SPRINGFIELD

1. G. TANNATT & Co.

1821

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Joseph Lathrop, ( 1731-1820) graduated Yale, 1751, D.D. Yale in 1791, and D.D., Harvard, 1811.

His published sermons were numerous, both in pamphlet and book collections.

Willison Editor.

The following begins the original text:

The author of the following discourses has, nearly three years since, retired from his public labours, on account of the infirmities of age, and more especially, the failure of his sight. He had no intention of appearing again before the public; but the urgent solicitations of some of his friends, and a suggestion from several of his brethren in the ministry, that another volume of sermons might be useful, have induced hint to give his consent to the present publication.

In making the selection, the great imperfection of his sight has obliged him to be less particular than he could have wished though the volume is principally composed of sermons which he had revised toward the close of his ministry.

He is sensible that he is just upon the confines of another world; and if these discourses, or any which he has formerly published, may be the means of protracting his usefulness, in any degree, beyond his life, his highest wishes concerning them will he answered.

SERMON XXXI [ 31 ]

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SUCH a race of beings as we are, attended with various infirmities, subject to innumerable wants, probationers for future happiness, and soon to quit the present scene and enter upon an eternal state of existence, ought to feel for each other in every calamity and danger, and by prudent offices of kindness and love, to assist each other’s safe passage through this world, and happy entrance into the other.

All pride in the contemplation of ourselves—all contempt of others for their supposed inferiority—all such treatment as would injure their feelings, corrupt their minds, or endanger their future felicity, is utterly inconsistent with the condition in which we are placed, and our relation to one another; and highly offensive to the benevolent Creator whose impartial providence extends its care to small as well as great.

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Benevolence is the principle which should dictate our social conduct. And this principle must be founded in humble thoughts of ourselves.

When the disciples, aspiring to a worldly superiority, asked their master, who should be greatest in his kingdom, he rebuked their ambition by placing before them a little child, as an emblem of that humility, which should distinguish his disciples from the men of the world. " Except ye be converted," says he, "and become as little children, ye shall not enter into the kingdom of heaven. But whosoever shall humble himself as this little child, the same is greatest in the kingdom of heaven."

Having taught them humility as the first virtue in his religion, he next inculcates benevolence, as a virtue connected with it.

Whoso shall receive one such little child in my name, receiveth me ; but whoso shall offend one of these little ones who believe in me, it were better for him that a mill-stone were hanged about his neck, and he were drowned in the depth of the sea."

From the danger of offending these little ones, Christ takes occasion to give the general caution in the text. Take heed that ye despise them not—that you entertain not such indifferent and contemptuous ideas of them, as to be careless how you treat them. Think it not a small matter to cast in their way offences and stumbling-blocks, because they are little ones. For this reason you must rather encourage, strengthen and support them. To enforce this caution he represents little ones as God’s peculiar care. He has given the angels charge of them; and their angels do always behold His face in heaven, and stand ready to execute His commands in their defence, or in the punishment of their enemies.

We will consider,

I. Who are intended by these little ones.

II. What is that contempt of them which is here forbidden, and

III. The force of the argument against despising them.

I. The persons, whom we are cautioned not to despise, are called little ones. They are said to have believed in Christ—and are compared to the little child whom Christ placed before his

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disciples, as an example of that character which he requires its us all.

The persons thus primarily intended, are pious children and youth. Those who, impressed with a sense of religion, commit themselves to the grace and to the service of their Redeemer.

There were, in our Saviour’s day, some who believed in him while they were but little ones. From the womb of the morning he received the dew of the youth. Out of the mouths of babes, flowed praises to his name. The children in the temple sang, Hosanna to the Son of David. John speaks of little children who knew the Father, and who had obtained forgiveness by faith in Christ.

The tender minds of the young are more susceptible of serious impressions, than those in riper age; but these impressions are more easily effaced by the sensible objects which surround them.

They may form virtuous resolutions, but they meet with numerous temptations which divert them from these resolutions. Inexperienced in the dangers of the world, they are liable to be entangled, in unseen and unsuspected snares. They need more frequent cautions, counsels and encouragements, than those who are habituated to the practice, and confirmed in the purposes of’ piety and religion. They are thus entitled to our particular attention and care.

The Saviour expressed a special concern for them; and has enjoined on us a tender and cautious treatment of them, lest we cause their feeble feet to stumble in the path of virtue, on which they have newly entered.

Besides children in years, there are many who, according to the style of scripture, may come under the denomination of little ones.

There are new-born babes—those who have but lately been begotten through the gospel; and though they may, in a natural sense, be men, yet they are but children—but babes in Christ Jesus. Their powers, as men, may be great; but as christians, their experience is but short, their strength small, and their resolution weak. These are exposed to many of the same dangers, and therefore need the same cautious and tender treatment, as

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children in age. Christ would not call to the severer and more rigorous exercises of religion, those disciples, who had but newly engaged to follow him. He treated them with tenderness, lest he should discourage their hopeful beginnings, and divert them from their good resolutions. New wine, he said, must not be put into old bottles, lest the bottles burst, and the wine be lost; but new wine must be put into new bottles that both may be preserved.

There are some, whom the apostle calls weak brethren. These must be sustained and assisted by such as are strong.

Men of honest hearts and virtuous aims, may be weak through a natural inferiority of mental powers—or through the want of education and an opportunity to enlarge the mind by the acquisition of knowledge—or through certain prejudices early imbibed and long indulged—or through infirmities of body which affect the mind—or through the difficulty of their worldly circumstances which subjects them to peculiar temptations. From these and similar causes, we may often see those whom we esteem as upright men, still betraying, in matters of religion, much of the weakness, injudiciousness, and instability of children. These, therefore, may be comprehended in the appellation of little ones who believe in Christ.

Now the treatment which elder and stronger christians owe them, our Saviour,

II. Expresses in our text, by not despising them; and in the preceding verses, by receiving them, and not offending them.

The same language, the apostle uses in the fourteenth chapter to the Romans. " Him that is weak in faith, receive ye, hut not to doubtful disputations. One believeth that he may eat all things; another, who is weak, eateth herbs. Let not hin that eateth, despise him that eateth not, and let not him that eateth not, judge him that eateth, for God hath received him." " Why dost thou judge thy brother, and why dost thou set at nought thy brother ?" If thy brother be grieved by thy meat, thou walkest not charitably. "Judge not one another, but judge this rather, that no man put a stumbling-block, or an occasion to fall, in his brother’s way." Do nothing whereby thy brother stumbleth, or is offended or

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made weak. The same cautions are found in the first epistle to the Corinthians. Take heed lest your liberty become a stumbling-block to them who are weak. When ye sin against the brethren, and wound their weak conscience, ye sin against Christ. If meat make my brother to offend, I will eat no flesh while the world standeth, lest I make my brother to offend.

To grieve, offend, judge, or reject our weak brother, or by any means to occasion his stumbling and falling, or to walk toward him in a manner inconsistent with charity, humility and meekness, is to despise one of Christ’s little ones.

Particularly,

1. We despise Christ’s little ones, when we reject, on account of immaterial differences, those whom Christ has received.

Christ owns as his disciples all who with the heart believe in him, and submit to him. The qualifications for admission into his kingdom are not meat and drink, but righteousness and peace and joy in the Holy Ghost—not distinguished abilities, and superior gifts, but a humble, sincere, and good heart. The apostle directs those who are strong in faith to receive him that is weak; and though he may be supposed to err in matters of meat and drink, not to reject him, for God has received him. To exclude from our favor one whom God has received to his favor, is to despise not only man, but God. It is to set ourselves above him, and to trample on the merciful constitution of his government.

It will at once be admitted, that those whom God receives, we are to receive too. But then the question is, How shall we know whom God has received ? The apostle tells us, we must walk charitably; and charity hopeth all things. We are thus to receive as our brethren, however weak they may appear, all whom there is a charitable ground to hope that God has received. We are not to reject them because they cannot prove beyond doubt their acceptance with God; but to receive them unless we can prove their rejection of God. No errors or infirmities, no differences of opinion, or varieties of practice, which affect not the substance of religion, can be a justifiable ground on which to reject a brother from our christian communion, or from our charitable opinion.

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We are not to condemn men as sinners for errors in sentiment or conduct, which may be imputed to weakness. This is to despise Christ’s little ones.

2. We show a contempt of our brethren, when we wound and grieve their consciences by a strenuous adherence to things indifferent, or matters which we ourselves judge not to be important.

Christians differ not more in their opinions, than in their apprehension of the importance of those opinions. A youthful, or a weak christian, may view as sacred, certain sentiments or usages, which one of a more enlarged and liberal mind, may see to be indifferent. In cases of this nature, the strong must bear the infirmities of the weak; not please themselves only, but please their brethren, for their good to edification. Now if; in such cases, we take the side which is contrary to the opinion of our brethren, and stiffly maintaining it, grieve their tender minds, we treat them with the contempt which Christ forbids—We discover such a disregard to their peace and edification as is inconsistent with charity—In matters of essential importance, we must not please men by sinful compliances ; for if we thus please men we are not the servants of Christ—But in things of mere expedience, we are to condescend to men of low estate ; and if we have faith concerning the lawfulness of an action, whelm appears sinful to our brother, we must have it to ourselves before God ; and not condemn ourselves in that which we allow.

3. We despise Christ’s little ones, when we make that use of our christian liberty which will embolden them to real iniquity.

Tender minds are to be treated with caution. The young and inexperienced are influenced much by example. We should conduct in their presence with circumspection and reserve. If we venture too near the borders of vice, we may embolden them to pass over, into its territories. The rule given by the apostle to the Corinthians, concerning eating in an idol’s temple, is applicable to all cases of this kind. He concedes that an idol is nothing, and though a christian should eat meats offered to an idol, he is not the worse; and though he should forbear, he is not the better ; for its being consecrated to an idol, changes not its quality, nor need to affect the conscience of a discerning christian.

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However, says the apostle, take heed lest this liberty of your’s become a stumbling block to those who are weak; for if any man see thee, who hast knowledge, sit at meat in the idol’s temple, shall not the conscience of him that is weak, be emboldened to eat things offered to idols, and to eat in honor to them, and through thy knowledge shall thy weak brother perish for whom Christ died. The apostle here teaches us that we ought never to use our christian liberty in such a manner, as will tend to encourage and embolden others in things really sinful.

4. We despise the weak, when we by any means, draw them away from time truth, or put in their way occasions of stumbling.

If we entice them into sin—set before them corrupt examples— instil into them licentious errors—ridicule their serious resolutions and virtuous reformations; and after they have escaped the corin ptions of the worl(1, entangle them again therein, we offend Christ’s little ones. And when we thus sin against the brethren we sin against Christ.

5. Our contempt of the weak appears in the neglect of the duties which we owe them. Benevolence is not a negative virtue. it includes the performance of positive duties; and the omission of these, is despising Christ’s little ones and a violation of christian love, as well as direct injuries. We are to strengthen weak hands—confirm feeble knees—make straight paths for lame feet, that they may not be turned out of the way, but rather be healed. We are to encourage hopeful beginnings in the weak and young, and animate them to persevere in their virtuous purposes. We are to instruct the ignorant—establish the wavering—reclaim the wandering——reprove the offending—warn the incautious—and guard time defenceless. Inattention to these christian duties discovers a contempt of our brethren and a disregard to the laws of Christ, as well as real injuries. We are required to exhort one another— to rebuke our brother and not suffer sin upon him—to deliver those who are drawn unto death.

Christian love will operate not merely to restrain us from laying stumbling blocks before the weak and the blind, but excite us to remove stumbling blocks out of their way.

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Having considered the caution of our Saviour against despising his little ones, let us,

III. Attend to the reason of this caution—In heaven their angels do always behold the face of my Father who is in heaven.

As there are evil spirits who roam about, seeking whom they may destroy, so we are assured from revelation, there are innumerable multitudes of pure and benevolent spirits who are sent forth to minister to the heirs of salvation. And our Saviour here teaches us, that those little ones who believe in him, are the special and immediate charge of angels. They are called their angels, to signify their particular care for such. In what ways angels administer to them it may be difficult for us to determine, but of the fact there can be no doubt, since it is so plainly and frequently asserted in revelation. They may be employed in defending feeble saints and little ones against the assaults of evil spirits—in guarding them from dangers and snares—in watching them while they sleep, and in protecting them in their common employments.

Nor can we say, how often, seasonable thoughts and wholesome counsels may be suggested by their friendly influence. If we believe that evil spirits have power to work in the children of disobedience, and to molest the minds of good men by wicked suggestions, we must believe that angels have as much power to infuse wholesome meditations, and to aid and strengthen virtuous resolutions.

But what seems more especially to be intended in time text, is their attention to the injuries which Christ’s feeble disciples receive, and the information which they carry to heaven against those, who despise and offend these little ones. Not that God needs information from any ; for his eyes are on all his creatures. But to impress us with a deeper sense of the danger of offending them, Christ represents the angels as watching around them, and flying to heaven with the report of every thing they suffer.

The angels are often, in scripture, represented as witnesses of our conduct. The apostle therefore charges Timothy to fidelity in his office, in the presence of the elect angels.

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Christ says, " In heaven their angels do always behold the face of my Father." But if they are always in heaven, how do they watch over and minister to Christ’s little ones here on earth? Can they be in heaven and on earth at the same time ?—But can we say where heaven is? Need we suppose that it is only in some distant part of the universe? If the happiness of angels and saints consists in the view and contemplation of God’s glory—in the sense and enjoyment of his favour—in attending his worship and doing his will, may not heaven be in one place as well as another? God’s presence fills the universe. It is confined to no part of the creation—to no part of boundless space. Wherever he is pleased to manifest his glory and favor to his rational creatures, there he makes a heaven to them. The angels, then, may be said to behold the face of God in heaven, even while they are ministering to saints on earth. It is heaven to them to do his will and serve the interests of his kingdom. It is heaven to them to exercise their benevolence in promoting the happiness of the meanest and humblest believers here below. Did the heavenly host lose any part of their happiness—was their pleasure and enjoyment in any degree suspended, when they visited the shepherds in the field, and sang glory to God in the highest, peace on earth and good will to men? Or when they sang together and shouted for joy at the first creation of the world? Is it not from the contemplation of God’s works of power, wisdom and grace, that their knowledge is improved, their devotion kindled, and their joy and admiration raised to the highest elevation? Angels are indeed said to come from heaven, when they execute particular commissions in this world, and return to heaven, when they have finished their services. So also God himself is said to come down, and to return again to his place. But such phrases, as they respect God, are only figurative, and used in accommodation to human language and conception. As they respect angels, they are used, not to express a real change of place, but rather the accomplishment of their errand. When the angels are said to come to the shepherds, and to go away from them into heaven, their appearance and disappearance are all that is intended. They might be near them

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before, and near them still; but now their errand was executed, their song was finished, and the visible glory withdrawn.

How grand and solemn is the thought, that we dwell in the midst of spirits—that we are daily surrounded with angels—that we continually mingle with those wonderful beings, though they are invisible to us! While we dwell in clay, our sight is too dim to perceive the company that we are in. Should the curtain be withdrawn, and our eyes enlightened, how should we be surprised, to find where we are, and whom we are among.

When the Syrians compassed the city of Dothan, where Elisha was, that they might take the prophet; his servant, seeing time host which surrounded them, exclaimed, "Alas, my master, how shall we do ?" The prophet answered, "Fear not, there are more with us, than with them." And Elisha prayed, Lord, open his eyes that he may see. And the Lord opened the young man’s eyes and he saw. And behold the mountain was full of horses and chariots of fire round about Elisha. When his eyes were opened, he beheld a numerous guard of angels, surrounding the prophet to protect him from his enemies.

The situation of the good man is, doubtless, still the same. Those ministering spirits, which are sent forth to minister to the heirs of salvation, faithfully attend their charge; and when the christian drops his mantle of clay, and sees with other eyes, he will, like the prophet’s servant, see these heavenly beings around him. The angel of the Lord encampeth around them who fear him. These friendly spirits attend the dying beds of the saints, receive their departing souls, and convey them to the paradise of God.

Now, if the angels, those dignified and exalted beings, disdain not to minister to the meanest saints, even to Christ’s little ones, shall we despise them ? If they guard and defend the just, shall we dare to injure them ? If they lead and support the tottering steps of the weak and young, shall we presume to throw blocks in their way ? If they attend upon them, can we innocently neglect them? How insolent is that pride of man, which despises the saints for the poverty of their condition, the weakness of their powers, the disadvantages of their education, or the infirmities of

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their body, when angels make them, on these accounts, their more immediate care.

If they attend the saints, they will observe the injuries and offences which we offer them. They will behold our pride and insolence with displeasure. If they have immediate access to God, and are always admitted to his face, they can carry to him their complaints against us. Let us not dare then to despise or offend one of Christ’s little ones, lest, as one expresses it, "we provoke those mighty spirits to sue out and execute some commission of vengeance upon us." To such a case may be applied God’s warning to Israel. I send my angel before thee—beware of him

—provoke him not—for he will not pardon your transgressions. No conduct of ours can be more provoking to those kind and benevolent spirits, than our offending and despising those little ones, of whom they have taken the charge, and for whose safety they daily watch.

What mighty encouragement have the young, the tender, the weak, and new beginners in religion, to persevere in their virtuous course, against all the difficulties and dangers which may threaten them. Christ has made you so much the objects of his care, that he sends his angels to attend you. While they minister to the heirs of salvation in general, they exercise a more special watch over you. In proportion as you are more weak, you enjoy a more immediate defence. When you are weak, then you are strong. Let your enemies be ever so numerous, there are more with you, than against you.

How circumspect should we be in all our walk, since so many eyes are upon us. Not the eyes of men only; they see but few of our actions: the eyes of superior beings—beings of more perfect knowledge than the wisest, and of higher purity than the purest. Of the sons of men.

Little do we realize the state which we are in. How watchful are eve of our behaviour in the presence of those whom we revere. How careless in other company. But if we are always in the company of those holy angels, who are full of eyes, what manner of persons ought we to be ? Where is the place, and what is the company, in which we can safely, or decently indulge in folly and

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vice, in levity, wantonness and impiety? Can we sin with boldness, when ten thousand eyes are upon us, and when multitudes of angels are looking at us with indignation and astonishment?

Viewing ourselves thus surrounded with strict observers—thus acting under the eye of innumerable spectators, let us conduct with the dignity of christians—with the caution of probationers—with the purity of those who expect to be made equal to angels.

If the presence of angels is an argument of weight, a more solemn argument still, is the presence of the Deity, to induce us to be holy in all manner of conversation. He seeth not as man seeth, nor as angels see. His eyes not only penetrate the curtains of our chamber, but reach the inmost recesses of the heart. No thought is hidden from him, and he will bring every work into judgment with every secret thing.

Let us act as under the eye of Him who searcheth all hearts, and knoweth all the imaginations of the thoughts; who will bring to light the hidden things of darkness, and make manifest the counsels of the heart. And believing that we must all stand before the judgment seat of Christ, and every one of us must give an account of himself to God, let us not judge or set at nought our brother; but judge this rather, that no man put a stumbling block, or occasion to fall, in his brother’s way.

Let us hear, in a word, the conclusion of the whole matter. Fear God and keep his commandments, for this is the whole duty of man.