INTRODUCTION:
The entire book of Andrew’s Lee’s Sermons is available free at Project Gutenberg as e-Text #15031.
SERMON XXVI.
Departed Saints Fellowservants with those yet on Earth.
Revelation xxii. 9.
"I am thy fellowservant, and of thy brethren the prophets."
THE revelation made to St. John in the isle of Patmos, was a comfort to the suffering apostle, and a blessing to the church. "Blessed is he that readeth, and they that hear the word, of this prophecy." The beginning indeed was dark; the prophetic sketch, was for sometime, gloomy: It unfolded a strange scene of declensions and abominations, which were to disgrace the church of Christ and mar its beauty; and dismal series of woes on woes, for many ages. The church then so pure, was to be corrupted, to become "the mother of harlots and abominations of the earth, and to make herself drunk with the blood of the saints and with the blood of the martyrs of Jesus!" When the apostle "saw, he wondered with great admiration." Had the vision closed with similar discoveries, no joy would have been occasioned by them; but grief ineffable. The apostle might have sunk under them. But they finally appeared diverse, and adapted to comfort him, and fill his heart with joy. He saw the cause of Christ triumphant--true religion to have become universal, and heavenly glory the reward of the faithful!
WHEN the veil which had been spread over these things was drawn aside, and they broke out to the view of this man of God, he seems to have been enraptured and lost in ecstacy. He prostrated himself in adoration of the celestial messenger: But was forbidden by the angel --"See, thou do it not; I am thy fellow servant, and of thy brethren that have the testimony of Jesus.--Worship God." This happened at the beginning of the joyful part of the vision, when the triumphs of Christianity were first disclosed. *
* Revelation xix. 10
WE are under no temptation to give undue honors to bearers of evil tidings; But even "the feet of those who bring good tidings are beautiful."
THE angel having thus restrained the apostle from paying him divine homage, proceeded to finish the sketch which he had begun of the glory which remains for the people of God. When it was nearly completed, the still imbodied saint, again forgot himself, and overcome by a sight too strong and glorious for frail humanity fell down in humble adoration of the heavenly minister!
MAD with joy he appears to have been bewildered, and in a momentary delirium; but was again prevented by the angel; and the same reason assigned as before--_I am thy fellowservant, and of thy brethren the prophets_.
THIS declaration is remarkable. How are we to understand it?
IT should seem that this messenger from above was originally one of our race. _I am thy fellowservant_.----
WE are inclined to believe that he had once inhabited a human body, and had his residence on earth--that this was one of the old prophets, who having been released from the work to which he had been first called, was now serving God under another form, in a more dignified station and with greater powers than he had possessed while yet on probation.
WE may mistake the Scripture but have been induced to believe that when the saints drop these bodies, and are joined "to the spirits of the just made perfect," they become angels, and are afterwards employed in the service of God, as his messengers and agents, whom he "sends forth to minister to the heirs of salvation," and to transact business for which he hath fitted them, and in which he is pleased to employ them.
SOME reasons for this belief are adduced in the following discourse.
When a child of God is released from the body, he is freed from the remains of depravity, and form this native bias to evil, and according to his nature, made perfect in holiness. His reason is retained; yea, his rational capacity is enlarged; and those who are associated with the blessed inhabitants of the upper world, doubtless enjoy better means of information than are to be found on earth.
SOME indeed, have fancied, that soul and body sleep together from the epoch of death till the resurrection. That during that term, the soul is chained down in a state of insensibility! That the happiness of the saints, during the intermediate term, is no other than a sleep without dreams----a temporary nonexistence! Strange!
THE thoughts of death would make the good man tremble, did he conceive such to be its nature. Here he is compassed with infirmity, and groans, being burdened. But such an existence, which capacitates him to do somewhat to honor God, and benefit man, is preferable to a suspension of existence.
SUSPENSION of existence! What is a suspension of existence, but a temporary annihilation!--A complete solecism! From such a state there could be no resurrection. There could be only another creation, which must constitute not the same, but another creature. The idea of a suspension of existence, is scarcely supportable; and the reality of it contradicted by every part of revelation.
DEATH is represented in the Scriptures, as a separation of soul and body; not as their sleeping together. "Thou changest his countenance, _sendeth him away_;" is a description of death drawn by Job--which answers to that given of Rachel’s--
"_AS her soul was departing_, for she died." And a resurrection is represented as a return of the soul to the body from which it had been seperated: As of the widow’s son whom Elijah raised from the dead --"_And the soul of the child came into him again_, and he revived." The language of the New Testament is the same. "This day thou shalt be fellow sufferer on the cross, whose body was the same day committed to the grave." St. Paul "had a desire _to depart_ and to be with Christ," which he opposed to _abiding in the flesh_. If soul and body sleep together in the grave, he would have been no sooner with Christ. than though he had lived here till the resurrection. When St. John was indulged a sight of heaven, he saw the souls of the martyrs who had been slain before that period, and heard them crying for vengeance on the murderers who were yet living on earth. *
* Revelation vi. 9, 10.
THE Scriptures are so explicit respecting the state of the dead, that a suspicion that they remain senseless while their bodies moulder in the dust, appears strange. The righteous dead certainly rejoice in God’s presence and are associated with fellow saints. The Lamb, which is in the midst of the throne, feed them, and leads them "to fountains of living waters; and God wipes away all tears from their eyes."
NEITHER do they remain inactive--"They serve God day and night --in his temple," some may say. God’s temple may here mean the universe, that vast temple which he hath built in every part of which his saints may serve him. *
* Revelation xxi. 22.
SURELY the glorified spirit is not confined to a single apartment in the house of God, and not suffered to go abroad, and see his glory, and the exercise of his perfections in the works of creation and providence! Were such his situation, it would differ little from that of the delinquent who is confined to his cell, or prison. Such cannot be the state of a glorified soul--of a soul released from a body, which while on trial, served as a clog to restrain the servant, and prevent him from quitting the station, in which he had been placed, or leaving the work assigned him. It cannot be the state of one sanctified throughout; of one raised above temptation, either to stray into devious paths, or be slothful in the service of his God.
MUCH of our felicity here ariseth from a contemplation of the works of creation and providence. In these we see divine wisdom and goodness; learn to know God; to fear and love him. The good man carries this disposition with him when he exchangeth worlds; his desire of knowledge, and especially the knowledge of God, and the works and ways of God. And is there not reason to believe that glorified saints have power and liberty to range among the works of the all perfect Sovereign; trace the evidences of the divine perfections, and witness their effects, and that this is one source of their happiness?
A RELISH for knowledge is a quality of the mind, natural to it, and inseparable from it. We observe it in children, who at an early period discover a desire of information, and perpetually seek it by questioning those more advanced. The same disposition is resident in adults, and productive of the attainments in science which both delight the mind and dignify the man. In heaven, the glorified spirit, hath doubtless advantages for attaining the knowledge of God and divine things, and opportunity to satisfy his desire after it, if it can be satisfied; for it is itself a happiness. It gives a zest to information, and will probably continue, and be an endless source of enjoyment. The creature may never know so much of god as to desire no farther knowledge of him; or so much of the works and ways of god, as to with no increase of that knowledge. Acquisitions in knowledge and enjoyment may progress together in the world of spirits. And who can fix their limits? They may be as boundless as eternity!
TURN now your thoughts on Sir Isaac Newton that renowned philosopher and Christian. Was his enlarged and inquisitive mind satisfied at death? Did not he carry with him a desire to visit every planet, not only of our own but of other systems, and pry into the _arcana_ of nature to be found in them all? If enabled and permitted, he may still be ranging among the works of God, to learn yet more of his wisdom, power and goodness, in his works and ways, which are unsearchable, and past the comprehension of created beings! Probably other glorified Spirits have a Share; it, may be a large share of the same temper.
AND if they are capable of bearing the message of their divine Sovereign, or doing aught for his honor, it must be a pleasure to glorified spirits to be so employed. Here the good man delights to serve the Lord. Will this cease to be his disposition when the remains of depravity shall be done away? Will not this disposition be increased and strengthened? Or is there reason to think that those will have no power to serve God, who are freed from sluggish bodies?
OF certain glorified spirits it was declared to the apostle, as we have seen, that they "serve God day and night"--They have no need of rest--they never grow weary. How they serve God without the use of bodily organs, is to us unknown. But it doth not follow that they are incapable of it. God can give them power, and teach them to accomplish all his pleasure.
THAT departed saints have sometimes been sent down to our world, to make known God’s will, and deliver his messages, we believe to be taught in the scriptures--_I am thy fellow servant and of thy brethren the prophets_.
WHO not of our race could have made such a declaration? _A fellowservant_, is a servant of the same species, or rank. Our fellows are our equals; those of the same class in creation. Brutes are creatures; but we do not consider them as _fellowcreatures_. We might, however, with as much propriety as the angel could call himself John’s _fellowservant_, had he belonged to another species, or class or servants.
THE term _prophet_, carries, in our apprehension, the same thing in it --speaks the heavenly messenger to have been one of our race. By prophets, we understand inspired men. We believe this to be every where its meaning in the scriptures. And the term _brethren--"of thy brethren the prophets_", confirms our sense of the text--_I am thy fellowservant, and of thy brethren the prophets_. Strange language, if this was one of the angels who kept their first estate; one who never dwelt in flesh, nor inhabited a human body! But if this was one of the old prophets, Samuel, Nathan, Daniel, or any other of those who had tabernacled in flesh, and been sent to warn his brethren, and foretell things to come, the language is easy and natural. *
Sundoulos sou gar eimi, xai ton adelphon sou ton propheton.
* _Sundulos sou gar eimi, xai ton adelphon sou ton prophton_. Doct. Doddridge in his notes on this passage observes, that it may be rendered _I am thy fellow servant and the fellow servant of thy brethren the prophets_.
But the translation in the Bible is perfectly literal. The sentence is elliptical. The elipsis may as well be filled by _tis_, as by _sundoulos_. If filled by the former, it reads thus, _I am a fellow servant, and one of the brethren the prophets_. This, for the reasons given above, we conceive to be the sense of the passage. The learned reader wilt judge for himself.
IF we search the scriptures, we shall see that the saints whose bodies were in the grave, have been sometimes thus used of God.
WHEN Saul went to consult the powers of darkness, because the Lord did not answer him in the time of his distress, Samuel, who had died some time before, was sent of God to reprove that rebellious prince, and denounce his doom.
SOME indeed suppose that the apparition was not Samuel, but an infernal! But the sacred historian represents it as being Samuel, and why should we reject his testimony?
THE sorceress had not power by her charms, to call back the prophet from the world of spirits. But God had power to send him on his business; to enable him to make himself visible, and foretel the evils which then hung over Saul and Israel: And from several considerations we think it evident that he did do it.
THE woman appears to have been surprized when she saw Samuel. To her, he was an unexpected visitor. By his means she found out Saul, whom before she did not know in his disguise.--Apostate spirits if they ever gave responses to those who consulted them, commonly flattered them in their crimes, or gave ambiguous answers to their inquiries; but not so the ghost which appeared on this occasion. Most pointedly did it reprove the abandoned prince, who was adding iniquity to transgression, and hardening himself in the time of trouble! And most expressly did it foretel the evils which were coming on the offending inquirer, his family and people! Could an apostate spirit have done these things? Or would he if he could? God hath sometimes used wicked men to foretel future events, and compelled them to denounce his judgments; but have we any account of his making this use of fallen angels? Of his making known his purposes to them, and enabling them to give the genuine proof of true prophets? It is further observable, that part of the message related to taking the kingdom from Saul, and giving it to David--"The Lord hath done to him as he spake by me," is his language. God had foretold this by Samuel; not by Satan, or a messenger of Satan.
THERE is every reason to believe that Samuel really appeared on this occasion--that God sent him to deliver the sad message to the impious rebel, who instead of humbling himself in the time of his trouble, sinned yet more against the Lord.
IF we attribute these divine communications to infernal agency, why not others? If once we turn aside from the literal sense of scripture, where shall we stop? But should we doubt whether in this instance, a departed saint was sent down to visit earth, and transact the business of HIM who is Lord of all, other instances may certainly be adduced --if not in the Old Testament, yet beyond a doubt in the New. But this will be the subject of another discourse.
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SERMON XXVII.
Departed Saints Fellow servants with those yet on Earth.
REVELATION xxii. 9.
"I am thy fellowservant, and of thy brethren the prophets."
THAT the saints do not remain insensible, while their bodies are in the dull, but become angels, * see and serve God and bear his messages, and minister to the heirs of salvation, hath been argued from several considerations, in the preceding discourse; but we chiefly depend on revelation. The text and several other scriptures, we conceive to be our purpose, and sufficient to establish our theory, and that the same is illustrated and confirmed by sacred history, both of the Old and New Testament. One instance of a departed saint, sent as a messenger from heaven to earth, hath been adduced from the Old Testament: We now advert to the New.
* THE term angel signifies a messenger. If glorified saints are used to carry God’s messages, or sent to do his business, they are made angels, in the proper sense of the word. Such appear to have been the angelic band, who united in praising God, when the Lamb prevailed to open the book of his decrees and reveal them to the apostle--"And they sung a new song, saying, Thou art worthy--for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation; and hast made us unto our God, kings and priests: _And we shall reign on the earth_." * Surely these must have been of our race.
* REVELATION v. 9,10.
HERE our proof in explicit. We can conceive of no evasion. Two of our race _who had long before been removed from earth to heaven_, were certainly sent to visit the Savior, just before this sufferings --Moses and Elias, who attended him on the mount, whither he retired with three of his disciples, and conversed with him in their presence. St. Luke hath described their appearance, and told the subject of their conversation--"Who appeared, in glory and spake of his decease, which he should accomplish at Jerusalem." *
*Luke ix.29.
MOSES had then been dead more than fourteen centuries. Elias had not tasted death, but he had been changed. That change had passed upon him which will pass on the saints who shall be alive at Christ’s coming. The change must have been great, or he could not have ascended to heaven in a chariot of fire, or lived above the region of air which surrounds this globe.
THESE two saints, seem, on this occasion, to have been assimilated to each other--"They both appeared in glory"--were company for each other, and sent together to testify for Christ, before chosen witnesses. Our Savior’s resurrection was also attended by witnesses who had been for time in the world of spirits--"And the graves were opened, and many bodies of the saints which slept arose, and came out of the graves after his resurrection, and went into the holy city, and appeared unto many." *
* Matthew xxvii. 52, 53.
BUT it is only departed saints who are employed to bear God’s messages. There is no intimation in scripture, that those who die in their sins, are afterwards sent, or suffered to go abroad. There is reason to believe, that as the saints are made perfect at death, so all that bears an affinity to goodness, ceases at that period, in the unrenewed, and that they put on the complete image of him who is termed their father. If this is the case, they would spread mischief and misery, were they permitted access to those who remain in the body, and liable to temptation. However this might be, we are assured that they are confined in the infernal prison, and will continue prisoners till the great day.
THIS is intimated by our Savior, when he warns the sinner to "agree with his adversary quickly, while in the way with him--lest he should be cast into prison"--because should this happen there will be no release "till he shall pay the utmost farthing." This speaks the state of impenitents, to be from the time of their death, that of prisoners, who can neither break their prison, or obtain, so much as a temporary release, till they shall have suffered all their demerits.
THE same is intimated in the parable of the rich man Lazarus. The rich sinner is represented as passing, at death, into a place of torment, and confinement, and as despairing of even a momentary enlargement. Other wise he would not have requested that Lazarus might be sent to warn his brethren who were then living on earth, but rather that he might have gone himself. Him they would have known; and he could have given them a feeling description of the miseries which living in pleasure, regardless of the one thing needful, will draw after it. Many advantages might have been expected from this personal appearance to his brethren, but he preferred no such petition.
His prayer that Lazarus might be sent, was probably intended to intimate that departed spirits remember their former state on earth, and the relatives and acquaintance whom they leave upon it; that they retain a concern for them; that they know that good spirits are used of God to transact matters relative to their spiritual concerns, and that those who die in their sins are kept in confinement, and not permitted to go forth; no, not to warn fellowsinners, whom they have left behind them.
THIS agrees with what is said by St. Peter, respecting the antediluvians. He speaks of those as being "spirits in prison" in the apostolic age, "who were disobedient, when the long suffering of God waited with them, in the days of Noah."
IT farther appears that their imprisonment is a state of darkness. "Cast ye the unprofitable servant into outer darkness? to whom is reserved the blackness of darkness forever." This darkness is probably a contrast to the light enjoyed by glorified saints. They are doubtless let into the purposes of heaven--to them the mystery of divine providence is opened. They see and admire the wisdom and goodness of God, in those dispensations, which while here, filled them with wonder. But it seems that the wicked are not let into these things, but driven away in darkness, and left enveloped in it--"None of the wicked shall understand, but the wise shall understand."
THIS may serve to explain a passage in Job, which might seem opposed to our construction of the text--"His sons come to honor and he knoweth it not; and they are brought low, but he perceiveth it not of them." * If we understand this of the wicked, it will harmonize with the other scriptures which have been adduced. Though some understand the words of Job, as descriptive of a man’s state at the approach of death, at which period he is often lost and bewildered, and consequently unaffected with, any thing which may happen to his dearest connexions, for whom, in health, and while possessed of reason, he felt greatly interested. This construction is favored by the words which follow, in which he is represented as still pained in body, as well as mind--"But his flesh upon him shall have pain, and his soul within him shall mourn." +
* Job xiv. 21. + Vid. Henry in locum.
IF we do not mistake the scriptures, our pious departed friends may sometimes attend us, and witness the manner in which we act our parts.
NATURAL relations terminate with life; but we do not believe that the friendships here contracted cease at death; that the remembrance of the kind offices done to a good man here is then obliterated; that those who had been helpers of one another in this life are forever lost to each other when they cease to be together here; or that the endearments of friendship and reciprocal affection are then extinguished to revive not more.
DEPARTED spirits must retain a remembrance of what they did here, and of those who acted with them. They cannot otherwise give account of themselves; or witness the divine justice and impartiality relative to matters which had been common to themselves and others. But these will be made manifest. All in heaven and on earth will see and confess the perfect rectitude of the divine administration.
SOME suppose that the knowledge of things done on earth, and regard for mortals would render departed saints unhappy; that therefore they are incredible.
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!
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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.
