Remains of Rev. Joshua Wells Downing...

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REMAINS

REV JOSHUA WELLS DOWNING, A. M.,

LATE OF THE NEW-ENGLAND CONFERENCE OF THE METHODIST EPISCOPAL CHURCH.

Preface

The lamented author whose literary remains are here imbodied neither designed nor prepared his writings for publication. They appear from the press in compliance with the wishes of those who received the word of life from his lips during the brief period of his ministry ; and in the fulfilment of what the editor has felt to be a sacred duty devolving on him since the decease of his beloved brother. It. is difficult, as must be evident to the reader, to prepare for publication the manuscripts of one who is no more ; and whatever may be the care bestowed on a posthumous work, it must appear with imperfections. In the selection and preparation of the sermons and other writings which constitute the present volume, the editor has laboured under an almost painful sense of his responsibility — under the pressure of feeble health and afflictive circumstances ; he has done the best he could, and now submits the work in the

6 PREFACE.

humble expectation that, with the blessing of God, it will prove not to have been labour in vain.

For valuable assistance in the revision of the following pages, the editor is indebted to the kindness of his esteemed friend, the Rev. Edward Otheman.

New-York, October, 1841.

Contents

Page Memoir n

SERMONS.

Sermon I. We know that if our earthly house of this tabernacle were dissolved, we have a building of God, a house not made with hands, eternal in the heavens. —

I

If thy presence go not with me, carry us not up hence.— Exodus xxxiii, 15.

Such was the language of Moses when commanded to go before the tribes of Israel to the promised land. He had but recently descended the awful mount where he had received the law, and held communion with Jehovah. The Israelites, having grown impatient at his delay, had revolted from God. The painful news had been communicated to him by God, joined with fearful intimations of coming vengeance. Grief and anger swelled the bosom of Moses, and he felt that he was the shepherd of a wandering, wayward flock. The sons of Levi alone gathered around him, and, by divine command, went forth to the slaughter of Israel. But rivers of blood could not wash away the sin, nor appease God's anger. He issued the order, " Depart, and go up hence," &c., Exod. xxxiii, 1-3. Well might Moses hesitate and inquire, " Wherein shall it be known here, that I and thy people have found grace in thy sight ? is it not in that thou goest with us ?" Exod. xxxiii, 16, saying, " If thy presence go not with me, carry us not up hence." The Christian minister may with propriety adopt this language as he goes to the field of labour which Providence has assigned to him. This will appear obvious if you consider,

I. The nature of the work which he is called to perform.

He is sent not to instruct men in the arts or sciences, not to lead them through the green paths of literature, or the stormy scenes of political life. These he might engage in with no fears, and pursue without divine assistance. His is a greater work ; to teach men the science of salvation — the plan of mercy — to watch over them, and lead them from the brink of hell to the gate of heaven ! Hence Mark xvi, 15 ; Acts xx, 28 ; and 2 Tim. iv, 1, 2. He is then to labour for,

1 . The awakening and conversion of sinners. Wherever he goes he will find them insensible, asleep ; his is the task to arouse, invite, and urge them, by all that is tender and awful, and to lead them to the hallowed cross.

2. The edification and sanctification of believers. When they are converted, his labour is but just begun ; they are weak, tempted, and afflicted. He is their shepherd and guide — responsible in some degree, and freed from this responsibility only when he or they are removed, from each other, or from the earth. Would you know the labours this work imposes ? Learn them from the lives of Christ and his apostles, and from the nature of the work itself. There is no ease, no trifling, for eternity is at stake !

II. The difficulties that lie in his way. Some of them are,

1. The coldness of Christians. These ought to be, and usually are, his fellow-labourers. Sometimes, however, they are tardy and slothful. The world, the flesh, and Satan, interfere with their duties ; they do not labour with all their souls. Sometimes they fall into sin — into apostacy — disgrace the cause, and grieve God.

2. The hostility of the human heart to God and holy things. This is the doctrine of the Bible, the experience of the world. Our message is unpleasant, our truths unwelcome, and man rouses up to repel, refute, and cavil. O sin, how hast thou blinded and maddened the human race !

3. Love of the world and sin. " I have loved strangers, and after them will I go." Yes, the whole soul is wedded to sin, and its affections glued to earth. We come to divorce and sever ; will it be strange if this prove difficult ? We come not to possess an unoccupied, but to repossess an inhabited land. Need we not an angel to go before us ?

4. The opposition of Satan. " We wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places." Powers of darkness combine to oppose us ! Fearful host ! Strong, artful, and malicious ; how various and complicated their means of assault ! Man, noble, dignified, is too often their victim.

III. The smallness of his own resources.

Health sometimes forsakes him, and his body lies exhausted and nerveless under excessive labour. Will not every faithful minister die at last a martyr 1 The mind, too, loses its strength and elasticity through care, anxiety, trouble, and sickness. This is but a fair picture of man. O how few and feeble his powers ! And what, I ask, is a, perfect man to this great work — a work which " filled a Saviour's hands 1" What are splendid talents ? They cannot save one soul ! What is moving, meltingeloquence ? It cannot draw the worldling from his idols ; it cannot break the chains of sin Summon all our resources, they are inadequate to the mighty work of saving souls. " Our sufficiency is of God." " The excellency of the power is of God, and not of us." If there be one revealed truth clearer than another it is this. With deep and impassioned feeling, then, may we not say in he words of the text, " If thy presence go not with us, carry us not up hence V It is the language of my soul. "My presence shall go with the«." Kind assurance ! is it already given 1 O that that presence might to-day be manifested in power and glory in this assembly ! 0 that it may overshadow this sacred desk, as the cherubim overshadowed the mercy seat !

II

Without God in the world. — Eph. ii, 12.

Such is a part of Paul's description of the Gentiles. It was an affirmation made of all, whatever might have been their degree of civilization or degradation. It included alike the polished Athenian and the barbarous Scythian. The same description is equally applicable to every careless sinner at the present day, except in one particular, viz., he has a theoretical knowledge of God, which the heathen had not. It is this knowledge, and the effects resulting from it, which distinguish us from the heathen. Yes, be it remembered, that it is to revelation we are < indebted for the untold blessings of our social organization. Still, every careless sinner is a practical atheist. This is indeed a hard saying, and I would it could be softened consistently with truth. But consider the facts of the case, and then decide for yourselves in view of God's word. He is without God,

I. In his thoughts. The Bible, in the descriptions which it gives of the righteous, takes special notice of the state of the mind. It dwells upon the thoughts. Now its description of the wicked is, " God is not in all his thoughts." " The thoughts of the wicked are an abomination to the Lord." " The Lord knoweth the thoughts of man, that they are vanity." " How long shall thy vain thoughts lodge within thee ?" " Let the wicked forsake his way, and the unrighteous man his thoughts." The thoughts of the sinner are engrossed with the affairs of this world. His mind is wholly occupied with its cares, business, and pleasures. It may be drawn to other objects in the sanctuary, and in times of affliction ; but is it not partially, and unwillingly drawn ? Is not the world brought into the sanctuary ? How often do you seriously reflect on your own nature and destiny ? on the claims, the love, and the justice of God ? Can you say, " How precious are thy thoughts unto me, O God! how great is the sum of them ! If I should count them, they are more in number than the sand V It is a melancholy fact that these subjects are excluded from the mind. Hence God exclaims, " O that they were wise, that they understood this, that they would consider their latter end !" " Can a maid forget her ornaments, or a bride her attire ? yet my people have forgotten me days without number." " Israel doth not know, my people doth not consider."

II. In his motives. The great motive in the gospel is, " the glory of God." No man can claim to be a Christian who is not, in a good degree, influenced by it ; all other holy motives are only streams from this. Now it is the motive which determines, in God's sight, the character of actions. That only is right which finds its ultimate motive in the glory of God. " It is God's command," says the saint, " hence I obey." Selfishness, benevolence, friendship, patriotism, operate in the sinner's heart. Many of the acts which proceed from them may be great public or social virtues, but here they end. They are not the works of faith, nor will they commend us to God. " Though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing." Have you at any time, before or after an action, asked, " Will this promote God's glory V If not, can you then claim him as your spring of action ?

III. In his desires. The language of the Christian is, " Whom have I in heaven but thee ? and there is none upon earth that I desire besides thee." The corresponding action is, " Lo, we have left all, and have followed thee." The language of the sinner is, " Depart from us ;

for we desire not the knowledge of thy ways." " We will not have this man to reign over us." " Go thy way for this time." Nor is the feeling which prompts this language changed, till he beholds his danger, and his heart is melted. Why need I dwell here ? Does not your experience prove my words ? Do you now desire God? Deal plainly with yourself. Are you seeking him ? If not, surely then you desire him not.

IV In his enjoyments. We derive enjoyment from the past, the present, and the future. In a review of the past, do you receive pleasure from God's dealings with you, from your own emotions, (for you can recall convictions and vows,) and from your seasons of prayer 1 These are sweet to the saint ; hence he speaks of them. But are they not arrows to your soul ? And do your present enjoyments flow from reading the Bible, from prayer, from love to God ? Have you not, on the contrary, an aversion to these duties ? Do you expect any enjoyment from them ? Are not your pleasures sensual, social, or intellectual ? Candour says, Yes. You say you anticipate heaven with joy. But is it so ? It is fashionable to talk of going there — poetry and fiction dwell upon its loveliness — but the poet's is not the saint's heaven. God has also so revealed heaven that we cannot despise it ; but we may not view it rightly. Do you feel happy in the thought of a heaven whose pleasures are holy and spiritual 1 Do you love its King, its inhabitants, its occupations ? If you expect to love them, why not love them \iow ? It is God who makes heaven dear to the saint.

" Not all the harps above

Can make a heavenly place, If God his residence remove, Or but conceal his face."

Let me be anywhere with God ; where he is, is heaven. Again, would you not live here always ? Many would.

REMAIN'S OF REV. 1. W. DOWNING.

Could sickness and death be done away, could the arts and sciences flourish, would you not covet the privilege ? It is a mercy that we are to choose between heaven and hell!

Are you not, then, without God in all these respects ? And, in conclusion, let me ask,

1 . In what do you differ from atheists 1 You start, and I admit a difference in almost every thing which makes a good citizen. But in the view of the Bible, what is the difference 1 What have you to commend you to God which they have not ? You have a belief in him ; but is it of any practical value ? Do not " the devils also believe, and tremble ?" Be assured, it will not save you from condemnation. " He that believeth not is condemned already, because he hath not believed in the name of the only-begotten Son of God." You have a fear of him. But what is its nature, filial or slavish ? Would not the former lead you to obedience ? Is not the latter possessed by the lost? What, then, in the sight of God, and in its bearing on your future destiny, is the difference ? I can see none. It becomes me to remind you,

2. That if you remain without God in this world, you must remain so for ever. O ! fearful state ! Without Him, as he constitutes the felicity of the redeemed, but not as he completes the misery of the lost !

III

My people doth not conbider. — Isaiah i, 3.

There is peculiar beauty in this affecting language of Jenovah. It reveals to us traits of character which ought to endear him to our hearts. It is the language of a kind father, affectionate almost to tears, beholding the recklessness of his children, and mourning over its awful consequences. How sad the picture of our race which it presents ! We see them straying — the tempest threatening — God entreating — but all in vain. We suffer in comparison with the brutes. " The ox knoweth his owner, and the ass his master's crib : but Israel doth not know, my people doth not consider." I propose to prove the assertion of the text by a brief reference to the views and actions of men respecting religion. And that you may fully understand me, I would here observe, that all my remarks will be based on the fact that we are intelligent beings, gifted with judgment and reason. Hence, sufficient light and reflection on any subject will lead to opinions, and these to their legitimate effects in action. Let us consider,

I. The views which men have of religion.

I wish not to think or speak disparagingly of our age, nor overlook its many glories. It is an age of enterprise, philanthropy, and Christian exertion. Still it is an age of conflict, in which these virtues are called to contend with their opposites ; an age of troubled elements, where all is commotion. One may safely predict, from present movements in the moral world, that we are on the eve of great events — that the opposing forces of Christ and Belial will not, in the next age, be as equally matched as they now are, but that victories are to be gained which will give the predominance to one of the parties. You see, then, that I believe the views of many at the present day to be against religion. Without much effort we find avowed atheists and deists, who view Christianity as an imposition, and who cavil openly at every thing that is holy. And to what is this attributable but inconsideration 1 Is there want of evidence in proof of the existence of the Deity, and of the authenticity, of revelation ? Man's reason proves the existence of God — all nations have believed in fate, or some overruling power — nature and providence are both inexplicable on any other supposition. Revelation has been made morally certain by evidence. Notwithstanding the thousand volumes which infidelity has written, the truth is still unobscured ; like the sun, it outshines these stars of night. Paley and Butler infidelity has not dared assail. Why have not men embraced the truth ? Is it not because they have not considered it? Has not this been the dying confession of infidelity ? What stronger proof of inconsideration than skeptical young men furnish can you ask ?

We bring as proof the views of many nominal Christians. I pass over the many who reject vital truths, as it must be admitted that fashion and inclination, not prayerful consideration, lead them on. Would they consider, they would see that they were robbing religion of its life, Christ of his glory, and heaven of its allurements. But why the obscurity of the views of many on vital points ? How few of my hearers can explain the scheme of salvation ; can tell how a sinner may be justified ! How few know how to begin to seek religion — how to repent and believe ! We have to explain these anew to every penitent. Now the Bible is clear on these points — preaching frequent — but, alas ! your attention is drawn to other objects. You do not view this knowledge as essential now, and hence labour not to attain it. " My people doth not consider."

II. Their actions in reference to it.

It will readily be admitted that many live as if there were no God, and no hereafter. Some are openly impious, restrained only by society ; others have no regard for God, however moral their lives. Now all this would do, if they had proved the Bible to be false, and religion a fable ; but do they consider that they have demonstrated neither to be false, and that both may prove true in the end ? Do they reflect on the interests at stake — interests bo vast that nothing short of demonstration will justify their -conduct? They care not to think of these things; they will not.

1. Look especially at the apparent unconcern with which nominal Christians continue in sin. The indifference of even true Christians to religion is matter of surprise to infidels. " How different would be your actions," say they, " did you really believe in Christianity." Much more surprising, however, are the actions of sinners. Some live in commission of outbreaking sins, and seem to feel no great anxiety, except on extraordinary occasions which bring them to reflection. Others are outwardly moral ; but who knows their secret sins ? And even these live in open violation of the great law which requires them to love and serve God. Both classes are sinners in God's sight. Both profess fully to believe his word. If their profession be sincere, what then do they believe ? Why, that " sin" is " exceeding sinful" — the " abominable thing" which God hates — that it is contempt of infinite mercy, justice, and power — that it exposes the soul to eternal death — that every sin goes to judgment — that for every sin they will be punished. And yet they go on in sin without anxiety in view of all this, and professing to believe all this ! Can they consider when they do so, or do they disbelieve ? Here is your dilemma ; which horn will you take ?

2. Look at the ease with which they defer repentance and faith. Numerous, you know, are the instances of individuals who, day after day, for years, thus procrastinate. They engage in business and pleasure, and neglect religion. The excuses which they offer for this neglect are all unreasonable ; such as, " I have not time ;" " I am too young ;" " People will laugh at me," &c. The motives which influence them are love of the world and sin, and the gratification of their appetites and passions. All is summed up here. Now they profess to believe that the pleasures of sin are unsatisfying and transient — that religion is absolutely necessary to present and future happiness— that life is uncertain — that every call may be the last — that the Spirit may be grieved away for ever ! And yet we cannot prevail upon them to embrace religion. "We beg and plead, but they still procrastinate ! Heaven waits and pleads, reason expostulates, and conscience alarms ; but they leave the sanctuary, and defer attention to the salvation of their souls. O, alarming proof of the assertion of the text.

But I am satisfied that you are fully convinced that the complaint of God is just. In the proof of this inconsideration which I have spread before you, you see also its awful effects. Say, will you, with the assistance of divine grace, now prevent them ? Consideration is the first step to religion. " I thought on my ways, and turned my feet unto thy testimonies." I cannot but fear that some of you will remain inconsiderate — leave the house, as you have often done, without seeking God — become absorbed in the world and pleasure — and put far away the evil day. I fear that accidents and sickness will overtake you, and that, without time for reflection, you will be hurried away. But what more can I do 1 What can I say to move you ? " O that they were wise, that they understood this, that they would consider their latter end !"

IV Follow me. — Matt, ix, 9

How wonderful that the Saviour should have chosen publicans and fishermen to be his disciples ! As if in contempt of human pride, he passed by the wise, and selected the simple. This was not earthly, but heavenly wisdom. The manner in which he called them was also wonderful. He offered no explanations, no inducements, but gave them the brief command, " Follow me." The Saviour now makes this demand of every man. What is implied in it ?

I. That we should forsake ^ery thing else.

The disciples were to forsake their homes, friends, and occupations, »nd lead the lives of wanderefs. Why 1 They were to be the witnesses of the life and works of Christ, to learn their divinity from his lips, and to be sent forth as his apostles. We are to forsake every thing as the principal object of pursuit, or means of pleasure, and to seek our happiness in serving and loving Christ. " Follow me" implies all this.

1 . Worldly business. Unconverted men make this a principal object of pursuit, independent of God's claims and laws. They do so solely for their own good, and that of their families. The gospel requires us to make business a minor object. We are to labour to support ourselves and those dependant on us, because God commands it. " Whatsoever ye do, do all to the glory of God." We are to consider ourselves not a* owners, but as stewards. Mark x, 21.

2. Worldly pleasures. Men make these the objects of pursuit and principal means of happiness. We are to abstain entirely from those which are sinful. " Come out from among them, and be ye separate, saith the Lord." We are to indulge in those which are innocent as means of happiness in a subordinate degree only. Our highest and chief pleasure must be from Christ. Hence we are to live as " strangers and pilgrims on the earth." We are to mortify our members, crucify our affections.

3. Our friends. Many live for the happiness of their friends, and love them 'above all other objects. But " he that loveth father or mother more than me, is not worthy of me ; and he that loveth son or daughter more than me, is not worthy of me." " If any man come to me. and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple." Our supreme affections must not be placed on our friends. Our love for them must not interfere with our duties ; we i»Ust not go with them into sin, must not gratify their sinful desires.

We are to live for Christ alone. Our apparent worldly interests must be opposed, our inclinations denied, if they contravene the will of God. Hence we must follow the Saviour through evil report, through persecution, through martyrdom : " Yea, and his own life also !" Our interests are in another world. " What is a man profited, if he shall gain the whole world, and lose his own soul ?" Yes, if we are the real followers of Christ we have no interests in this world, for they are transferred to another ; we have no treasures on earth, for they are laid up in heaven. Our all is in an ark which is afloat upon the troubled waters of the sea of life ; if it founder, our all is lost for ever ; if it ride triumphantly through the storms and over the billows, and land at last upon the mount of God, our all is saved eternally.

II. That we should imitate his example.

This, in part, is included in the foregoing, but it deserves more consideration. Christ is our perfect exemplar, and as such we must follow him,

1. In patient suffering. To how much suffering was he exposed, and no murmur escaped his lips. You may suffer in your person by disease, in your character by calumny, in your family by death, in your property by fraud ; but you are never to complain. He permits suffering for your highest good.

2. In cheerful forgiveness. How many occasions had the Saviour for the exercise of forgiveness, and how cheerfully did he forgive ! You will have many, and will be required to imitate him, if you would follow him.

3. In active benevolence. Thus Christ came down from heaven, suffered, and died. Active benevolence was the characteristic of his whole life. You must imitate him in relieving men's temporal wants by charity, advice, and instruction. " Pure religion, and undefiled before God and the Father, is this ; to visit the fatherless and widows in their affliction, and to keep himself unspotted from the world." Remember the stress which is laid on this point in the twenty-fifth chapter of Matthew, and the Epistle of James. You must administer to men's spiritual wants by praying for them, and exhorting them to embrace religion. What a field for action among your friends and in the world ! All of you, in a certain sense, are to be preachers, if you would follow Christ.

In conclusion, there is a brighter side to this subject. You are to follow the Saviour,

Through death. Painful as death is to sinners, it is sweet to Christians. Christ has taken away its sting. It is the gate to Paradise. He hath gone through it. I bless God, I may follow him.

Through the grave. Christ hath taken away its victory. His resurrection is a pledge of ours. He rose with a spiritual body, and we may follow him. Praised be God.

To heaven. The Saviour calls on us to follow him not only in his sufferings, but also in his joys. When on earth he said, " The disciple is not above his master, nor the servant above his lord." We, my brethren, have been accustomed to consider this statement as referring only to our sufferings for his sake, and have, perhaps, reluctantly assented to its truth. But we should extend our view over a wider field, and contemplate its bearing on eternity. O ! if we shall ever reach heaven, and see the glory which our Saviour " had with the Father before the world was," our full hearts shall cry out in transport, " Yea, Lord, it is enough for the disciple that he be as his Master, and the servant as his Lord." Heaven he has prepared for us by his death. He will be our leader there, and we shall, if we follow him here, follow him there through its paths of bliss. No wonder Paul could say, " For me to live is Christ, and to die is gain." God help us to follow Christ.