Part 13

My brethren, let us suppose, that it should please God, for the heedlessness of this nation, to deprive us of the privilege and blessing of the Bible; and to declare, that the neglected ministry of His word should be continued no longer: we should undoubtedly regard this as the direst calamity, which could possibly befal us; we should immediately and cheerfully consent to any sacrifice, by which so dreadful a token of divine wrath might be averted. Then let us be consistent; and whilst we do enjoy this invaluable favour of heaven, let it be cherished and improved. Let the gospel, instead of being less precious to us, on account of its universal publication, and its facility of attainment, be therefore prized the more; and while we adore the Lord of mercy for diffusing this heavenly benefit through our dear and native land, let the treasure be laid up in our own bosom: what is intended for the good of all, is intended for the good of each: to bless God for giving the gospel to our country, and to undervalue or neglect it ourselves, is folly and hypocrisy; but too many individuals, amounting indeed to a large portion of our christian community, are guilty of this folly, and thus exposing the land to judgment, thus endangering “the ark of God.”

All of _us_, my brethren, do I trust feel thankful to our God and Saviour, who hath honoured us, unworthy as we are, with the revelation of His word, and hath “brought life and immortality to light:” whatever others then may do, let our sense of the gracious gift be undeniably and duly shewn: let us daily have recourse to this holy word, as “the lamp of our feet and the light of our paths:” be it our constant prayer for the spirit of God to open our eyes that we may understand, and our hearts that we may reverence, the wonders of His holy law; that it may be the object and study of our lives, to walk in all those means of grace, which it holds forth for our redemption from sin and death; for our safe passage through this transitory world of trial, to an eternal world of happiness and glory beyond the grave. If we hear and read and mark and learn, in the spirit of devotion and prayer, we shall continually find new treasures of mercy opening to our view; new and unlooked-for stores of knowledge; new affections and dispositions; new hopes and prospects, in the promises of the blessed Jesus: the word will be a blessing to us through life and even to our journey’s end; a sure guide amid the dangers of prosperity, a powerful support in the day of trouble, an inconceivable comfort when we die. But if we prize it not in life, how can we expect consolation from it in death? On the contrary, our spirits will be weighed down by the grievous remembrance of inexcusable neglect. Be wise in time; lay up in store the good foundation: the word, having been all along precious, will be increasing in value to the last; even until it leads us to the “open vision” of eternal day.

SERMON XVI. DISTINCTIONS TO BE MADE ON THE DAY OF JUDGMENT.

MATT. xxiv. 40.

_The one shall be taken and the other left_.

IN the chapter before us, our blessed Lord is describing to His disciples various circumstances, which should attend the destruction of Jerusalem; an event, which has been generally regarded by the christian Church, as representative of the proceedings of that more awful day, when Christ shall appear at last to judge the universal world, “in righteousness and truth;” and “render unto every man according unto his works.”

Many false teachers had arisen, even in those early days of the gospel, pretending to set forth the signs of Christ’s coming to take vengeance on His enemies; and therefore the disciples had requested of their Master some certain information on this momentous topic: they “came unto Him privately, saying, Tell us, when shall these things be? and what shall be the sign of Thy coming and of the end of the world? And Jesus answered and said unto them, Take heed that no man deceive you: For many shall come in My name, saying, I am Christ, and shall deceive many. And ye shall hear of wars, and rumours of wars: see that ye be not troubled: for all these things must come to pass, but the end is not yet. For nation shall rise against nation, and kingdom against kingdom: and there shall be famines and pestilences, and earthquakes, in divers places. All these are the beginning of sorrows.” {291}

Our Lord proceeds to detail a great variety of other circumstances which should occur, some of them belonging to the desolations of Judea, some to the future judgment alone, and some to both these events; of which latter kind is the description connected with the text: “There shall be two in the field; the one shall be taken and the other left. Two women shall be grinding at the mill; the one shall be taken and the other left:” that is, though destruction shall fall upon the Jewish nation at large, for their rebellion against God, their resistance to the clear evidence of the gospel, their shedding of the blood of His beloved Son, yet shall not all be equally involved in the same calamity and perdition. Divine providence will then make a distinction between those, who have obstinately rejected and maliciously persecuted the Saviour and His holy religion, and those, whose hearts have been opened to the reception “of the truth as it is in Jesus;” who, being convinced and converted, have become His faithful followers.

And though the whole race be so intermingled, one amongst another, by the various offices and duties and relations of life, that to the eye of man there may be no distinguishable difference amongst them; yet the all-seeing God, who “is a discerner of the thoughts of the heart,” will not be misguided by any outward appearances; will perceive a very manifest difference in characters seemingly alike: will infallibly know whom to punish and whom to spare. As in the overthrow of Sodom and Gomorrah, He singled out, and selected for preservation, one righteous person, (and for his sake, a portion of his family also,) so, in the storm of vengeance about to fall upon the devoted city of Jerusalem, He would, in many signal instances, make the same merciful distinction. And the declaration, thus made, was calculated at once to comfort and encourage the faithful, and to alarm the conscience and check the presumption of the wicked.

The intimation here afforded of the perfect knowledge and the just discrimination of the Almighty, in regard to His judgments upon the Jewish people, applies with peculiar force and truth to His perfect dealings with all mankind, at the last great day. Although, when Jerusalem was destroyed, it is undoubtedly true, that the faithful disciples of Jesus were generally delivered, yet it cannot be supposed that, in so extensive an overthrow, all the Christians, and all their innocent children, without any exception escaped. But when Christ shall sit upon His throne of judgment, not one undeserved victim shall there be; and not one, who “has sinned against the light,” shall escape with impunity. All those inequalities, which are unavoidable in the present constitution of things, shall then be made right and recompensed. The murdered innocent shall be requited with a robe of glory; and the prosperous sinner be abased with scorn and infamy.

How necessary, how indispensable, for the assertion and execution of divine justice, is the appointment of such a tribunal! How unequally are deserts distributed in this probationary world!—very often in cases, of which we ourselves may form an adequate opinion. Not unfrequently do we observe the righteous, doomed to extreme poverty and affliction and suffering; and though they be most graciously comforted and supported under their several burdens, we can hardly imagine, that such alleviation is all the requital they are to receive: and in truth, what is the principal source of their comfort and support? Is it not the hope of a happy termination? Is it not the prospect of entering into an everlasting rest, of being for ever delivered from sorrow and pain, in the presence of their Saviour and their God? And can we believe, that this blessed expectation, vouchsafed as the solace of their woes, will end in disappointment and nothingness? Does it not point to a day, in which their bright hopes will be more than realized in the merciful sentence of their Judge; in their reception, at His hands and through His merits, of “an eternal recompense of reward?”

And thus, on the contrary, frequently do we see the unprincipled and the profligate enjoying the favour of the world, and rising to no inconsiderable eminence of earthly prosperity: their crosses and vexations and troubles no doubt they have, as the natural fruit of irreligion and vice; as the retributive chastisement of an offended God; “sowing in corruption,” they do certainly more or less reap in sorrow; but still, if there were no other state, their lot would be, comparatively at least, much happier than they deserve; and therefore _their_ condition also leads us to expect, and fearfully does it betoken, a day of fuller retribution; when the infinite justice and truth of God will be finally and perfectly vindicated.

Many cases, like these, of suffering virtue and prosperous vice, we are able clearly to discern: so broad are the lines, so prominent the features, that we can scarcely be mistaken: but perhaps there are many more cases, of which we can form no adequate opinion at all; neither in any instance, could we pretend to award or ascertain the exact degree of merit due to any individual. When we speak of merit, we do not mean to intimate that any action, in itself, is deserving of reward; we regard works of righteousness, only as the fruit of faith in a crucified Redeemer. But this fruit is much more abundant, and much more excellent, in some than others; and sometimes, when it makes the fairest shew, the quality is inferior. By merit then, we here mean the faith and behaviour of a Christian; or, that behaviour by which the faith is manifested; that, to which God has freely promised a reward, for the sake of our great Redeemer. According to the faith, will the fruit be, both in quality and abundance; and according to the fruit will be the gracious reward; which reward He alone can determine and bestow, who discovers the secret springs of the character and conduct of every man living.

The value of an action depends upon the spirit and principle, with which it is performed; and of these things no one can perfectly judge, but the searcher of the heart. Even in the christian community, many words and deeds there are, obtaining applause from men, which will be condemned by the omniscient God, as having proceeded from unworthy motives, and being but the garb of hypocrisy; many persons there are, in whose respective demeanour we may be able to trace no very marked lines of difference, who yet differ most essentially, when measured by the scale of infinite truth and justice: all these secret distinctions will be clearly brought to light at the great inquiry on the judgment-day; every one will then appear in his true character; the veil of deception will be for ever torn aside; and of those, who seem alike to us in the present life, we shall find that one will be taken and another left; one taken to glory, and another left to shame and wretchedness and ruin.

It may be useful to mention a few instances, in which we may be deceived in our comparative estimate of men. Even with regard to the fundamental principles of religion, to a real belief in the truths of the Bible, to the essentials of a christian character, it is possible that we may form very mistaken opinions concerning many around us. It is true, that insincerity and deceit are commonly, sooner or later, in some degree detected; it is difficult to be always dissimulating, and acting a part; some evil fruit, some inconsistency does generally betray the hollowness of hypocritical pretensions: still however, it is not always so; and doubtless there are some,—out of the number of those persons, whom we are in the habit of considering as equally resting their hopes upon the true foundation, equally believing in Jesus Christ for pardon and salvation, equally zealous in the maintenance of His holy religion and attentive to the ordinances,—some there are, who differ materially from others, in the unerring judgment of God. They may repair to the same place of worship, perhaps with the same degree of regularity, but with very different views and impressions: we can judge only of the outward appearance, of the posture of the body or the moving of the lips; it is for the Lord to look upon the posture of the soul and the offering of the heart. Many, no question, come to the House of God from very unworthy motives and for very unworthy purposes; and frequently they do not escape the observance of _man_; but _man_ cannot penetrate into the case of every individual; to the eye of Jehovah alone are “all things naked and open;” He sees and judges, _who_ come unto Him in humble faith; who approach His tabernacle is a pious frame and temper, with holy affections, with integrity of heart; who “worship Him in spirit and in truth.” My brethren, it is an awful consideration: but from the same Church, the same christian society, the same assembly of worshippers, “one shall be taken and another left.”

Again, with respect to a discharge of the ordinary duties of life, there may be much real, though little seeming difference, in the characters of many, with whom we are daily acquainted. Punctuality and diligence, though always commendable and useful for the public good, may be, in as far as the person himself is concerned, of little value in the sight of God; our acceptableness with God, in this matter, depends upon the principle and the view and the spirit, with which the business of life is conducted: it may be carried on merely for the sake of self-interest; of gain, reputation, and pleasure; without any religious feeling or purpose whatever, without a single prayer offered up for heavenly assistance and blessing, without a word of thanksgiving or acknowledgment: or, on the other hand, we may proceed to our daily employments and pursuits, “strong in the Lord and in the power of His might;” imploring and depending upon His grace; “doing whatever we do for His glory;” active and diligent and faithful, from a sense of love and duty to Him, for the sake of obeying the law of our blessed Redeemer, and thus bringing forth the fruit of faith unto perfection; “living soberly, righteously and godly in this _present_ world,” {302a} with the continual hope and expectation of a glorious world to come. Now, whether industry be the work of religious principle, or whether it arise merely from selfish and earthly views, _we_ are often unable to decide: but God knoweth all the thoughts of man; and therefore can assign, to every action and habit and pursuit, its true origin and its due reward; and many persons, it will be found at last, who have gone forth together unto their labour, who have been engaged in the same occupations, have toiled together as companions in life, will be separated when the day of full inquiry comes; the one, having “sown unto the spirit,” shall be _taken_ to enjoy the fruit of life everlasting; the other, having “sown unto the flesh,” shall be _left_ to “reap corruption.” {302b}

Similar observations will of course hold good, with regard to the practice of particular virtues. They, “who give alms only to be seen of men;” who dispense their bounty from any other principle, than that of love to their Saviour; for any other purpose, than to serve God and to benefit their fellow-creatures; they “_have_ their reward” already—the only reward, which they are caring to seek—the applause, the good will, or the esteem of mankind: and they must not expect, on the latter day, the reward which they seek not; the approval of their sovereign Lord; the praises and blessings of christian charity. Again, they who exercise the virtues of honesty or sobriety, merely for the sake of worldly expedience or reputation, will likewise “have their reward” all the reward they are to expect, in this life. Christian faith and christian principle are the only foundations, upon which a Christian can surely and successfully build; they, who build upon them, will be taken to see the goodly fabric perfected in heaven; whilst every work, which is raised upon “other foundation,” will be left to desolation and devouring fire.

And even they, who have communed together, through their earthly pilgrimage, in the bonds of familiar intimacy; who have been united all their lives long, by the nearest and dearest ties of kindred; even they will be subject to the same discriminating judgment at the last. If they have been bound together in the holy bonds of the gospel, as well as of family affection; if they have been faithful brethren in the Lord, as well as in the flesh, “walking with God as friends,” it will be well; then, as they “were lovely and pleasant in their lives, in their deaths they shall not be divided:” {304} together shall they go to heaven, and be admitted to enjoy a more delightful communion with each other, in the happy paradise above. But if it be otherwise, if such friends be of opposite characters; the one “carnally” the other “spiritually minded;” then, their ends must be opposite also; “death” is the portion of one, “life and peace” {305a} of the other: their union therefore must be dissolved. The world may regard all the members of a family, as nearly alike in character; but the difference may nevertheless be great; and the distinction, in another world, will be great also. The wicked parent shall see its innocent offspring no more; the pious father shall not deliver the undutiful child, nor the obedient child its rebellious father; {305b} each can save but his own soul. How feelingly and powerfully does this consideration appeal to christian families; admonishing them, to regard not the present only, but the everlasting welfare of each other; to “edify one another” in holiness and godly love; lest, after they have been so intimately connected together upon earth, while the one is taken to felicity and glory, the other be left to “mourning, lamentation and woe.”

How are christian parents bound, to watch over the offspring they so tenderly love! Watch they do, with continual anxiety, for the temporal benefit of their children, for all that can minister to their comfort and honour and advancement in life: they rejoice in the joy of their children, and weep when their children weep: but O how infinitely more important is the provision for eternity: earthly ties will soon be broken; how important, that we should provide for a happy renewal of intercourse and love hereafter! Parting now, to meet no more, were enough to break the heart; but the bright prospect of a re-union in paradise consoles and reconciles; forbidding us “to sorrow as those who have no hope.” See then, ye christian parents, to the nurture and training of the “olive branches round about your table;” bestow, upon their spiritual well-being, an especial and exceeding care; that ye may behold them “flourishing in the house of the Lord” above: that, whether ye be taken from them, or they from you, there may be comfort in the parting. See, all christian relatives and friends, by whatever name ye are endeared; see that ye live not in worldly, but heavenly affection: instructing, admonishing, animating one another in the profession of the true faith and the exercise of all godliness; that so your converse and communion may never be embittered by the fear of eternal separation.

Lastly, let the truth, here declared by the infallible word of God, check the presumption of the careless and the wicked; and give comfort and encouragement to the faithful. The worldling may fancy, because no great distinction, between him and others, is made upon earth; because he perhaps can see no great reason for such distinction; that, therefore, he shall escape in the end; but in the day when “God will judge the secrets of men by Jesus Christ,” {307} when “every one shall receive the things done in his body, according to that he hath done, whether it be good or bad,” {308} he will find, that an immeasurable distinction will be made between him “that hath served God, and him that hath served him not;” between him, whose heart has been given to his Creator and Redeemer, and sanctified by the Spirit of grace, and him, who has only made it his object to maintain a decent appearance in the world. If we do believe in the final judgment, if we believe in the perfect truth and justice of the Almighty, we must conclude, that this fearful difference will be made. And if it were so dreadful a calamity, to be left to fall in the tremendous overthrow of Jerusalem, what will it be, to be left an everlasting-prey to the tortures of Satan and of sin?

But let the true believer, the righteous servant of God in Jesus Christ, take encouragement and comfort: there is no exercise of faith, no holy meditation, no fervent prayer, no religious deed, no pious intention or design, however secret from the eyes of men, which can escape the notice of their heavenly Father: though justice is not, cannot be, done to their characters here; though sometimes the greatest injustice and injury and wrong; yet shall they be triumphantly and gloriously vindicated at the last: though they be on earth forsaken or oppressed, though they bear the burden of private affliction or public scorn, in a “world which is not worthy of them,” they shall be visited and acknowledged and received at the last; shall lift up their heads with honour and with joy, and be admitted into a kingdom, which is more than worthy of all their faith and all their constancy; the Redeemer has marked them for His own; He will single them out, on the last day, from the crowd of countless multitudes, as objects of his compassion and favour; will take them into the arms of His mercy, and so “they shall be forever with the Lord.” {309}

SERMON XVII. GOD MADE MAN UPRIGHT; MAN MAKES HIMSELF MISERABLE.

ECCLES. vii. 29.

_Lo_, _this only have I found_, _that God hath made man upright_, _but they have sought out many inventions_.

IN this remarkable book, Solomon discusses the various earthly means employed by the human race, for the attainment of happiness; and he decides upon the utter insufficiency of them all. Nor is he to be regarded as making the enquiry from mere matter of speculation, but as declaring to the world the result of his own experience, as well as the counsels of the Most High. Exalted to the very summit of worldly prosperity and greatness, and learned in all the arts and sciences, he possessed advantages, in the pursuit of happiness, far beyond the common lot of mortality; if it were to be found upon earth, he would have been sure, in himself or some of his favoured dependents, to have made the discovery. But he declares, by many remarkable repetitions, his utter inability so to do; he gives up the matter as hopeless and impossible; “all, (even the fairest and the best of human schemes,) is vanity and vexation of spirit;” “that which is crooked cannot be made straight, and that which is wanting cannot be numbered.” {311}