INTRODUCTION:
The entire book Andrew’s Lee’s Sermons is available free at Project Gutenberg as e-Text #15031.
SERMON II.
The Wisdom of God in the means used to propagating the Gospel.
1 Corinthians i, 27, 28.
"But God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty; and base things of the world, and things which are despised, hath God chosen, and things which are not, to bring to nought things that are."
IN the preceding discourse we took a summary view of the means used of God to propagate the gospel, and of the opposition made to its propagation.
WE are now to consider the wisdom of God in the choice of means to this end; which will bring up to our view some of the objections which have been made against the truth of the gospel.
THAT the gospel is from God, and the means used to propagate it of his appointment, are from sundry considerations, apparent--particularly from the miracles wrought by Christ and by his disciples, who went forth in his name. Conclusive was the reasoning of Nicodemus--"Rabbi, we know that thou art a teacher come from God; for no man can do these miracles that thou doest, except God be with him." God, who is perfect in wisdom, would choose no improper or unsuitable means. Their wisdom might not at first appear to men. It did not at first appear. The world cried folly and weakness. But "The foolishness of God is wiser than men; and the weakness of God is stronger than men."
IN God’s hand any means are sufficient to effect his designs. The rod of Moses, when stretched out by divine order, availed to bring all those plaques on Egypt, by which God made himself known and feared. When Israel left that land, it availed to open them a passage through the sea; and afterwards to bring back its waters to the destruction of their enemies.
COULD we see no fitness in divine appointments, we should remember that "we are of yesterday and know nothing," and not dare to arraign divine wisdom, or charge folly on God. But in the case before us, his wisdom is in many respects discernable, as will appear from a consideration of some of the objections which are made against the gospel, and against the means appointed of God to propagate it.
ONE of the objections is taken from the supposed unsuitableness of the means. Considered in itself this made an objection. It is said the all-wise God would not have appointed them--that to appoint a company of poor, despised, ignorant fishermen, as prime ministers of a religion, is sufficient to prove that it is not from God, who always useth the best means and most suitable instruments.
IT is not strange that this should have been objected at the beginning of the gospel story, before any effects of the apostles labors appeared. It is a natural objection for the, proud, who thought themselves the best judges of wisdom and propriety, to have made at that day. But it comes with an ill grace from modern infidels, who cannot deny that Christianity triumphed over the power and learning of the world combined against it, though such means only were used to propagate it--such weak instruments employed in it. Naaman, the Syrian, reasoned at first like one of these objectors, but the success which attended the prophets directions convinced him of his error. Why has not the same the like effect on these? Surely, "had this counsel been of men, it would have come to nought." Under the circumstances in which Christianity made its appearance, it would have been easily overthrown; but the power of the world could not overthrow it, or prevent it from spreading far and wide. It continued--it prospered --and every opposing system fell before it. Means and instruments which human wisdom would have judged most suitable, could have done no more. The success of measures in a contest like this, proves their fitness.
UNDER this head it is further objected that the first ministers of the gospel were ignorant of the arts and sciences cultivated by the polished nations of the age--that therefore, they were despised, especially by the Greeks. Despised they might be by those who "professed themselves wise had become fools." Yet they had all the knowledge which their work required imparted to them from above. The language of the schools would have been ill adapted to the simplicity of the gospel. It would have been unintelligible to many of those to whom the gospel was sent. The gospel offers salvation to the unlearned, equally as to the learned--should be expressed, therefore, in language easy to be understood. Had the apostles and evangelists used the abstruse language of the schoolmen, to many they would have spoken in an unknown tongue. Had the scriptures been written in such language, they would have been much more obscure than they now are.
THOUGH the gospel is plainly written, it may be rendered dark and mysterious, by a metaphysic dress, It is a peculiar excellency of the scriptures that they are mostly written in the plain language of common sense--so plainly, that "he may run who readeth them."
TWO of the New Testament writers were men of letters, Paul and Luke; and we find more obscurity in their writings, especially those of the former occasioned by allusions to the sciences and usages of the age, than in the other writers of that holy book. The Apocalypse is indeed abstruse, but this is not occasioned by the language, which is plain, but by the subject. That book is chiefly prophetic; and therefore expressed in the metaphors of prophetic style. Prophecy is not generally designed to be fully understood, till explained by the accomplishment.
TO take occasion from those who might object to the illiterate character of primitive gospel ministers, a Paul, and a Luke were found among them; but neither of them was among those first called to the Christian ministry. Those first sent forth to preach the gospel were unlearned men. The great truths of the gospel had been taught, and many had received them before these (especially St. Paul) had become believers--that the faith of the first followers of Christ, might appear, "not to stand in the wisdom of men, but in power of God."
HAD the primitive ministry been learned philosophers, or renowned rhetoricians, suspicions might have arisen that mankind had been deceived, that they had been bewildered by the subtlety of science, or charmed by the fascinating power of eloquence, into the belief of a scheme which they did not understand. This cannot be suspected when the character of the first Christian ministers is considered, and the progress which Had been made in propagating the gospel, before any of the learned were joined as their assistants in the work.
THE propriety of the gospel method, may be farther argued from the nature of the gospel. Wisdom of words is not necessary to communicate gospel truths, or deep penetration, sufficiently to understand them. It was a remark of the apostle "that not many wise men after the flesh, not many mighty, not many noble, were called." The same observation may yet be made. People of plain common sense more often receive the gospel, and favor the things of true religion, than those who affect superior powers, and to understand all mysteries. Those who are wise in their own imaginations, often reject the counsel of God against themselves, and put from them offered salvation.
THE manner in which the apostles and their fellow laborers preached the gospel, hath also been objected to as unwise. Their preaching was chiefly a plain unaffected exhibition of truth, laid before those who heard them, and left with them. To produce faith in Christ, they declared the time, place and circumstances of his birth, referring to the prophecies which foretold them--declared the concurring testimonies of angels and inspired persons, who gave witness for him--exhibited sketches of his life --his teaching--his miracles--declared his prediction of his own death, with the manner, time, and place--also of his resurrection on the third day, and the fulfillment of those predictions. They referred to his foretelling Peter’s fall and recovery; Judas’ treachery and end, with the events which followed--they referred also to Christ’s teaching and miracles--to those which attended his sufferings and resurrection--they adduced the evidence which they had of his death and resurrection--declared the opportunities which they had with him after his passion--the instructions they received from him--the orders which he gave them, and his ascension from the mount of Olives, of which they were witnesses, "confirming their words with signs following."
TO persuade men to receive and obey the gospel, they declared the consequences to those who received, and to those who rejected it --that the same Jesus who had died on the cross, was appointed by the Father, "to be the Judge of quick and dead--that he would come again in like manner as he had gone away--that all mankind must appear before his judgment seat to give an account of themselves, and receive the deeds done in the body," that those who flee for refuge to the hope of the gospel, will find mercy, and be made forever happy with God, but those who neglect the gospel will be sent away into everlasting punishment.
SUCH interesting truths, those ministers of Christ laid before mankind, and left with them for their consideration. But they used no rhetoric to impress them. Neither did they appeal to the passions of their hearers; in which they followed the pattern set them by their Lord, who "did not strive, nor cry, nor cause any man to hear his voice in the streets." With only a fair statement of those truths, accompanied with the offer of "mercy and grace to help in time of need," they left mankind to choose for themselves and abide the consequences.
THIS some have thought an improper manner of calling men into the kingdom of Christ; that had been more pathetic in their addresses, and more argumentative in their applications, they would have labored with more effect; that this plain and simple method is unworthy of God, and, not likely to be from him.
IF we consider the nature and design of Christianity, such objections will have little weight. It is not the design of heaven to compel men to obey the gospel, or to drive them to an unwilling submission to Christ. If an exhibition of gospel truth and beauty, and the consequences of receiving or rejecting its overtures, are discarded; if men refuse, by these means to be persuaded, they are left, and the consequences follow. To People of sober sense, this method appears rational. It is not probable that those who are not thus prevailed with to embrace the gospel, would in any other way be made Christians indeed. People who are frightened into religion seldom persevere. Neither do those whose passions are so inflamed that they appear, for a time, in ecstasies. When their passions subside, they grow cool, and their religion dies. If the great truths of religion, laid before men, as was done by Christ and his apostles, do not avail to render them rationally and sincerely religious, little value is to be put on those heats of imagination, which produce temporary raptures, and set some on fire in religion. Such ardent love doth not abide; it soon cools, and commonly leaves those who had been the subjects of it no better than it found them, and but too often much worse.
BUT while some object to the simplicity of the gospel, and to the plain language and address of the primitive ministry, others are offended at the mysteries in the Christian system. Who can understand some things contained in what is called a revelation? And what valuable ends can be answered by a revelation which is unintelligible? say these objectors.
BUT, those points in the Christian scheme which are too deep for human comprehension, do not relate to practice. All required, in relation to them, is an assent to their truth, on the credit of God’s word. This is neither difficult nor unreasonable.
PERHAPS with only human powers, it may be impossible to comprehend those subjects which are left mysterious in divine revelation; but are they incredible if God hath declared them? Few would be the articles of our creed, did we admit the belief of nothing which we do not understand. We carry mysteries in ourselves. We are compounded of soul and body, but who explain the connexion; tell us the essence of either the one or the other, or define the principles on which the soul commands the body? We are lost in ourselves, and in all the objects which surround us.
WHATEVER God hath declared, we are bound to believe because he hath declared it; and whatever he hath enjoined, we are bound to do because he hath enjoined it, though the reasons of his injunctions may not be revealed. God is under no obligations to explain matters to us. "God is greater than man. Why dost thou strive with him? He giveth not account of his matters."
OTHERS object because the Gospel is not sent to all nations. That God should be supposed to communicate to some, and not to others they allege to be unreasonable and sufficient to destroy its credit; especially, as the book which claims to be a revelation teacheth that "there it no respect of persons with God."
THAT God makes his creatures to differ respecting talents and advantages, is a truth not to be denied. Those who on this account, object to the truth of the gospel, will not deny it. If God makes differences respecting every thing else, why not respecting religion? Where is the injustice or impropriety of trying some with gospel advantages; others only with the light of nature? If requirements vary with betrustments, none have reason to complain; and that this is the case is plainly the language of revelation.*
WITH equal reason might the hand of God in creation be denied, because different grades are found among creatures, and some have greatly the advantage over others; and in providence because its distributions are unequal. That these inequalities are observable, and that they are the work of God, will be acknowledged by all who believe the being of a God, and his providential government. If any are disposed to call these in question, we turn from them. To reason with them would be in vain. "That which may be known of God is manifest in them; for God hath shewed it unto them. For the invisible things of him, from the creation of the world, are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse."
*Vid. Discourse on Romans, ii,11.
A SCOFFING age may cry out against Christianity. To some it may be a "stumbling block; to others foolishness." Men may exclaim against the gospel, and against the doctrines and duties of it, and the means which have been used of God to propagate it. Still "the foolishness of God is wiser than men, and the weakness of God is stronger than men." So it hath been in times past; so it will be in times to come. _The foolish, the weak and base things of the world, have confounded and brought to nought, all the world termed wise, and great, and mighty_.
IMPERIAL Rome at the summit of her greatness, could not crush the cause of him who died on Calvary! "Had this counsel or work been of men, it would have come to nought." Probably the name of Jesus, would long ere now have perished from the earth. But all his enemies could do nothing effectually against him. They could only do what God’s counsel had determined to be done.
CHRISTIANITY hath still its enemies; of the same character with those of o1d. They have overthrown the faith of some. Others they may seduce. That "scoffers should arise, in the last days walking after their own lusts; that some should deny the Lord that bought them, and that many should follow their pernicious ways," were foretold by an inspired apostle, and "they turned to us for a testimony."
WE are called a Christian people. "If we believe the gospel, happy are we if we obey it." The generality profess to believe it. But how is it received? Do not many neglect it? Do not some who assent to its truth, "go their way to their farms, or their merchandize," regardless of it, neither confessing Christ before men, nor seeking an interest in him?
IF the gospel is from God, to such neglecters Of the grace it offers, it must be "a favor of death unto death!" And is not their number great? Doth it not increase from year to year, from age to age? To these who are taken up with sensual pleasures, and with minding only earthly things, St. Paul would say "even weeping you are enemies to the cross of Christ, and your end will be destruction."
LET us be persuaded to bring home these considerations to ourselves. We are deeply interested in them. "The secrets of our hearts will ere long be judged by the gospel of Christ." To those who will not receive and obey the gospel, we have only to say, "Notwithstanding, be ye sure of this, that the Kingdom of God is come nigh unto you."
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SERMON IV.
_The Declensions of Christianity, an Argument of its Truth_.
Luke xviii,8.
"_When the Son of man cometh, shall he find faith on the earth_?"
THAT the coming of the Son of man, is here intended of Christ’s coming at the commencement of the latter day glory, hath been alleged in the preceding discourse, and several considerations adduced in proof. Additional evidence will arise from a view of the prophecies _relative to the great declensions_ which were to take place in the church, during the gospel day. These, we observed, are of two kinds, one, a _corruption of religion_, the other _its rejection_.
THE intimations given of them in the new testament, are chiefly found in the writings of St, Paul, Peter and John. They are noticed also by Jude. The two former suffered martyrdom under Nero. When the time of their departure drew nigh, they had separately a view of the then future state of the church; "particularly of the declension which were to take place in the kingdoms of this world, shall become the kingdom of our Lord and Christ." St. John had the same opened to his view in the isle of Patmos.
ST. PAUL in his second epistle to the Thessalonians, after rectifying the mistake of those who thought the day of judgment then at hand, proceeded to inform them that there would be great declensions in the church before the end of the world. "Let no man deceive you, by any means, for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; who opposeth himself above all that is called God, or is worshipped; so that as God, he sitteth in the temple of God, shewing himself that he is God." The antichristian defection is here evidently intended. The apostle toucheth on the same subject in his first epistle to Timothy, and directs him "to put the brethren in remembrance of these things," to prevent surprise when they should happen. This was the first great declension which was to be permitted in the church.
IN his second epistle to the same Christian bishop, written not long before his death, he resumes the subject of the defections which were to happen in the church, but with a more particular reference to defections of a different kind, and of a latter date. Having exhorted Timothy to faithfulness in the discharge of official duty, he adds a reason; "For the time will come when they will not endure sound doctrine; but after their own lusts, shall heap to themselves teachers, having itching ears; and they shall turn their ears from the truth, and shall be turned unto fables."
THIS doth not answer to the Romish defection. It was never the character of that church to "heap to themselves teachers." They never ran after those of other persuasions, who brought new doctrines. Their errors were of the contrary kind. They rejected and persecuted every teacher who did not derive from their _infallible head_, and teach as he directed. But "itching ears" have misled many of those, who "are moved away from the hope of the gospel. By turning to fables they have made shipwreck of faith, and fallen a prey to those who lie in wait to deceive."
ST. PETER wrote with equal plainness of the general defections; but those of infidelity are the subject of his prophecies--"There shall be false teachers among you, who privily shall bring in damnable heretics, _even denying the Lord that bought them_, and bring upon themselves swift destruction. And many shall follow their pernicious ways; by reason of whom the truth shall be evil spoken of." The heresies here intended are depicted too minutely to be mistaken. The heresiarchs are described as immoral, vain and proud, pretending to superior knowledge and penetration, despising law and government, and trampling them under their feet.
TOWARD the close of his second epistle, the apostle remarks, that he "wrote to stir up pure minds by way of remembrance; that they might be mindful of the words spoken before, by the holy prophets"--that is, of the predictions of inspired men, who had forewarned them of those deceivers--"Knowing this first, that there shall come in the last days, scoffers, walking after their own lusts, and saying where is the promise of his coming?" And he refers them to St. Paul, who had predicted their rise in the church--"Even as our beloved brother Paul also, according to the wisdom given unto him hath written unto you: As also in all his epistles, speaking in them _of these things_"--He adds --"Ye therefore, beloved, seeing ye know these things before, beware, lest ye also, being led away with the error of the wicked, fall fromyour own stedfastness."
THE short epistle of St. Jude is little other than a prophetic description of the same apostasy and its leaders, whom he terms "ungodly men, turning the grace of God into lasciviousness, and _denying the only Lord God, and our Lord Jesus Christ_--These are murderers, complainers, walking after their own lusts, and their mouths speaking great swelling words--But beloved, remember ye the words which were _spoken before_ of the apostles of our Lord Jesus Christ; how they told you there should be mockers in the last time, who should walk after their own lusts."
THE errors of Rome are not here intended. They are manifestly errors of a later date, which were to appear after those of Rome should subside, having lost their influence. It is repeatedly noted that they were to arise in _the last days_. They are errors of which this age is witness--errors which have spread, and are yet spreading? those of infidelity and atheism, with their usual attendants, immorality in every hideous form. We should therefore "remember the words which were spoken before"--the warnings which have been given us of those defections, which were to intervene those of Antichrist, and _the coming of the Son of man_.
THE Apocalypse, though of more difficult interpretation, contains some particulars sufficiently intelligible and to our purpose. The writer enlarges on the Romish apostasy, which he describes more minutely than any who had preceded him, both in its rise and progress, and also in the circumstances which should attend its overthrow. He foretells the spirit, pride, riches, glare of ornaments, strange abominations, and unprecedented cruelties; the power, signs and lying wonders, which were to render Rome the wonder and dread of the whole earth. The portrait is in every part so exact and circumstantial, that none who are acquainted with the history of that church, can mistake it; unless blinded by interest or prejudice.
THE apostle predicts also the other great defection which was to follow the antichristian, though in language more obscure and figurative, "And I saw three unclean spirits, like frogs, come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet for they are the spirits of devils, working miracles, which go forth unto the kings of the earth, and the whole world, to gather them to the battle of the great day of God Almighty." *
* Vid. a discourse on this subject by Timothy Dwight, D.D. President of Yale College, printed at Newhaven, A.D. 1798.
IT deserves particular notice that all these strange declensions, which were foretold, as to take place in the church, and world, are represented as _antecedent_ to Christ’s reign on earth, and terminating _before_ the commencement of that blessed era.
It is farther to be observed that during the whole antichristian defection, God’s "two witnesses were to prophecy clothed in sackcloth." God would have a small, but sufficient number of faithful servants, who, in low and humble circumstances, would maintain the truth and be witnesses for him during the reign of man of sin. But about the end of his reign, they will have finished their testimony. Their enemies will then prevail against them and destroy them, and for a short term there will be none to stand up for God +--none to warn the wicked, or to disturb them in their chosen ways. And they are represented as exulting in their deliverance from the society of those who amidst their departures from the living God, had tormented them,++ by warnings of future wrath, and an eternity according to their works. For this is the way in which God’s witnesses torment the wicked.
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+ COMPARATIVELY NONE. The number will be exceedingly small--the times resemble those just before the flood, when Noah was said to stand alone. The pageantry of Romish worship may be kept up in that church, till mystical Babylon shall be destroyed, in the awful manner foretold in the Revelation; but infidelity hath long since, tipped the foundation of catholic religion, being grafted on the ruins of superstition. The absurd doctrines, and legendary tales of popery, may have been credited in the dark ages, when many of the clergy were unable to write their names, or so much as read their alphabet; but the belief of them is utterly inconsistent with the light everywhere diffused since the revival of literature.
++ TORMENTED THEM. This language is remarkable. It intimates that the pains occasioned in the wicked, by the warnings of the faithful are the same, in kind, as those of the damned, and that they are often severe. This accounts for the mad joy of infidelity--for the frantic triumphs of those who have persuaded themselves that religion is a fable. It accounts for the representation here given of the conduct of an unbelieving world, when infidelity shall have become universal, and the dead body of religion lie exposed to public scorn. Such is the time here foretold--a time when the age of atheism may be vauntingly termed "the age of reason."
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GOD’S witnesses testify not only against antichristian errors, but also against infidelity and the immorality it occasions. When he ceases to have witnesses there will be none to testify against either the one or the other. The world must _then_ be deluged in infidelity and atheism. This agrees with the representation given by the apostle; who describes the enemies of God as refusing graves to his slaughtered witnesses, and causing their dead bodies to lie exposed to public view, that they may rejoice over them, and congratulate one another on their deliverance from the company of those who had disturbed them in their sinful indulgences; and such as continuing to be the state of "the people, and kindreds, and tongues, and nations," till the witnesses are raised from the dead and ascend to heaven in the presence of their enemies; when Christianity will revive, and Christ’s reign on earth begin.
THESE representations may be designed to intimate that the term in which infidelity will appear to be universal, will be so short that the warnings of the faithful will not be forgotten--that they will be kept in mind by the exultations occasioned by deliverance from the fears of religion, and from the presence of those who had excited those fears, by exhibiting proofs of religion which they could not refute. And how natural and common are such exultations, with those devoid of religious fear? But agreeably to the view given by the apostle, when such shall have become the state of the world, and the nations shall be thus felicitating themselves in full persuasion that all religion is a dream, and death an eternal sleep, the signals of Christ’s coming to take the kingdom, will be given, and witnesses of the truth of Christianity, which cannot be disputed, suddenly arise, to the surprize and confusion of scoffing sinners; multitudes of whom will be swept off by desolating judgments to prepare the way for "the people of the saints of the most high, _whose kingdom is an everlasting kingdom_." For that desolations are to close the sad scene of apostasy, and prepare Christ’s way is clearly foretold; particularly by St. John, who beheld, in vision, "the kings of the earth, and of the whole world, gathered to the battle of the great day of God Almighty;" and saw such an effusion of their blood, that "the harvest of the earth might be considered as reaped, the vine of the earth as cut and cast into the great wine press of the wrath of God, whence flowed blood to the horses bridles." *
THUS from the general tenor of prophecy it appears that infidelity will have overspread the world _when the Son of man shall come_ to reign upon it: And as this agrees to no other coming of his foretold by the prophets, there can be no reasonable doubt what _coming_ is intended in the text. If we keep these things in mind, we will not wonder at the declensions of religion and prevalence of infidelity. They will remind us of the remark made by our Savior to his sorrowing disciples just before his sufferings, "these things have I told you, that when the time shall come, ye may remember that I told you of them."
BEFORE, or about the time of this _coming of the Son of man_, Antichrist will fall--Mahomedan delusion terminate--"The Jews look to him whom they pierced, and mourn--be gathered the second time" from their dispersions, and returned to their own land, and the fullness of the Gentiles be brought in. Perhaps these may be the signs of Christ’s coming, intended by the resurrection of the witnesses, When these events shall take place "the Lord will be king over all the earth. In that day there will be one Lord and his name one."
*Revelation xiv. 15,20.
REFLEXIONS
IF we do not mistake the coming of the Son of man, here referred to, gloomy is the prospect now immediately before us. Hitherto God hath had his witnesses; but ere long they will cease from their labors, and leave infidelity undisturbed.
THAT the cause of the redeemer was to be depressed, before its universal prevalence in the latter days, is plainly revealed. The only difficulty is to ascertain the manner. Bishop Newton expects another confederacy of the catholic powers to destroy the followers of the Lamb, which will so nearly succeed, that for a short term none will dare to appear as his followers. But if infidelity was to intervene the antichristian defection, and prevalence of religion in the latter days, is this hypothesis probable? Is it not more reasonable to expect that destruction of the witnesses in another way, and by other enemies--by the mockers and scoffers of the last times, who should be generated by papal error and superstition? And doth not the present state of the world confirm these expectations? The catholic religion hath been declining for several ages. It received a deadly wound from Luther and his associates, which hath not yet been healed. From that period it hath dwindled, and is now little more than a name. But infidelity hath been, for almost an equal term progressing, and already stalks out to public view: Yea, it vaunts with shameless pride, as though sure of victory. And we are constrained to acknowledge, that "of a truth, it hath laid waste nations and their countries!"
OUR expectation is farther confirmed by observing the change which is made in the weapons of internal warfare. These are no longer bonds, imprisonments, tortures and death, but the shafts of ridicule, and sneers of contempt. "Trials of cruel mocking," now exercise the faith and patience of the saints. Religion, the dignity and hope of man, hath become the sport of stupid infidels! The jest of sorry witlings! These hissings of the serpent are every where to be heard!
INTERNAL malice, never before made so general attack in this way. Perhaps, with all his sagacity the adversary did not suspect that creatures made for eternity could be driven from the way of peace by the derision of fools, till taught it by experience. But this hath been found his most successful weapon! It hath done greater mischief to Christianity, than all the rage of persecution!
MANY account it honorable, to suffer, pain or loss, with patience, and to face danger and death with fortitude; but few think themselves honored by scorn and reproach. Human nature is here attacked on its weakest side.
SOME European scoffers, of high rank, during the last age took the lead in this mode of attack on Christianity; and have been followed by a countless throng of noble and ignoble, learned and unlearned, down to this day. Few infidels are so modest as not to affect wit on the subject of religion; few witticisms so contemptible as not to meet the approbation and receive the applause of brother infidels.
THAT strong combinations have been formed against Christianity, and also against civil government, in the kingdoms of Europe, and that they have too successfully undermined both, is an acknowledged fact.
IN the leaders of those conspiracies we discover a11 the traits of character, attributed in prophecy to the scoffers who should arise in the last days. When every circumstance, in events so remarkable agree with the predictions, can doubt remain whether the predictions are fulfilled?
THERE hath been faith in this land. It is not yet extinct. But we are importing the principles, and practices of Europe. "The Mockers of the last times" are now to be seen on this side the Atlantic. "Many follow their pernicious ways." We have reason to expect the evils to increase till "The godly cease and the faithful fail" from among us. _For when the Son of man cometh shall he find faith on the earth_? This land will also be overspread with infidelity! "The whole world lie in wickedness!"
THERE may be partial revivals of religion, but no general reformation is to be expected; and after every refreshing, the declensions will probably be greater than before. Fanatic emotions, here and there, may flatter some who are friends to religion, but they only serve to accelerate the spread of infidelity.
IT is a gloomy thought! The serious soul saddens; sorrow fills the good man’s heart, if, when he sees little regard paid to religion, he expects yet greater defections! If when he sees but few of those who are rising into life, paying attention to the best things, he expects still fewer of their descendants to be wise and good! Yea that the declensions will continue and increase, "till all flesh shall become corrupt, and the earth be filled with violence!" Would to God these expectations might not be realized; for they are exceedingly distressing. But they appear to us to be dictated by the spirit of truth, and confirmed by the history of the world, and by the progress of events opening to view.
ONE consideration, however, ministers consolation, shining through the gloom; namely, the long, holy, happy period, which may be expected to follow the dark term now approaching.
BY _dark_ we mean only in a moral view. Respecting arts and sciences, mankind may never have been more enlightened than at present. But this is foreign to religion. When Egypt, Greece, and Rome, were the seats of the muses, they remained as devoid of religious knowledge, as the most ignorant barbarians. Arts and sciences may still flourish, and yet deeper researches be made into the _arcana_ of nature, while religion is dying and atheism succeeding in its place.
SOME intervening links are necessary to connect present age with the happy times now distant. Who shall fill them, the divine sovereign will determine. An hour of temptation must try all who dwell upon the earth. These are the times in which we are tried.
DO we envy those who may live during the Peaceful reign of the Redeemer? Let us not forget that we are favored above many who have gone before us--above some of our contemporaries and probably above those who will succeed us, before the commencement of that happy era. Nothing necessary to salvation is denied us. If straitened it is in our own bowels. If faithful to improve the talents put into our hands, "our labor will not be in vain in the Lord"--God will keep us to his kingdom. There we shall see Christ’s glory, though we may never see it here as some others who come after us.
BE it also remembered, that the rewards of the coming world, will be proportioned to the difficulties we may have to encounter here in this. Those who make their way to heaven through darkness and temptations, and force their way through hostile bands, will rise to greater honors there, than though they had ascended by an easier and a smoother road. Nothing done or suffered in the way of duty will loose its reward. God hath not said "seek ye my face in vain."
"WHEREFORE, brethren give diligence to make your calling and election sure; for if ye do these things, ye shall never fall; for so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Savior Jesus Christ. To him be glory, both now and forever. Amen."
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TRANSCRIBER’S NOTE:
The original text was typeset using the convention of the American Colonial Period with a second "s" symbol resembling the letter "f" which makes reading somewhat difficult for the modern reader. The text was thus transcribed using the modern single "s" symbol convention.
The original text was photographed and read with an OCR program and then transcribed word by word. An attempt was made to proofread the final text for transcription errors and wherever an mistake has not been corrected, the transcriber sincerely apologizes to the reader. As for the rest, the transcriber has endeavored to faithfully maintain as much of the historical record as the ASCII TEXT format permits, including the original spelling and grammar. Page numbering was omitted in keeping with e-book format conventions. The reader is encouraged to use the search feature of the text reader to locate chapters listed on the contents page.
The work was published by the son of Isaiah Thomas, who is known both as the father of American printing, and as a Minuteman at Lexington and Concord in the War of Independence.
Some of the thoughts expressed in these sermons are a refreshing return to an earlier time before American religious denominations became fixed in their particular "systematic theology."
Reverend Lee’s language and logic give us a glimpse of the purity of mind and soul that followed in the wake of desperate revolutionary conflict and the tumultuous years following independence when the greatest minds of the time formulated the American Constitution and The Bill of Rights. These sermons seem to address the universal issues with which men of all times and places have also struggled, in times of peace as well as war. These issues are articulated here with a clarity that is perhaps only achieved in those times of great testing, tears, and tenuous victory that began in 1776 and that would remain tenuous until after the War of 1812.
Lee lived in a time of great intellectual pursuit and Lee’s views of life and the Lord’s Providence seem particularly blessed with illumination through the Holy Spirit. Fredric Lozo, January 2005
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Biography attached to Sermon #1 of this series.
