Chapter 22

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

* Genesis vi. 5.

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

* Luke xv. 7-10

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

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

* Daniel x. 13. Jude 9

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

* Matthew xviii. 10.

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

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

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

* Hebrews i. 14.

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

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

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

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

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

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

* * * * * *

SERMON XXVIII.

The Danger of Deviating from Divine Institutions.

Colossians ii, 8.

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

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

* Verse 1.

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

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

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

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

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

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

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

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

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

* Verse 18.

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

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

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

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

*Verse 9. + 1 Corinthians xi. 3.

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

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

All error is deviation from divine rule. To this men are tempted with a view to honor God. This is a fruitful source of error. And when error is once generated, it is often diffused and perpetuated by tradition, custom, and _the rudiments of the world_.

We proceed to consider _the success which hath attended this mode of fighting against God--that is, suggesting improvements on divine institutions and appointments_.

The first attempt to seduce our race seems to have been of this kind. "The woman being deceived was in the transgression," Made upright, she could not have been persuaded to disobey God, unless she was led to believe that she might, some how, honor God in consequence of that disobedience. But how?--"In the day ye eat thereof, then your eyes shall be opened; and ye shall be as gods, knowing good and evil"--Then she could honor God better than while destitute of knowledge which would liken her to superior intelligences. "And when the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise, she took of the fruit thereof and did eat." Thus some suppose the tempter to have prevailed against her. It may be thought strange that she should expect good to rise out of evil. Her descendants have often entertained such expectations; but they are depraved, and their minds are darkened.

Whether this was the sophism by which Satan's victory was obtained, we presume not to determine. It is however certain that he prevailed by deception; by persuading our common mother that advantage would accrue from ceasing to follow the divine directions.

Cain, her eldest son, fell into a sin of the same kind; was induced to change divine institutions. "Cain brought the fruit of the ground an offering unto the Lord," instead of the firstlings of the flock. The fruit of the ground did not typify the sacrifice of Christ, and had not been ordered of God. It was a mode of honoring him of Cain's devising. He thought to improve on divine appointments; or dared to change them to suit his circumstances. "Cain was a tiller of the ground." The fruits of the ground were the product of his own labors --"Of such as he had, he would bring his offering. What advantage would accrue from changing with his brother to procure what God had required? God needed nothing and could receive nothing from his creatures."

Abel believed himself under obligation to conform to the divine order, and in that way to seek the divine favor. Cain had not this faith. He was confident that another way would do as well; and followed the dictates of his own fancied wisdom. * Therefore their different reception. Had Cain been equally obedient with Abel no difference would have been made. Cain is appealed to, to judge of this matter for himself--"If thou dost well, shalt thou not be accepted?" TO do well, is to regulate principle and practice by the divine order; in both these Cain was deficient. They are commonly united. Error in principle occasions error in practice.

* These are not mere conjectures--they are intimated by St. Jude, when he declares the schismatics of his day "have gone in the way of Cain and Core." Core, or Korah, certainly attempted to change a divine order by which the functions of the priesthood were appropriated to the family of Aaron. And the schismatics, who were contemporary with the apostles, set themselves up for teachers in the church without a regular, or supernal call to the ministry. These went in the way of Cain. His sin must therefore have been a departure from divine institutions.

Not many ages after the deluge idolatry was introduced into the world, and corrupted and spoiled the worship of God. This seems to have been, at first, a design to improve on the homage which was paid to the true God.

Adoration offered to other than God, is idolatry. This is of two kinds--that offered to angels, and departed spirits, and that offered to the heavenly bodies and to images. The former is said to have been originally designed to engage those to whom it was addressed to act the part of mediators with God. The heavenly bodies were adored as the supposed residences of Deity. Image worship was intended to help devotion. It was thought that visible representations would serve to impress a reverence for the objects of worship on the mind, and solemnize the heart. With this view, images and paintings were introduced into temples and places of worship. They appeared to have effect. The worshippers seemed more devout. A happy discovery, which had not occurred to Omniscience!

To increase the good effects, further improvements were suggested. Images were made of the precious metals, and enriched with gems and costly attire, and art was exhausted to embellish them. They were also consecrated with magnificent and solemn rites. After consecration, the celestials to whom they dedicated, were supposed to descend and dwell in them, and thus to be present with their worshippers, to hear their prayers, witness their gratitude, and smell a sweet savor in their sacrifices. And as temples were built, and images consecrated chiefly to inferior deities, who were worshipped as mediators, the homage which was paid to them was suited to the conceptions which the worshippers entertained of the objects of their worship; and being mostly taken from among men, the offerings were adapted to the characters which they had respectively sustained while resident in the body. Hence the homage paid to Baal, Moloch, Mars, Bacchus, Venus and others. Thus every abomination was sanctioned, and made an object of religion!

The use of images was common among the Easterns at an early period, and communicated to the Hebrews, who were conversant with them, before their settlement in Canaan. In Egypt, or certainly in the wilderness it was found among them. They were particularly guilty of this sin while Moses was on the mount with God. And the use which they then made of images was the same which hath been mentioned. As soon as the golden calf was finished, Aaron, who had entered into their views, made proclamation--"Tomorrow is the feast of the Lord--[of Jehovah."] Moses, who had greatly helped them in the worship and service of God, was gone, and the idol was intended to supply his place; to help their devotion, and excite them to honor the true God! "Up make us Gods-- for this Moses--we wot not what is become of him."

The idolatrous worship of the Romanists in later ages is of the same kind. Their churches abound with rich images, and are adorned with exquisite paintings; the likeness of Christ agonising on the cross, and other affecting representations, designed to impress religious subjection the heart and excite devotion. Such is the use which they profess to make of them. And they seem not devoid of effect. Protestants who have attended their worship, have observed greater appearances of fervor, and greater moving of the passions, than are usual in the religious assembles of other denominations of Christians. And their adoration of angels and departed saints, is only as of mediators and intercessors, who may present their prayers, and obtain favor for them--the very idolatry of paganism.

In these things there is a shew of wisdom and humility--wisdom to devise means to impress a sense of religion, and humility to draw nigh to God by the intervention of those more worthy than themselves; and the means seem not destitute of influence; they produce warm zeal, and all the fervor of devotion; yea, all those feelings and emotions which are thought by some to constitute the offence of religion.

And why is not all this right? Why are not these ways of honoring God and exciting devotion commendable, when they render the worshipper thus fervent in spirit to serve the Lord?

The reason is obvious--they are not required--yea, they are forbidden of the divine Sovereign. "Thou shalt worship the Lord thy God, and him _only_ shalt thou serve. Thou shalt not make unto thee any graven image, or any likeness of any thing that is in heaven above, or in the earth beneath, or that is in the waters under the earth--I the Lord thy God am a jealous God."--

Pretending to honor God by direct disobedience is peculiarly affrontive. Such worshippers "provoke him to his face. Their offerings his soul hateth. They are a smoke in his nose, and a fire that burneth all the day." Every thing of this nature, whatever may be its design, is rebellion against God. Against no other sin hath he manifested greater indignation.