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Sermons on Various Important Subjects by Andrew Lee

A >> Andrew Lee >> Sermons on Various Important Subjects




In what sense then are the saints perfect? And wherein consists the
excellence of their character?

1. The saints are _perfect_ in Christ. "In him dwells all the fulness
of the Godhead bodily." His righteousness is made theirs. "They are
complete in him. He is made of God unto them wisdom and righteousness,
sanctification and redemption." In this view every good man is a
_perfect_ man.

The saints before the gospel day were but very partially instructed
respecting the way of salvation. They knew not how they were to be
saved through a Redeemer who had not come in the flesh. But the matter
was open to the divine eye. And it is observable that the term
_perfect_ is never assumed by the saints. They confess their own
emptiness and abase themselves before God. Where perfection is
attributed to them, it is always by those who spake as moved by the
Holy Ghost.

2. The saints are the subjects not only of an imputed, but also of an
inherent righteousness: And have been so from the beginning. Noah
was a just man and perfect--Job _perfect_ and upright. In this respect
they were not made to differ from other saints. All the saints are
born of God--they are renewed after the image of the Creator and made
to bear the image of the heavenly. The change which takes place in
them causes them to favor the things of God; to love holiness, and
delight to do good as they have opportunity and ability.

They are just and upright; just toward man, and upright before God.

Justice respects the part which mankind act toward one another. It is
opposed to fraud and injustice. The just man is fair in his dealings
--gives to all their dues--is careful to fulfil every trust, and to
do by others as he would others should do by him.

Such is the character given of him of old, who "was _perfect_ in his
generations," when "the whole earth was filled with violence, because
all flesh had corrupted their way," And every good man follows his
example; hath respect to all God's commandments, and hates every evil
way. Perfection, in the strict sense of the term, is his wish, and his
aim, though he doth not expect to attain it while resident in the
body. But he "forgets the things which are behind and reaching forth
to those which are before, he presses on," endeavoring a nearer
conformity to the divine pattern.

While he is just toward man, he is sincere toward God, acting
uprightly before him. He is really the good man he appears. His
profession is not dissembled. His heart is right--his eye single.
Sincerity is gospel perfection. In this true religion very essentially
consists: And it is found on all the saints.

The good man keeps in mind his covenant engagements. For the vows of
God are upon him and he is careful to fulfil them. He doth not wish to
be released from his obligations with which he is bound to be the
Lord's and to serve him. He is concerned to honor God--thinks nothing
unimportant which he hath required, though the reasons of the
requirement may lie out of sight. "Lord what wilt thou have me to
do?" is his daily inquiry. And he seeks to know, that he may do his
duty. He waits on God in the ways of his appointment, and is busy
about the work assigned him. He is also steady in his counsels and
uniform in his conduct. His heart is established by grace, and his
life accords with the inward principle. He is not whiffling and
unsteady, "carried about by every wind of doctrine"--taken and drawn
away by every new scheme of religion; but "holds fast the faithful
word; and is able by sound doctrine both to exhort and convince
gainsayers." He doth not "put his hand to the plough and look back,"
but perseveres to the end, and is faithful unto death. The fear and
love of God reigning in his heart, govern his life and direct his way,
rendering him an uniform character Therefore do those most intimately
--acquainted with him, convinced of his integrity--: that he is free
from duplicity, and that he abhors evil, and all approaches toward it,
both value him themselves, and make him known to others; and by
bringing him into public view, render him a public blessing. Neither
doth he disappoint their expectations, but according to his ability,
acquits himself with honor, and doth good to all around him.

Others may differ from him in speculative opinions; other good men.
Such differences are unavoidable in this state of darkness and
uncertainty. No two persons see alike in every thing, whatever may be
pretended. But those who know _the perfect and upright man_, will
generally allow that he acts sincerely towards God and man. While
those who are connected with him by tender ties, who are so happy as
to make with him the journey of life, are led by a thousand kind
offices and nameless acts of benevolence and goodness to revere and
love him.

Such is the character intended in the text--Such _the perfect man and
upright_ in himself, and in the estimation of those who know him. Thus
doth he pass through life, feeling and confessing his deficiencies,
lamenting that he can do no more for God's honor, and relying on grace
alone in Christ, for acceptance with him.

When a person of this description "having served his generation, by
the will of God falls asleep," not only relatives and near connexions,
but all who know his worth, mourn his exit, and weeping around his
corse, bedew his hearse with tears. His name is revered, his memory is
blessed, and even envy is silent.


II. We are to consider his peaceful end--_The end of that man is
peace_.

By a person's _end_, his death, the period of his mortal life is
intended. It doth not intend the end of his existence--the modern
infidel terms used to express death. So in other scriptures; as
when God foretold the destruction of the old world--"The end of all
flesh is before me." So Balaam, when looking forward to his exit out
of life--"Let me die the death of the righteous, and let my last end
be like his." Had death been the period of his existence, it would
have been a matter of indifference whether it found him righteous or
wicked. As to hope in death there would have been no difference. But
this is not the case. Man hath an immortal part within. At the period
of mortal life, he enters on an interminable state.

Mark _the perfect man, and behold the upright: For the end of that man
is peace_. He finds peace at the approach of death--in death, and
after death. In order to a due estimation of the value of true
religion in Himself, and in its reward, we are here called to observe
the good man's _end_. It demands our careful attention. For the scene
is peculiarly instructive. It animates to a discharge of the duties of
life and supports under its troubles; especially at the approach of
death, when worldly comforts fly away.

The wicked who live in habitual neglect of religion, or the indulgence
of vicious desires, are commonly filled with dismay and horror, if
reason remains, when they perceive their end draw nigh. The flights
which they have cast on the gospel, and on the grace therein offered;
their neglects of known duty; their acts of injustice, intemperance,
uncleanness, or other immoralities, the remembrance of which were
almost obliterated by time, at that awful period rise up before them!
Conscience awakes; and when they consider the denunciations of divine
wrath against those who do such things, and have pleasure in them,
fear harrows up their souls! They anticipate eternal woe, and are
filled with agonizing horror! Then do they appear all hurry and
confusion! The great work of life to do, and opportunity gone forever!
Bewailing past madness they cry undone! Undone! Such often continues
their state, till the king of terrors driving them away without hope,
shuts up the scene!

But _the perfect and upright man_, how happily different when death
draws near? If possessed of himself, like the still summer's evening,
he is calm and serene. He talks of death with as much composure, as
one returning from a strange country, to his native land; or as one
returning from captivity and slavery, to his father's house, to his
family, and to the society of friends, dear as life, and with much
more raised expectations!

Some ties of nature--dear connexions, bind him indeed to earth, and
would detain him here; but stronger bonds allure and draw him away
toward a better world. If concern for dear ones he must leave behind
intrudes and tempts him to wish a longer stay, he remembers that
though he dies, his God lives--that God hath stiled himself the
"Father of the fatherless and judge of the widow;" that he hath said
"Leave thy fatherless children with me, I will preserve them alive,
and let thy widows trust in me." Supported by such comforting
declarations--such kind promises of a faithful God, and the allured
belief of his mercy and truth, he resigns them to his care and leaves
them with him, not doubting, but he will preserve them, or dispose of
them, as shall be most for his own glory, and their good.

As to temporal matters, which often trouble those, who are chiefly
concerned about worldly things, they cannot greatly affect one who
believes himself heir to an eternal inheritance. For the comfort of
those whom he leaves behind, he wishes to have his temporalities
settled, and his accompts intelligible; that no disputes may arise, no
injustice be done; but as to any concern which he personally takes in
them, they appear in his view contemptible. He views them as unworthy
his regard, as the beggar, who hath been called to the possession of a
crown the rags which he casts off to put on his robes.

As death approacheth, _the perfect and upright man_, who realizeth his
state, looks back with comfort, approving the part he hath acted,
after renovation, and forward to the enjoyment of God, with
stedfast hope and strong consolation.

We have this happiness of a dying saint, exemplified in St. Paul--"I
am now ready to be offered, and the time of my departure is at hand: I
have fought a good fight, I have finished my course, I have kept the
faith: Henceforth there is laid, up for me a crown of righteousness,
which the Lord, the righteous judge, shall give me at that day."--His
rejoicing was "the testimony of his conscience, that in simplicity
and godly sincerity, he had had his conversion in the world." In the
testimony of his conscience, he read the evidence of his good estate
--of his sincerity towards God, and of his interest in Christ, He
viewed nothing which he had done as meritorious--as laying God under
obligation, Grace in Christ was all his hope. But he considered his
love to God, and his zeal in his cause, as evidential that he was born
of God, and the subject of divine grace in the Redeemer. Thence he
inferred his title to the inheritance, prepared of God for those who
love him.

Other saints do the same. In the testimony of conscience that they
love God, and have obtained grace to serve him, they read their
interest in the covenant and in the promises, in all their divine
fulness.

This is the best, yea, the only evidence, of an interest in them.
Where this is found, the matter is determined; there can be no
reasonable doubt of their good estate; but where it is wanting, every
thing beside is of no avail.

It is natural for a servant, when he sees a reckoning day at hand, to
look back, and inquire how he hath improved his trust, and what
account he hath to give? And from the testimony of conscience, he
anticipates the reception he may expect from his lord. MANKIND feel
themselves accountable to God and naturally expect to receive from his
impartial hand, according to their works; and when they perceive their
probation drawing to a close, they naturally look about them, and
inquire how they can appear before their Judge?

The dying Christian is sometimes heard observing to those about him
--"My glass is almost run. Would to God I had been more faithful,
and done more for him who loved me, and gave himself for me. But
blessed be his name, he hath enabled me to choose him for my portion,
and enabled me to serve him in sincerity; though I have done it with
much weakness and imperfection. Now I rely on his grace; his grace
will be sufficient for me; it will support me in death, and reward my
poor services with an eternal reward."

But if conscience, as death approacheth, speaks a different language
--If it testifies to a departing soul--"You have neglected, the
great salvation--lived in pleasure and been wanton, minding only
earthly things," it fills the soul with anguish unutterable, causing
it to anticipate eternal horrors!

The _perfect and upright_, as he rejoiceth at the approach of death,
if reason remains, often rejoiceth in death. "When he walks the dark
valley, God's rod and staff comfort him--He fears no evil because God
is with him." He is sometimes, ready to exclaim in the triumphant
language of the resurrection, "O death! where is thy sting? O grave
where is thy victory?"

Sometimes indeed, the upright, while here, "walk in darkness"
--Sometimes the lamp of reason goes out, before the departure of the
soul; so that the dying Christian hath no sense of his situation. At
other times, God may hide his face from those whom his soul loves,
and cause them to go on their way sorrowing. Possibly this may
continue to the close of life! But if it doth, the clouds are all
dispersed at the moment of death, No sooner are the clayey
tabernacles dissolved, than the veil is rent, and the brightness of
celestial glory shines in upon them. Peace eternal and divine, is
theirs forever. Clouds will no more hide God's face--Fears and
doubts, no more distress them; nor Satan call his fiery darts at
them, again forever.

In the other world, God will dwell with his people, and "wipe away all
tears from their eyes: There will be no more death, neither sorrow,
nor crying, nor any more pain; for the former things will all have
passed away. There will be no more curse, because no more sin. For the
spirits of the just will be made perfect." They will then be with God
and rejoice before him; for they will have "entered into his temple
to go no more out."

REFLECTIONS

I. The considerations which have been suggested afford comfort to the
righteous, while groaning under the burdens and sorrows of life, and
support in the solemn hour of death. They minister consolation also to
those who mourn the loss of pious friends--an occasion of sorrow which
we often experience in this vale of tears.

Here all have trials and afflictions--_the perfect and upright_ not
excepted. But the time is short. The good man's trouble terminates
with mortal life. _His end is peace_--his immortality glorious.

The wicked are dismayed when they look forward and consider their end,
or the time of their departure. To the good man it is desirable--"He
then rests from his labors, and his works follow him." St. Paul, "had
a desire to depart, and be with Christ." He knew that "a crown of
righteousness was laid up for him which the Lord, the righteous Judge,
would give him at that day." This was not peculiar to him; it is
common to all those "who love Christ's appearing." Those now in glory
were lately sufferers here: But their sufferings are ended--"They
have entered into peace: They rest in their beds, walking in their
uprightness."

II. Our subject teacheth the conditions on which only we can hope for
peace in death, and happiness after death. These depend on the use
which we make of life--on the manner in which we are affected by the
overtures made us in the gospel; they are the fruit of receiving
Christ and obeying the gospel; for it brings salvation only to those
who obey it.

Would we "die the death of the righteous, and have our last end like
his," our lives must be preparatory--we must "mind the things which
belong to our peace--live in all good conscience before God, and not
suffer ourselves to be moved away from the hope of the gospel."

III. Though when "the mystery of God shall be finished, his judgments
will be made manifest;" hitherto, "his way is in the sea, and his
judgments are a great deep." We know that his way is perfect; but
witness many things in the divine administration, which we do not
understand. We have no line to fathom the depths of providence.

Often _the perfect and the upright_ are early removed out of life
--those who are friends of religion, and supporters of order and
justice; whose hearts are filled with benevolence--who are the
excellent of the earth! While those of different characters, who we
should suppose might well be spared, yea, whose removal, we should
judge a mercy to the world, are left to prolong their days! Some who
are early vicious, and daily grow worse are nevertheless continued,
and permitted to dishonor God, and spread error and mischief among
mankind, till at "an hundred years old they die accursed!"

Such events often occur, and under the divine administration! They are
permitted of him who cannot mistake! In a sense, they are the Lord's
doings, and marvelous in our eyes!

"The Lord reigneth, let the earth, rejoice--Clouds and darkness are
round about him: Righteousness and judgment are the habitation of his
throne. Wait on the Lord; Be of good courage, and he shall strengthen
thine heart; wait, I say, on the Lord."



* * * * * *



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?

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