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So did not reason the author of our text. premises, he drew a precisely opposite conclusion. He did not say, the salvation of the gospel is a great salvation; therefore it will embrace all; but, how shall they escape who neglect it? The emotions, excited by contemplating the sublimity, the magnitude, and the benign nature of the Christian religion, must be joyful, or otherwise, according to the light, in which it is viewed. In the obedient believer, it produces joy; in the awakened sinner, it excites hope; but to the determined transgressor, it speaks no language, but that of terror. It is a benevolent religion; it will, in this quality, never be exceeded by any other; therefore, they, who are not reclaimed by it, must perish. It is a benevolent religion; and therefore, all they, who reject it, must suffer an aggravated punishment.

The reasoning of the ancient Jews was similar to that, which we endeavor to confute. They believe, that the children of Abraham, after having experienced so great mercies, would never be abandoned. On the same principle, as that of our text, God said to them: You only have I known of all the families of the earth; therefore will I punish you for all your iniquities." On the same principle will Tyre and Sidon be punished with less severity, in the day of judgment, than those cities, where Christ preached and exerted his divine power.

Let us consider, therefore, whether we can endure to perish in that wonderful manner, in which it is declared, that the despisers of the gospel shall perish. How hard it is to endure intense pain for a single week! How slowly passes the time!

How exceedingly long appears every day! But the oracles of God set forth the punishment of impenitent sinners as being exceedingly severe, in its degree. The strongest language, the most frightful imagery is used to describe it. These descriptions are familiar to us. The profane use the language of these descriptions contemptuously. But even they cannot deliberately consider it without terror. It is not in man to anticipate, without emotion, interminable ages of weeping, wailing, darkness and despair. Yet it is told us by a God of truth, and

even by a God of mercy, that such will be the doom of the ungodly. Let us bring this matter home to ourselves. These declarations are not the less true, nor the less interesting, because they were made many hundred years ago. They are now made to us as really, as they were to those who first heard them, and who beheld our Saviour's gesture, visage and divine majesty, when they were uttered.

To give additional solemnity to these considerations, let it be remembered, that ours will be no common punishment should we die in our sins. We shall be distinguished among reprobates ;-distinguished by an unusual load of infamy and pain. Consider for a few moments. How early was divine truth poured in upon our minds! How early were we taught the first principles of the gospel! How many events took place in youth, calculated to arrest the attention, and which, perhaps, for a while really did this! With what increasing clearness did we, in after years, perceive the necessity of religion! With what solemn language has the Bible warned us! With what tender, affecting, penetrating expressions has it addressed us, that we might be melted, allured, and persuaded! In what a glaring light have the sacred writers displayed the world of spirits! How has conscience remonstrated, and the Holy Spirit reproved and excited us! All these things will be brought to view at the day of judgment, and will be the subjects of perpetual self-reproach: How then shall we escape, if we neglect so great salvation? But there is now a season for escaping; not if we persevere in sin; not if we reject the counsel of God against ourselves; but if we repent of sin, and submit to the gospel. Without this, the question through eternity, will be, not "how shall we escape ?" but how shall we endure?" Who can dwell with devouring fire? Who can inhabit everlasting burnings?" May God of his infinite grace deliver us from making the inquiry, in the regions of woe.

SERMON XI.

THE CHRISTIAN MINISTER SHOULD GIVE NO OFFENCE.

2 CORINTHIANS, 6: 3.

Giving no offence in any thing, that the ministry be not blamed.

THIS passage has reference to Christian instructors. By describing the character of Paul and his companions, it shows what ought to be the deportment of their successors in the ministry.

Whether we understand the apostle to say: Give no just cause of offence in any thing; or, Give no occasion of stumbling to any one, the duty enjoined will be the same. In either case, the thing forbidden is the doing of any thing, condemned by morality, discretion, or prudence. In both these ways, it is criminal to excite displeasure, or occasion stumbling. Ministers are responsible for that blame, which, in this manner, attaches itself to their profession.

The most unexceptionable discharge of ministerial duty, may, in regard to some persons excite displeasure, or afford occasion of disobedience and unbelief. The ancient Jews were displeased at the fidelity of their prophets. Their descendants were offended at the ministry of Messiah. Even those, who had followed him for a while, turned back and walked no more with him. To give offence cannot, therefore, in all cases, be prohibited. It is to be condemned then only, when it implies deportment, that is immoral, or indiscreet.

The great principles of Christianity are not to be suppressed, because a plain exhibition of them may, by human perverseness

be misunderstood, or misapplied. Yet it must be the desire of a good minister, not to excite opposition to the gospel, but to procure for it a cordial reception. His success in this respect will, under God, depend in no small degree, on the manner in which official duties are performed. Few persons are ignorant that the manner in which an action is done, has great influence on the result. Even a favor may be so conferred, as to excite pain and disgust, rather than emotions of happiness, or a sense of obligation.

In proportion to the extent of consequences, resulting from any action, is the importance of its being performed in the best manner. If it is essential to the piety and salvation of men, that the doctrines of Christianity should be admitted, and its precepts obeyed; it is strikingly apparent, that whatever has a natural tendency to prevent such admission or obedience should be studiously avoided.

To enumerate some of the ways, in which this unhappy issue may be effected, is intended in the ensuing discourse. A thorough discussion of the subject will not be attempted. That would require much longer time, than can be allowed on the present occasion. A few particulars only will be specified. These will be ranged in three divisions. They will relate to preaching; to private deportment; and to the manner in which ·persons are to be treated, who are supposed to maintain unsound opinions.

In regard to preaching

1. A Christian minister should give no offence, by appearing indifferent to the object of his ministry.

The disapprobation, excited by such appearance, will be extensive. It will be entertained by the serious part of his congregation, and by many who have no claims to such a character. The latter cannot fail to perceive, that preachers of Christianity hold an office of peculiar responsibility; with a just estimation of which neither indolence, indifference nor levity can be reconciled. But obvious inconsistency of character incurs universal No man, it will be readily acknowledged, should

censure.

preach the Christian religion, who does not believe it. But the minister, who does believe it, perceives, that his own immortal interests, and those of his people, are connected, under God," with the manner, in which his official duties are discharged. He comes to his hearers with no trivial message. The embassy, in which he is engaged, is designed to accomplish no ordinary object. He is to negotiate peace between God and creatures, who are in a state of moral insurrection. Asserting the claims of God to the obedience of man, he is to beseech them, in Christ's stead, to acknowledge their allegiance, and to bring forth fruit meet for repentance. If levity, or indifference is, at all times, unbecoming a man, conscious of being employed in services, which involve the public interest, it would be peculiarly so at those times, when he is actually engaged in such services. Indifference, in the preacher, diffuses a spirit of slumber over a whole audience. Unquestionably, on many occasions, hearers form a very erroneous estimate of the comparative zeal and fervor of different preachers. There may be a kind of religious zeal, where there is no piety; and there may be little emotion discovered, where there is uniform concern for the honor of God, and the salvation of men. Still a preacher should cautiously avoid whatever may be construed, by his audience, into a want of seriousness, and Christian sensibility. To avoid this appearance, it is by no means necessary, however, that a preacher should forever breathe a tempestuous atmosphere. When the wind is high, and the storm beats with severity, the traveller holds his cloak the faster; whereas the more equable and penetrating heat of the sun may induce him to throw it aside.

2. A Christian minister should give no offence by exhibiting an air of self-importance, or of undue confidence.

It has become customary to apply to ordinary ministers, many expressions, which were originally used in reference to the apostles. I do not mention this practice by way of indiscriminate condemnation. There are, in the two cases, many points of resemblance. The object of the ministry is, doubtless,

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