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Sermons on Various Important Subjects by Andrew Lee

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




But though such were the temper and views of the Romans respecting
Christ, at the time of his sufferings, they were different when his
ministers went forth to set up his religion. When the nature of
Christianity was discovered, and it appeared opposed to Paganism, and
tending to its destruction, the Roman chieftains, who had been taught
to venerate their Gods, and claimed to be high priests of the national
religion, entered with zeal into the views of Christ's enemies, and
reared the standard against his followers. All their powers were
exerted to crush, the cause of the divine Immanuel. Ten general
persecutions are said to have been raised against the Christians; and
myriads of the faithful to have been sacrificed to heathen malice and
bigotry.

Neither were these the only enemies of Christ. The learning of the age
was applied to confound his followers. The sophistry of Grecian
metaphysics directed against his unlettered disciples. Who could have
expected Christ's little flock, devoid of every worldly advantage, to
have maintained their ground against such formidable enemies? Who,
judging by the rules of man's judgment, have entertained a suspicion
that they would not soon be driven from the field? But their cause was
that of God. Heaven was on their side, "In vain did the heathen rage
and the people imagine vain things. He who sitteth in the heavens,
laughed; the Lord had them in derision."



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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 old. 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."



* * * * * *



SERMON III.

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?


"He that believeth and is baptized shall be saved; but be that
believeth not shall be damned." So certified the risen Savior. Faith
is made a condition of salvation. But God requires only a reasonable
service. He must then have given evidence of the truth to which He
requires assent. He hath given it abundantly; Christians "are
compassed about with a cloud of witnesses."

The proofs of Christianity are of two kinds; external and internal.
Both are strong. United they leave infidelity without excuse.

Of external, the chief are miracles and prophecy. Miracles carried
conviction to beholders; and were designed to give credibility to
special messengers. Prophecy is a standing evidence, by which
testimony is borne to the truth of revelation; yea, it is a growing
evidence, which gains strength by every fulfillment.

Some may envy those who lived in this age of miracles supposing them
sufficient to banish every doubt. But the proof arising from the
fulfillment of prophecy, which we enjoy above them, is equal if not
superior to theirs.

The prophecies contain sketches of the history of man, and of the plan
of providence, from their respective dates to the end of the world.
Those which relate _to the declensions of religion, which were to take
place under the gospel dispensation_, will now only be considered.

From those declensions, arguments are drawn against the truth of
Christianity. Was Christianity from God, he would verify the
declaration made by him who claimed to be his Son. _The gates of Hell
shall not prevail against it_. But they do prevail. What was once said
of its author, _Behold the world is gone after him,_ will now apply to
its enemy. This religion is not therefore from God, but of man's
device. Propt up as it is, by human laws, and supported by "the powers
that be," it totters towards ruin. Left to itself, it would soon fall
and come to nought.

Such are the proud vauntings of infidelity, when "iniquity abounds and
the love of many waxeth cold." So when Christ hung on the cross, and
when he slept in the tomb, ignorant of consequences, his disciples
"wept and lamented, and the world rejoiced;" but the time was short.
Soon the world was confounded and the "sorrow of his disciples was
turned into joy." IF the declensions which we witness, are foretold in
scripture, they are no occasion of surprize.

Yea, instead of weakening our faith, they may reasonably increase it.
And when we consider the assurances given us, that these declensions
were to antecede the universal prevalence of true religion; they may
also serve to increase our hope.

To _shew that these declensions are foretold, and that we may expect
yet greater abominations, than have hitherto appeared_, is attempted
in the following discourse.

When _the son of man cometh shall he find faith on the earth_?

That Christ is here intended by the Son of man; and that faith will
be rare among men at the coming of his, referred to, are not doubtful
matters. But what coming of Christ is here referred to? This is first
to be ascertained.

The coming of Christ refers in the scripture, to several events.
Sometimes to his incarnation; sometimes to the destruction of
Jerusalem, and the Jewish polity; sometimes to his coming to judgment;
and sometimes to the beginning of that universal dominion which he is
to exercise on earth in the latter days. Each of these is the subject
of several prophecies.

Christ's incarnation, or his coming to dwell with men, and to obey and
suffer for their redemption, was a principal subject of the old
testament prophecies. "To him gave all the prophets witness."

The divine justice executed on the Jews, in the destruction of their
chief city, and polity, is also termed Christ's coming. This was the
subject of several prophecies of old. It was foretold by Moses, and
sundry others who lived before the gospel day; but more particularly
by Christ, in person just before his sufferings. To this event the
desolations foretold in the twenty fourth of Matthew, and its
parallels in the other gospels, had a primary reference. The metaphors
used to describe it are strong. They have been supposed to refer to
the general judgment; and they have, no doubt an ultimate reference to
it. But they refer, more immediately to another coming of Christ; his
coming to render to the Jews according to their demerits as a people,
soon after they should have filled up the measure of their iniquity by
his crucifixion; which by the circumstances attending it, became a
national act.

That this coming of Christ was particularly intended in those
predictions, is, from several considerations apparent. That the
Christians of that age, who were conversant with the apostles, and
instructed by them, received this to be the meaning of those
prophecies, and that they fled at the approach of the Roman armies,
and escaped the destruction which came on the Jews, are matters of
notoriety. And that this was the primary meaning of those prophecies,
is further evident from an express declaration which they contain;
"_Verily I say unto you, This generation shall not pass away till all
these things be fulfilled_." This closeth the prophecy. The whole
must therefore have received a primary accomplishment, "before that
generation did pass away." This was fulfilled in the destruction of
Jerusalem by Titus.

Christ's coming to judgment, is often foretold in every part of the
new testament, to pass over the intimations given of it in the old.
But none of these can be _the coming of the Son of man_, referred to
in the text. That it cannot refer to his incarnation is evident, from
the time in which the declaration in the text was made. His coming in
the flesh had been then accomplished.

Neither can it refer to his coming to punish Jewish apostasy and
ingratitude; or to his coming to judge the world in righteousness,
because the moral state of the world at neither to those periods,
answers to the description here given. _Shall he find faith on the
earth_?

The ruin of the Jews by the Roman armies, happened about thirty six
years after Christ's crucifixion. Long ere that time the spirit had
been poured out, and many had embraced the gospel. The apostles and
evangelists, had gone, not only to "the lost sheep of the house of
Israel, but also into the way of the Gentiles;" had called "those who
were afar off, as well as those who were near; their sound had gone
into all the earth, and their words to the end of the world." Neither
had they labored among the Gentiles in vain. St. Paul spake by the
Spirit when he declared to the Jews that the salvation of God was sent
unto the Gentiles, and they would hear it. His word was verified.
"Many were added to the Lord, and the number of the disciples was
multiplied."

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