Plans of Sermons, and Brief Observations on Texts of Scripture

Sir, we remember that deceiver said, while he was yet alive, after three days, I will rise again. — Matthew xxvii: 63,

Notice.

1. The prediction. The chief priests and pharisees remembered it, talked of it, and told it to Pilate. Hence Christ must have declared it openly. The most unlikely event on which to practice deceit.

2. What a happy circumstance that they did remember it. Now they had an important object before them. If they could retain him three days in the tomb, a complete triumph would have been gained. The stone must be sealed and be guarded by a band of soldiers. They no doubt expected to assemble on the fourth day and to examine the seal in triumph. They expected to break it and to show that the body was there. If they had not remembered they might have said after Christ’s resurrection, strange that we did not think of his prediction. Then we might hays guarded the sepulchre. But this they could not say, for they had taken every precaution to prevent the possibility of fraud. But he could not be kept in the grave. How striking that text, ^’whoin God raised from the dead, because it was not possible for him to be holden of it.”

Refiections.

1. The enemies of reb’gion will be sure to remember, f.nd to tell every thing which they think will work injury to the cause of Christ.

2. God will make even the wrath of man to praise him.

3. All Christ’s predictions will certainly be fulfilled.

And for this cause, 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. — 2 Thessalo-NiANs ii: 11, 12.

1. Some errors are damnable. ‘’ He that belie veth not shall be damned.” What errors? Generally such as prevent conviction of sin, and a sense of the justice of God — such as deny the necessity of regeneration, and such as break the force of tlic divine threatenings.

Objection. Cannot God convert those who embrace these errors?

Answer, Yes, if he has not declared the contrary. But docs he? God can cause a crop to grow without Eced. But does he? “God cannot lie.”

2. Speak of the delusion.

It is strong’ delusion — -lo. to be removed by argument, or any means which man can employ. God; ends it.

Objection. God will not send delusion upon his creatures.

Answer. He 8115-3 he will. And we know he has done it. ‘’ He hath blinded their eyes and hardened their hearts.”

How? By sending them false teachers, and giving iheni opportunity to hear smooth things.

Why ‘? There may be many reasons. The text specifies one. For this cause, “- God shall send them strong delusion” — because they ‘’-believed notthetruth, hut had pleasure in unrighteousness.’’^ When sinners try to believe against the convictions of conscience — when, because they do not love the truth, they labor continually to find arguments against it, they are in peculiar danger of being given up to judicial blindness.

3. The punishment. Those who are sincere in fatal error, are in a most fearful condition.

Inferences.

1. We see the equity of the punishment. Sinners choose to be deceived, and God gives them their choice.

2. We see the danger of the sentiment, that it is no matter what a man believes, provided he is sincere. A man may be sincerely wrong, as well as sincerely right. He may be in the road to hell, and sincerely believe that he is in the road to heaven. “There is a way that seemeth right unto a man, but the end thereof is the way of death.”

3. Persons may finnly believe a lie. They may trust in it, and even venture their souls upon it. This is evident both from the word of God, and from observation. The fact that persons die in the full belief of certain doctrines, is no conchisive proof that those doctrines are true.

4. We see the danger of entertaining loose sentiments. A man is as much acconntalde for his belief on moral subjects, as he is for his practice. No man’s character is better than the sentiments which he embraces. It is sometijnes said, a nmn has a right to think as he pleases. But he has no more right, in the sight of God, to think as he pleases, than he has to act as he pleases.

5, Let the subject be applied in a way of self-examination. Let me ask you, my hearers, how came you by your present sentiments 1 Were you obedient to first suggestions of conscience 1 If there has been a struggle in your minds, was it with conscience against sin, or with inclination and sin against conscience? If you have in your minds a doubt whether the principles which you have adopted will stand in the hour of trial, I entreat you to pause and reficct. If 3’ou wish to be safe, dare to be failliful to your souls, and shun with horror that treachery to your best interests, which would impel you to sacrifice the peace of eternity to the quiet of a moment. Let the light of truth, however painful for the present, be admitted in its full force, and whatever secrets it may discover “in the chamber of imagery,” while it unveils “still greater and greater abominations,” shrink not from the view, but entreat God to search you and try you.

If you do not like the duties of religion, and if you wish to believe a lie, you may take the following course. Labor to obtain arguments on one side, and stop your ears to arguments on the other side — refuse to hear every thing which crosses your prejudices — disbeheve the warning in the text; and there is no doubt you will succeed in blinding your minds and hardening your hearts. God will help on the work. He will send upon you a strong delusion that you may believe a lie.

So then it is not of him that willeth, nor of him that runneth, but of God that showeth mercy. — Romans ix: 16.

Doctrine.
The conversion and salvation of sinners is owing entirely to the sovereign mercy of God.
I. Establish the truth of the doctrine.
II. Inquire why it is so.
The truth of the doctrine appears,

1. From what the Bible says of the character of sinners. Carnal — none seek God — will not come to Christ — hate the light — dead in trespasses and sins.

2. From what the Bible says of the author of regeneration. “God who commanded the light to shine out of darkness” — “of his own will begat he us” — “born not of blood, nor of the will of the flesh,” &c. — “not by works of righteousness which we have done,” &c. — “we are his workmanship.”

3. From what the Bible says of the inefficacy of means. “Who then is Paul?’ — “I have planted and Apollos watered.” —

II. Why is it so?

Not because the atonement is not sufiicient for all men.

Not because salvation is not offered to all.

But it is not of him that willeth nor of him that runneth, because

Sinners always will wrong, and always run wrong”.

Reflection. The state of sinners is worse than they are apt to imagine.

The case of (he two thieves. — Luke xxiii: 39-43.

Consider
I. In what respects they were alike.
II. In what respects they differed.

III. What made the difference.

They were alike.

By nature — both descended from Adam.

They were both Jews.

They lived under the same laws.

They were both thieves.

They were detected in their crimes.

They were condemned.

They were crucified.

They both saw the Saviour.

They both reviled him. Matt, xxvii: 38. Mark XV: 32.

They were both condemned by God’s law.

They both deserved eternal death.

They were both about to be launched into eternity.

II. In what respects were they unlike? One differed from the other in the following things:

He was convinced of sin.

He felt the justice of his condemnation.

He feared God,

He declared the Lord’s innocence.

He prayed.

He believed God.

He was not ashamed to confess his faith in Christ.

He was submissive.

He loved the soul of his fellow sufferer.

He reproved his sin.

He was an heir of heaven.

HI. What made him to differ from his companion 1

Nothing that he had done — not morality — no acts of charity. But

Grace — wondrous grace. He might have said, “By the grace of God I am what I am.”

Rema?^ks.

1. This subject exhibits strikingly the sovereignty of God. One taken and another left.

2. Let none take encouragement from this subject to postpone religion to a dying hour. Of all the cases of conversion recorded in the Scriptures, this is the only instance mentioned of repentance at so late an hour.

3. How interesting the thought, that our Saviour in his dying agonies, should be dispensing pardon, and fixing the destinies of immortal beings.

“He that distributes crowns and thorns,
Hangs on a tree and bleeds and groans.
The prince of life, resigns his breath.
The king of glory bows to death.”’

Come see a man which told me all things that ever I did. — John iv: 29.

1. The duty of preachers. It is to tell sinners their hearts. ‘’ He told me” &c.

2. Preaching which discloses the hearts of sinners, is likely to be remembered. It will be remembered and conversed upon, while other preaching, and other things are forgotten. “She saith to the men of the city, he told me” &c.

3. The preacher who tells sinners their hearts, is not likely to want for hearers. The invitation will be given, ‘’ Come see the man” &c.

4. The conversion of one sinner is likely to be followed by the conversion of others. The invitation “Come” &c. was complied with, and a great spiritual harvest followed.

Surely the wrath of man shall praise thee; the remainder of wrath thou shalt restrain. — Psalm lxxiii: 10.

All kinds of wrath —

That God will cause the wrath of man to praise him, is evident,

1. From the perfections of God. The wisdom, goodness, and power of God will all lead him to do it.

2. From facts recorded in the Bible — e. g. the story of Joseph, and the crucifixion of Christ. David was kept back by Abigail, but attiibutes it to God. It is an important and desirable tiuth, that God should cause the wrath of man to praise him, &c.

Inferences.

1. The doctrine of decrees is true. If God overrules, and restrains the wrath of men and devils, so as ultimately to praise him, then he has determined to do it, and all objections against the doctrine of decrees fall to the ground.

2. The safety of God’s friends. Esther vi: 13. “Begun to fall,” &c.

3. The folly of opposing God. “Who hath hardened himself against him and prospered 1” “No wisdom, nor understanding, nor counsel against the Lord.”

If we had been in the days of our fathers, we would not have been partakers with them in the blood of the prophets. — Matthew xxiii: 30.

1. Sinners may mistake the character of their own feelings. [The Jews.] At the foot of Sinai, said, would do so — soon made a calf. Peter — I will not deny thee — disciples — command fire — “Ye know not what manner of spirit ye are of.” Hazael — dog. 2 Kings viii: 13. Heart deceitful — who can know it ‘? Herod said he had been desirous to see Jesus, &c,

2. Sinners may think that they are better than others, when they are in heart opposed to true religion. Text.

3. Sinners may do much, and profess great respect for religion, when they are totally opposed to true religion. Text — Build the prophets’ tombs, and hate the prophets’ doctrine.

4. When sinners say they were never opposed to

God, it is no evidence against the doctrine of total depravity.

5. If they never have seen that they were totally depraved, they have reason to fear they are still ignorant of their hearts, and have never yet been thoroughly awakened. Text.

Words betray hearts — when they most seek to cover their hearts, they most expose them — what they did.

1. Built anew, at their own expense, the tombs, &c.

2. Protested against the murder of the prophets. ^’If we had been in the days of our fathers,” &c. —

we had never consented to the silencing of Amos — the imprisonment of Micaiah — the putting of Hananiah into the stocks, and of Jeremiah into the dungeon — the stoning of Zechariah, and the mocking of the messengers of the Lord — no — not they. They would sooner have lost their hands, or their lives. What, is thy servant a dog? And yet at this very time, they were plotting against Christ, to put him to death, to whom all the prophets gave witness. They would have heard them gladly — and yet were filled with wrath against Christ. See their enmity — ‘’ Ye are witnesses against yourselves.” Verse 31. Their own words and works prove what they are — so now.

Inferences.

1. If mankind may mistake their own character, then the doctrine of total depravity may be true, though they universally deny it. Jews no love to Christ.

2. We see a reason why sinners, when awakened, find themselves to be much worse tliaii they had ever imagined themselves to be.

3. We see why sinners act worj in certain circumstances, than I hey ever imagined th(w should.

For let not that man think that he shall receive any thing of the Lord. James i: 7,

What man 1 The man who does not ask in faith.

1. Mankind are prone to think they shall receive answers to their prayeis, though they do not ask in faith.

2. This is a mistake.

3. We are bound to correct the mistake. We must not let them think so. If they do, they will act accordingly.

And they all with one consent began to make excuse. — Luke xiv: IS.

Much as unrenewed men may differ in other respects, there is one thing in which they are all agreed. When invited to come to Christ, they all with one consent, begin to make excuse. They do not say, in plain terms, that they will not come. But they plead some reason to justify themselves in refusing to come.

That we may view this matter in a clear point of light, let us look at the parable of which the text is a part.

A certain man made a great supper, and hade many; and sent his servant at supper time, to say to them that were hidden, come for all things are now ready.

The servant faithful to his orders, delivered his message to one. He said to the servant, I have hought a piece of ground, and must needs go and see it. You know it is our duty to take care of our worldly interests. This I am bound to do; and this I trust, is a sufficient reason for declining the invitation. / pray thee have me excused.

The servant goes to another, and receives a similar answer. / have houglit jive yoke of oxen, and 1 go to prove them. I pray thee have me excused. He goes to a third. He pleads a different excuse. I have married a wife, and therefore, I cannot come.

At length the servant begins to expostulate with them. He speaks of the expensive entertainment which his master has made. He tells them that there is sufficient for all who will come, and that every thing is prepared in the best possible manner. All things are now ready. My master is liberal. The invitation is free. Whosoever will, may come and take without money and without price. Thus he attempts to allure them.

Finding no success, he tries a different method. He attempts to alarm their fears, by pointing them to the consequences of a refusal. He informs them that his master will be displeased, and that fearful consequences will follow. This also proves ineflectual. Perceiving that no considerations which he can present to their minds have any influence to persuade them, the servant at length speaks in plain terms — you are all so opposed to my master, that not one of you ever will come, unless my master comes and brings you. On hearing this, one of the persons invited becomes angry, and begins to dispute with the servant. Did you not tell us, says he, that we are freely invited, and that whosoever will may come?

I did, replies the servant; and so it is. You are all freely invited. Nay, you are commanded to come, and threatened with a fearful punishment if you do not come. But since my master has made such large provision, he is determined that it shall not be lost.

And as all my arguments prove ineffectual, and I cannot persuade one of you to come, he has determined to exert his own power on a certain number, and make them willing.

Then your master is partial, and does not give us all an equal opportunity to come to the feast.

The servant replies, you just now acknowledged that all were freely invited, and that Vviosoever will, may come. Have you any reason to find fault, because you are left to your own choice? Will you find fault even if my master has not determined to make you willing to come 1

The other replies, I do not believe your master has determined to make any willing. I believe that all are left to their own choice.

Why then, replies the servant, do you not come? If no special power is necessary to make you willing, why do you stand making excuses? W’ by do you not come now? I tell you again, you are so opposed, that you never will come, unless my master exerts his power to make you willing. And there is but one way for you to prove my declaration false; and that is to come. Now contradict what I say, by coming of your own accord. I call upon you to do it; and again repeat the assertion that you never will do it unless my master makes you willing.

But instead of coming to the feast, he stands disputing with the servant. How discouragingly you talk. You tell us, if your master has not determined to make us willing, we never shall be willing. Is not this a discouraging doctrine?

If it is discouraging, the servant replies, to hear that my master has determined to make some willing, and to leave others to their own choice, let us suppose that he has not determined to make any willing, but to leave all to their own choice. Is this more encouraging?

He now pleads another excuse. He says, if your master has not determined to make me willing to come to the feast, I cannot come. How can I?

This, replies the servant, is givins” up the point. If you cannot come, unless my master makes you willing, then what I said is true; that you never will come unless he makes you willing. And remember, your opposition is all that hinders. You labor under no other inability.

But, says the other, if your master has not determined that I shall come, I cannot, and I am not to blame.

It is your duty to come, says the servant, whether he has determined to make you willing or not. Thousands who have been invited, have never come; nor has my master made them willing; and he has punished them for not coming. And thus he will deal with you, and I leave you to settle the matter with him.

And when his disciples James and John saw this, they said, Lord, wilt thou that we command fire to come down from heaven, and consume them, even as Elias did? But he turned and rebuked them, and said, ye know not what manner of Spirit ye are of. — Luke ix: 54, 55.

What a lesson of instruction is this to all the disciples of Christ. If the warm-hearted disciples, Jame3 and John, in vindicating the cause of their divine master, might lose a good temper, and indulge a bad one how does it become others to take heed. James and John were certainly on the right side — on the side of religion, and the side of Christ, In this they were right. Well might they feel a holy indignation. But with this, they nnwittingly suffered a bad spirit to be intermingled, for which they received a solemn rebuke. What a lesson of instruction is this to the ministers of Christ, who are sent to cities, towns, and villages, as messengers before his face to call upon the people to open their houses and their hearts to receive him. Should they meet with a repulse, through prejudice and pride and unwillingness to receive the Saviour, this may well grieve their hearts; but in vindicating the cause of Christ, and urging sinners to receive him they must not forget the solemn caution, “take heed to thyself.” The example of the two ardent disciples, is recorded for their instruction and warning. In the ardor of their zeal, there may be something noble, but still they may lack the meekness and gentleness of Christ. The case before us is truly affecting. That which many have commended as bold and heroic in the cause of religion met with the divine rebuke, “Ye know not what spirit ye are of.” While ministers are faithful to deliver their whole message, whether men will hear, or fgrbear, let them look well to the Spirit by which they are actuated.

And he said unto another, follow me. But he said, Lord, suffer me first to go and bury my father. — Luke ix: 59.

The circumstances of this case, seem to have been peculiar. The person who was called upon to follow Christ, was in deep affliction. His father was dead.

Lord, I will follow thee, but suffer me first to pay the last tribute of respect to a deceased parent.

How many in similar circumstances, resolve to attend to the subject of religion. How many when called to stand by the sick and dying bed of a father, a mother, a brother, a sister, or some dear friend, resolve that they will attend to the subject of religion. They sigh, and are ready to exclaim, ‘^ let me die the death of the righteous and let my last end be like his.” Or it may be they are summoned to hear the warning voice of such as have neglected the concerns of their souls, and slighted all the calls and melting invitations of the Saviour, while in health. The very sight itself, or even the tidings of the death of kindred and friends, checks the spirit of worldliness and vanity, and says impressively, ‘’Be ye also ready.” Thousands under these circumstances, have felt the littleness of earth with all its concerns, and have resolved that they will attend to the great concerns of the soul. But unhappily, as the case before us, their very afllictions prevent an immediate attention to the subject, and thus the call of infinite mercy, is neglected to their eternal undoing.

And there are diversities of operations but it is the same God which worketh all in all. — 1 Corintheans xii: G.

Religion is the same everywhere, but there is a diversity of manner in which persons are brought to experience religion. Diversities of operations but the same result — all are brought to possess the same Spirit — all children of God — all members of Christ — all possess his image, and of course resemble each other.

Difiference in the following respects.

1. As to time of life, when converted.

Some old — some young, third, sixth, ninth and eleventh hour.

2. As to means of conviction.

Some by hearing a sermon — reading the Bible — some other book — alarming providences — word dropped by a friend — by seeing others anxious — seeing others joyful — hearing of the conversion of others — by their own wickedness — a thought suggested by the Spirit without any apparent means.

3. As to the clearness of evidence of conversion. Some sudden and very clear — others less clear and

gradual — like the rising light of the morning.

6. As to growth in grace.

Some bring forth a hundred fold — some sixty — some thirty.

Reflections.

1. Others not a perfect standard of trial for us. Word of God.

2. There is in the church a beautiful vanity. Like flowers in a garden.

^’ Let us get up early to the vineyards.” Let us all be careful to possess the graces of the Spirit — and to grow in grace.

I thought on my ways, and turned my feet unto thy testimonies. I made haste and delayed not to keep thy commandments. — Psalm cxix: 59, 60,

The Psalmist here gives an account of his conversion.

Apply it to sinners.

1. Think on your ways. Duties neglected — sins committed — their number and aggravation — thousands of sins have been foigottcn — God remembers all.

3. Think of the end of your ways.

How short your course — increased velocity — near to death — end of these things is death — how solemn! — how will thine heart endure? — 0 that you were wise.

4. Think on your ways — not be forever thinking and talking about the sins of others. This is very common — what folly to be thus employed.

5. Turn your feei. No use to think unless you turn — turn to God — all by nature traveling the wrong way. Turn ye, turn ye — turn your alTections from the love of sin.

6. You must make baste and delay not.

Say not sufler me first to go and bury my father — or to bid farewell. If you delay —

Business will crowd in.

Temptations will increase.

Sins will become more numerous.

Heart will become more hard.

By becoming familiar with awful subjects they will lose their effect upon you.

The Spirit will cease to strive.

And death may come. Lose no time. Zaccheus,
make haste. Felix — escape for thy life.

Who will rise up for me against the evil doers? Or who will stand up for me against Uie workers of iniquity? — Psalm xciv: 16.

This is the language of Christ.
I. The grounds of this appeal.

II. What can be done.
III. Reasons for compliance.
I. Grounds &c.

1. Christ has a moral kingdom in this world.

2. In building up his kingdom, he makes use of human instrumentality.

3. Much yet remains to be done. But a small part of the world yet belongs to the kingdom of Christ.

II. What can be done 1

1. Give up yourself.

2. Pray for the peace of Jerusalem.

3. Make personal efforts for the advancement of Christ’s kingdom.

4. Contribute of your substance.

III. Reasons for so doing.

1. Christ claims your service.

2. He has a right to it.

3. If you do not render it, you will be ranked among the workers of iniquity, and will be destroyed.

Application,
” Who will rise up V Who 1

When once the master of the house is risen up, and hath shut to the door. — Matthew xiii: 2o.

The house heaven.

I. The door of heaven is opened.

By whom? Rev. iii: 7,8. ‘’These things saith he that is holy, he that is true, he that hath the key of David, he that openeth and no man shutteth,” &c.

How 1 By his sufferings and death.

For whom? “Who gave himself a ransom for all.” ‘’ Tasted death for every man.” ‘’ We thus judge if one died for all.”

II. The door will Ix .shut.

When? At death — when the Spirit ceases to strive.

By whom? By Christ the master of the house.

How long will it be shut’?

Forever. He that is holy — holy still. He that is filthy — filthy still.

When the door is shut some will be shut out, and some will be shut in.

If it should now be shut, where should we he founds

Rfjlections.

1. How happy those who will be shut in.

2. How wretched those who will be shut out.

Agree with thine adversary quickly, while thou art in the way with him, lest at any time the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison; verily I say unto thee, thou shalt by no means come out thence till thou hast paid the uttermost farthing. — Matthew v: 25.

1. God is the sinner’s adversary — adversary at law.

2. Sinners are now on the way to judgment.

3. The sinner is called upon to agree with his adversary — but two ways of settling a controversy — by compromise, or by the yielding of one of the parties, In this controversy, the sinner must yield.

4. What sinners do, must be done quickly.
Motives to agree quickly.

1. God is a powerful adversary. “What king going to make war.” “Let the. potsherds” — ‘^ Who eer hardened himself against God and prospered?” “Can thine heart endure, or thy head be strong.”

2. The cause will certainly come to trial, “We must all stand before the judgment seat of Christ.”

3. The sinner dying unreconciled to God will certainly be lost.

4. Once lost, he will be lost forever. Uttermost farthing.

5. ‘’ Lest at any time — in health — in youth — while anxious or stupid — m the midst of wickedness — awake or asleep — at any time the sinner is liable to be arrested.”

Turn ye, turn ye, for why will ye die? — Ezekiel xxxiii: 11.

Death what? Not natural death, or the death of the body — God never asks sinners why they will die in this sense — and in this sense they will die, whether they turn or not.

There is a death beyond the grave.

Turn — Implies that sinners are departing from God. To turn is to repent — to turn the affections to God.

Why will ye die 1

Not because God delights in your death. “As I live, saith the Lord,” &c.

There is usually some one sin which occasions the sinner’s death — that is, some one sin which he is unwilling to give up.

The young ruler was sad when Christ told him to sell all. Herod could not part with Herodias. There is generally some rigid eye which the sinner is unwilling to pluck out.

1. One will die because his heart is engrossed with worldly cares.

2. Another, because he is ashamed to have it known that he is anxious.

3. Another, because he is unwilling to give up at some sinful companion.

4. Another, because he is unwilling to leave his profession.

5. Another, because he is unwilling to pray in lys family.

6. Another,* because he is unwilling to confess Christ before men.

7. Another will lose his soul by talking about others.

8. Pride of consistency will keep some out of heaven. They fear that if they commence a religious life they will not hold out, and so will not begin.

9. Some will lose their souls by spending their time in caviling at divine truth.

10. Others will perish in consequence of cherishing some secret sin, known only to God, and their own consciences.