The National Preacher, Vol. 2 No. 7 Dec. 1827 written by Aaron W. Leland and Elihu W. Baldwin
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Aaron W. Leland and Elihu W. Baldwin >> The National Preacher, Vol. 2 No. 7 Dec. 1827
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.