope for nothing better than to "be followers of them who through faith and patience inherit the promises." We must travel the same road and can promise ourselves no better accommodations on our journey. If Abram, the friend, of God, felt _horror of great darkness_, after he had been called of God, we have no reason to expect trials less severe.

Let us not be discouraged, or saint in our minds. The way to glory lies through this dreary land--to us there is no other way. But the end will be light. If we keep heaven in our eye, and press on unmoved by the difficulties, and unawed by the dangers which lie in our way, "our labor will not be in vain in the Lord." God will be with us. He will not leave us comfortless; but will support us under difficulties and guard us to his kingdom. After we shall have suffered awhile, he will call us from our labors, and reward us with eternal rewards. "Then shall we obtain joy gladness, and sorrow and mourning shall flee away." And the time is short.

"He which testifieth these things, saith, surely I come quickly. Amen." May we have such evidence of an interest in him, as may dispose us to answer, "Even so come Lord Jesus."

* * * * * *

SERMON VI.

Divine Impartiality Considered.

Romans ii. 11.

"For there is no respect of persons with God."

The divine impartiality is often asserted in the holy scriptures; and the assertion coincides with our natural ideas of deity. The pagans indeed attributed to their Gods, the vices, follies and weaknesses of men! But the beings whom they adored were mostly taken from among men, and might be considered as retaining human imperfections,--Had unbiased reason been consulted to find out a supreme being, a different object would have been exhibited to view. But it is natural to mankind to fancy the deity such an one as themselves. The origin of many erroneous conceptions of the divinity may be found in the persons who entertain them. To the jaundiced eye, objects appear discolored. To a mind thoroughly depraved, the source of truth may seem distorted. Therefore the hope of the Epicure--therefore the portrait which some have drawn of the divine sovereign, rather resembling an earthly despot, than the Jehovah of the bible! YET God is visible in his works and ways. "They are fools and without excuse, who say, there is no God." And as far as God appears in the works of creation and providence, he appears as he is. Passion, prejudice, or depravity may disfigure or hide him; but as far as the discoveries which God hath made of himself are received, his true character is discerned.

Of this character impartiality constitutes an essential part. "God is a rock, his work is perfect; for all his ways are judgment; a God of truth, and without iniquity; just and right is he."

This representation agrees with reason. According to his sense of it, every man will subscribe it. Yet different apprehensions are entertained respecting the divine impartiality, as respecting every thing else. The ideas which some receive others reject as unreasonable. This is not strange. Minds differ, no less than bodies.

We propose, with deference, now to _exhibit our views of this interesting subject, the divine impartiality_, especially as it respects man.

This is the branch of divine impartiality referred to in the text, and commonly in the scriptures--_There is no respect of PERSONS with God_.

It is important that we form just apprehends on this subject. Mistakes might inspire groundless expectations, and occasion practical errors, dishonorable to God, and mischievous to man. But those which are just, have a tendency to produce sentiments of rational respect and reverence for the supreme Governor and to point to the way of peace and blessedness.

Impartiality doth not require an equality of powers or advantages --that creatures should in this view be treated alike, or made equal. Infinite wisdom and power are not restricted to a sameness in their plastic operations, or providential apportionments. Neither is this sameness the order of heaven.

The number of creatures is great. We cannot reckon them up in order; nor the different species. Among the myriads of the same species, are discriminations, sufficient to distinguish them from one another. We observe this in our race. And in the creatures beneath us. Among mankind these differences are most noticeable and most interesting. They relate to every thing which belongs to man--to the mind, and to the body, and to the powers of each--to the temper--appetites-- passions--talents--trials--opportunities, and means of information. There is in every respect an almost infinite variety--differences which run into innumerable particulars. Variety may be considered as a distinguishing trait in the works, and ways of God. And all is right. When we consider the hand of God and his providential influence in them, we seem constrained to adopt the language of the psalmist, "O Lord how many are thy works? In wisdom hast thou made them all: The earth is full of thy riches."

These are displays of divine sovereignty. They are beyond our comprehension. "We see, but we understand not." Of many things brought into being by divine efficiency, we know neither the design nor use-- can only say, "Thou Lord hast created all things, and for thy pleasure they are and were created."

The same observation is applicable to the different situations in which God hath placed creatures of the same class, and the different talents committed to them--God hath doubtless his reasons for these discriminations, but hath not revealed them.

By nothing of this kind is the divine impartiality affected; with none of them is it concerned. God is pleased to try some with ten talents, others with five, others with only one. That "so it seems good in his sight," is all we know about it; and all we need to know. Should we attempt to pry into it, the answer given by our Lord to an officious enquirer respecting another, might be applied--"What is that to thee?"

The divine impartiality is only concerned to apportion the rule of duty to the powers and advantages imparted, and to give to each one according to the manner in which he shall have conformed to the rule given to direct him, making no difference, other than they may have affected differently the parts assigned them, or had more or fewer talents.

If this definition of impartiality is just, we may infer that God requires of man only "according to that which he hath;" and that in the final adjustment nothing will be done by partiality, or preferring one before another.

Could not these be predicated of the supreme governor, we would not attempt to vindicate his character as an impartial being. The latter we conceive chiefly respected in the text. Shall treat of each briefly.

That God requires of man only "according to that which he hath," is equally the language of reason and revelation. Our Savior teacheth, that the divine rule will be the same, in this respect, as that which governs good men--"Unto whom much is given, of him shall much be required; and to whom men have committed much, of him will they ask the more."

The apostle had a particular reference in the text to the decisions at the great day, when "everyone must give account to God, and receive the deeds done in the body"--and insists that the situation in which each person had been placed, and the rule given for his direction will then be brought into the reckoning, and that each one will be judged, and his state determined by the law, under which he had lived and acted during his probation. This is the spirit of the context from verse six to the sixteenth, inclusive. "Who will render to every man according to his deeds: To them who by a patient continuance in well doing, seek for glory, and honor and immortality, eternal life: But to them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath; tribulation and anguish, upon every soul of man that doeth evil; of the Jew first, and also of the Gentile: But glory, and honor, and peace, to every man that worketh good; to the Jew first, and also to the Gentile. _For there is no respect of persons with God_. For as many as have sinned without law, shall also perish without law; and as many as have sinned in the law shall be judged by the law. For not the hearers of the law are just before God, but the doers of the law shall be justified. (For when the Gentiles which have not the law, do by nature the things contained in the law, these having not the law, are a law unto themselves; which shew the works of the law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing, or else excusing one another.) In the day when God shall judge the secrets of men, by Jesus Christ, according to my gospel."

This whole paragraph is an illustration of divine justice and impartiality as exercised toward mankind. It shows that they are here for trial--that those who act uprightly will meet the divine approbation, and be rewarded with eternal rewards; but that a contentious disregard of duty, and willful continuance in known wickedness will be the object of divine indignation, which will occasion tribulation and anguish that in the decisions at the great day, family and national distinctions will be disregarded--that it will be required of every one according to the talents committed to him, and no more, whether he be Jew or Gentile.

Some have doubted whether those left to the light of nature could possibly meet the divine approbation and find mercy with God; or were not doomed without remedy to suffer the vengeance of eternal fire. This we apprehend to be here determined. "Those who have not the law, may do by nature, the things contained in the law; and the doers of the law shall be justified."