Sermons on Various Important Subjects Part 20

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 d.a.m.nation.

* 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 G.o.d, 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 G.o.d.

The third particular here mentioned as const.i.tuting the finis.h.i.+ng part of the good man's character, is humility--_that he walks humbly with, his G.o.d_--that he is sensible of his imperfection, and of his need of mercy from G.o.d. 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 G.o.d 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 G.o.d, 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 G.o.d --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 G.o.d 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 G.o.d; 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 G.o.d 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 G.o.d 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 subst.i.tute. _We must do justly, love mercy and walk humbly with our G.o.d_, 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 G.o.d 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 princ.i.p.al 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 G.o.d. And he seems to have antic.i.p.ated the event; when speaking of the divine being, the true G.o.d 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 G.o.d 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 G.o.d_? 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 G.o.d abideth on us."

If any are disposed to inquire with Balak, _Wherewith shall I come before the Lord, and bow myself before the high G.o.d_? 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 G.o.d. Whoever possessed that temper relied on divine mercy, while endeavoring to fulfil all righteousness. Such would refer themselves to divine grace; and surely G.o.d 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 G.o.d 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 G.o.d, 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.

G.o.d 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 pa.s.sed 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 G.o.d." 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 Messia.s.s.h.i.+p--"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 G.o.d 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 pa.s.sion; 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 G.o.d 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 wors.h.i.+pped dumb idols, beheld the wonders wrought by the ministers of Christ, they perceived that they were sent of G.o.d, and became obedient to the faith. Then did "many come from the east and west, and set down in the kingdom of G.o.d; 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."