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SER. XXVI. REV. DR. LELAND.
SER. XXVII. REV. MR. BALDWIN

Vol. 2 No. 7 Dec. 1827.

THE
NATIONAL PREACHER:
OR
_ORIGINAL MONTHLY SERMONS_

EDITED BY
REV. AUSTIN DICKINSON,
NEW YORK.

       *       *       *       *       *

POSTAGE--_One Cent and a half_, not over 100 miles; _Two Cents and a
half_, any distance over 100.


TO THE REVEREND CLERGY:--

The undersigned proposes to commence another Periodical, of original
plan and character, provided that adequate pledges of supplies shall be
furnished. The Work to bear the following title, or something similar,
viz.:

=THE AMERICAN PASTOR'S JOURNAL:=

OR

_Original Sketches of real Characters, Conversations, and striking
Facts. Furnished chiefly by Clergymen._

The following imperfect sketch of topics to be embraced, may serve to
illustrate the plan:--1. Instances of very early piety.--2. Striking
results of Parental faithfulness, or unfaithfulness; of filial respect,
or disrespect.--3. Cases of individuals raised from deep obscurity, or
wickedness, to eminent usefulness.--4. Remarkable cases of
conviction.--5. Cases of great hardness of heart, from resisting
convictions.--6. Distinctly marked cases of submission and conversion to
God.--7. Cases of awful relapse into sin.--8. Cases of strong temptation
and trial.--9. Cases of strong faith and confidence in God.--10.
Peculiarly manifest interpositions of Providence, in mercy or
judgment.--11. Instances of the wrath of man being made to praise
God.--12. Cases illustrative of the influence of piety on the
intellectual powers.--13. Instances of extraordinary beneficence or
covetousness.--14. Death-bed scenes, of the Christian, the backslider,
the infidel, the universalist, the profane man, or the worldling.

It is conceived that the very existence of such a Periodical might be
the means of leading Clergymen, in their pastoral intercourse, to be
more observant of character, more discriminating in their views of human
nature, and more disposed to record and rescue from oblivion striking
conversations and facts. No species of knowledge can be more interesting
or more useful, than that thus drawn from real life;--especially from
portions of life most intimately connected with spiritual and eternal
realities. If it is all-important that masters in surgery and medicine
record, for mutual improvement, and for the benefit of mankind, striking
cases which occur in their practice; it cannot, surely, be less
important, that those who watch for the life of souls, should preserve
similar records. It would seem as though, from the daily intercourse of
several thousand Clergymen, such materials, of the character
contemplated, might be furnished, as, if well condensed and judiciously
arranged in an elegant Periodical, would not fail to be read with
intense and general interest. And who can tell, but that God, who is
rich in wisdom, may thus employ the simplest means for collecting,
condensing, and reflecting rays of sacred truth, in the form of
practical results, which may carry conviction and saving instruction to
uncounted millions--not merely in our own land, but in more populous
countries, where the importance of experimental religion is not
appreciated?

But, for rendering such a work pre-eminently useful, or even commencing
it, there must be union of effort. As it is intended to consist wholly
of original matter, and that of a specific character, such as no genius
can originate, it is obvious that it cannot be commenced, without being
furnished with numerous pledges of supplies. And it will be important to
have a considerable number of communications on hand, at the
commencement, as well as afterwards, that due regard may be had to order
in the arrangement of subjects, and an interesting variety be presented
in every Number.

It will not be necessary to publish the names of writers, nor of
individuals alluded to in communications; though in many cases it may be
desirable and expedient. But, in every case, the name of the writer, or
some respectable reference for attesting the accuracy of statements,
must be furnished to the Editor; as he must be responsible to the public
for the correctness of whatever may appear in the work. He will moreover
think it his duty to present Contributors a generous compensation.

MINISTERS, of different Christian denominations, willing to aid in
executing the design, are affectionately requested _to write as soon as
practicable_--either furnishing matter for publication, or stating
definitely, _when and how much aid may be expected_. If the work is ably
supported by the co-operation of Clergymen, the Editor does not hesitate
to say, that he will at least circulate thousands and tens of thousands
of copies gratuitously, and thus afford Contributors the best of all
rewards--the opportunity of doing extensive good.

That the blessing of God Almighty may crown the enterprise, is the
humble prayer of His servant,

AUSTIN DICKINSON.




=CONTRIBUTORS.=


Upwards of fifty Clergymen, of five Christian denominations, and
belonging to sixteen different States, most of whom are well known to
the public as Authors, have encouraged the Editor to expect from them
Sermons for the Preacher.


       *       *       *       *       *

=TO THE ENTERPRISING.=


Persons having expressed a disposition to circulate this Work, provided
postage could be avoided; we would say to such, that for _ten_ or more
Subscribers, _who pay at one time_ in advance, or on first receiving
Numbers, a deduction from the price of One Dollar a year may be made,
equal to the annual postage. And in such cases money may be forwarded
without being post-paid. Experience shows, there is no mode of
conveyance safer than the Mail.

[_Ordinary Terms, other leaf_.]




THE

=NATIONAL PREACHER.=

Go ... Teach all Nations.... _Matt_. xxviii. 19.

VOL. II. NEW-YORK, DECEMBER, 1827. NO. 7.


=SERMON XXVI.=

By AARON W. LELAND, D.D.

CHARLESTON, S. CAROLINA.


THE PURE GOSPEL REJECTED BY THE PERISHING.

1 COR. I. 18.--_For the preaching of the cross is, to them that perish,
foolishness_.

In the Christian revelation, there is an evident purpose of infinite
wisdom, that in all the provisions for man's salvation, his moral agency
should be left free and uncontrolled. Instead of accommodation to human
prejudices, there is ample scope for captious objections. And if
additional proof were needed, of the divine origin of the Bible, it
would be found in this characteristic. Were it a system agreeable to the
narrow views, in unison with the selfish feelings, and gratifying to the
depraved taste of human nature, it would more resemble the fabrication
of man, than the workmanship of God. But as the current of its doctrines
is so entirely opposed to our natural inclinations, as to render a moral
renovation indispensable to a perception of the glory of revealed truth;
all such ground of skepticism is removed.

Thus the obscurities and difficulties of revelation are admirably
adapted to exhibit human character, and constitute this state of
existence a real probation. For if the light of truth came upon the mind
with resistless energy, and the operations of the divine government were
clearly disclosed; if the motives and designs of infinite wisdom were
fully explained, and the realities of the spiritual world completely
laid open to view; one principal aim of this dispensation would be
frustrated. On the one hand, there would be no field for the exercise of
faith and humble confidence on the part of Christians; and thus a
precious test of their submission and obedience would be destroyed. On
the other, there could not be a full disclosure of the true feelings of
the unrenewed heart. Because, as all would be evident as the noon-day
sun, there would remain no choice in the matter of embracing the
truth--no means of evincing whether its reception were cordial or
compulsory.

In this respect; there is displayed a matchless skill, as well as a
gracious condescension, in adapting revelation to the actual character
and condition of our race. While sufficient light is afforded to guide
the sincere inquirer, there is an obscurity to perplex and offend the
proud and self-confident. While the truth is accompanied by evidence
abundantly satisfactory to every mind open to conviction, enough of
mystery remains, to form an impassable barrier to those who are inclined
to disbelieve the testimony of God. While to the eye of faith there
appears a glorious system of wisdom and mercy, depraved reason and
prejudice may discover little else than an assemblage of inconsistencies
and absurdities.

It is not without design, then, that the great facts of revelation are
made liable to misrepresentation; that its essential principles are
arrayed against the pride of human wisdom; and that its blessed
institutions are so obnoxious to abuse and opposition. Such a
constitution of things is evidently intended to furnish a decisive
criterion of human character--to exhibit, in striking contrast, the
humble votaries of faith, who reverently bow to the authority of
Scripture; and the adherents of a haughty, self-confident rationality,
who will receive the testimony of God himself, no farther than it
accords with their opinions and prejudices--and thus to elicit a fair
and full manifestation of every man's real disposition and feelings.

Such, uniformly, has been the effect of the Bible, wherever its sacred
contents have been made known. To all who have received it with
penitence, humility, and confidence, as the infallible word of God, it
has proved their pleasure and delight--their fountain of
consolation--their guide to peace: while the self-righteous and
unbelieving have transformed it into a subject of perplexity and
disputation--_a cause of deeper guilt and more aggravated ruin_. The
Gospel has appeared transcendently beautiful and glorious to all who
have been savingly enlightened by the Holy Spirit--while, to the
impenitent and skeptical, it seems obscure, irrational, and
incomprehensible. The former rejoice in the scriptures, just as they
are, and willingly yield to the obedience of faith: the latter are ever
anxious to lower the standard of divine truth to the level of their
views of fitness, and to mould its materials into a form suited to their
unholy inclinations.

On these principles it is easy to perceive the real nature and causes of
the insidious warfare, which is maintained, in various forms, against
the essential doctrines of the Gospel. It is just an effusion of the
malignity of the unsanctified heart. Its prevalence is an exact
fulfilment of prophecy; and therefore an irrefragable proof of the truth
and divine authority of that system which it is labouring to destroy.
The emphatic declaration of the apostle, in the text, strikingly
describes the state of feeling which now actually prevails, among many
who enjoy all the external privileges of the Christian
dispensation--_The preaching of the cross is, to them that perish,
foolishness._

In illustration of this passage, it will be attempted, to explain the
import of the phrase, _the preaching of the cross_--to enumerate some of
the _instances_ and _causes_ of such preaching being accounted
_foolishness_--and to describe the _fearful state and prospects_ of
those who hold it in such low estimation.

The preaching of the cross is a plain and full announcement of all the
essential truths of that system which provides pardon and salvation for
the lost and guilty. The cross is the symbol of that amazing expedient
of infinite wisdom and mercy, by which a treaty of reconciliation is
offered to convicted traitors against Jehovah's government. Its
exhibition therefore must require a developement of the principles, and
a defence of the doctrines, peculiar to this gracious dispensation.

The grand fact, which constitutes the very essence and glory of the
Gospel, and which it is the leading object of the Christian ministry to
announce; is, that He, who took upon himself the form of a servant, and
offered up the sacrifice of Calvary, is _God over all, blessed for
ever_. This gives to the cross all its glory and efficacy. It is on the
supreme Deity of Christ--on the expiation made for sin by the Maker and
Sovereign of worlds--that the whole fabric of evangelical truth rests.
On any other supposition, the sacrifice of the cross was a very ordinary
affair. If the Saviour of sinners be not God--if he be a created being,
of whatever grade,--where is the _mystery of Godliness?_--Where those
unfathomable depths of divine love, _into which the angels desire to
look_? If Christ be only a servant of God, however exalted, what was
there, in his appearance on our world, to constitute a new era in
heaven, and to fill its inhabitants with astonishment and ecstasy? Did
the heavenly host descend in rapture, and cause the mountains of Judea
to reecho with their acclamations, because a _dependent creature_ had
_consented_ to do his Maker's will? Whence the ascription of _glory to
God in the highest_, and why do the courts above resound with a new song
of praise to God for his redeeming mercy, if this redemption was
effected by the labours and sufferings of one inferior to the Deity? Was
such a dispensation as that of Moses, designed simply to prepare the way
for a messenger of God to declare his will, and to seal the testimony
with his blood, as many good men have done, both before and since? Why
did patriarchs and prophets foretell his coming, and celebrate his
praises?--Why did the continual offering of divinely appointed
sacrifices, for many centuries, typify his sufferings?--And why did
nature shudder, and shroud herself in darkness, at the consummation of
those sufferings? All these things are utterly inexplicable, on the
supposition that Christ is a created dependent being.

But view him as _God manifest in the flesh_--view him as voluntarily
laying aside his glory, and descending from the throne of infinite
majesty, to assume the nature, and expiate the guilt of a ruined
race;--and we are struck with the appropriateness of all the attending
circumstances. The splendid ceremonials of the Jewish ritual, and the
raptured songs of prophets and of angels were well employed to prepare
the way for the visible manifestation of Deity among men. The
annunciation of the divine nature of the Redeemer must, therefore, be an
essential part of _the preaching of the cross_.

Equally indispensable is a decided testimony to that perfect _atonement
for sin_, which was made by this great offering. Here is the only
foundation of human hope. This was the grand object accomplished by the
Saviour's sufferings. Thus was completely solved the mysterious problem,
which all created intelligences had deemed inexplicable--how sin could
be remitted, without infringing the rights and tarnishing the honour of
the divine government--and how the guilty could be rescued from wrath,
without a forfeiture of the divine veracity. Never indeed was the divine
law so completely vindicated, or the claims of justice so awfully
asserted, as when the Lawgiver offered himself as a ransom. And no other
possible manifestation of the malignity and atrocity of sin, of the
divine abhorrence of all iniquity, and, at the same time, of the
exhaustless treasures of redeeming mercy, could equal that which was
witnessed on Calvary. As, therefore, Moses lifted up the serpent in the
wilderness, so is the cross to be held up now, by its heralds, to a
perishing world. Its atoning sacrifice is to be proclaimed, and its
purchased blessings offered to lost sinners, as their only hope--their
only remedy.

Another important part of _the preaching of the cross_ consists in a
full disclosure of _the entire depravity and helplessness of our fallen
nature_. This doctrine lies at the foundation of Christianity. It is
from the corruption of our race, the dominion of spiritual death, and
the actual sentence of condemnation, that the necessity arises for so
_great salvation_. If hope could have been afforded from any other
source, if there had been any possibility of the sinner's expiating his
own guilt, and restoring himself to the divine favour, the great
Sacrifice would never have been offered. But until men are convinced of
their apostacy and corruption, they will never be persuaded of the truth
and necessity of the great atonement. And until they feel themselves
justly condemned, and utterly helpless, they will never come as humble
suppliants to a Saviour's feet.

The work of the _Holy Spirit, in enlightening and renewing the hearts of
sinners_, and thus carrying on to their accomplishment the purposes of
divine mercy, forms also an important portion of the message of the
Gospel. It is the glorious achievement of the cross, to slay the enmity
and subdue the stubbornness of the sinful heart: and the infinite
blessing purchased by the Saviour's blood, is the gift of the Holy
Spirit, to effectuate that transformation of character, that spiritual
regeneration, without which salvation is utterly impossible. The
preaching of the cross, therefore, must include an unwavering
declaration, that _the working of regeneration and the renewing of the
Holy Ghost_ are indispensable to salvation.

It is moreover essential to a faithful _preaching of the cross_, that
_justification by faith in Christ_, should be distinctly declared as the
only ground of a sinner's hope. That view of the Gospel which represents
it as bestowing upon man a power of fulfilling God's holy law--or as so
lowering its demands as to render his imperfect obedience acceptable--is
most dishonourable to God, and ruinous to the souls of men. No such
provisions are found in the treaty of reconciliation sent from Heaven.
So far from abrogating, the Gospel exalts and honours the law. So far
from diminishing its strictness, it adds emphasis to its claims, and
fully meets its unmitigated requisitions. Most gloriously has Christ
vindicated the divine justice, by receiving its avenging sword in his
own bosom, as the Substitute, or surety for sinners; and most
effectually has he provided for their salvation, by rendering the
exercise of pardoning mercy consistent with the principles of the divine
government, and by working out for them a perfect righteousness, which
may render them just before God. By faith, the penitent sinner receives
all these blessings--is rescued from wrath, delivered from the guilt and
bondage of sin, and made a child of God, and an heir of eternal life.
Thus the triumph of the cross is complete, the pride of human merit is
humbled in the dust, and all the glory of the salvation of sinners is
rendered to the riches of redeeming mercy.

In fine, _the preaching of the cross_ includes a faithful denunciation
of _eternal misery_, as the inevitable doom of all who pass from this
state of probation, unrenewed by the Spirit of grace, unwashed in the
blood of the Lamb.

Such are the essential principles of that system of redemption, which
engaged the counsels of heaven from eternity; and which was carried into
effect, not like the work of creation, by a single word of the Son of
God, but by his assuming human nature, enduring a long exile of toil and
reproach, and humbling himself unto death, even the death of the cross.

With what gratitude, then, ought this Gospel to be received by the
guilty, perishing creatures, for whose rescue from perdition it is
designed. How should this display of divine compassion melt and
captivate the hearts of those, whose sins have been thus expiated, and
for whom an offer of free pardon and endless blessedness has been thus
dearly purchased.

But _be astonished, O heavens, at this_--these tidings of salvation are
received by many with chilling indifference--the sufferings of the cross
are regarded with unconcern--the treaty of reconciliation, written in
atoning blood, is by some contemptuously disregarded--by others repelled
with determined opposition. These appalling facts display more of the
malignity of sin, its blinding, deadening influence, and more of the
rancorous enmity of the carnal heart against God, than all the other
enormities which blacken the world's history. All other crimes appear
less atrocious than this scorn of a Saviour's love--this _trampling
under foot the blood of the covenant_. While no finite mind could have
conceived it possible, that Almighty love should be so slighted, yet the
Spirit of prophecy announced this impious ingratitude, long before the
incarnation. When Isaiah _saw the glory of Christ, and spake of him_, he
also saw that he would be _despised and rejected of men_. And by all
their hostility to the doctrines of grace, sinners are only verifying
the description, which inspiration gave long ago, of their blindness and
perverseness. By all their vain reasonings and presumptuous objections,
they just corroborate revealed truth, and evince the desperate
wickedness of the natural heart.

As in the days of the apostles, so in this period of increased light,
_the preaching of the cross_ is esteemed _foolishness_. The message of
redeeming mercy is often received with utter listlessness--often with an
evident disgust--and sometimes with an openly avowed hostility. In the
apostolic age, it might be supposed that the resistance, with which the
Gospel had to contend, arose from the prejudices of a Heathen or Jewish
education, and from a very imperfect knowledge of Christianity. But, at
the present period, the undiminished hostility, which is displayed
against the pure doctrines of redemption, can be attributed to nothing,
but that hatred to the ways of God, which the Scriptures represent as
rankling in the natural heart, and for which they contain the only
remedy.

It requires but a transient view of the religious state, even of
enlightened and refined society, to see that to very many, now, _the
preaching of the cross is foolishness_. While any temporal interest
excites feeling, this theme is listened to with apathy. O, how often are
those statements, which fill heaven with ecstasy, rehearsed to vacant,
listless hearers! How many weep at fictitious woes, who contemplate the
bloody scene of Calvary without a tear! How many hearts glow in
admiration of the benevolence or heroism of a fellow worm, while
entirely unaffected alike by the sacrifice or the triumph of the Son of
God! How often do men express sentiments of the most fervent gratitude
towards earthly benefactors, who would be ashamed of uttering one
emotion of thanks to Him who _gave himself to die_ for them! And is not
this treating the Gospel as _foolishness_? But this heartless unconcern,
criminal as it undoubtedly is, in the sight of God, is not so fearfully
impious--affords not so appalling a disclosure of depravity, as the
absolute disgust and contempt, with which the doctrines of the cross are
sometimes received. In almost every community, there are those who
utterly despise the whole system--who do not disguise their
abhorrence--and who evidently hate the very mention of the subject. How
indignant are such at any effort, in private conversation, to urge upon
their attention themes connected with the dying love of Christ! How
chilling is the effect, when such discourse is attempted, in many
circles of refinement and elegance? And what a brand of infamy is
affixed to the human character, by the fact, that from most such circles
all these topics are absolutely excluded! Let a man confine his
conversation to such subjects as engaged the attention of Christ and his
apostles--such subjects as now employ the hosts of heaven,--let him be
accustomed in company, to bring forward the holy mysteries of
redemption,--and by how many would he be shunned like a pestilence? And
with what scornful hatred are those churches avoided by many, where
nothing is heard but _Jesus Christ and him crucified_? Such are the
open, unequivocal expressions of contempt and disgust, with which many
treat the doctrines of the cross. Do not _they_ esteem them
_foolishness_?

But there is a class of the contemners of evangelical truth,
characterized by more active zeal and decided measures. Far from the
giddy thoughtlessness of those who hardly reflect upon the subject at
all, and from the strange inconsistency of such, as profess to respect
what they really despise and hate,--these feel and express a deep
interest in religious opinions; devote time and attention to theological
studies; and, as the result of their investigations, avow their utter
disbelief of the peculiar doctrines of the cross; and undertake to
demonstrate their falsehood and absurdity. They tell you, they have
maturely examined the whole subject--that they have brought to the
investigation all the aid that extensive reading and critical research
can furnish--that they have carried the lights of science and philosophy
into the dark regions of fanaticism--and have become perfectly
convinced, that the whole system is an assemblage of the grossest
errors. When, however, the array of argument is produced, its force
seems to consist in the unwelcome impressions which the pure Gospel
itself makes upon their minds. They can see no wisdom or fitness in such
an atonement. They see nothing so very terrible in sin, as to require
such an expiation. Pardoning mercy, say they, is one of the natural
attributes of Deity; and the doctrine of eternal punishment seems to
them too horribly inconsistent with divine justice to bear reflection.
As for the substitution of the innocent for the guilty, and satisfying
the claims of law by the blood of a sinless victim, they are amazed that
any rational man can credit such absurd notions. Tell them of the
maladies and wounds of the soul, which can only be healed by the
Physician of Calvary--they can hardly conceal their contempt. Tell them
plainly, as the Bible does, that they are lost, perishing sinners--that
the wrath of God is revealed against them--that the avenging sword is
uplifted, and that, unless they fly to the cross and embrace it by a
living faith, they must sink to perdition--and you will witness the
smile of derision or the frown of indignation. They esteem the doctrine
of the Trinity as a monument of human credulity and folly. Their
feelings are shocked beyond measure, at the incarnation of Deity, in the
person of Jesus Christ. The personality and direct influences of the
Holy Spirit appear useless and incredible; and the necessity of a change
of heart excites their utter scorn. They cannot endure it. Their disgust
is inexpressible.

Instead, therefore, of these offensive principles, they substitute a
system, not modelled from the Bible, but from what they consider reason
and propriety. This they adorn with all that is beautiful and attractive
to the carnal eye. Before this fair and flattering idol, of their own
workmanship, they bow down in delighted homage. This is a religion they
can love, for it flatters, exalts, and dignifies human nature! But as
for human depravity, and other hated doctrines of the orthodox creed,
they want words to express their aversion. The simple account of the
matter is, that _the preaching of the cross_, in their estimation, _is
foolishness_.

Such are the various grades of hostility to the vital principles of the
Gospel, from contemptuous indifference, to malignant and rancorous
opposition.

We now proceed to enumerate some of the causes, of this deplorable state
of feeling towards the _truth as it is in Jesus_.

The depravity--the unholiness--of human nature, may be considered the
grand cause of all the enmity which has appeared against the doctrines
of grace. It is true, nevertheless, that the various degrees and forms,
in which this enmity is manifested, depend upon the peculiarities of
individual character and situation.

Destitution of early religious instruction, generally leads to an entire
indifference to the whole subject. Persons who are brought up in
prayerless, worldly families--whose young minds are not moulded by a
pious influence--are usually found very insusceptible of religious
impressions. In such hearts the power of ungodliness reigns
uncontrolled. Uncultivated and waste, they produce nothing but _thorns
and briers_. Nor is it surprising, that this numerous class of the
hearers of the Gospel should exhibit an utter disregard and contempt of
its authority. _The preaching of the cross is foolishness_ to them,
because they do not understand it, and will not take the trouble to
examine it.

A similar apathy is frequently observed in persons who have been well
instructed, when their whole souls have become engrossed in some worldly
pursuit. Their heads and hands are so entirely occupied, that serious
reflection is absolutely excluded.

Contempt of evangelical religion is sure to be exhibited in places where
its professors are asleep or dead. In communities where real religion
flourishes, where its power is felt, and its votaries are consistent and
decided; whatever hatred may rankle in the breasts of opposers, they are
not apt to indulge in contemptuous derision. But where formality and
worldliness prevail, and no conspicuous standard of Christian character
is visible--the hearts of sinners will be manifested. They will, without
hesitation, avow, in how low and degrading a light they regard the
doctrines of the cross. Their contempt and loathing are wholly
irrepressible.

In many instances, the pride of rank and intellect is the cause why _the
preaching of the cross is_ utterly despised and accounted _foolishness_.
The lofty speculations of an aspiring intellect can with difficulty
come down to the simplicity of the Gospel. The command, to come to the
Saviour's feet with the humility of a little child, fills the proud
heart of those _who are wise in their own eyes_, with indignation. They
cannot endure doctrines, which level all vain distinctions, and require
the noble, the affluent, and the learned, to assume the same station of
penitence and contrition, with the lowliest peasant. They cannot consent
to lay their honours in the dust, and address themselves only to
sovereign mercies. It is beyond endurance, that the messages of grace
should come _to them_, as condemned, guilty, and perishing sinners; and
that as such they should be invited to the cross. Hence the scornful
air, the undissembled disgust, with which so many, in high life, turn
their backs upon _the preaching of the cross_. And hence, encouraged by
their example, multitudes cluster round the standard of a haughty and
malignant opposition to the Gospel.

While thus so many regard _the preaching of the cross as foolishness_,
and earnestly wish it were utterly false; it is not wonderful, that
efforts should be made to prove that it actually is so. Probably some,
engaged in this opposition, are perfectly sincere, and actually suppose,
as Saul of Tarsus did, that they are _doing God service_, by combating
the doctrines of the cross. But whoever obeys the natural dictates of
his own heart, and submits himself to the guidance of his own perverted,
blinded reason, refusing to supplicate the illuminations of divine
grace, will be likely to come under the power of _strong delusion to
believe a lie_.

One other cause of opposition to the Gospel is found in the absolute
contrariety of its requisitions, to the habits of life, which men have
contracted, and which they are resolved not to abandon. While _the
preaching of the cross_ prescribes, as indispensable to salvation,
conditions with which many, who have no doubt of being saved, wholly
refuse to comply; and while it declares that eternal perdition will be
the result of a course, which they are determined to pursue; it must be
the object of their settled detestation. Hence the love of sinful
pursuits and gratifications, and an invincible repugnance to a life of
devotion, are the true reasons why many esteem _the preaching of the
cross foolishness_.

It ought, however, to be kept in mind, while these causes are recounted,
that the operation of each of them is rendered more efficacious, by the
agency of that spirit of darkness, _that worketh in the children of
disobedience_. To increase disgust against the plan of redemption, to
exasperate the natural enmity of the carnal heart, to give a specious
appearance to objections, and to enforce, with seductive arguments, the
cause of unbelief, is the untiring employment of the grand foe of God
and man. It is indeed the darling achievement of infernal skill, to
inflate a poor worm with pride of talent, and fill his heart with hatred
to the Gospel, and then persuade him that his hatred arises from its
falsehood and absurdity. No event can afford the tempter greater joy,
than success in persuading perishing sinners to reject the only possible
way of escape from eternal death, and to contemn, as foolishness, that
doctrine which is the _wisdom of God and the power of God to salvation
to every one that believeth_.

It only remains, that we briefly describe the fearful condition and
prospects of all to whom _the preaching of the cross is foolishness_.

And here we have only to repeat the decision of the Searcher of
hearts--the Judge of the quick and dead. His infallible Spirit has, in
our text, divulged the tremendous fact, that the indifference, contempt,
and disgust, which have now been described, are characteristics of THEM
THAT PERISH. This authority, as well as the nature of the case, renders
it certain, that all, who indulge such feelings, are _in the gall of
bitterness and under the bond of iniquity_--_dead in trespasses and
sins_--_treasuring up wrath against the day of wrath_. Nothing short of
utter blindness of mind can be insensible to the glory of the
Gospel--nothing but entire depravity of heart can render its doctrines
offensive--and nothing but the most obdurate impenitency can resist the
melting influence of a Saviour's dying love. It is utterly impossible,
that a scornful neglect or disregard of the preaching of the cross
should exist, without fearful guilt and imminent danger. All those,
among the hearers of the gospel, who will finally be children of wrath,
are now characterized by such guilt. And all the lost spirits in the
world of wo, who once enjoyed the offers of mercy, cherished the same
fatal feelings towards the plan of redemption. It was _foolishness_ to
them. Many, even in this land of light, seem to be ripening for the same
tremendous doom. Whether in the ranks of open opposition, or under the
false colours of pretended regard, the deadly symptom is upon them--a
settled disgust and aversion to the _preaching of the cross._

Say not, 'It is no matter what a man believes, provided he is sincere.'
God has settled this question.--"_Because they received not the love of
the truth_, _that they might be saved_; _God shall send them strong
delusion, that they should believe a lie_; _that they all might be
damned, who believed not the truth_, _but had pleasure in
unrighteousness_." Is there not then, appalling evidence, that those,
who hold such preaching in contempt, occupy very perilous ground, and
exhibit fearful tokens of the divine abandonment? And especially might
not the angels in heaven tremble for those, who have enjoyed great light
and privileges--have witnessed rich displays of divine grace--and have
once felt a deep solicitude for their own souls--but who now despise and
hate those truths, and that cause, which they were once _almost
persuaded_ to embrace?

How clearly and terribly, my hearers, does this subject discover the
ungodliness of the unrenewed heart. Those feelings of contempt and
hostility, towards what is most precious and glorious in the view of
God, constitute the summit of human guilt. That feeble worms of the
dust should thus dare to sit in judgment on the divine administration,
and pronounce that needless which God has declared indispensable, and
call that folly which God esteems the highest wisdom, is not merely
presumptuous;--it is inexpressibly _impious_.

How resistless is the evidence, hence arising, of the necessity of an
entire change of heart--an entire change of feeling--to prepare men to
dwell with God. No wonder then, that our Lord should declare with such
emphasis, _Ye must be born again_, or ye _cannot see the kingdom of
God_.

I beseech you, fellow sinners, lay these things seriously to heart. Do
any of you habitually hear the preaching of the cross with heartless
indifference--with a light and trifling temper? Beware, lest your heart
become fatally hardened through the deceitfulness of sin.

Are any of you conscious of disgust and aversion, produced by such
doctrines? O, beware, lest that come upon you which is spoken in the
prophets, Behold, ye dispisers, and wonder, and perish: Beware lest you
convert the bread of life into the poison of death!

Have any of you already attained such a degree of blindness and
perversity, as to persuade yourselves that the doctrines of the cross
are really irrational and absurd, and that you are doing right in
opposing and deriding them? Recollect, I pray you, with whose word you
are contending;--whose wisdom you are despising! Let the chaff contend
with the tempest, and the stubble with the devouring flame; let the
glow-worm despise all the lamps of heaven;--but Oh, let not a worm
contend with Omnipotence; let not dim reason reject all the splendours
of the Sun of righteousness. _The redemption of the soul is
precious_--Its rescue from perdition, and elevation to God's right hand,
are objects too momentous, to be sacrificed to the pride of intellect,
or to the fashion of a world which passeth away. _Receive_, then, _with
meekness the ingrafted word, which is able to save your souls. But be ye
doers of the word, and not hearers only, deceiving your own selves_.




SERMON XXVII.

BY ELIHU W. BALDWIN, A.M.

NEW-YORK.

THE FINAL JUDGMENT.

HEBREWS, IX. 29.--_After this the Judgment_.


Whilst another year is ending, and time itself, as it respects us, is
fast hastening to its close, the question very naturally arises, _What
shall come after death_? The voice of inspiration replies, _After this
the Judgment_. There is no need of entering upon a laboured proof of the
doctrine so plainly declared, _That there will be a day of Judgment for
mankind_. It is what seems written by the finger of God himself upon the
consciences of men. The impression is nearly universal, with Pagans and
Mahomedans, as well as Jews and Christians, that _every one of us shall
give account of himself to God_. This impression is strengthened by a
view of the very unequal and indiscriminate allotments of the present
life. Here the virtuous are often the objects of hatred and relentless
persecution. Here the man of ambition and dark intrigue, circumvents and
treads down his more honest rivals. Here Providence often afflicts even
the most pious; while the licentious, and proud, and oppressive, are,
perhaps, suffered to enjoy uninterrupted prosperity. Now we believe,
assuredly, that "God is just;" and we infer, that he will so exhibit
himself by another and more equal distribution of his favours and
frowns. We conclude with the wise man, "that God shall judge both the
righteous and the wicked." Conscience and reason, then, unite with
revelation, in saying, that "God hath appointed a day, in which he will
judge the world in righteousness." No language can be plainer, and no
event more reasonably anticipated.

With this absolute certainty before us, then, of a judgment for all
mankind, it would be unnatural--it would betray awful insensibility to
eternal concerns, not to inquire with all seriousness--When will this
universal judgment take place? What objects is it designed to
accomplish? What connexion will it have with our future and eternal
condition? We inquire then,


I. _When will the universal Judgment take place?_

The precise time, God has wisely concealed from every intelligent
creature. "Of that day and that hour knoweth no man. No; not the angels
that are in heaven." But the text speaks of it, in general terms, as
that which is to take place _after our death_. Other passages are
somewhat more explicit, as to the time. The apostle Peter declares, "The
heavens and the earth which now are, by the same word are kept in store,
reserved unto fire, against _the day of judgment_, and perdition of
ungodly men." According to this account of the judgment, it will occur
at the same time with the destruction of the world; "when," as the same
apostle declares, "the heavens shall pass away with a great noise, and
the elements shall melt with fervent heat, the earth, also, and the
works that are therein shall be burnt up." Paul gives a similar account
of the _time_, as he comforts the church at Thessalonica, under
persecution, with the prospect of the judgment, "when the Lord Jesus
shall be revealed from heaven with his mighty angels, in flaming fire,
taking vengeance on them that know not God, and that obey not the gospel
of our Lord Jesus Christ." Indeed, if God is to "judge the whole world
in righteousness," what other occasion would seem so proper, as when the
last of our race have finished their work on the earth, and the world
itself is about to be destroyed? Would it not appear most suitable, that
the public and final decision of our destiny, should immediately succeed
the winding up of this world's drama?--the termination of all earthly
allotments? When, if not at that deeply interesting crisis, will all
things be ready for the great trial? _The final judgment, then, will
take place after our death, and at the end of the world_. We next
inquire,


II. _What are the objects, which the Judgment is designed to
accomplish?_

On this point, it becomes creatures of yesterday to speak with profound
humility, and especially to beware of contradicting what is revealed.
The objects which Jehovah will accomplish by the universal judgment, are
unquestionably vast and momentous, beyond all conception. Yet some of
them are obvious to reason, or are plainly revealed.

Every person has experienced inconvenience and perplexity from the
circumstance, that the real characters of men, in the present life, are
but partially disclosed. Much the larger portion of human actions pass
unobserved by the world; or the motives which prompt them are concealed.
One design of the judgment, then, is to uncover these hidden springs,
and lay open every dark retreat of human conduct. We are told, "there is
nothing hid which shall not be revealed;" that "God shall bring every
work into judgment, with every secret thing, whether it be good or
whether it be evil;" that he "will both bring to light the hidden things
of darkness, and will make manifest the counsels the heart."

Another design of the judgment, is publicly to assign to men their
proper deserts. This, we have before suggested, is not done on the
earth. "All things here come alike to all." "There is one event to the
righteous and to the wicked." But the future judgment is characterized,
as the day of "revelation of the righteous judgment of God;" "in the
which he will judge the world in righteousness;" and will "render to
every man according to his deeds." The mystery involved in the
prosperity of the wicked, and in the unequal allotments, which have here
marked the dispensations of Providence, will then cease for ever; and it
will then be seen and felt, that every one is treated according to the
strictest principles of wisdom and justice.

Another special design of the judgment, is to manifest and gloriously
exalt the perfections of Jehovah. Revelation has indeed proclaimed his
perfections, in language which need not be misunderstood. But his
providence has often interposed a cloud between them and the eyes of
men. We do not comprehend the wisdom of present occurrences. We see not
the end from the beginning. A complete disclosure of both, will show to
the universe the deep counsels of God, and the consistent and benevolent
character of all his operations. He will then appear in the greatness of
his _power_, and _majesty_--as he summons the dead from their graves,
and folds up the earth and the heavens, like a decayed garment, to be
laid aside. He will then appear in the glory of his _justice_, his
_holiness_, and his _truth_,--while he examines, before his dread
tribunal, the risen and assembled millions of our race, and renders to
every one according to his works. All his perfections will then be
illustriously displayed; for, says the apostle, "He shall come to be
glorified in his saints, and to be admired in all them that believe."

But this glory of the Divinity is specially to shine forth in the person
of the Son. He it was, that "being found in fashion as a man, humbled
himself, and became obedient unto death, even the death of the cross.
Wherefore God hath highly exalted him, and given him a name, which is
above every name: that at the name of Jesus every knee should bow, of
things in heaven and things in earth, and things under the earth; and
that every tongue should confess that Jesus Christ is Lord, to the glory
of God the Father." Accordingly, "the Father judgeth no man, but hath
committed all judgment unto the Son." It is the _Son_ who will come "in
the clouds of heaven, with power and great glory"; whom "every eye shall
see;" and who, "in his own glory, and in the glory of the Father, and of
the holy angels," shall "judge the world in righteousness." Then will he
who humbled himself, and "became obedient unto death," be publicly
recognised as "the Mighty God," "by whom, and for whose pleasure, all
things are, and were created." Then will "every tongue confess that he
is Lord." The conviction will then be universal, "that all men should
honour the Son even as they honour the Father." This leads us to
inquire,


III. _What connexion will the Judgment have with our future and eternal
condition?_

Here let us not indulge in vain speculations, but examine simply the
word of God. According to the Scriptures, the judgment will result in
assigning to men _very different allotments_. It will recognise among
them two entirely different and opposite classes of character. One of
these classes, which the Bible denominates "the righteous," will be
graciously acquitted by the Judge, and publicly treated as his friends.
The other, comprising all the impenitent, will be as publicly condemned,
and driven from his presence. They "will have judgment without mercy."
Such is plainly the account which Christ and the sacred writers have
given of the final awards to the righteous and the wicked. We have the
account in detail. Says the Saviour himself, "When the Son of Man shall
come in his glory, and all the holy angels with him, then shall he sit
upon the throne of his glory: and before him shall be gathered all
nations; and he shall separate them one from another, as a shepherd
divideth his sheep from the goats; and he shall set the sheep on his
right hand, but the goats on the left. Then shall the King say unto them
on his right hand, Come, ye blessed of my Father, inherit the kingdom
prepared for you from the foundation of the world." "Then shall he say
also unto them on the left hand, Depart from me, ye cursed, into
everlasting fire, prepared for the devil and his angels." And again;
"The hour is coming, in the which all that are in the graves shall hear
his voice, and shall come forth; _they that have done good_, unto the
resurrection of _life_; and _they that have done evil_, unto the
resurrection of _damnation_". Thus broad and fearful is the
discrimination which the great day will make between the righteous and
the wicked. So entirely different are the awards in reserve for the two
different classes of mankind. The difference will be great, as between
holiness and sin; between cheerful submission to the will and providence
of God, and unyielding rebellion against him; between cordial faith in
the Lord Jesus Christ, and wilful rejection of the only Saviour; between
the splendour and joy of the celestial Paradise, and the gloominess and
misery of hell. No wonder, then, that "as Paul reasoned of
righteousness, temperance, and judgment to come, Felix trembled." There
will, indeed, be fearful reason for "weeping and wailing and gnashing of
teeth," with those who shall then "see Abraham, and Isaac, and Jacob,
and all the prophets in the kingdom of God, and themselves thrust out."

We are not to forget, my hearers, that these different awards of the
judgment day will be _irreversible_ and literally _endless_. All admit
this conclusion, with respect to the _righteous_. But if the righteous
are _finally acquitted_ at the judgment, so are the wicked _finally
condemned_. If the righteous are said to enter into "_life eternal_," so
are the wicked to "go away into _everlasting punishment_." The
Scriptures say not one word of any reprieve from this condemnation, or
of any other period of merciful visitation. But they close with the most
solemn assurance, that, from that awful day, he that is unjust shall be
unjust still; and he that is filthy shall be filthy still; and he that
is righteous shall be righteous still; and he that is holy shall be holy
still. Other passages, of similar import, might be quoted: but if men
will pour contempt on a single declaration of Jehovah--if they will
_make God a liar_--they would not be persuaded, though his voice from
the heavens were a thousand times repeated. And _because they receive
not the love of the truth_, _that they might be saved_, most justly may
he _send them strong delusion_, _that they should believe a lie_, and
_be damned._

I have thus endeavoured, with much brevity, to give a scriptural view of
the final Judgment. On a subject so tremendously awful, I have chosen to
present simply God's testimony. A practical inference from the whole
is,--that the present life must be regarded as probationary. We are
living here as responsible agents, continually adding to the number of
actions, for which we must give account to God. How solemnly
interesting, then, is this scene of our earthly pilgrimage! How
inexpressibly valuable is time! How infinitely precious are the means of
grace!--particularly those invitations of mercy, which meet us in the
word of God, and address us from the sacred desk.

You, my fellow sinners, are the very individuals who must stand at the
judgment-seat of Christ. You must mingle in that vast multitude, which
the voice of the archangel and the trump of God shall assemble. And when
your characters are all laid open, you must pass off to the right hand,
or to the left, accordingly as it shall appear, that you have repented,
and believed on the Son of God, or have neglected this great salvation.
And are you diligently preparing for that day? Are you working out your
salvation with fear and trembling? Are you _agonizing_ to enter in at
the strait gate? Are you escaping for your life?

Fellow mortals, your time of preparation may be far more brief than you
now think. A few, _very few_ more opportunities for prayer, and
reconciliation with God, and your account is sealed up. While you
hesitate, the recording angel may be writing your condemnation. In such
circumstances, what are worldly honours, or wealth, or all your hopes of
enjoyment here? The life, the _eternal life_ of the _soul_, is the _one
thing needful_--the _only_ thing really important. You will realize this
truth, when the last trumpet is sounding through the universe, and, with
increasing agony or ecstasy, millions of ages after the final sentence
is pronounced. O, then, consider it _now_. Prepare for that judgment,
_now_. To-morrow! where is it? Repent _to-morrow_! You may have far
other work to do. God, and conscience, and your immortal interests
plead, "_To-day_, if you will hear his voice, harden not your heart."
"Behold, _now_ is the accepted time; behold, _now_ is the day of
salvation." _Kiss the Son, lest he be angry, and ye perish from the way,
when his wrath is kindled but a little. For he cometh, for he cometh, to
judge the world, in righteousness to judge the earth, and the people
with his truth_.




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St. Louis, Salmon Giddings.
Fredericktown, Thos. Mosely, P.M.
Clay, C.H., Wm. S. Smith, P.M.

MISSISSIPPI.
Natchez, John Henderson.
Port Gibson, D. Greenleaf, P.M.
Woodville, G.A. Irion
Gallatin, A.B. Ross, P.M.
Columbia, A.G. Moore.
Pinckneyville, James Wilson, P.M.

LOUISIANA.
Baton Rouge, H. Alexander, P.M.
New-Orleans, William Ross.

FLORIDA.
Pensacola, W. Hazell Hunt, P.M.

ARKANSAS.
Dwight, Alfred Finney.

CHOCTAW NATION.
David Folsom.

MICHIGAN.
Detroit, D.G. Jones.

CANADA.
Montreal, William Hedge.
Kingston, Rev. Mr. Foote.

SOUTH AMERICA.
Buenos Ayres, Theop. Parvin.


Post-Masters are hereby authorized to receive and forward payments to
the Editor, as well as names of Subscribers.








End of the Project Gutenberg EBook of The National Preacher, Vol. 2 No. 7
Dec. 1827, by Aaron W. Leland and Elihu W. Baldwin

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