USA > Massachusetts > Bristol County > Taunton > The ministry of Taunton, with incidental notices of other professions > Part 6
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THEY have no reason to hate him, as an Almighty Be- ing, for his power is only improved in executing the dic- tates of infinite wisdom and holiness.
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THEY have no reason to hate his mercy. He "will have mercy on whom he will have mercy, and compassion on whom he will have compassion." Men ought not to be uneasy with this; for he knows whom it is best to save, and whom it is best to leave to perish in his sins. He knows how to deal out mercy, to promote his glory, and the felicity of his friends. Therefore he ought not to be hated for his mercy.
THEY have no reason to hate his justice, in executing punishment. It is not to be expected that men will love pain as pain ; but it is reasonable that they should love justice ; for it is a glorious attribute of God. To hate justice, is to hate God.
THEY ought not to hate him as law-giver. The law is like himself, glorious in beauty. With delight therefore it ought to be admired and obeyed. Men ought to be so heartily reconciled to the law, as to say with pleasure, amen, when they hear it.
THEY have no reason to hate God, as absolute Govern- or. It is fit that he should be at the head, and determine every event, in all worlds, from the greatest to the least - Give life to man; appoint his circumstances; and fix his state for time and eternity. If God does not know how to determine all things, who does ? Shall not infinite Wisdom dictate in his own world, in the disposal of his own property ?
THEY ought not to hate him for his plan of salvation. It is an holy salvation: It answers the best ends: It glo- rifies God; It honours the law ; It justly blames rebellion ; It lays the sinner in the dust; and makes him feel his guilty state ; and cry to sovereign grace for pardon.
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THEY have no reason to hate him; because he requires an holy life. It is proper, that they should seek his glory, be humble and kind; and obey his precepts. They have not one reason in nature to be enemies. They ought to lay down their rebellious arms, and be friendly to their eternal Sovereign. They ought to change sides, and es- pouse the cause of the Lord. Their enmity ought to die immediately ; and pure benevolence kindle and flame most affectionately. And Preachers ought to insist on this to the utmost. They should never give up one iota of this. The excuses of men, be they what they may, are of no weight. The very depravity of heart that is plead, as an excuse, is a reason for immediate reconciliation ; for wick- edness ought not to be indulged a moment. The plea of depravity should excite Ambassadors to urge reconcilia- tion with the greatest earnestness. The substance of all their exhortations must tend to this great subject. All their arguments from reason and revelation must centre in this capital point, " Be ye reconciled to God."
To the Pastor elect the subject may with propriety be applied.
DEAR Brother, be reconciled to God.
RECONCILIATION is to be your theme in preaching. An Ambassador, who exhorts others to be reconciled to God, ought himself to be reconciled.
You are sent by the Lord Jehovah to his rebellious creatures, to exhort them to lay aside their opposition. Your subject is of infinite moment. The welfare of souls, the dignity of the divine law, and the honour of the great God are concerned. You must stand between your fellow-
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sinners, and the holy Majesty on high, and call on all men to love God with all the heart. In doing this, you must explain the nature of love, the truc state of man, and the character of God, to whom they are to feel reconciled. This will lead you into the criminal depravity of man, and his woful state, and into the deep things of God. You are to collect motives to excite them to be reconciled from the benevolence of God-From the deformity of sin- From the perfection of the divine government- And from the obligations men are under to obey God. You are to shew them pale death, and point them to the coffin, and the cold grave, and bring the solemn day of judgment to view, to influence them to be friendly to the Most High. Your office is sacred and solemn. The subject of your study most sublime: More sublime than academic science and jurisprudence. Your own soul is deeply concerned in that reconciliation that you are to preach to others. How important then is it, that your own heart should be reconciled to God ? Can you devote your days in calling on others to be reconciled, and indulge opposition in your- self? Dear Brother, it will be awful to go to hell with the word of reconciliation on your lips.
CHARITY founded on evidence, obtained by personal knowledge of your religious character, persuades me, that you are induced by love to undertake the office of an Am- bassador of Christ. Yet there is danger of neglecting your duty. Reconciliation will be a defence against un- faithfulness. Therefore let it be the reigning principle of your heart.
IT is the most amiable exercise that can exist in the mind of a fallen creature. It constitutes the beauty and 7
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It is the chief qualification of a
glory of the christian. spiritual Ambassador. It will lead him into the depravity of the human heart, and the glories of the infinite God. It will render your work easy-Console your mind in distress - Prepare your heart to receive the truth -Lead your steps in the path of christian meekness-Make you a faithful Servant of Jesus Christ, and assist you in form- ing clear sentiments of reconciliation. Under its friendly influence you will write, speak, and preach clearly. Your exhortations will flow from a warm experimental sense of eternal things. You will deliver your sermons, as one that believes the importance and necessity of reconciliation. Prompted by this best of principles, you will submit to God in every state of life ; and when you shall be called from your service in the church militant, you will receive a seat and a crown among the reconciled people of God in the mansions of eternal felicity.
WHILE we were attending to the address, made to our young fellow Servant, we felt the propriety of applying the subject of reconciliation to ourselves, the ministers of Christ.
MY Fathers and Brethren, we are on a level with our fellow worms. We hold a rank among the rebels of God. We experimentally believe the opposition of the human heart. We see it, and mourn under it. We are misera- ble sinners by nature. A degree of enmity lurks in the heart of the best. Paul was not wholly freed from it, till he was called away by death. This base principle makes us too lifeless in the execution of our office. Warm friend- ship would make us zealous. It would influence us to de- liver plain truths with a solemnity. The greatest spring
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to faithfulness is reconciliation. Let it kindle, and flame, and press us on to duty. Remember that God is worthy of a reconciled heart -that his cause is glorious and worthy of pursuit.
EVERY consideration invites to arise, and call, " Be ye reconciled to God." Inattention is prevalent. Iniquity abounds. Infidelity scoffs, and with a brazen front bids defiance. God is every where spoken against. Our day for labour will soon end. See yonder, declining under infirmities, our worthy and aged Father, who hath worn out a life in this place, in calling on this people to be rec- onciled to God. By him we are admonished. We go from the pulpit to a dying bed -- From a dying bed to the grave, and to the judgment scat. Let us be reconciled to God. Let us harmoniously unite in affection to him. Let us unite to each other in that love, that " Many waters cannot quench." And with one voice cry to our perish- ing fellow-sinners, " Be ye reconciled to God."
IN this language we will now address our subject to the church and congregation in this place.
MEN, Brethren and Fathers, by your desire we are here. You have harmoniously called a man to settle, as colleague with your worthy Pastor, whose infirmities re- quire assistance. The young man is to devote his days in calling upon you to be reconciled.
IF he must call ; you ought to comply. Attend to his instruction and be friendly to God. Make your peace with the Almighty, and rebel no more. The ministry of reconciliation is an infinite blessing. You are favoured above most societies that settle ministers. Without noise
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and contention - Without a long trial of candidates, you are come to the happy hour of ordination. But if you should not be reconciled to God, all the great blessings of the ministry of reconciliation will prove a curse. It will be dreadful to go from the voice of reconciliation to end- less despair. By the word of reconciliation - By all its attendant blessings - By the glory it gives to God - By the advantage it gives to Zion-By the good it brings to individuals, to your families, town and church, we entreat you to be reconciled to God. It will make you happy in life. It will make you happy in a dying moment. Hap- piness will attend you forever in the world of eternal joy.
To this great assembly, convened from different places, we close with a few words.
You live in a land where Christ hath Ambassadors. The word of reconciliation is sent to you. You are called upon to be friendly to God. You ought not to delay this great duty one moment. God is as worthy of your love now, as he will be in future. We entreat you to be friendly to him. By the sorrows of our Saviour in the garden - By his agonies on the cross - By his blood that was spilt to sprinkle the soul -By his solemn threatenings - And by his kind invitations, " We pray you - be ye reconciled to God." You must agonize in death. You must enter the eternal world, and appear before the omnipotent Ma- jesty. You will be called to the bar of Christ in the day of judgment. You will see the world burning below, and the Lord Jesus punishing his enemies. In these critical seasons it will be important to be found among the friends of God.
ON the Judgment of the Great Day.
A SERMON by EPHRAIM JUDSON, A. M.
JUDE, verso 6.
UNTO the judgment of the great day.
MOHIS text calls the attention, to the day, on which, the 1 Judge of the world hath appointed a tribunal for the trial of mankind. In treating upon it, I shall offer somo considerations to show, that God will judge mankind-that when he judges them, he will gather them together-and that the day, on which he will judge them, will be a great day.
I. SOME considerations are to be offered to show, that God will judge mankind. And,
1. PEOPLE, who have had the knowledge of the Holy Scriptures, have universally, except a very few, believed, that they contain the doctrine, that God will judge the world. It was a prevalent belief among the Israelites, who had the writings of Moses and the prophets. It has been the general opinion of all classes of people in the christian world, ever since the gospel was published. Tho sober, honest class of people have believed it. The wick-
7*
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ed, though they perceive that it is pointed against them- selves, feel as if it were a scriptural truth. Even infidels allow, that it is taught in the Bible. The abandoned, in a dying moment, tremble at the prospect of appearing before their judge. That class of men, of whom there has ever been a goodly number in the christian world, who have been more wise, learned and civilized-more free from enthusiasm and superstition, than infidels and the most learned pagans, have entertained an unshaken belief, that they must appear at the tribunal of God. Wherever the Bible has been received among the nations, people have learnt that God is a judge, and that they are account- able to him.
THIS general belief, that God will judge the world, is contrary to every natural bias of fallen creatures. The human heart spurns at the idea. It abhors the heaven, which the Judge will give the righteous. With pain it reflects on the punishment, that he will inflict on the wick- ed. It is deeply wounded, when it considers itself in the hands of an almighty sovereign, who will come arrayed in all the majesty of a judge to try mankind, and doom im- penitent sinners to everlasting woe.
SENTIMENTS, thus abhorrent to the feelings of the wick- ed heart, are seldom, perhaps never, invented and propa- gated by mankind. When depraved minds invent false principles, and explain scripture in a wrong sense, with a view to support their principles, they invent such, and give such explanations, as are agreeable to the evil heart.
HENCE, it is highly probable, that the doctrine of a day of judgment is not an invention of men. They would not have invented a sentiment so disagreeable to the vile heart. However, if a few enthusiasts or designing men, had in-
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vented it, and endeavoured to impose it on the world, the feelings of mankind would have prevented its gaining gen- eral credit. It seems incredible, that human invention should give rise, support and prevalency, in all ages, among all people who have the Bible, to a sentiment, so utterly averse to the depraved heart; provided it is not contained in scripture.
2. WE are accountable to ourselves and to others.
WE erect a kind of tribunal in our own breasts, before which we summon our actions; and justify and condemn ourselves, according as our actions appear to us right or wrong. Self-justification and self-condemnation give us mental pleasure and pain. In this sense we act as judges of ourselves-we try, and reward ourselves with pleasure, and punish ourselves with pain. Whether our principles be just or most vile, we do this.
WE likewise feel accountable to others. Their eyes are upon us; they inspect our conduct; and judge of the merit and demerit of our actions. And, if our actions appear to be good, we have their approbation and esteem: but if our actions appear base, they despise us. Their esteem gives us a degree of pleasure. Their abhorrence gives us a degree of pain. In this sense we stand at the bar of our fellow men who try, reward and punish us. Every man stands before the public, and is treated, in a measure, according to his character. Besides, tribunals are appoint- ed in all human governments, to which the subjects are accountable, and before which they are tried, acquitted or condemned.
AND shall we object against being accountable to God; and of being judged by him? Are we not his creatures ? Are we not dependent on him ? Has he not a right to
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inspect the work of his own hands, and call his rational beings to an account? Can we object to this, since we do the same ourselves ? If it be proper for us, it is proper for God to inspect characters, try and judge them. If so, we may expect that he will; for he will conduct with pro- priety.
3. GOD displays his character as judge, in this world, which is an argument, that he will act as a judge, in the world to come. He judged all the children of men in the days of Noah. He is represented as casting his eye upon the earth to examine the moral state of the sons of men. God looked upon the earth and behold it was corrupt, for all flesh hath corrupted his way upon the earth .* But concerning Noah God said: For thee have I seen righteous before me in this generation. Having examined their conduct, he passed sentence in the following words : I will destroy man, whom I have created, from the face of the earth .¿ But with thee, that is with Noah, will I establish my covenant and thou shalt come into the ark.§ In a proper time, he executed the sentence. He commanded, and the rain fell from above, the seas forsook their beds, and took their station on the land, carrying ruin and death in every place. In the ark, God carried Noah in safety through the horrid tempest, on the top of the foaming waters.
GOD acted as a judge towards the cities of Sodom. He is represented as coming down from heaven to examine the Sodomites. I will go down now and see, whether they have done altogether according to the cry of it which is come unto me ; if not, I will know. || Having examined
* Gen. vi. 12.
+ Gen. vii. 1.
§ Gen. vi. 18.
# Gen. vi. 7. Il Gen. xviii. 21.
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their characters, and found them guilty, the sentence of destruction followed, which was executed; at the rising of the morning sun, while all felt secure, a tremendous storm of fire and brimstone fell from the Lord out of heaven, which consumed the people, and burnt up their cities.
GOD acted as a judge towards Egypt, towards the Isra- elites in the wilderness, and the inhabitants of Canaan. IIe passed a sentence of destruction against Pharaoh and his armies, against the rebellious Israelites in the wilder- ness, against the idolatrous nations of Canaan; because they were sinners. And he executed the sentence. He reached forth his arm, and smote all those wicked people with ruin and death. Among those vile rebels, were some, who feared God; as Moses, Caleb, Joshua, Rahab and others. His sentence, concerning those good people, was, that he would save them. And he put his decree in cxe- cution, by making them the subjects of his favor.
HE acted as a judge towards the Jews. Because they killed wise men and prophets, and put his son to death, he fated them to more dreadful evils, than ever befel any nation. But because Christ's disciples were not partakers in the vile deeds of their countrymen, a token was given, by which they might know, when the ruin of Jerusalem would be near, that they might escape the approaching calamity. The sentence, that God passed, was executed. He raised up the Roman enemy, and sent them against the Jews, who destroyed their cities, slew multitudes of people, carried the rest into captivity. The christians saw the devouring enemy approaching with the ensign of an eagle, viewed it as the token, which Christ had given; accordingly fled from Jerusalem to Pella, and escaped the calamities of the city.
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THIS conduet of the Most High is similar to that, which he will display in the day of Judgment. He will then act, as a judge. He will examine characters. He will pass sentence. And he will execute it. Which will be doing, just as he does in this world. We cannot, there- fore, object to his judging us in a future state, without virtually objecting to what he does in the present state.
SOME say, it is inconsistent with the justice and good- ness of God to treat his creatures, as is represented that he will, in judging them in a future state. Therefore, they believe, that he never will. But they may as well say, that it is inconsistent with his justice and goodness to treat his creatures, as he does in this world. They may with the same reason say, that a just and good Being would not deluge a world, and save Noah ; commit the Sodomites to the fire, and rescue Lot; fate Jerusalem to the sword, faction, famine, and fire, and deliver the disci- ples of Christ ; and on the same principle infer, that those, and a multitude of other well authenticated events of the same complexion, never did take place. But it is evident from scripture, that they did. Hence, we cannot object to a day of judgment on account of the manner in which God will treat us, at that time.
BUT his judging us in this world does something more, than obviate the above objection. It proves that God will judge us in the world to come.
ACTING as a judge shows, that the character of a judge belongs to him. To complete the character, and make it appear just, he must finally treat every one, as he deserves. This he doth not do in this life. So far as he judges, he judges righteously. But he doth not finish the work. He gives to his people but a small part of the reward of
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grace. He punishes sinners here infinitely less, than they deserve. An exact distribution of rewards and punish- ments is not observed, in the administration of his govern- ment, among men here below. Sinners are not treated alike. Some, of most vile characters, are punished less, than some, who are less vile. A tyrant lives in case and pleasure ; millions suffer extreme distress from his cruel sword, and wide ravages. An hard master enjoys health, and lives luxuriously on the effects of the labor of wretch- ed slaves; the servant, a better man than his master, is in want of all things, and finally dies under the whip. Some good men have an harder lot, than some wicked men. A persecuting monster of cruelty, who feasts a malicious eye on the tortures of the persecuted, enjoys himself in a palace: the humble benevolent christian per- ishes in a filthy dungeon, or on the rack, or at the stake. A Dives was clothed in purple and fine linen, and fared sumptuously every day :* A Lazarus, covered with sores, lay at his gate, on the damp carth, cold and hungry, un- pitied, unless by dogs. No doctrine is more apparently true, than that, which announces, that there is not an equal distribution of rewards and punishments in this life. Our Lord gave his testimony to the truth of it, in that part of his parable concerning Dives and Lazarus, which represents Abraham, as saying to the rich man in Hell, thou in thy life time receivedst thy good things, and Laz- arus likewise evil things.t Hence it may be inferred, that he will act, as man's judge in a future state, and give every one a due reward, that he may be, and appear, a righteous judge.
* Luke xvi. 19.
t Luke xvi. 25.
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FROM the judicial acts of God, the Holy Spirit argues the certainty of a day of judgment. Let us recite two passages, which contain this mode of arguing. One is in an epistle of Peter's. It is expressed thus : For if God spared not the angels, that sinned but cast them down to hell, and delivered them into chains of darkness, to be re- served unto judgment. And spared not the old world, but saved Noah the eighth person-and turning the cities of Sodom and Gomorrah into ashes, condemned them with an overthrow, making them an example unto those that after should live ungodly. And delivered just Lot- The Lord knoweth how to deliver the godly out of temptations, and to reserve the unjust unto the day of judgment to be punished .* The other passage is in Jude. And is as follows. I will therefore put you in remembrance though ye once knew this, how that the Lord, having saved the people out of the Land of Egypt, afterward destroyed them that believed not. And the angels which kept not their first estate, but left their own habitation he hath re- served in everlasting chains under darkness unto the judg- ment of the great day. Even as Sodom and Gomorrah, and the cities about them in like manner giving themselves over to fornication, and going after strange flesh are set forth for an example, suffering the vengeance of eternal fire.t The obvious sense of these passages is this. Since God did doom the sinning angels to a state of despair, and holds them in his power with a determination to judge them in the great day; and poured out his judgments on the old world, Sodom, and the unbelieving Israelites; and saved Noah and Lot from the evils, that fell on those sin- ners; he will judge all in the great day, and execute his
2 Peter ii. 4, 5, 6, 7, 9.
t Jude, verses 5, 6, 7.
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vengeance on the ungodly, and save the righteous. By these instances God hath told us, that a day is appointed for our trial, and what the event will be.
4. GOD hath given laws to mankind. This is not dis- puted. All agree that he hath not left his rational crea- tures to live as they list without regard to right or wrong. Should one plead that God hath given us license to blas- pheme his holy name, and liberty to injure and abuse one another, people would think he ought to be confined in a mad house. The laws of God contain the following things.
FIRST, They point out man's duty, and require him to do it. If we exclude the idea of duty, we exclude the idea of law. For that cannot be law, which does not re- quire any thing of us.
SECONDLY, The laws of God are sanctioned with prom- ises of blessings to those, who obey them, and with threat enings of evil to those, who disobey. For instance, the law of faith promises eternal life to believers, and threat- ens the unbeliever with everlasting punishment. If no promises and threatenings were annexed to the laws of God, there would be no motive to obey them. Conse- quently, there would be no force in his laws. It would answer no good end to issue precepts unattended with motives. There are no motives, but what are contained in the promises and threats. They hold up evil and good as excitements to fear and hope, to induce us to avoid sin and serve God. They show the tendency, that holiness and sin have to promote public happiness and misery, to excite action upon the principle of benevolence. Promises and threats exhibit the true and glorious character of the Most High, whose character is a proper motive, or object of friendly affection to him. These are motives contained 8
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