Chapter VII: Part 7

IV. Sinners who have, at all, denied themselves, out of regard to the divine authority, or done aught which God required, though ever so partially, will not loose the benefit of it. Proportioned to its nature, and the degree of rectitude found in it, it will deduct from the punishment which the want of it would have occasioned. The condemned will stand speechless before the judge--have no reason to offer why judgment should not be executed upon them. By the clear manifestation of their guilt, and the impartial justice of God, they will be constrained to acknowledge the perfect fairness and equity, yea, the moral necessity of the sentence by which the last gleam of their hope will be extinguished!

Thus will both the mercies and judgments of God be justified of all, when he _shall bring to light the hidden things of darkness, and make manifest the counsels of the hearts_.

* * * * * *

SERMON XVII.

God willing that all Men should be saved.

1 Timothy ii. 4.

"Who will have all Men to be saved,--."

In verse first, the apostle directs "prayers and thanksgivings to be made for all men;"--which he declares to "be good and acceptable in the sight of God our Savior; _who will have all men to be saved_." Had salvation been provided for only a part of the human race, prayer and thanksgivings could have been, consistently made only for a part. Those for whom no provision was made, would be in like state with persons who have committed the sin unto death, for whom St. John intimates prayer is not to be offered up. "There is a sin unto death; I do not say that he shall pray for it." But such is naturally the state of none of the children of Adam. Divine goodness is extended to all, and salvation offered to them; therefore is prayer and praise to be offered up for all men.

It is now proposed, _briefly to consider the divine goodness expressed in the text--Who will have all men to be saved--then some abuses of the revelation which is made of this goodness to mankind_.

I. We _are to consider the divine goodness here expressed--Who will have all men to be saved_.

The salvation intended, is that of the soul. This comprehends deliverance from merited sufferings, and the bestowment of happiness which is the contrast of it.

The provision which is made for the comfort and happiness of mankind in this life, evinces strange goodness in God. When we consider what man was made of God, and what he hath made himself, the divine benevolence here displayed, is wonderful! Strange that man was not destroyed and blotted out from among God's works!

Some suppose this to have been our first parents idea of the threatening in case of disobedience, and expressed by them, when they attempted to hide themselves from the divine presence, after their fall. *

* Genesis iii. 9.

Had man then been destroyed, the race would have been extinct. But he was spared; suffered long to continue and rear a family, from which the myriads of human kind have descended. Though exiled Eden, and doomed to labor and sorrow, he was still at the head of this lower creation, and creatures below him generally subservient to his comfortable subsistence. The ground was indeed cursed for his sake and fatiguing cultivation rendered necessary; but still it yielded the necessaries, and many of the comforts of life; though not the sweets of its primitive state.

These effusions of divine goodness were probably the wonder of angels, though so little noticed by men, the ungrateful objects of them.

But these were inconsiderable, compared with the strange provision made for their eternal salvation.

That God bears good will to mankind, not--withstanding their apostasy, and is desirous of their salvation, is from many considerations apparent. It is the spirit of the text, and the general language of the scriptures, as will be shewn in the sequel.

That God is willing that all should be saved, appears from the sufficiency of the provision which is made for the salvation of sinners; the frequent declarations that it is designed for all; the offers which are made indiscriminately to all; and the suitableness of the provision to the circumstances of all.

1. From the sufficiency of the provision which is made for the salvation of sinners, This is adequate to the salvation of the whole race. Christ, being a divine person, made an infinite atonement. In him there is a fulness of merit. Was the number of sinners ten times greater than that of our whole race, there would be no need of another Savior, or of Christ's dying again for their redemption. In him "dwells the whole fulness of the Godhead bodily." The reason all are not saved, is not a deficiency of merit in the Redeemer, or any limitation of his satisfaction. Sinners "are not straitened in him, but in their own bowels."

2. That God is willing all should be saved appears from the frequent declarations of scripture, that Christ died for all--Who gave himself a ransom _for all_, to be testified in due time--We see Jesus who was made a little lower than the angels, that he, by the grace of God, should taste death _for every man_. The love of Christ constraineth us; because we thus judge, that if one _died for all_, then were all dead; and that he _died for all_, that they who live should not henceforth live unto themselves, but unto him who died for them, and rose again.

3. The same appears in the offers made _to all_. When after his resurrection Christ sent forth his apostles to effect his gracious purposes, both his orders and promises were indefinite--"Go ye into all the world and preach the gospel _to every creature_. He that believeth and is baptized shall be saved, but he that believeth not shall be damned."

Had salvation been provided for only a part of mankind, and the Savior been unwilling the residue should be saved, he would not have given charge to his ministers to tender salvation _to all--to every creature_, and declared that whoever came up to the specified conditions, should be saved.

Nothing false or insincere can be predicted of God our Savior. His words are truth. His offers and proposals are fair and open. That which appears the most obvious meaning of them is their meaning. And surely the offers of salvation appear to be made to all who hear the sound of the gospel; and they are invited and urged to accept them. They were so by Christ. "In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me and drink." * And they were so by his apostles when sent into all the earth to spread the gospel among the nations, and call them to come to Christ for life.

* John vii. 37.

4. The same thing appears from the suitableness of the provision which is made for the salvation of sinners, to the circumstances of all men.

Man needed an atonement, and he needed assistance, and both are provided in Christ. Of the former we have spoken, and there is no need to add. Man's weakness is such that he is unable of himself to conquer either spiritual enemies without, or his own corruptions within. Through Christ needed aid is offered to him; he is invited to the throne of grace, and assured that he shall not seek in vain, but "obtain mercy, and find grace to help in time of need. Ask, and it shall be given you; seek and ye shall find--If ye being evil know how to give good gifts to your children, how much more shall your heavenly father give his Holy Spirit to them that ask him?" Though mankind have rebelled against God, he is more ready to hear their cries, and give his spirit to sanctify and save them, than the most affectionate earthly parent to shew kindness to his child.

The gospel is designed as a remedy for human weakness, equally as for human guile. It is every way adapted to the circumstances of the creatures to whom it offers salvation. It is a fair tender of pardon and peace, of life and happiness to all who hear its joyful sound; it not only opens these blessings to their view, but brings them within their reach.

5. The divine benevolence is farther evident from the exercise of forbearance towards ingrates, who neglect and slight offered salvation. God doth not soon enter into judgment with them, but waits with much long suffering; repeats his calls and warnings; urges sinners in various ways, and by various means, to turn and live; inwardly by the strivings of his Spirit, and warnings of conscience; outwardly by his word; his providence, and the voice of those whom he sends "to warn the wicked from their way, and beseech them in Christ's stead to be reconciled to God."

The reason of all these applications to sinful man, is that mentioned by St. Peter--"The Lord is long suffering to us ward, not willing that any should perish, but that all should come to repentance."

II. We _are to consider some abuses of the revelation of divine goodness which is made to mankind_.

There is no gift of God which depravity may not abuse. The belief of the divine perfections, especially of the divine mercy and benignity is often made the occasion of sin. Those whose "hearts are turned away from the Lord, when they hear the words of the curse, are wont to bless themselves in their hearts, saying, we shall have peace, though we walk in the imagination of our hearts, to add drunkenness to thirst." When called to repentance, they banish fear and lull themselves into security, with the revelation of divine grace and mercy which they find in the scriptures; making that a favor of death, which was ordained to be unto life--"With the Lord there is mercy; with him there is plenteous redemption; with him there is forgiveness;" not that he should be feared, but that his fear should be cast off, and his terror not make men afraid to sin--"God hath no pleasure in the death of sinners--judgment is his strange Work--he will not enter into judgment--will not destroy the work of his hands." Thus mercy is made to absorb the other divine attributes, and sinners emboldened in wickedness. By such considerations they make themselves vile without concern. Some become so hardened and unfeeling, that the approach of death doth not alarm them. By an habitual course of wickedness, their consciences are rendered callous, and they are insensible both to fear and shame, and continue so till death puts a period to probation, and seals them up for eternity!

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

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

For sins of ignorance, and those into which men were surprized by unexpected temptations, sacrifices were ordered in the law, and pardon, on certain conditions, promised: But it was not promised presumptuous sinners. To them the law spake nothing but terror. "The soul that doth ought presumptuously--the same reproacheth the Lord; and that soul shall be cut off from his people. Because he hath despised the word of the Lord, and hath broken his commandment, that soul shall be utterly cutoff; his iniquity shall be upon him." *

* Numbers xv. 30, 31.

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

That awful threatening, or prophetic denunciation, "The Lord will not spare him; but the anger of the Lord and his jealousy shall smoke against that man, and all the curses written in this book [the law] shall lie upon him," regards willful sinners, flattering themselves with expectation of divine favor. *

* Deuteronomy xxix. 20.

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

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

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

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

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

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

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

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

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

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

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

God permits sin; but neither wills nor approves it. "Christ pleased not himself." * Much is permitted under his administration, which he doth not order, but forbids and abhors. Yea, God orders some things, as moral governor (in consequence of other things done contrary to his directions) which are not pleasing to him, considered in themselves. "He doth not afflict willingly, nor grieve the children of men"--But finds it necessary to afflict. Grief and sorrow are known under the divine administration, and ordered out to mortals by providential dispensation. But these natural evils are always in consequence of moral evil, which is not the effect of divine influence, but ariseth from another source and hath another author. It ariseth from the abuse of powers which were given for better purposes. Where sin hath gone before, sorrows follow after; but they are not pleasing to the Supreme Governor.

* Rom. xv. 3.

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

We may make the same remark respecting the declensions of Israel and Judah and the judgments which followed. "O thou son of man, speak unto the house of Israel, Thus ye speak, saying, if our transgressions and our sins be upon us, and we pine away in them, how should we then live? Say unto them, as I live saith the Lord God, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live; turn ye, turn ye, from your evil ways; for why will ye die, 0 house of Israel?" * By another prophet we find God mourning over them --"How shall I give thee up, Ephraim? How shall I deliver thee, Israel? How shall I make thee as Admah, and set thee as Zeboim? Mine heart is turned within me, my repentings are kindled together."

* Ezekial xxxiii. 10.

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

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

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

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

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

The conditions of salvation are fixed: No change can be made in them. "The impenitent heart treasureth up wrath. He that believeth not shall be damned. If we do not believe, yet God abideth faithful; he cannot deny himself." The terms of acceptance with God are laid before us; the event depends on the choice we make. SUCH we conceive to be man's situation here: Such the ground of the applications made to him in the gospel, and the promises and threatening annexed to the proposals therein contained. On another, supposition do they appear rational. On no other can we account for our Savior's declaration that Sodom, had she enjoyed Capernaum's advantages, would have remained till his day. *

* Matthew xi. 23.

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

Life and death are now set before us. We may be saved, or we may perish. Which will be our portion depends on the effect which the proposals of grace have upon us. Today if ye will hear God's voice harden not your hearts. Behold now is the accepted time; behold now is the day of salvation. Boast not thyself of tomorrow; for thou knowest not what a day may bring forth. Beware lest you * destroy a soul for which Christ died; and lest you have occasion at last to take up that lamentation--"The harvest is past, the summer is ended and we are not saved."

* Romans xiv. 15.

* * * * * *

SERMON XVIII.

Balak's inquiries relative to the service of God, and Balaam's answer, briefly considered.

Micah vi. 6, 7, 8.

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

As mankind are endowed with reason, and profess to be governed by it, their revolts from God are practical criminations of him: Therefore his expostulations with his people of old, when they forsook him and followed other gods--"What iniquity have your fathers found in me? O my people what have I done unto thee? And wherein have I wearied thee? Testify against me." *

* Jeremiah ii. 5. Micah vi. 3.

Israel as a people were going away from God, and he condescended to reason with them, and show them their ingratitude and baseness. To this end, he reminded them of his past care of them, and kindness to them, as a nation, from the time of their deliverance from bondage in Egypt--"I brought thee out of the land of Egypt, and redeemed thee from the house of servants"--After just glancing at that deliverance, he passes over the wonders wrought for them at the red sea, and in the wilderness, and their numerous rebellions, while he was leading them as a flock, and supplying their wants by a series of miracles, and enlarges on an event which took place on the borders of Canaan, the attempts made by Balak, the king of Moab, to prevail with him to leave his people and go over to him, and help him against them, and his faithfulness to Israel on that occasion--"O my people, remember now what Balak, king of Moab consulted, and what Balaam, the son of Beor answered him from Shittim to Gilgal; that ye may know the righteousness of the Lord." *

* Numbers xxii. &c.

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

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

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

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

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

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

I. We are to consider Balak's inquiries.--_Wherewith shall I come before the Lord_?

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

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

First a supposition that sins may be atoned and mankind allowed to continue in them, if they will come up to the price. The country of Moab abounded with flocks, particularly with sheep; * it abounded also with oil; and Balak supposed that the divine favor might be obtained by sacrifices of this kind--by a profusion of them--_thousands of ram, and ten thousands of rivers of oil_. He knew himself a sinner--he knew that he had taken part against the God of Israel; had served other gods, who were his rivals. But now he saw his need of the divine favor and he wished to purchase it--at any price, to purchase it. He was ready to pay for his sins; only waited to know the price, and he would make the payment!

* 2 Kings iii. 4.

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

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

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

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

Similar conclusions have not been very uncommon! The homage offered up to God hath been estimated by its cost to the offerer! A circumstance which adds nothing to its value. The value of what is done for God depends on its conformity to his orders. That its cost to the offerer enhances its value, in the divine estimation, supposes him to be pleased with the sufferings of his creatures, and delighted with their sorrows, than which, nothing is farther from truth. "God grieveth not willingly--Judgment is his strange work." Were it otherwise, the more reluctant the offerer, the more acceptable would be the offering: But God loves a cheerful giver; yea, he is so pleased with this disposition, that he accepts and rewards it, where ability is wanting to carry it into action. "If there be first a willing mind, it is accepted." *

* 2 Corinthians viii. 12.

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

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

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

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

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

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

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

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

To _do justly_--There is no true religion where justice is not received as a foundation principle. "I the Lord love judgment; I hate robbery for burnt offerings; and I will direct their work in truth." * Fraudulent people may pretend to religion; may make many and long prayer, but their religion is of no avail; their sacrifices are an abomination. + Witness the scribes and pharisees, who received the greater damnation.

* Isaiah l xi. 8. + Isaiah i. 10. &c.

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

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

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

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

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

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

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

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

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

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

People may also have a good speculative acquaintance with religion and yet remain devoid of it. Such cases sometimes occur. Such an one occurred in him who spake so well in our text. Balaam appears to have had a perfect knowledge of the nature of religion; to have understood what it was and wherein it consisted. He was sensible also of the importance of being found at last to have lived under the influence of it. Therefore when looking forward to the period of his dissolution did he utter that earnest wish or prayer--"Let me die the death of the righteous, and let my last end be like his." Yet he was not a good man! his knowledge resided in his head: It never reached his heart. "He loved the wages of unrighteousness;" lived and died under the government of depravity and wickedness! He dared not indeed to go in direct opposition to the letter of the divine command--dared not curse Israel with his lips, though he longed to do it, and wished the curse to fall upon them, while he was blessing them and forefilling their future greatness. But he dared privately to advise Balak "to cast a stumbling block before them"--To send among them the women of Moab, and seduce them to uncleanness and idolatry, in order to bring the curse of heaven upon them! His advice was followed and partly succeeded! Not to procure a victory for Moab, but to bring the judgments of God upon Israel; twenty four thousands of whom fell by the pestilence which was sent to punish "their sin the matter of Peor." And more tragical events would probably have followed, had not Phinebas stood up and executed vengeance on some of the principal offenders, and thus turned away the anger of the Lord from his offending people.*

* Numbers xv. and xxi. 16.

* * * * *

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

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

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

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

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

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

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

* * * * * *

SERMON XIX.

Confessing Christ an indispensable Duty.

2 Timothy ii, 12.

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

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

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

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

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

Among the indispensable requirements of the gospel, is that of confessing Christ, Himself hath determined it. "Whosoever shall confess me before men, him will I confess before my Father which is in heaven; but whosoever shall deny me before men, him will I deny before my Father which is in heaven." *

* Matthew x. 32.

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

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

What are we then to understand _by confessing and denying Christ_.

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

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

I. Christ may be denied in words.

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

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

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

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

Those who enroll themselves among Christ's disciples, thereby engage to be his followers. This is enjoined and made a term of acceptance. "If any man will come after me, let him deny himself and take up his cross and follow me--whosoever doth not bear his cross, and come after me, cannot be my disciple."

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