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diff --git a/old/62223-0.txt b/old/62223-0.txt deleted file mode 100644 index 207d065..0000000 --- a/old/62223-0.txt +++ /dev/null @@ -1,7364 +0,0 @@ -The Project Gutenberg eBook, Plain Parochial Sermons, by James Slade - - -This eBook is for the use of anyone anywhere in the United States and most -other parts of the world at no cost and with almost no restrictions -whatsoever. You may copy it, give it away or re-use it under the terms of -the Project Gutenberg License included with this eBook or online at -www.gutenberg.org. If you are not located in the United States, you'll have -to check the laws of the country where you are located before using this ebook. - - - - -Title: Plain Parochial Sermons - preached in the Parish Church of Bolton-le-Moors - - -Author: James Slade - - - -Release Date: May 25, 2020 [eBook #62223] - -Language: English - -Character set encoding: UTF-8 - - -***START OF THE PROJECT GUTENBERG EBOOK PLAIN PAROCHIAL SERMONS*** - - -Transcribed from the 1831 C. J. G. and F. Rivington edition by David -Price, ccx074@pglaf.org - - [Picture: Public domain book cover] - - - - - - PLAIN - PAROCHIAL SERMONS, - - - PREACHED IN - - THE PARISH CHURCH OF BOLTON-LE-MOORS, - - BY THE - REV. JAMES SLADE, M.A., - - _VICAR OF BOLTON_, _AND PREBENDARY OF CHESTER_. - - * * * * * - - LONDON: - C. J. G. AND F. RIVINGTON, ST. PAUL’S CHURCH YARD. - - 1831. - - * * * * * - - BOLTON: - PRINTED BY J. GARDNER. - - * * * * * - - TO THE CONGREGATION - OF THE PARISH CHURCH OF BOLTON, - THESE SERMONS - ARE INSCRIBED AND DEDICATED, - WITH AFFECTIONATE REGARD, - BY THEIR PASTOR AND FRIEND, - - J. S. - - - - -ADVERTISEMENT. - - -THE author has been repeatedly urged to print a volume of his Parochial -Sermons; and perhaps he owes some apology to those friends, whose kind -advice, on this head, has been for years neglected. He was apprehensive, -that the interest, excited by his discourses from the pulpit, would not -be adequately revived by their appearance in print; or at most, that they -would be impressive only upon those who had heard them: and he moreover -thought, that the christian world was already provided with more than a -sufficiency of such publications. However, whether these opinions be -well founded or not, he has been at length prevailed upon to defer to the -wishes and judgment of others. - -It is almost needless to observe, that the Sermons were written without -any, the most distant, view to publication; they pretend to nothing, but -the simple and earnest inculcation of christian principle and practice; -and as this is the author’s sole object, so does he pour forth his humble -prayer, that what, by God’s help, he has planted and watered, may, by -God’s blessing, be increased to the glory of His own great name, and the -edification of His Church. - - - - -CONTENTS. - - SERMON I. - AWAKE THOU THAT SLEEPEST AND ARISE FROM THE DEAD. - -EPHESIANS v. 14.—Wherefore He saith, Page 1 -Awake thou that sleepest, and arise -from the dead, and Christ shall give -thee light. - -[Preached January 10th, 1830, 1st -Epiph., {vii} and at Chester -Cathedral, August 1st, in the same -year.] - SERMON II. - THE UNSEARCHABLE RICHES OF CHRIST. -EPHESIANS iii. 8.—The unsearchable riches of Christ. 20 - -[Preached January 9th, 1831, 1st Epiph.] - SERMON III. - THE DESTRUCTION OF THE FLOOD. -GENESIS vi. 7.—It repented the Lord, that He had made man 38 -upon the earth and it grieved Him at His heart; and the Lord -said, I will destroy man, whom I have created, from the face -of the earth. - -[Preached February 6th, 1825, Sexag.] - SERMON IV. - THE PRESERVATION FROM THE FLOOD. -GENESIS vi. 8.—Noah found grace in the eyes of the Lord. 56 - -[Preached February 13th, 1825.] - SERMON V. - DO THIS GREAT WICKEDNESS AND SIN AGAINST GOD, -GENESIS xxxix. 9.—How then can I do this great wickedness 76 -and sin against God? - -[Preached March 6th, 1825, 3rd Lent.] - SERMON VI. - ON THE JOURNEY TO EMMAUS. -LUKE xxiv. 32.—And they said one to another, Did not our 95 -heart burn within us, while He talked with us by the way, -and while He opened to us the Scriptures? - -[Preached April 13th, 1828, 1st Easter, and at Chester -Cathedral July 12th, 1829.] - SERMON VII. - IF THEY HEAR NOT MOSES AND THE PROPHETS. -LUKE xvi. 31.—If they hear not Moses and the Prophets, 114 -neither will they be persuaded, though one rose from the -dead. - -[Preached June 1st, 1823, 1st Trin.] - SERMON VIII. - PERFECT LOVE CASTETH OUT FEAR. -1 JOHN iv. 18,—There is no fear in love, but perfect love 134 -casteth out fear: because fear hath torment; he that feareth -is not made perfect in love. - -[Preached June 16th, 1822, 2nd Trin.] - SERMON IX. - HUMBLE YOURSELVES UNDER THE MIGHTY HAND OF GOD. -1 Peter v. 6.—Humble yourselves under the mighty hand of 154 -God, that He may exalt you in due time. - -[Preached June 19th, 1825, 3rd Trin.] - SERMON X. - THOU ART THE MAN. -2 Samuel xii. 7.—And Nathan said to David, Thou art the man. 172 - -[Preached July 14th, 1822, 6th Trin., and at Chester -Cathedral July 6th 1823.] - SERMON XI. - THE WAY OF THE LORD EQUAL. -EZEKIEL xviii. 25.—Ye say, the way of the Lord is not equal. 189 -Hear now, O house of Israel; is not My ways equal? are not -your ways unequal? - -[Preached October 10th, 1824, 17th Trin.] - SERMON XII. - THE NEW MAN. -EPHESIANS iv. 24.—That ye put on the new man, which after 209 -God is created in righteousness and true holiness. - -[Preached October 13th, 1822, 19th Trin.] - SERMON XIII. - THE WEDDING GARMENT. -MATTHEW xxii. 2.—The kingdom of heaven is like unto a 230 -certain king which made a marriage for his son. - -[Preached October 31st, 1824, 20th Trin.] - SERMON XIV. - WALK WORTHY OF THE LORD, BE FRUITFUL AND INCREASING. -COLOSSIANS i. 10.—That ye might walk worthy of the Lord unto 252 -all pleasing, being fruitful in every good work, and -increasing in the knowledge of God. - -[Preached November 9th, 1823, 24th Trin. and at Chester -Cathedral, August 20th, 1826.] - SERMON XV. - THE WORD OF THE LORD PRECIOUS. -1 SAMUEL iii. 1.—The word of the Lord was precious in those 271 -days; there was no open vision. - -[Preached December 9th, 1827. 2nd Advent] - SERMON XVI. - DISTINCTIONS TO BE MADE ON THE DAY OF JUDGMENT. -MATTHEW xxiv. 40.—The one shall be taken and the other left. 290 - -[Preached December 12th, 1824, 3rd Advent.] - SERMON XVII. - GOD MADE MAN UPRIGHT; MAN MAKES HIMSELF MISERABLE. -ECCLES. vii. 29.—Lo, this only have I found, that God hath 310 -made man upright, but they have sought out many inventions. - -[Preached August, 1828, and at Chester Cathedral, June 28th, -1829.] - SERMON XVIII. - THE KNOWLEDGE OF GOD REVEALED TO THEM THAT FEAR HIM. -PSALM xxv. 14.—The secret of the Lord is with them that fear 329 -Him; and He will shew them His covenant. - -[Preached November 19th, 1826, and at Chester Cathedral, -July 29th, 1827.] - SERMON XIX. - RESIST THE BEGINNINGS OF EVIL TEMPTATION. -PROVERBS iv. 14, 15.—Enter not into the path of the wicked, 349 -and go not in the way of evil men. Avoid it, pass not by -it, turn from it, and pass away. - -[Preached October 10th, 1830.] - SERMON XX. - THE LOVE OF CHRIST FOR THOSE WHO DO THE WILL OF GOD. -MARK iii. 35.—Whosoever shall do the will of God, the same 366 -is My brother and My sister and mother. - -[Preached February 3rd, 1828.] - SERMON XXI. - ON SEEKING OUT THE WORKS OF THE LORD AND PRAISING HIM. -PSALM cxi. 1, 2.—I will give thanks unto the Lord with my 385 -whole heart; in the assembly of the upright and in the -congregation. - -The works of the Lord are great, sought out of all them that -have pleasure therein. - -[Preached November 23rd, 1828.] - SERMON XXII. - DILIGENCE AND PERSEVERANCE IN THE CHRISTIAN RACE. -PHILIPP. iii. 13, 14.—Brethren, I count not myself to have 404 -apprehended; but this one thing I do, forgetting those -things which are behind, and reaching forth unto those -things which are before, I press toward the mark for the -prize of the high calling of God in Christ Jesus. - -[Preached March 28th, 1830, and at Chester Cathedral, -September 5th, in the same year.] - - - - -SERMON I. -AWAKE THOU THAT SLEEPEST. - - - EPHESIANS v. 14. - - _Wherefore_, _he saith_, _Awake_, _thou that sleepest_, _and arise - from the dead_, _and Christ shall give thee light_. - -IN this chapter the Apostle has been reminding his Ephesian converts of -the state in which they were, before they had received and obeyed the -call of the gospel. The people of Ephesus were highly endowed, in the -world’s estimation, not only with riches, but also with talent and -learning, and refinement; with all the arts and ornaments of civilized -life. And yet, how does St. Paul describe them in the 8th verse? “Ye -were sometimes darkness;” how in the 12th? “For it is a shame even to -speak of those things which are done of them in secret.” - -Here, you observe, we have a remarkable declaration from the mouth of an -Apostle, that a people, however talented and learned, were still wrapt in -the mantle of darkness, with regard to their real good and happiness; -with regard to their religious and moral condition. Whatever nature had -done for them, to whatever eminence they had been raised by art or -industry, they were left far short of the object which it concerned them -most to attain—an acquaintance with God, a knowledge and practice of His -law; a peace with Him and with their own consciences. So far were they -from this, that their characters were stained with the most debasing -vices; their secret sins were too abominable even to be mentioned. - -Thus we see how little the instructions and advantages of this world have -to do with reforming the conduct, or amending the depraved heart of man. -And what was true in this instance, is true in all; there is no teaching, -there are no rules of prudence, no maxims however wise, no manners -however polished, that can cleanse the heart of its natural -unrighteousness, and curb its natural propensity to evil: give what you -may, educate as you may, man, if left to his own wisdom and strength, -will remain what he is by fallen nature, a weak, a wayward, and a wicked -being; an enemy to holiness and to God. There may be a shew of wisdom -“falsely so called;” there may be a refined conversation and a polished -outside; but there will always be uncleanness remaining within. The evil -principles may wear a dazzling veil, and the vices may be clothed in -fashionable garments, but they will be evil principles and vices still. - -There is but one means by which the darkness of nature can be scattered, -and that is by the light of God’s truth; but one means by which the evil -spirit of the natural man can be cast out, and that is by the Spirit of -God. The blessed Jesus came into the world to reclaim and redeem it from -the grossness in which it was sunk; to open a new scene of things; to -impart a new life; to banish the thick cloud of error and of sin, in -which the world hopelessly and irrecoverably lay; and to raise it to the -knowledge and service, the favour and blessing of an offended God. This -is the description of the happy effects which the gospel is intended and -fitted to produce; “the people that walked in darkness have seen a great -light; they that dwell in the land of the shadow of death, upon them hath -the light shined.” {4} All, without the gospel, are in this miserable -condition, whatever they may think of themselves: all who sincerely -embrace it, are enlightened and happy, however poor and humble, and of -whatever else they may be ignorant. - -Poor and humble did I say? It is to them, that this light is the most -easily, and frequently, and effectually communicated. The prosperous and -the great too often resemble the wealthy Ephesians, “having the -understanding darkened, being alienated from the life of God through the -ignorance that is in them, because of the blindness of their heart;” {5} -revelling in the self-sufficiency of their earthly comforts, proud of -their acquirements, fond of their own way, they disdain to be taught the -humbling truths of the gospel from a fellow-creature like themselves: and -often has the minister of the gospel to be thankful to his Lord and -Master, that, when he finds his message rejected and despised by his -wealthier hearers, it still makes its way into the hearts of some of the -poor: grieved he is indeed, that those, who ought to know it best and -love it most, should be so deluded by worldly vanities and follies, as to -continue, amidst all their advantages of education, in spiritual darkness -and death; set against the messenger, because hating the truth of his -message: yet, is it a comfort to him, sincere and unspeakable, that he -meets with more success among the ignorant, as they are called, and the -children of the poor: that there he finds wisdom, “the wisdom which is -from above;” and there he finds friends among the friends of God. - -It was so in the Apostle’s day; and with some bright exceptions, it has -been the same in every day: “For ye see your calling, brethren, how that -not many wise men after the flesh, not many mighty, not many noble are -called; but God hath chosen the foolish things of the world to confound -the wise; and God hath chosen the weak things of the world, to confound -the things that are mighty: and base things of the world, and things -which are despised hath God chosen; yea, and things which are not, to -bring to nought things that are: that no flesh should glory in his -presence.” {7} - -All these observations have been made, to connect and explain the first -word of the text, _wherefore_; “wherefore, he saith, awake thou that -sleepest and arise from the dead, and Christ shall give thee light.” -Inasmuch as it is impossible for thee to know and to please God, to -attain unto holiness and happiness, to save thy soul, by the light of -nature, (for nature is in fact, of itself and for such a purpose, no -light at all,) turn to the way, which is opened to thee by the shining of -the Sun of Righteousness; to that one way, which is opened alike for all -mankind, rich and poor, learned and unlearned; turn to thy Redeemer, in -humble faith and hearty desire, and “He shall give thee light:” learn of -Him and He shall teach thee all that thou needest to know: seek of Him, -and He shall guide thee into all righteousness and truth; lean on Him, -and He shall support thee, through all the course of thy earthly -pilgrimage; and conduct thee in peace and safety to thy journey’s end. - -“Wherefore, he _saith_;” there is no particular passage in the Old -Testament, in which these words of the text are found; but they seem to -allude to several expressions of similar import, in the prophecy of -Isaiah. In the 26th chapter, there is a passage which describes the -deliverance of God’s people from a state of degradation, both political -and spiritual, under the figure of a resurrection from the dead: “Thy -dead men shall live, together with my dead body shall they arise. Awake -and sing, ye that dwell in dust; for thy dew is as the dew of herbs, and -the earth shall cast out the dead.” {8} And again, in the 52nd chapter: -“Awake, awake, put on thy strength, O Zion; put on thy beautiful -garments, O Jerusalem, the Holy city; for henceforth there shall no more -come in to thee the uncircumcised and the unclean; shake thyself from the -dust; arise and sit down, O Jerusalem: loose thyself from the bands of -thy neck, O captive daughter of Zion: for thus saith the Lord, ye have -sold yourselves for nought; and ye shall be redeemed without money:” {9a} -a powerful call upon the Jewish people to cast away their transgressions, -through which they had been brought into a state of grievous captivity, -and to throw themselves on the Lord’s mercy, and return to the Lord’s -service, that He might break their bonds asunder, and visit them with His -salvation. One more passage there is, to which the Apostle clearly -alludes, in the opening of the 60th chapter: “Arise, shine, for thy light -is come, and the glory of the Lord is risen upon thee. For behold, the -darkness shall cover the earth, and gross darkness the people: but the -Lord shall arise upon thee, and his glory shall be seen upon thee.” {9b} -Here the prophet foretels the glorious dawn of gospel light, and calls -upon the Church to arise and behold it, shining from afar; to behold it -with the eye of faith; to look forward to that Saviour, that great -“fountain for sin and uncleanness,” which the law and the prophets did -all with one voice proclaim. The prophet adds, “And the gentiles shall -come to thy light, and kings to the brightness of thy rising.” The first -coming of the gentile world was visible in the footsteps of the wise men, -who came “from the east to Jerusalem,” {10} to worship the infant Jesus: -and ever since our Lord’s return to the heavens, the gospel has been -preached to all nations; and accepted, more or less, by the kings and -potentates of the earth. - -And, as the prophet called on the people of old, to awake and arise and -turn to the coming light, so St. Paul invited and animated his converts -and their brethren, to awake and behold the glory of the Lord, after it -had been fully revealed to the dark and sinful world; and so do the -ministers of Christ, in every age, call upon their hearers to arouse from -their benighted and lost condition, and let this light shine upon their -understandings and hearts, and direct them in the way of life and -salvation. For grieved are we to say, that notwithstanding these bright -beams of grace and truth have been so long pouring forth their splendour -upon the earth, yet are there many dark corners; and many eyes awfully -closed against the light: and still more grieved are we to say, that even -in the land where these beams have shone brightest, even in this land, -vast numbers yet remain total strangers to their enlightening influence -and converting power: numbers who have had the benefit of being educated -under the gospel, who have witnessed its happy effects; who have seen -what it has done for their relations, or friends, or neighbours, have yet -ungratefully and disdainfully turned away from the heavenly light, and -“walked on still in darkness;” have sided with the world and Satan and -sin, and resisted the salvation of their souls. - -O, that they could be brought, O for the grace of God’s Holy Spirit to -bring them, to listen to the warning words of that merciful Saviour, to -whom, if they now continue to despise Him, they will one day lift up -their hands in vain: these are His words, “if the light that is in thee -be darkness, how great is that darkness.” {12} If, after all the -gracious offers of pardon and life, which thy Redeemer has made thee, by -His own mouth, and the mouth of His messengers, thou still choosest -unforgiveness and death, going on in the heedlessness of thy impenitent -heart, and wantoning in sin, how dreadful is thy condition! how -infinitely more dreadful, than if the voice of mercy had never sounded in -thine ears. Be convinced: let the love of thy Saviour work upon thee; -let the love of thine own immortal soul move thee to fly unto Him, the -great, the only, the everlasting Redeemer. Leave thy way of misery and -ruin, and turn to Him for comfort and deliverance. Turn, while thou hast -the power; the night is fast coming. Thou knowest not how many more -sabbaths, how many more invitations and warnings, will be vouchsafed: -many thou hast had already; enough of them thou hast already slighted. -Come, ye that are strong, for the strong are often laid low; come, ye -that are young, for the young are not always spared; come, ye aged, for -your hour of trial _must_ be nearly run out. Come all, while ye may, to -the Lamb of God, for acceptance and for blessing: there is no safety, and -no hope in any other: and no hope in Him, when the door is once shut; “we -pray you, in Christ’s stead, be ye reconciled to God.” {13} - -The text says, “Awake thou that sleepest;” it means, awake from the sleep -of sin; and very fitly is the state of the sinner compared to a state of -sleep: he is quite insensible of his true, his awful condition; he fears -not, perceives not, the doom that is awaiting him. Satan has bound up -his senses; the eyes of his understanding are closed, and his knowledge -of good and evil is utterly prevented. He is to the spiritual world, -what the sleeping man is to the natural, unconscious of what is going -forward to his advantage or his injury. Speak to him of mercy, he hears -not: “sing him one of the songs of Sion,” it is all in vain: speak to him -of divine wrath, of eternal punishment; to what purpose, while his ear is -closed? The whispers of conscience, the counsel of friends, “the tongues -of men or of angels,” are alike unprofitable, while a deep sleep is cast -upon the soul. - -And there is a further resemblance: the sinner dreams, of happiness -arising from worldly prosperity, from plenty and pleasure: and as the -brain of a poor or disconsolate man, in a state of sleep, is often filled -with ideas of such things, and he awakes and finds them sadly untrue; -awakes from his pleasant dreaming to his state of drudgery and -discomfort; so is the sinner often constrained to feel and confess, that -his notions of happiness were no better than a dream; that they were -unsubstantial and unreal, promising much and bringing little: still he is -unconvinced; pursues his course of trifling, his disappointed dreamings, -till at length he awakes in another world, and thoroughly perceives the -wretchedness of his condition, which it is then too late, impossible to -change. From this dreadful, fatal sleep of sin, the gospel is designed -to rouse us: and I pray God, that our conscience may be effectually -alarmed and awakened; that we may be alive and active in perceiving and -following “the things that belong unto our peace!” - -The text says further, “Arise from the dead;” from the death of sin; from -the state of misery and ruin, in which ye insensibly lie. Here is -another significant figure: the impenitent sinner is not only plunged -into a condition of helpless wretchedness, but he has no energy to -recover from it, no quickening or effectual desire of better things; no -more perception of spiritual interests, of heavenly objects, than a -corpse has of the natural world. When once the breath has left the body, -the busiest scenes of earth can affect it no longer; nothing can “charm -the dull cold ear of death:” when the breath of a divine life is not in -the soul, when the new-creating spirit of God is not received and -cherished, the beauty of holiness and the all-important interests of a -spiritual and eternal world produce no effect upon the forlorn -understanding and the deserted heart: no representations of spiritual -truth can move the heavy ear of a besotted and determined sinner; none, -while he is resolved, so to remain: not even the voice of the Son of God, -“charm He never so wisely.” Till the heart be moved to repentance, till, -the faculties of the soul are recovered from the fascination of stupor -and sin, no living impression can be made, even with all the force that -truth can carry. How often do we find this to be the case! how often -does the sinner acknowledge the justice, the certainty, the necessity of -what is urged upon him, but without any alteration in his character; -without any effectual or lasting alteration. His heart is unchanged: the -slave of sin; dead in sin; not alive or open to the force of truth, to -the doctrines of righteousness or salvation. - -Infatuated sinner! thine own conscience accuses thee; thou believest that -there will be a world to come, a world of recompence, and yet thou -turnest not to prepare for it; pray, when thou fearest; pray, when thou -thinkest of these things; cry earnestly to thy Saviour, that he may -deliver thee from this “gall of bitterness and this bond of iniquity;” -pray for the convincing, converting, life-giving Spirit, that He may “set -thine heart at liberty” from the thraldom of sin; and thus enable thee to -listen to the call of the gospel, and turn thy feet in earnest to the -Redeemer of thy soul. For if thou listenest and turnest not, “dead thou -art while thou livest;” and when thou diest, eternally dead; dead to all -comfort and happiness for ever; dead in a world of woe. - -But if we will (and God grant that we all may) awake and arise, “Christ -will assuredly give us light:” “He is the true light, which lighteth -every man that cometh into the world;” {18} ready to shine upon every -soul, to lighten it in darkness and quicken it in death. Believe in Him, -and live in Him, and the clouds of ignorance shall be scattered away; and -the drowsiness of the soul shall be cast off; and the cold heart of the -natural man shall be warm with life again. In the midst of this world’s -temptations and trials, troubles and perplexities, we shall see our way -clear, our way to the heavenly Jerusalem; a brightness, the brightness of -God’s presence, will be resting upon our souls; the world sees it not, -but we shall see and enjoy it every hour: dark things will be made light, -and “crooked things will be made straight, and the rough places plain:” -we shall be living above the world, for “our life will be hid with Christ -in God:” {19} cheerful we shall be when nature is sad: inspirited when -nature is languishing; full of praises and thanksgivings when nature is -mourning. - -Say, Christian people, have ye never seen the triumph of faith over -nature’s weakness and Satan’s power? have ye never, in the hour of trial, -witnessed that the Saviour was near? never observed the fainting spirit -animated and sustained? never beheld the closing eye, of the dying saint, -beaming with heavenly fire; and the pale features lighted up with the -smile of satisfaction and composure and peace? If ye have not, the dying -Christian will shew you these things—go to his bed, and learn the lesson; -go, and catch the hope, that “Christ will give you light.” - - - - -SERMON II. -THE UNSEARCHABLE RICHES OF CHRIST. - - - EPH. iii 8. - _The unsearchable riches of Christ_. - -THERE is no passage, in the whole range of Scripture, in which the -benefits and blessings of the gospel are more strikingly and fully -represented, than by these few words: it is elsewhere described as the -“pearl of great price,” as “the treasure that fadeth not away,” as “the -true riches;” but here, as if in addition to the former descriptions, it -is called, under the direction of the Holy Spirit, “the unsearchable -riches of Christ:” impossible for men, impossible for angels to search -out and discover its full excellency and value. The more it is examined, -and the more it is experimentally known, the more is the believer -convinced of the propriety and truth of this description; without a deep -enquiry indeed, without a vital experience of its blessedness, it is not -for any one to understand even the nature of its transcendent riches; to -the world at large they are known only by name: but the sincere -Christian, who makes them his own, is brought to admire their -inexhaustible fulness; and to perceive, how utterly they extend beyond -his comprehension, how highly they are removed above his loftiest -thoughts and his most ardent imagination: “eye hath not seen, nor ear -heard, neither have entered into the heart of man the things which God -hath prepared for them that love him.” {21} They lie entirely out of the -reach of the natural man; and even the spiritual man does but imperfectly -understand them. - -These unsearchable riches it was the province of St. Paul especially to -declare unto the gentile world, that is, unto the world at large, when -the offer of them had been rejected by the Jewish nation: in consequence -of which blessed communication to the gentiles, the knowledge of them was -conveyed, in process of time, to our favoured land. - -Many learned persons have believed, that St. Paul himself preached in -this island; of this, however, there is no certain evidence; it is enough -for us to know, that we are partakers of the benefit of his preaching, -that the sound of the gospel, which he sent “forth into all lands,” has -long ago reached us; and that we are now in the full enjoyment of this -inestimable privilege. He declares, in the chapter, before us, that -Jesus Christ, by express revelation, made known to him the great mystery, -the unfathomable purpose of His mercy; “which in other ages was not made -known unto the sons of men, as it is now revealed unto the holy Apostles -and Prophets by the Spirit: that the Gentiles should be fellow-heirs, and -of the same body, and partakers of His promise in Christ by the gospel.” -Unto me, he says, “who am less than the least of all saints, is this -grace given, that I should preach among the Gentiles the unsearchable -riches of Christ. And to make all men see what is the fellowship of the -mystery, which, from the beginning of the world, hath been hid in God, -who created all things by Jesus Christ.” {23} - -You perceive here the object of the Apostle’s preaching; it was, that all -mankind, we among the number, might be brought acquainted with the -glorious scheme of eternal redemption, and be made partakers of its -unspeakable blessings. And is there a heart so cold, as not to beat with -gratitude, in the remembrance of such mercy; as not to take an interest -in such a testimony of divine love? If we knew no particulars respecting -it, the very announcement and promise of an infinite treasure, of a -treasure in the mansions of eternity, were sufficient to awaken our most -profound attention: it often does so, when carried by the missionary to -the heathen and the stranger; they, who never heard before the good -tidings of salvation, are arrested by the voice of the messenger, and -hang upon his lips with a longing anxiety, and receive his message to the -comfort of their souls: and can we remain unmoved by such considerations; -we, who know the purport of the heavenly message; we, who profess to -believe that it is sent for our everlasting salvation from sin and death; -to reconcile us to an offended God, to deliver us from the intolerable -bondage of Satan, to make us happy while we live, happy when we die, -happy for ever in another world, in the kingdom of heaven? Though the -mercy is too great to be adequately understood, though “the love of -Christ passeth knowledge,” shall this prevent us from contemplation and -enquiry? shall we not rather, on this very account, entertain a more -fervent desire to understand and know, of this mystery of goodness, all -that is possible to be known? Whoever, indeed, has not this desire, -cannot take any lively interest in the revelation which he professes to -believe, cannot have sincerely embraced it; knowing, as he does, the -subject and purpose of the gospel, he is in a worse situation than many -an ignorant heathen; his heart more hard and unimpressible; his eyes more -closed against the light; his affections more difficult to be roused and -engaged. May the Lord touch the heart of all such heedless professors; -or the very publicans and sinners, the darkest and most despised of the -earth, will “enter into the kingdom of heaven before them.” - -Hoping that we all are deeply concerned in this important matter, that we -do place a most exalted value on the riches of Christ, and earnestly -desire to partake of them, I beg that we may enter together, with humble -minds and spiritual desires, into some examination of their nature and -excellency; and enquire in what respects, and for what reasons, they are -unsearchable. - -1. In the first place, what is the foundation of all our blessedness and -all our hope, as the redeemed and adopted children of God; as brought -from a state of enmity and rebellion, into favour with Him; as having any -claim upon His mercy; any prospect of recovering our lost happiness, of -saving our souls alive? What, I say, is the foundation on which we -expect these marvellous acts of grace? It is, that the everlasting Son -of God left “the glory which he had with the Father before the world -was,” {26a} and “took upon Him the form of a servant,” {26b} the nature -of man: it is, that the “Word, who in the beginning was with God and was -God,” “was made flesh” and came and “dwelt among us, full of grace and -truth.” {26c} Here then, in the very outset, is unsearchable mercy; the -immensity of the divine Redeemer’s condescension and love! Who can -search, who can understand it? “It is higher than heaven, what canst -thou know” of it? Admire thou mayest, and adore and love; but it is -beyond the stretch of thy created powers to conceive, beyond the capacity -of any creature. The great truth is revealed and the work is -accomplished; and here thou must leave it, in humble faith and -overwhelming emotion. - -2. We may consider, in the next place, the preciousness, the value, the -efficacy of the incarnation and sufferings of our Redeemer. All the -attributes of the Godhead are perfect and infinite; His holiness and -justice, as well as His mercy. Man, by transgression, fell into a state -of unholiness; his nature became corrupt; his understanding debased, his -affections and passions and desires all sinful; as such he could not -possibly be accepted or blest by the infinitely holy God, by Him “who is -of purer eyes than to behold iniquity:” he became, to borrow the language -of men, vile and hateful in God’s sight; he resembled Satan and the -wicked spirits, who fell, for their transgression, from the heavens. And -so, with regard to justice; the infinitely just God could not, without -some means of atonement or satisfaction, shew favour to a disobedient, -offending, rebellious creature; it was contrary to His essential -character and nature so to do: nor can we form any true idea of the value -of that sacrifice, on the part of another, which could be held sufficient -to reconcile the great Jehovah to a creature “laden with iniquity:” the -displeasure being infinite, the distance and separation between God and -His creatures infinite, the sacrifice must be infinite also, and -exceeding the bounds of our comprehension. And yet, strange to say, -though the means of the sinner’s re-admission, to the favour and blessing -of a holy and just God, must of necessity be beyond our powers of -conception, there are persons, who object to the Christian doctrine of -the atonement, solely on the ground of its being incomprehensible. But -we, my brethren, “have not so learned Christ;” we are ready to bow with -thankfulness to the revelation of the great Jehovah, by whose -unsearchable wisdom and mercy the plan of our redemption was formed: we -are ready to acknowledge with reverence, that “great is the mystery of -godliness; God was manifest in the flesh.” {29a} - -3. Intimately connected with this consideration is the recollection of -God’s exceeding love towards us, in that “while we were yet sinners -Christ died for us.” {29b} In our very state of guilt and rebellion it -was, that He came into the world; that He did and suffered so much, “to -seek and to save that which was lost.” Suppose that man had never -transgressed; and that God had sent an angel, to shew him the way to a -happier and higher condition, than that in which he was created: this -would have been an act of free and undeserved mercy; but that He should -have sent His beloved Son, to “suffer for sins, the just for the unjust,” -{29c} to be born and to tabernacle in a world of guilt and sorrow; to be -exposed to rejection and scorn, to indignity and cruelty; to endure the -conflicts of Satan and the bitterest agonies of death; this was indeed an -act of love, surpassing the bounds of thought; a mystery of goodness -“into which angels desire to look,” but cannot penetrate. Every -believing soul must be overpowered by such a contemplation; must be lost -in wonder, love, and praise. - -4. Nor can we learn the manner or degree, in which our merciful Lord is -at this moment bestowing blessings upon His Church, and upon every -individual believer. When He ascended up to heaven, His work of -mediation was not finished; He then took upon Him the office of -interceding for His people in all ages: presenting their prayers, and -desires, and all their services, for acceptance at the throne of grace; -pleading His merits for them; observing all their necessities and wants; -and sending His holy spirit and His holy angels, to minister to their -infirmities: not a wounded spirit, but He is still ready to bind up and -heal; not a sigh from a contrite heart, but He knows and answers; not a -child of ignorance, but He is willing to instruct; not a returning -prodigal, but He meets; not a prayer or thanksgiving, not a godly thought -or wish, of a sincere worshipper and pious servant, but He accepts and -blesses: He is ever with us, though unseen; with us by His providence and -grace; “about our bed and about our path;” pouring his benefits upon us, -temporal, and spiritual: yea upon all His people, at every moment of -time, throughout the whole world. We are lost in this mystery of -mercy—we can but believe, and gratefully apply the benefit to our souls. - -5. And what are the privileges of Christ’s redeemed people? What their -present state, what their glorious inheritance? How unsearchable both -the one and the other! The humble believer, the repenting sinner, the -sincere and faithful servant derives, from the fountain of mercy which is -opened unto him, a perpetual stream of increasing satisfaction and -delight; he finds, that “there is no end thereof;” that it is a fountain, -which he never can fathom. The sense of pardon and reconciliation with -God affords a comfort to his soul, which flows the more abundantly, the -longer he dwells upon it; as he journies onward in the way of salvation, -his hopes are more enlivened, and his fears more calmed; even when he -began to walk with his God, he felt that all around him was joy, and -deemed his recompence in this life amply sufficient; but, at every step -he advances in communion with his God and Saviour, he perceives more and -more that “His ways are ways of pleasantness and all His paths are -peace;” {32} and this experience will be enlarged the longer he lives, -even beyond his present anticipation. The word of God has fresh stores -for him every day; of knowledge, of comfort, and of grace: the Spirit of -God has fresh supplies; to succour his infirmities, to elevate him in -prayer and meditation, to guide him in perplexity, to strengthen him in -trial, to console him in trouble and affliction, to raise him above the -world, and place his affections in heaven. Thus will his joy in the Lord -increase, till he comes to the end of his pilgrimage: and, in the end, -the riches of redeeming love will be infinitely enhanced: who shall -number or declare them? Which of us can now understand the preciousness -of a Christian’s hope, the comfort of a Christian’s peace, at that hour, -when his soul is struggling for departure? Who can now enter, as the -dying man does, into the vast difference between the bright hope of being -saved, and the gloomy fear of being lost; between the prospect of being -for ever with the Lord, and the dismal foreboding of the terrors of the -evil one? We have now but a slight conception of the feelings and views, -in that momentous hour; but we shall one day know: God grant that the -knowledge may be peace! - -And if we die in peace, then shall we be more than ever convinced of the -truth of the text; we shall then perceive, how little we comprehended, in -our mortal state, of the blessedness of the saints at rest, of “the rest -that remaineth for the people of God.” And, at the resurrection, other -scenes will follow, with more abundant tokens of confirmation: who can -conceive the happiness of rising with the just; of hearing with joy the -trumpet of the archangel; of beholding, with an eye of rapture, the -beaming of that glorious morn; of meeting the smile of a compassionate -Judge and Saviour; of being called to His right hand, “come, ye blessed -of my father, inherit the kingdom prepared for you from the foundation of -the world:” {34a} what mind on earth is equal to these things? - -And then will succeed the consummation of our felicity, “the new heavens -and the new earth, wherein dwelleth righteousness;” {34b} the enjoyment -of the presence of God and the Lamb; the personal sharing of the service, -the honour, and the delight of angels and archangels, through all -eternity. Of this we cannot pretend to form an estimate in our mortal -condition; while the veil is hanging before our eyes; the holy Spirit, by -many a sublime image, lifts our imagination as high as it can be carried; -but still, the representation must be feeble, when compared with the -glorious reality; after all that has been said, if we arrive at the -heavenly city, the appearance will be new, the happiness new to us all. -Unsearchable it is now, unsearchable it will be then; a wonder of love -that will never be satisfied, a mansion of glory that will never be -completely surveyed. - -But we shall doubtless behold, on seeing “face to face,” more of the -fulness of the riches of Christ; shall penetrate further into that -mystery of divine love, which planned the merciful work of our redemption -before the foundation of the world; shall see more of the meetness of the -Saviour’s sufferings; of His mighty conquest over sin and death; of the -greatness of His kingdom and the “majesty of His glory.” We shall then -see and admire that now invisible bond, by which the whole company of the -Lord’s servants and people, heavenly and earthly, have been sustained and -kept together: how men below, and saints at rest, and angels in heaven, -have been bound in spiritual union, through all the ages of time; how the -vast multitude of holy creatures in the universe have felt a common -interest and benefit in their blessed Lord. {36} When they are all -assembled together in adoration round His throne, we shall know more of -this endearing bond; it will then be manifest, and be perfected for ever. - -I need not attempt to go further; certainly none of us will deny the -unsearchableness of the riches of Christ. Certainly every one of us is -ready to exclaim, O that I may be partaker of them; all this world, nay, -a thousand worlds are nothing in comparison. These riches are now -offered to you: they are waiting your acceptance; receive them with all -your heart, and they are yours; you do not expect them to be forced upon -you; you do not expect this happy portion without choosing it, without -prayer and without striving for it; ask earnestly, seek diligently, and -it shall be yours; your inexhaustible treasure, in time and to eternity. - - - - -SERMON III. -THE DESTRUCTION OF THE FLOOD. - - - GENESIS vi. 6. 7. - - _It repented the Lord_, _that He had made man upon the earth and it - grieved Him at His heart_; _and the Lord said_, _I will destroy man_, - _whom I have created_, _from the face of the earth_. - -THE expression in the former clause of the text has, to some persons, -afforded matter of surprise; and certainly the language is remarkable; -representing the Almighty as repenting of the work of creation, and -grieved at the heart, not merely on account of the wickedness of man, but -that he was ever made. Yet the language, when properly considered, is no -more remarkable, than that of numberless other passages in Holy Writ; it -is stronger perhaps; it may carry the customary mode of speech somewhat -further; but that is all. We are perfectly aware, that the Godhead is -incapable of being affected and changed by contrary passions, as we are; -the purpose of Jehovah is fixed, upon the basis of infinite wisdom, from -everlasting to everlasting; nothing can occur, of which He was previously -ignorant; nothing to afford any grief or uneasiness; “known unto God are -all His works from the beginning of the world;” {39} and it is impossible -for us to interpret the text, or any similar phrase, according to the -sense in which we understated such words, when applied to creatures like -ourselves. - -It was absolutely necessary for the inspired writers, in describing the -nature and dealings and dispensations of God, to have recourse to such -terms, as we are in the habit of using towards one another. His constant -observance of us is represented by saying, that the _eye_ of God is upon -all our ways; His gracious readiness to answer our prayers, is -represented by saying, that His _ear_ is ever open: but who ever supposes -that eye or ear, or any bodily parts, are possessed by the Godhead? So -neither are we to impute to God, who is a pure spirit, any bodily -passions; though He is said to love and to hate, to be angry and to be -pleased. Of course it only means, that the effect of any particular -conduct or transaction of His creatures upon Him, is similar to what it -would be upon us, when under the influence of our natural passions; that -He rewardeth good, as we do, when we love or are pleased; and punisheth -evil, as we do, when we hate or are angry. The text merely intimates the -measure, which the Almighty was determined to adopt, in consequence of -the great and universal wickedness of mankind; of their having so far -fallen from the noble end of their creation. - -Having tried many gracious methods of indulgence with them, and sought to -reclaim them by every probable and possible means, and having found that -His goodness and forbearance, instead of “leading them to repentance,” -only hardened them in guilt, He now saw fit to change His overtures of -mercy into the sentence of condemnation; and to send a deluge for the -destruction of that people, who would not “turn and live:” and this is -all that can be intended by God’s repentance and grief. - -But it happened in those days, as it has too frequently happened with the -sinful and rebellious ever since, that the people believed not the -threatenings denounced against them; whether they doubted the power of -God to inflict so extraordinary a punishment; or whether they built their -hopes upon the vain expectation of His mercy; or whether the wickedness -of their hearts and lives led them entirely to cast off the belief of God -and His word, and to plunge unheeding into the gratifications and -pollutions of vice; whatever were the operating motive, “they would not -turn and seek after God.” Yet these infatuated people were not lost for -want of further instruction and admonition. God mercifully thinks of His -creatures, though they are forgetful of Him. He had raised unto them -preachers of righteousness; and sent His Holy Spirit to work upon their -consciences, to convert them from the delusions of evil, to teach them -the knowledge of His ways, and persuade them to desist from their work of -self-destruction. But there is a day, to nations as well as to -individuals, beyond which the goodness and patience of God will no longer -forbear: “My spirit,” says He, in the chapter before us, “shall not -always strive with man.” It had been working in the human heart, ever -since the fall; inspiring His servants to point out the way of salvation; -and struggling with the wayward inclinations, the perverse opposition of -His creatures; to mortify the power of sin, and lead them to recover the -favour and happiness, which their first parents by transgression had -lost. But it shall not _always_ strive; and the approaching termination -of their trial was thus graciously declared to this “disobedient and -gainsaying people.” God spake thus by the mouth of Noah: “The days of -man (the time which I will allow, to see if ‘haply he will repent and -seek after Me,’) shall be a hundred and twenty years.” {43a} All this -period was to elapse between the denunciation of the divine vengeance and -its execution; and to this St. Peter alludes, when speaking of “the -long-suffering of God, that waited in the days of Noah, while the ark was -preparing;” {43b} while Noah himself, the great “preacher of -righteousness,” warned all around him of the certainty and the terror of -this impending calamity. All entreaties, however, and warnings, and -threatenings; all present mercies and past experiences, were vain. They -despised the faith and rejected the preaching of the patriarch, and -ridiculed his preparation of the ark; but they could not “make the word -of God of none effect;” His judgment overtook them in the midst of their -rebellious career; the flood came at the appointed time; desolation was -spread over the face of the earth; and all its inhabitants, with the -exception of one family, were indiscriminately involved in the -wide-wasting ruin. - -Let us pause for a moment, to apply the consideration of this part of the -history to ourselves. To all who are wilfully walking in the ways of -sin, the good and gracious God is continually addressing His warning and -expostulating voice; by His holy word, abounding with the most awakening -admonitions and awful examples; by His appointed ministers, superadding -their feeble endeavours to inculcate the doctrines and set forth the -terrors of that word “by line upon line and precept upon precept;” by -various occurrences in life, by reverses and privations and afflictions -and sickness and death; by the strivings of the Holy Spirit, and the -alarms of conscience; by flashing at intervals, in vivid colours, the -conviction of an hereafter upon the mind and heart; and compelling the -sinner to see, whether he will heed it or not, the peril and the -dreadfulness of his situation. Of all who hear me there cannot be one, -but has experienced, more or less, these manifestations of mercy and of -terror: Are there not some by whom they have been disregarded? We have -all of us been instructed and reminded and admonished, in a great variety -of ways; have we “profited withal?” Have we been awakened from the -dreams of sensual pleasures, from the stupor and infatuation of sin? Can -we now lift up our hearts in sincerity to God, and thank Him that we have -been brought, by this or that warning, into nearer and holier communion -with Him; to serve Him in righteousness and truth, and to seek, in right -earnest, the salvation of our souls? If it be otherwise with us, if we -have neglected the seasons of grace, or if we have returned, after a -temporary humiliation and conviction to the vanity of our former habits -and pursuits, let us, if we believe the word of God, lay seriously to -heart the solemn declarations on this head, with which that word -abounds—that there is a limit prescribed even for the divine compassion -and forbearance; a period marked out, beyond which God will not manifest -His favour, “though it be sought with tears;” beyond which, “His spirit -will not strive with man;” and whenever that spirit shall be withdrawn, -the conscience will become hardened, the understanding benighted, and the -sinner “given over to a reprobate mind.” God allows, indeed He has -already allowed, to every one of us, abundant space and opportunity for -repentance, as He did of old to the ante-diluvian race; and if we, like -them, are negligent of His merciful admonitions, we must expect, like -them, to go on from one degree of wickedness to another, till the -“measure of our iniquity be filled;” till we are hurried into everlasting -perdition. - -No doubt, when the threatenings of the Almighty began to be executed; -when the mighty waters were descending from above, and rising in billows -from the deep below; when these people saw the ark, whose building and -preparation they had despised, floating in security upon the surface of -the waters, gladly would they have been admitted: no longer did they -question the power of God, or the truth of His word; or hold in contempt -the preaching of His prophets; earnest then, no doubt, was their -supplication for mercy; and they must have wished, in the bitterness of -their hearts, that they had listened to the declarations and instructions -of that holy minister of God, who was provided with a refuge; who was -escaping unhurt amidst the rolling of the waves, which threatened _them_ -with immediate and inevitable destruction. But their conviction came too -late; the days of reconciliation were ended; the door of the ark was -shut; never to be opened again, till the flood had wrought its vengeance, -and exterminated the sinners from the earth. - -Has not the like, the parallel of this dreadful case, been frequently -discovered by ourselves? Have we not seen, or at least heard of persons, -who have held out impenitently all their lives long against every means -of grace and reclaim, by which they have been visited, and then at last, -when suddenly overtaken by a sickness unto death, have distressfully -desired that comfort and refuge, which they have never appeared to find? -Their attention has been called, their eye directed to the ark of -salvation, the gospel of the blessed Jesus; but having taken no interest -in it before, having discarded and rejected it, they have seemed to -behold it only in dismay and despair. Man, it is true, is not an -adequate judge in such a case; he could not possibly decide, whether they -were saved or not; but there was fear all around; their friends were -denied the consolation of persuading themselves, that the door of mercy -was opened; the sinner cried in agony, but there was no visible sign, -that the cry was heard; no respite to the afflicted conscience; and no -repose upon the countenance, that betokened the blessedness of peace. - -Suppose not, that this is a scene pourtrayed for the mere purpose of a -momentary excitement or present effect; it is a true description of what -has too frequently occurred; and it falls indeed, as every representation -must fall, infinitely short of the terrible reality. Readily can we -imagine the sufferings and sorrow and distress of the people, who were -drowning, with the ark before their eyes; and must we not conclude, that -the impenitent sinner under the gospel, when he comes to die, will -behold, with even deeper feelings of anguish, the ark of righteousness -into which he has never sought to enter; when he finds or fears, that the -overflowings of ungodliness are sinking his soul to ruin, can any -description exaggerate, can any description equal, the wretchedness of -his condition? - -The very idea and contemplation of these things may well lead us, with -all sincerity and fervour, to implore the grace of God, while it is so -freely offered, and to “seek Him while He may be found;” and O that it -may lead us gladly and unfeignedly to embrace the covenant of safety, -which is graciously propounded to us in the gospel; and to “give all -diligence” to fulfil every condition which that covenant contains. We -shall not, if we value our eternal welfare, think it sufficient not to -“deny the Lord that bought us,” not to despise the means which He has -provided for our preservation and deliverance; we shall turn to Him with -all our heart, grateful for the means of salvation, and anxious to employ -them all. “Lord what wilt Thou have me to do?” {50a} “Speak, Lord, for -thy servant heareth;” {50b} this is the language that befits a sinner, -who has no hope but in God’s covenanted mercy. - -“Our time is in the Lord’s hands;” we know not, if little or much remain: -Arise, defer not a day. His spirit is now striving within us; to purify -our affections, to change our corrupt nature, to form the christian -principle and temper in our souls; let us then, without doubt or delay, -humbly and thankfully concur with His holy operations, and strive with -Him, while we may: not lingering and loitering about the ark with -thoughtless indifference, as if our minds were not made up, whether it be -worth while to enter; but, in the full and perfect and abiding -persuasion, that it is the only refuge for man, let us secure, as far as -it is possible, our rest and habitation there; and then we need not fear -the overwhelming of the waters, come they ever so suddenly or ever so -soon; we shall be raised above them all, unhurt and undismayed; we shall -ride safely and triumphantly over the foaming billows; and settle at last -upon the heavenly Ararat, the “mountain of the Lord of Hosts,” the -everlasting abode of tranquillity and bliss. - -But of this happy termination we shall have occasion to speak more at -large, in another discourse; when we come to treat of the character of -Noah, and the circumstances of his wonderful preservation. In the mean -time, let us observe, that the deluge is a subject of most awful -consideration; not merely in itself, as sweeping away into perdition -almost all the human race, and changing the very form and structure of -the globe; but also as being a resemblance and emblem of other -visitations of an offended and avenging God:—in the first place, of the -overthrow of Jerusalem, and the miserable and general destruction of its -rebellious people. “As the days of Noe were, so shall also the coming of -the Son of man be. For as in the days that were before the flood they -were eating and drinking, marrying and giving in marriage, until the day -that Noe entered into the ark, and knew not until the flood came and took -them all away; so shall also the coming of the Son of man be;” {53a} so -unlooked for, so amazing, so disastrous to His enemies. - -This stupendous event may also be regarded as typical of another period, -infinitely surpassing all the rest in terror and in awe;—the coming of -Christ to judge the world, to execute His final vengeance upon those who -would not be reclaimed by His mercy. The face of nature will then be -destroyed by another process; by a direful and universal conflagration. -“By the word of God the heavens were of old, and the earth standing out -of the water and in the water: whereby the world that then was, being -overflowed with water, perished: but the heavens and the earth, which are -now, by the same word are kept in store, reserved unto fire against the -day of judgment and perdition of ungodly men.” {53b} “Nevertheless we, -according to His promise, look for new heavens and a new earth, (a new -state) wherein dwelleth righteousness. Wherefore, beloved, seeing that -ye look for such things, be diligent that ye may be found of Him in -peace, without spot, and blameless.” {54a} All that have ever lived -shall be summoned again into existence; the righteous to be separated, -and “caught up to meet the Lord in the air,” {54b} and to be conveyed -into the regions of eternal blessedness; the wicked, to perish, to die, -not a bodily but a spiritual death; to be consigned together to a place -of banishment and wretchedness and horror and despair. The miserable -unbelievers and the obstinate transgressors, in the days of Noah, shall -then return to the earth from which they were swept away; not to enjoy -again their revelry and licentiousness; not to be favoured with another -day of grace; but to receive, with all their companions in evil, with all -that have ever “followed their pernicious ways,” the full and eternal -recompence of their deeds. This will indeed be a day of desolation, “of -lamentation and mourning and woe,” of “weeping and wailing and gnashing -of teeth;” of which awful day no words, no example, no past event, nor -even imagination itself, can afford an adequate representation. - -God Almighty grant, that we may never know its terrors; that we may -profit from the warnings and experience, which are mercifully vouchsafed -unto us; may embrace, with all our hearts, the covenant of salvation into -which we have professedly entered; and, amidst the wreck and ruin of the -world, may be delivered with an everlasting deliverance, for the sake, -and through the merits, of that omnipotent Saviour, who was with Noah in -the ark; who has guarded, and will continue to guard, the ark of His -Church in all ages; whose mercy and truth are pledged for the final -preservation of His faithful people: God Almighty grant this blessing -unto us all, through the aid and operation of that “Holy Spirit, whereby -we are sealed unto the day of redemption.” {55} - - - - -SERMON IV. -THE PRESERVATION FROM THE FLOOD. - - - GENESIS vi. 8. - _Noah found grace in the eyes of the Lord_. - -IN a former discourse, your attention was called to the execution of -divine vengeance upon the sinful race of man, by the tremendous -visitation of a universal deluge; I would now direct your contemplation -to another point of view; to a fulfilment of the gracious promises of God -made to a distinguished believer and a faithful servant; to his -preservation from the general ruin; to the covenants of mercy established -with him; to the blessings and deliverances thus proclaimed and typified -to the Church of God in all ages. - -Noah, be it first observed, was possessed of that principle, which is the -sure and only foundation of true righteousness; and to which the Almighty -has, in every age, manifested His especial favour—the principle of -_faith_; of a settled, vital, influential belief in the sovereignty, the -providence, and the word of God: he doubted not the truth either of a -threatening or a promise, and withheld not the obedience, which his -belief implied or required. Of this St. Paul assures us; “By faith Noah, -being warned of God of things not seen as yet, moved with fear, prepared -an ark to the saving of his house; by the which he condemned the world, -and became heir of the righteousness which is by faith;” {57} he -condemned the world, inasmuch as his example, his preaching, and his -deliverance furnished matter of accusation against them; he pointed out -and led the way to a place of safety; he escaped destruction, and the -rest of the people might have escaped also; and thus he proved, that they -justly perished in the unbelief and obstinacy of their hearts. Hence he -became the heir of those promises and that happiness, to which the -righteous believer, by God’s mercy, is entitled; he was blessed, not -merely with that temporal preservation, which the ark afforded him in the -flood; but also with that spiritual and heavenly salvation, of which the -ark was an emblem and a sign. - -And further; Noah is described, in the verse following the text, as “a -just man and perfect in his generations.” His faith, as we have already -intimated, was not, like that of many professors of religion, a mere -outward and formal assent; it resided in his heart, as well as in his -understanding; and shewed itself in his disposition, his character, and -his life. Believing in the goodness of God, he loved Him; in the power -and justice of God, he feared; in the infallible truth and authority of -God, he obeyed. With an enlightened reason and conscience, he studied -the duty of ordinary life; his duty to God and man; and he performed it -faithfully. “He was perfect in his generations;” not that he had -attained unto absolute, positive perfection; for that is impossible to -any mere man, in his fallen condition; it was only “the man Christ -Jesus,” the incarnate God, that was “holy, harmless, undefiled, separate -from sinners;” {59} but Noah, in the midst of a “disobedient and -gainsaying people,” was sincere and upright; he lived in no wilful or -habitual opposition to his God; he had that degree of perfection, which -is the mark and fruit of genuine faith; and shews, that the frail -creature is brought into a state of acceptance with his Creator. He -engaged heartily in the cause of religion; there was nothing in the -world, which he was not ready to renounce for it; there was no ordinance, -nor command of God, which it was not his unbending purpose to obey; -desirous was he “to serve Him, in holiness and righteousness all the days -of his life.” And therefore it is yet further said, that “he walked with -God;” {60a} “setting the Lord (as David speaks) always before him;” {60b} -living in a perpetual sense of the divine presence; acting as under the -continual observation of that Almighty Being, who was acquainted with all -his ways; and whose word was “a lamp unto his feet and a light unto his -path.” {60c} He walked in communion with God, by his life and -conversation, as well as by faith, and meditation, and prayer; and he -preached to a “backsliding and stubborn generation,” by his example as -well as by his word. - -We cannot wonder, that such eminent holiness and obedience, shining forth -in the midst of so much profligacy and corruption, were honoured with the -signal favour of Almighty God. A righteous character, which is always -“of great price in the sight of God,” is peculiarly honourable in an age -overspread with impiety and guilt. The man, who stands forth to maintain -the cause of God against a universal host of enemies; who is untainted by -the moral contagion which is every where diffused around him; who -perseveringly opposes the mighty stream of iniquity, which is ready to -overwhelm his soul; that man is a spectacle for angels to behold with -joy; and one in whom the holy God Himself is well-pleased; he is as “a -light shining in a dark place,” made more conspicuous and attractive by -the surrounding gloom. Such was Noah; and God distinguished him -accordingly by especial tokens of favour and blessing: for He said, -“Behold I, even I, do bring a flood of waters upon the earth, to destroy -all flesh, wherein is the breath of life, from under heaven; and every -thing that is in the earth shall die. But with thee will I establish my -covenant; and thou shalt come into the ark, thou, and thy sons, and thy -wife, and thy sons’ wives with thee.” {62a} - -A question has been raised respecting the nature of the covenant here -intended; but the words themselves, taken in connexion with the subject, -would lead us to conclude, that the covenant to be established, in the -first instance, was a covenant of safety in the ark, during the flood; -and this sense is abundantly confirmed by the same word being afterwards -used in the 9th chapter, when God made His promise to the patriarch, that -the world should never again be so destroyed: “Behold, I establish my -covenant with you, and with your seed after you, and with every living -creature that is with you—neither shall all flesh be cut off any more by -the waters of a flood; neither shall there any more be a flood to destroy -the earth.” {62b} Yet, though this was the immediate import of the -covenant, it probably had, like the ark itself, a further and a typical -signification, which is thus very admirably expressed by one of the best -commentators; “I will most certainly make good the promise I have -formerly made to thee, of preserving thee and thy family from the said -destruction; and further I will make good, in due time, to thee or thy -seed after thee, _all_ those covenants or promises, which I have made to -mankind from the beginning of the world, and which remain to be made -good; especially the grand covenant concerning the promised seed, of -Messiah: to which end, I will certainly preserve thee and thy family from -the destruction I am now bringing on the rest of mankind.” {63} - -The first covenant made by God with Adam, was a covenant of works, of -unsinning obedience; this was broken, and thence came death. The second -covenant made with Adam, was that of grace and salvation by Jesus Christ, -who should “come in the fulness of time;” this latter covenant was -confirmed with Noah, the representative of mankind in the new world after -the flood; and the covenant, thus renewed with him, was to extend to all -his posterity; to generations unborn, to all that would become, as he -was, “heirs of the righteousness which is by faith.” Through him, -deliverance was preached to the people before the flood; through him, -everlasting deliverance from sin and death was promised to believers in -every future age. In the covenant, therefore, made with Noah, all -mankind have an interest, an especial interest at this day; the promised -deliverer, whom Noah represented, is come; we “have seen the salvation of -our God;” the gospel of peace is proclaimed; and nothing is wanting but -our faithful acceptance of it. - -Proceed we now with the history of Noah’s preservation: “The waters -prevailed exceedingly upon the earth (a hundred and fifty days), and all -the high hills, that were under the whole heaven, were covered—and all -flesh died that moved upon the earth, Noah only remained alive, and they -that were with him in the ark. And the ark rested in the seventh month, -upon the mountains of Ararat.” {65} Thus was the divine promise -literally fulfilled, and the fidelity of the patriarch signally -acknowledged and rewarded. What must have been the emotions of this holy -man, as he was floating, through the long eventful period, upon the -surface of the raging waters! How deep and lively his conviction of the -adorable goodness and the perfect truth of God! How fervent his -gratitude, how sublime his joy, at escaping unhurt amid the desolation of -the world! How indescribable his feelings of horror and of awe, at the -sufferings of those countless multitudes, who were perishing around him; -over whose lifeless bodies he was riding in peaceful security, reserved -to be the father of a new-born world! Similar to these are the -impressions of every sincere believer, on beholding both the providential -and spiritual dispensations of the Lord. Deeply is he convinced of the -“goodness and severity of God;” of His goodness to the righteous, His -severity to the disobedient and evil: Every divine promise and every -denunciation of divine judgment have been fully accomplished in due -season; “not one jot or one tittle of the word of God has failed.” The -Christian, moreover, by his own experience, can testify the truth and -loving kindness of God: he has sought and found a refuge in the ark of -salvation, in the gospel of peace; he has been taken out of a corrupt and -troubled world, and raised above it; so that, while the billows of -adversity have been rolling all around, and the overbearings of iniquity -have every where prevailed, he has felt himself in a state of security; -inclosed by divine mercy “on the right hand and on the left;” protected -by the power of Jehovah; all things, even the most unruly elements, -“working together for his good:” when “the rain descends, and the floods -come, and the winds blow,” he hears and sees it all without dismay; nay, -with gratitude to his heavenly Preserver; hoping and believing, that the -waves of trouble are bearing him to the celestial Ararat, upon which he -shall alight, in God’s appointed time, and “find rest unto his soul.” - -But, in the midst of his satisfaction and joy, there is a consideration, -which strikes a damp upon his soul, and fills him with grief and terror; -it is, the miserable condition of those his fellow-creatures, who have -been regardless of their salvation and have perished: the Saviour -“called, but they would not answer;” He assured them of the coming -desolation, but they would not take heed; He offered them mercy, but they -turned away: and the flood came upon them unawares; and it is painful to -think of them, where they now are, and how many they have been. And not -only for those who are gone, but for numbers still living, does the -charitable Christian also feel: it is not for him to be forward in -judging, not for him to condemn; “he hopeth all things, and believeth all -things;” but when he sees multitudes around him manifestly walking in the -“broad way of destruction,” he cannot help feeling both pity and pain; -especially if any of his neighbours or friends be found in this awful -state of heedlessness and sin; especially if any who are near and dear -unto him. He cannot help grieving for them; they will have, at least, -his tears and his prayers. Would that such sinners might feel for -themselves, what others feel for them; would that they might turn and -live! Their case is not like the case of those who were perishing in the -flood; they are not yet consigned to destruction; would to God that they -might turn and live! - -At length, “the waters were dried up from off the earth, and the face of -the ground was dry.” “And Noah went forth” out of the ark, and “builded -an altar unto the Lord, and offered burnt offerings upon the altar,” in -thanksgiving for his miraculous preservation; “and the Lord smelled a -sweet savour;” {69} He accepted the incense of the sacrifice, approved -and honoured the piety and gratitude of Noah. - -In all our deliverances and escapes, in all the benefits and blessings we -receive at the merciful hands of God, let us never fail to imitate this -bright example of righteousness: be it our first, our immediate act, to -waft unto the skies the incense of adoration and praise. The faithful -and observant Christian does indeed perpetually notice the interposition -of divine Providence in his behalf; and he never fails to render the -tribute of his heart at least, if not of his lips, to the great -Deliverer: but besides this, there are few of us, who have not, in some -striking instances, been wonderfully rescued from imminent danger and -destruction; preserved in frightful accident, or raised from a sickness -which was seemingly unto death. Has the favour been duty remembered with -gratitude? Did it bring us on our knees before the throne of mercy? Did -we present our offering with that humble sense of our own unworthiness, -and that devout acknowledgment of God’s love, which gave us just reason -to believe that the offering was accepted, through Jesus Christ our Lord? -And ever since, has an altar been raised in our hearts; have our -affections been dedicated to God, as a memorial of the past deliverance, -and a fulfilment of the purpose for which we were mercifully spared? - -And there is a deliverance greater and mightier than all, of which every -faithful servant in the gospel is enjoying, at once, both the hope and -the benefit; a deliverance, of which Noah’s was a type, from the bondage -and penalty of sin; from eternal misery, and ruin. Are we penetrated -with a sense of this marvellous mercy? Do we worship our great Redeemer -in spirit and in truth? Do we love Him with all our heart and soul? Do -we proclaim abroad our gratitude and love, in the presence of a -contemptuous world? Noah was immediately and powerfully reminded of the -divine goodness accorded to himself, by beholding the face of nature all -desolate and void: and thus, when we behold around us the dismal ravages -of sin, and contemplate, with the eye of faith, the ruin which they will -finally bring, are there not afforded to _us_, exulting as we are in the -hope of our own redemption, abundant memorials of the favour of God to -ourselves? “Bless the Lord, O my soul, and all that is within me, bless -His holy name. Bless the Lord, O my soul, and forget not all His -benefits: who redeemeth thy life from destruction, and crowneth thee with -loving kindness and tender mercies.” {71} - -My brethren, if we would find, as “Noah found, grace in the eyes of the -Lord,” we must be like him, in faith and obedience, in “faith which -worketh by love.” We must be ready, at the divine command, to leave the -“pomps and vanity of a wicked world, and all the sinful lusts of the -flesh,” and prepare the means of our deliverance, in the way which God -mercifully points out. We must dare to be singular in the midst of a -gainsaying and reviling people; and maintain our integrity in the face of -a backsliding age. If, in the hour of danger and destruction, we would -have God for our deliverer and friend, we must seek Him and serve Him, -whilst we are in health and safety: thus will He be our portion in life, -in death, in judgment, and for ever. - -We are hereby led, in the last place, to consider the promise and pledge, -which God was pleased to afford to the patriarch immediately after the -flood; that “the waters would no more become a flood to destroy all -flesh.” “I do set my bow in the cloud, and it shall be for a token of a -covenant between me and the earth—and I will look upon it, that I may -remember the everlasting covenant between God and every living creature -of all flesh that is upon the earth.” Whether there had ever been a -rainbow before the flood, is a point that cannot absolutely be -determined; probably not; but if there had been, it makes no difference; -the bow was then consecrated to be the token of a covenant of mercy, -between God and man; and whenever the descending shower and the darkened -sky recal to mind his former vengeance on the ungodly, we may take -comfort on beholding this bright display of majesty and beauty, “this -faithful witness in heaven;” {73} our hearts may then be gladdened by the -remembrance and assurance of God’s everlasting love: we behold the seal -of heaven, ratifying the promise of divine favour: and the believer may -justly regard it, not only as a token of security against a future -deluge, but also as a hopeful intimation of God’s mercy in all the storms -of this mortal life, in every threatening flood. We may view it, with -delighted eyes, as a blessed memorial of the truth and faithfulness of -that Almighty Protector, whose word is pledged for the preservation of -His people, at all times and under all possible circumstances. His -mercies, of providence and grace, can never fail; and an earnest of these -mercies we may discover, when we look upon the bow in the cloud; it is, -in a secondary sense at least, emblematical of God’s everlasting covenant -with His faithful people, that He will “never leave them nor forsake -them.” - -Nor is it without authority, that we are thus extending the import of -this heavenly sign: St. John in one of his beatific visions, “looked and -behold a door was opened in heaven, and behold a throne was set in -heaven, and there was a rainbow round about the throne.” {75} The saints -in light are thus represented as beholding the abode of their God, -encircled with the token of His covenanted mercy; an evidence to them, -that they have finally escaped the devastation of the world; that the -floods and storms have for ever subsided; that none of the imperfections -and troubles and dangers, from which they have been rescued, shall ever -again disturb their mind or mar their happiness. - -Hear then, in few words, the conclusion of the whole matter: let the -destroying deluge awaken in us, by divine grace, a living conviction of -the infallibility of God’s word, of the certain “perdition of ungodly -men;” let the deliverance of Noah and his family assure our hearts in the -expectation of the glorious redemption of every believer and servant of -God. - -Let us enter the ark of salvation, prepared by our great Redeemer; enter -and abide there; and we shall be carried triumphantly over the stormy -elements of the world; and be conducted “unto the haven where we would -be:” the dove will bring unto us the olive branch of peace; and the -transcendent beauty of the celestial rainbow shall appear without a -cloud, and bless our souls with the perfect assurance of eternal safety -and joy. - - - - -SERMON V. -DO THIS GREAT WICKEDNESS AND SIN AGAINST GOD. - - - GENESIS xxxix. 9. - - _How then can I do this great wickedness and sin against God_? - -THE history of Joseph, by whom these memorable words were uttered, is -full of interest and instruction. He presents unto us the splendid and -rare example of a person advanced, from the lowest estate, to distinction -and wealth and power; and yet preserving his piety and integrity -unimpaired. Not all the luxury and blandishments of a court of -unbelievers could tempt him to forget that gracious almighty benefactor, -by whom he had been rescued from danger, and raised to prosperity and -greatness. We all know how apt are the understanding and heart of man to -be captivated and corrupted by the enjoyment of earthly pomp and -pleasure, under any circumstances; but especially when they are attained -by a sudden and unexpected elevation. Joseph had been cruelly left by -his brethren in a state of utter destitution. Taken out of the pit into -which they had inhumanly cast him, he was sold as a slave to a company of -people, who were passing by, and carried into Egypt; by accident, as it -appeared, but really under the guidance and direction of an all-wise -providence, to accomplish the wonderful purposes of His divine will. - -The scriptural account of his rapid rise to favour and eminence, in this -his new abode, is exceedingly striking; and shews the especial regard -which the Almighty bears for His righteous and faithful servants; there -is no situation of life too obscure for the notice of His all-seeing eye; -none too low for Him to interpose in behalf of His people, and exalt them -to usefulness and honour. “Joseph was brought down to Egypt; and -Potiphar an officer of Pharaoh, captain of the guard, an Egyptian, bought -him of the hands of the Ishmeelites, which had brought him down thither. -And the Lord was with Joseph, and he was a prosperous man; and he was in -the house of his master the Egyptian. And his master saw that the Lord -was with him, and that the Lord made all that he did to prosper in his -hand. And Joseph found grace in his sight, and he served him; and he -made him overseer over his house, and all that he had he put into his -hand.” {78} - -Thus favoured and advanced, this holy man never forgot, as too many do, -that gracious Being, to whose loving kindness he was indebted; instead of -growing vain of his superiority, as if he had raised himself merely by -his own talent or industry, he referred all his blessings to God’s -bountiful providence, and rendered unto Him the return of a grateful and -faithful service. - -It was not long before his fidelity was put to the trial; and the manner -in which he escaped the snare, that was laid for him, affords a -remarkable proof not only of his integrity, but of his faith, his piety, -his religion, his gratitude and love to God: the only principles upon -which any dependence can be placed in the temptation of an evil hour. -Joseph, when powerfully solicited to betray the confidence, and despoil -the honour of his master, might have contented himself with declaring the -numberless acts of kindness which he had received at Potiphar’s hand; the -recompence of faithfulness which he owed for them all; or the fear of -bringing upon himself disgrace and ruin, by so atrocious a crime; -considerations indeed, which actually had no small influence and weight -upon his mind. But he goes much further, and appeals to a higher -authority, to a nobler principle; to one which was calculated to give -unto every minor consideration a tenfold effect; to secure the -performance of that duty, which reason and honour and conscience -suggested; he appealed to his God, from the fountain of whose mercy he -had derived all his benefits and blessings; and to whom therefore, his -sincere unswerving obedience was unreservedly due. Like every pious and -good man, he remembers and regards the human ties by which he is bound; -and instances, in feeling language, the kindness and estimation of his -earthly master; “Behold, my master wrotteth not (knoweth not) what is -with me in the house, and he hath committed all things that he hath to my -hand; there is none greater in this house than I.” {80} But then this -man of God, after thus recounting the signal favour which had been shewn -him by an earthly master, does not rest his duty upon saying, ‘how can I -abuse the unbounded confidence reposed in me; how can I prove myself so -unworthy of my lord?’ But immediately, as if it were the habitual -suggestion of his mind, elevates his thoughts and affections to his -master in heaven; to Him, who had put it into the heart of Potiphar thus -to distinguish and bless him; to Him, by whose grace alone he had been -what he had been, a faithful and dutiful servant; and by whose gracious -interposition “all things had worked together for his good.” For such -surpassing mercy poured down upon him from heaven, he could not bear the -thought of making so base a requital; and exclaimed in the energy of his -soul, “How can I do this great wickedness and sin against God?” Resting -upon such a principle, the triumph of his virtue was complete; it enabled -him to disregard whatever evil consequences might ensue; and to stand -against the subtlest wiles of the tempter, and under circumstances of -imminent peril, a noble monument of the power of religion; upright in his -duty to God and man. - -Much edification may the Christian gather from the narrative before us; -and happy would it be for the Christian world, if the principle, here so -splendidly illustrated, were in fuller operation. It might indeed be -thought, that with the superior knowledge we enjoy, of the transcendent -mercy and goodness of God, of the extent and bounty of His providence, as -well as the riches of his grace; that, with the clear revelation of the -divine will, the glorious manifestation of gospel light, to us so -abundantly vouchsafed; that, taught as we have been to look upon God as -our reconciled Father in Jesus Christ, as the “author and giver of every -good gift” in this world, and the spring of all our blissful hopes of an -inheritance in the brighter world to come; it might have been thought, -under these superior advantages and means of grace, that in all the -events of life, in every temptation and trial, our affections would be -certainly raised, above every earthly consideration, to the high and holy -God; that, when we are pressed with the solicitations of evil, it would -immediately occur to our minds and enter into our hearts, how abhorrent -the offence must be to that perfect and glorious Being, in whose image we -are professedly recreated; how grievous to that Holy Spirit, in whom we -ought to live and walk; how disgracefully and basely unworthy of those -spiritual privileges, to which we have been restored; of the great -mercies we have already received; and the still greater we are yet -expecting, from the redemption which hath been wrought for us by the ever -blessed Jesus; it might be concluded, that Christians, when tempted to -injury and evil, would immediately refer the matter to the blessed word -and will of their divine master, and exclaim, with a pious and grateful -feeling, “how can I do this great wickedness and sin against God?” - -Yet, is it not notorious, that a great, an overwhelming portion of the -inhabitants of this enlightened land, are governed in a very small, if in -any degree, by this pure sense of spiritual and religious obligation? -Commonly, when they are solicited to sinful gratifications and pursuits, -“God is not in all their thoughts:” whether they yield or not, depends -partly upon the strength of their natural inclination; partly upon the -light in which the sin may be regarded by the world around them; upon the -extent to which it may affect their worldly reputation; upon what they -may calculate to gain or lose by their conduct. The law of custom has -manifestly a greater influence than the law of God; nay, what are called -the _rules of honour_, which, in many instances, are flagrantly repugnant -and opposite to the divine will, (and might rather be called the rules of -_dishonour_,) are appealed to, in a Christian country, as the arbiters of -right and wrong; while the “honour that cometh from God only” is totally -disregarded and forgotten. And even of those, who are unacquainted with -the precise terms of these fallacious rules, what multitudes are there, -whose practice and conduct are determined by considerations merely human; -who will be guided by a feeling of gratitude to an earthly benefactor, -and yet have no sense or remembrance of the favour of an all-merciful -God; who will be deterred from evil by the dread of offending an earthly -superior, that has power only over the body, and yet possess in their -hearts no fear whatever of Him, “who is able to destroy both body and -soul in hell.” Where there are no better guides, no higher inducements -than these, “to refuse the evil and to choose the good,” we cannot be -surprised at the licentiousness and corruption, which so unhappily -prevail; nor even at the flagrant and shameless commission of that -calamitous sin, which Joseph rejected with such holy disdain. Against -the impetuous desires and cravings of the flesh; the assiduous entreaties -of wicked companions; and the beguiling charms, which Satan so well knows -how to spread over all the ways and works of evil; against all these -combining together, it cannot be expected, that any human motives or -maxims, any earthly feelings alone, should be able successfully to stand. - -Not that such motives or maxims or feelings are to be despised or -disregarded; not that any just or lawful consideration, however trivial, -should be overlooked, which may be instrumental, in any degree, to -preserve us from evil. Far is it from being the design of the gospel, to -supersede the dictates and rules of reason; the workings of conscience; -or the influence of natural affection, of hope and joy and gratitude and -love; the gospel purifies all these motives, and guides them aright, and -directs the exercise of them into the proper channel. But even the best -of them, with the sincere Christian, are as nothing when compared with -his religious principle, with the faith and fear and love of God: when -tempted to sin, he thinks of that Holy Being, with whom he has entered -into covenant; of that gracious Redeemer, who hath endured so much for -his sake, who hath brought him into the way of salvation, by whose favour -he is enjoying “the life that now is, and the promise of that which is to -come;” he thinks of the Holy Spirit, “by whom he has been regenerated and -made a child of grace;” he would not quench that sacred flame and energy, -by which his corrupt nature has been enlightened and purified; from which -“all good desires, all good counsels, and all just works do proceed;” by -which his soul is animated with the inspiring hope of beholding his God -face to face, in perfect righteousness and everlasting glory. He loves -to please, he cannot bear the thought of offending, the Lord of majesty -and mercy; and looks to Him for strength in the hour of trial. The -constant habit of thus lifting up, in the spirit of prayer, the thoughts -and affections to God; the full and abiding persuasion of His manifold -mercies to the faithful, of His terrible judgments to be executed upon -the disobedient and the impenitent sinner, will always be found the -surest, the only sure, preservative from sin. - -And how can that man, who believes, with all his heart and soul, in the -glorious revelation of the Gospel; in the miseries which he may thereby -escape, and the happiness which he may attain; in the means ordained for -his accomplishment of these momentous purposes; how can he fail or cease -to maintain a lively remembrance of the goodness and wisdom and power of -God? Will he not “set the Lord alway before him;” and under the -countenance and protection of his Saviour, and in the awful presence of -his Judge, will he not feel himself powerfully actuated to restrain and -resist every guilty inclination, and to decline from the danger and -dishonour of every evil way? “How can I do this great wickedness and sin -against” my Creator, Redeemer, and Sanctifier—the Almighty God, whose I -am, and whom I serve? - -This reflection is also calculated to excite our attention to the duties -of this holy season, {89a} prescribed by the Church for our christian -improvement; the duties of self-examination and repentance. Convinced, -that every wilful sin renders us unworthy of acceptance with that God, -“who is of purer eyes than to behold iniquity,” let us retire into our -chamber and take our private hour, and cast a searching eye over our -character and life, intent upon discovering every stain and blemish; let -us “see if there be any wicked way in us,” and pray fervently to be “led -into the way everlasting.” {89b} Let the sinfulness of our condition by -nature, the sinfulness of our thoughts and words and works, pass in -review before us; nor let the soul ever rest content, till we have made -our peace with God;—by an humble abasement under the sense of our -undeservings; by unfeigned sorrow for the past; by a holy, steady, entire -resolution, to watch more carefully, and walk more circumspectly; by -laying aside “every weight, and the sin which doth so easily beset us.” -{90a} - -When we duly think of the long-suffering and forbearance of our offended -Father; of His great mercy in “sparing us when we deserved punishment;” -sparing us to repent of our faults and follies, to advance in holiness -and righteousness, to further the everlasting interest of the soul; -surely we shall then be penetrated with a deep sense of the divine -compassion; and the goodness of God “will answer its blessed purpose and -lead us to repentance.” {90b} ‘How can I persist in abusing the patience -which has borne with me so long? How shall I continue to neglect any -duty, which so merciful a God has commanded, for the edification and -salvation of my soul? How shall I rebelliously cherish any sinful -indulgence, which is opposed to His holy law; and thus forfeit my claim -to that heavenly inheritance, which my Saviour has died to procure for -the true believer, for the penitent and contrite in heart? How can I do -less than abhor the sin, which His blood was shed to expiate and cleanse -away; less, than delight and advance in the way of righteousness which He -has opened to me;’ even till “I come unto the measure of the stature of -the fulness of Christ.” - -Reflections, deliberations, resolutions such as these, sincerely formed -and cherished, would very effectually, by divine grace, assist us in -attaining that disposition of mind and heart, which might lead us -habitually to raise our thoughts to God, under every circumstance, and at -every time of temptation. There would thus be cast around us a sacred -wall of defence; a perpetual barrier against the inroads of Satan and of -sin; and if at times they should, when we are suddenly thrown off our -guard, break in upon the heart and lay it waste, they would speedily be -expelled, and the breach would be healed without delay. Thus we shall -become more jealous over ourselves, more circumspect and watchful; we -shall never feel easy, while betraying, into the hands of the enemy, the -merciful and glorious work of God. With a love for His goodness, a -reverence for His truth, and a fear of His judgments, abiding in the -heart, we shall fly from every approach of evil, and dwell in safety -beneath the shadow of His wing: “we shall be enabled to withstand in the -evil day, and having done all to stand.” {92} - -It is our distinguished privilege to be enlightened by the “wisdom which -is from above,” to “be strong in the Lord, and in the power of His -might:” God forbid that we should return to the “beggarly elements of the -world,” and seek to draw our principles and strength from this polluted -source. Had we never been blessed with the light of revelation, we must -have been content with such means of duty, as our dark state afforded: we -must have been governed and guided like the heathen, whom we now pity. -But, as we are supremely favoured with the knowledge of the true God, as -“our fellowship is with the Father, and with his Son Jesus Christ;” as -the Holy Spirit is given to “help our infirmities;” let us, in every -temptation, remember our infinite obligations to the great and merciful -Jehovah, and trust in the sufficiency of His almighty power. - -After thus “walking with God as friends;” having, for the sake of His -friendship, struggled with our evil propensities; having despised the -vanity and folly, and renounced the love of the world, we shall -experience more and more, the value of His favour, and the fulness of His -grace; serving Him in humble gratitude, we shall be acknowledged as His -own peculiar people, and He will be our God; in all perplexities we shall -find Him our guide, in all trouble our comfort and support; amid the -crooked paths of vice He will “make our way plain before His face;” the -“snare will be broken and we shall be delivered;” He will honour us among -men; “such honour have all His saints;” and this will be an earnest of -our everlasting honour in His heavenly abode, in perfect friendship and -communion with Him, in that blessed place where sin and temptation will -be no more, “where nothing that defileth can enter.” - - - - -SERMON VI. -ON THE JOURNEY TO EMMAUS. - - - LUKE xxiv. 32. _And they said one to another_, _Did not our heart - burn within us_, _while He talked with us by the way_, _and while He - opened to us the Scriptures_? - -THIS is a portion of one of those affecting and instructive pieces of -history, with which the sacred scriptures every where abound. - -After the resurrection of Jesus, on the very same day, two of His -disciples were journeying together to a village called Emmaus, a few -miles distant from Jerusalem. And as they went, “they talked together of -those things which had happened.” And certainly never was there -furnished to disciples an occasion of more interesting conversation. -They were at no loss for a subject; their feelings were deeply moved, -their circumstances most peculiar; they had just been bereaved of their -Lord; and were left, as they thought, helpless and hopeless upon the wide -world: they had been attending the sad scene of His sufferings; and -doubtless had been witnessing his awful crucifixion; abundance of matter -therefore, was afforded them for reflection and discourse. But besides -this, they had heard the report of their Lord’s resurrection; and as they -did not at all understand the purport of it, appeared indeed scarcely to -believe an event so extraordinary, they were probably consulting what to -expect, or what to do. “And it came to pass, that, while they communed -together and reasoned, Jesus Himself drew near, and went with them. But -their eyes were holden, that they should not know Him.” {96} Either He -assumed a different form, or He supernaturally influenced their sight, -that they should not at first recognize Him. - -Jesus, let us observe, appeared to the disciples, while they were engaged -in holy meditation and converse; and thus, though no longer visible in -the world, He may still be expected, at all times, to favour His true -disciples in a similar manner. While they are conversing upon the things -belonging to His kingdom, upon the wonders of His love, and the riches of -His grace, upon their high privileges and expectations, upon the -doctrines and precepts of His holy word, upon the duties and experiences -of their earthly pilgrimage, upon their walk with God here, and their -hope of dwelling together with Him for ever hereafter; while they are -musing and discoursing of these things, the blessed Jesus will join -company with them, though unknown and unseen; and will shed over their -conference a holy and heavenly benediction. A reproach it is to vast -numbers of His professing disciples, that they are not more anxious to -embrace such opportunities of enjoying the favour and presence of their -Lord; that many, even intimate friends and near relations, amid the -endless variety of their subjects of conversation, are scarcely ever -found to exchange a sentiment or a word, upon the most interesting and -important of all topics; the love of their Lord and the edification of -their souls. Eagerly do they embrace every opportunity of ministering to -the passing amusement, or the temporal welfare, of each other; the only -subject, which appears to be forbidden ground, is the subject of an -eternal life to come, their spiritual well-being here and hereafter. - -But let me not be misunderstood on this point; I am not speaking of the -promiscuous intercourse of society; not of religious discussions or -allusions amid the ordinary business of life; not of that irreverent and -dangerous habit, into which same believers have been incautiously -betrayed, of detailing to one another their continual and familiar -experiences; I am speaking of the private and sober communing of -christian friends, who are dwelling together, or journeying together, as -the disciples to Emmaus: and truly, “with the bible in their hands and -the Saviour in their hearts,” it is wonderful how they can forbear from -spiritual intercourse. If the everlasting truths of the gospel have made -a deep impression upon their minds; if, for the promises therein -revealed, it is their object to live and to die; if they have one common -hope of their calling, “one thing needful” which occupies their -affections; if they have the same exalted view of a glorious kingdom in -heaven; if they are living together in love, and comforting themselves, -that the holy bond shall never be broken, that it shall be renewed in a -happier world and last for ever; then it would be strange if their -thoughts and their conversation should never turn upon a subject of such -overwhelming interest; upon a topic so abundantly fruitful in materials -for mutual edification. The idea of the Lord being present with us in -our conferences is an animating and ennobling idea: but we cannot expect -His holy presence in the scenes of vanity and frivolity; nor can we -expect it at any time, if the thought and desire of Him be altogether -excluded. From the cold moralist, or the worldly-minded disciple, from -those who have no practical concern for the gospel or for their souls, we -need not look for a word of spiritual communication; it is abhorrent to -their feelings and inconsistent with their notions; but the sincere -Christian should “think on these things.” “The world will love its own,” -and follow its own; its own friends and maxims and ways: but “we are not -of the world,” and better fruit is expected from us. - -But to return to the history before us. Having listened for a time to -the earnest discourse of the disciples, Jesus at length, as if a -stranger, enquired into the subject, which engrossed their minds and -rendered them so sorrowful: “And the one of them whose name was Cleopas, -(the same, it is thought, as Alpheus, who was the father of two Apostles -and nearly related to our Lord Himself,) answering, said unto Him, art -thou only a stranger in Jerusalem, and hast not known the things, which -are come to pass there in these days?” “And he said unto them what -things?” said it, probably, with a view of giving them an opportunity of -declaring their opinions, upon what had taken place, as also upon Himself -and the nature of His kingdom: “and they said unto Him, concerning Jesus -of Nazareth, which was a prophet mighty in deed and word, before God and -all the people: and how the chief priests and our rulers delivered Him to -be condemned to death, and have crucified Him. But we trusted, that it -had been He who should have redeemed Israel; and beside all this, to-day -is the third day since these things were done.” {101} They concluded, -that their bright hopes of redemption were extinguished, were all dead -and buried with Jesus: even though they had heard of His rising again, -according to His own promise, which they had just alluded to, still they -had no expectation of holding any further intercourse with Him, of any -further display of His power in their behalf. - -“Then he said unto them, O fools (O unwise and blinded people) and slow -of heart to believe all that the prophets have spoken; ought not Christ -(ought not your Messiah prophesied of old) to have suffered these things -and enter into His glory?” {102} Is it not clearly foretold by your -prophets, by Isaiah especially in his 53d chapter, that the redeemer of -Israel should be “despised and rejected of men,” should bear “their -griefs and carry their sorrows,” “should be led as a lamb to the -slaughter, should be numbered with the transgressors,” should make “His -grave with the wicked (should die with malefactors) and with the rich in -his death,” (should be buried in the sepulchre of the rich,) and after -that “prolong His days,” and then that “the pleasure of the Lord should -prosper in His hand?” According to your own prophecies then, and in -order to their fulfilment, has not Jesus done that, as Messiah, which He -was required to do? Instead of being offended, and giving up the cause, -ye ought to be fully convinced, that He is “the Christ, the son of the -living God.” {103a} Then, “beginning at Moses and all the prophets, He -expounded to them in all the sacred scriptures the things concerning -Himself.” {103b} How enlightening and convincing must this discourse -have been! But it is not preserved to us: with so complete a body of -information and evidence, it did not please the Almighty to favour the -world. We are left to gather the instruction by diligent observation and -study; and thankful may we be, that there still remain most abundant -sources of satisfactory knowledge on this head; that the prophecies and -types of the Saviour in the Old Testament, when compared with their -fulfilment, are sufficiently clear for the conviction of every honest and -well-disposed mind. - -After this, the disciples “drew nigh unto the village whither they went; -and Jesus made as though He would have gone further. But they -constrained Him, saying, Abide with us; for it is toward evening, and the -day is far spent. And He went in to tarry with them.” {104a} And thus -He still favours His disciples, and will do as long as the world stands; -when they heartily desire His abiding presence, it will never be denied; -wherever the place or whatever the occasion, their Lord, if wished for -and welcome, will be of their company: in the domestic circle, in the -converse of friends, in the sacred hour of solitude; “when thou sittest -in thine house, and when thou walkest by the way, and when thou liest -down, and when thou risest up.” {104b} We have only to lift our thoughts -to Him; “to set Him always before us; and He will be at our right hand, -that we shall not be moved.” {105a} At all times He will be found “a -present help;” but especially when we are associated or assembled in -remembrance of Him. Such is the promise of His word: “where two or three -are gathered together in my name, there am I in the midst of them:” -{105b} gathered together for consultation, for worship, for any holy -purpose. - -Jesus, when He had entered into the house with the two disciples, acted -in a manner which served to bring Him to their knowledge: “As He sat at -meat with them, He took bread and blessed it, and brake and gave to them; -(though a supposed stranger, He appeared as the head of the family; -blessing and distributing, as His custom had been at their ordinary -meals:) And their eyes were opened, and they knew Him: And He vanished -out of their sight;” {105c} immediately left them to ponder upon the -amazing things which they had heard. “And they said one to another, Did -not our heart burn within us, while He talked with us by the way, and -while He opened to us the Scriptures?” - -Cleopas and his friend were unquestionably favoured beyond the common lot -of disciples: to hear the sacred oracles explained by Him, who was at -once the subject and fulfilment of them; by Him, through whose spirit the -prophets and holy men of old all spake; to hear them perfectly explained -and illustrated by the voice of the Son of God, might well make a vivid -impression upon their minds, and fill their bosom with fervent and -rapturous delight: Yet, though we cannot be so singularly blessed, there -may be communicated to us a measure of that knowledge, which these -disciples enjoyed; there may be imparted to us no inconsiderable portion -of the same holy animation. - -Our merciful Lord, on withdrawing His visible presence from this world, -sent, according to His promise, another Comforter; a Comforter, who -should “guide His people into all truth;” should “give them a right -judgment in all things,” and spread a holy influence over their -affections and desires. And now, when we are reading His word, when -musing upon it with devout meditation, and conversing with one another -upon its exalted truths, its heavenly purposes, its abundant promises and -blessings; and now, when we hear the word from the lips of those -ministers, who, however unworthy in themselves, are commissioned to speak -in His great name, our hearts may burn within us, and “our eyes may be -opened to behold wondrous things out of His law;” {107} we may still be -powerfully impressed, if we have, what we are taught by our church to -pray for, “grace to hear meekly the word, and to receive it with pure -affection, and to bring forth the fruits of the Spirit.” - -May I not appeal, in justification of these remarks, to some of you here -present? Have not your minds, when intent upon the doctrines of the -gospel, and taking a view of heavenly things, been sometimes visited with -a holy illumination, which has seemed to raise you above the world, and -to make you feel more sensibly, that “you have your conversation in -heaven?” {108} Have not the ties of earth been loosened, while your soul -was expatiating on the deep things of God, on His wisdom and power and -love, on the dealings of His providence and grace, on the glories of His -eternal presence? Have you not, in some such moments, been so impressed, -as to return to the world with a degree of reluctance; and, like the -disciples at the transfiguration, almost tempted to say, of your -spiritual and heavenly visions, “it is good for me to be here?” These -are no enthusiastic imaginations; they are the sober and solid effects of -the realized presence of our Redeemer; they are the burnings of heart, of -which the disciples spake; they are the foretaste of our knowledge and -joy and light and life above. Doubtless they are to be encouraged with -humility and sobriety; doubtless they may degenerate into enthusiasm; for -there is no spiritual good, which may not be abused: but the fear of -enthusiasm is not to hinder us in gathering comfort and delight from the -study of scriptural truth, from holy and exalted meditation. The world -may call it weakness and folly; for it cannot be understood by the world; -but the Christian knows for it a better name; and few eminent Christians -have there been, who would not readily bear witness to the truth of these -things, who have not felt the inspiriting, uplifting power of divine -contemplation. - -And this, like all other exercises of true faith and piety, is of great -practical importance; it is fruitful in righteousness to all who “think -soberly;” it serves them, when they return to the busy scenes of earth, -as an animation to duty; it purifies their affections and renders the -world little in their eyes; it arms them for conflict, and reconciles -them to trouble: in the midst of trials, of disappointments and -bereavements, of struggles and difficulties, of frowns and oppositions, -they remember, with thankfulness and comfort, the spiritual joys they -have experienced, and expect to be blessed with them again: yes, in their -darker hours, they remember, that the Sun of righteousness, has shone -brightly upon them, and the beams are still reflected; though they cannot -at present perceive Him so clearly, though He seems, like Jesus with the -disciples, to have “vanished out of their sight,” He has left a glory -behind, and will again visit them with the fulness of His favour; and -they go on their way “not faithless, but believing.” - -To those who have been thus in the habit of pious and scriptural -meditation; of intently dwelling upon the sublime mysteries, and the -gracious promises, and the noble examples, and the striking histories of -the word of God; to them it is needless to recommend a continuance of the -good work; it is a christian obligation, which they can never think of -declining; and besides this, the delight and improvement, which it -affords, are its own sufficient recommendation. But upon all, who have -unhappily neglected this their great privilege and duty, I would most -earnestly press the importance of attending to this point, as a matter of -bounden necessity. It is not enough to form an acquaintance with the -leading truths of the gospel, as a matter of faith and profession; there -is much to be learnt upon a nearer inspection, much indeed that can never -be learned without it; much to enlarge and exalt the understanding; to -renew the heart and regulate the life. The necessary intercourse, which -most of us have with the world, is of a lowering and defiling nature; -estranging the heart from a love of holiness and of God: and in order to -correct this evil, scriptural study and spiritual consideration, as well -as fervent prayer, are indispensable. - -Let not any day pass over your heads without some portion of the Bible, -some subject of divine revelation, being brought distinctly to your view. -The exercise will interfere with none of your earthly duties, but will -help you in the performance of them all; will smooth whatever there be of -ruggedness in your way; will strengthen you in the hour of temptation, -and comfort you in perplexity and trouble. Many an encouraging promise -and many an enlivening assurance will recur to your memory; and “a word -in season how good is it:” examples of suffering and patience, of -striving and perseverance, of warfare and triumph, will kindle in your -breast an emulous ardour, and you will say, ‘By the help of the Lord, I -will “go and do likewise.”’ Thus will the Bible be a never-failing -source of strength and consolation all the day long; as the waters, which -flowed from the flinty rock, accompanied and refreshed the Israelites, -ever and anon, in their journey through the wilderness, so will your -spiritual musings, suggested by the very hardships or troubles of life, -be a perpetual stream of refreshment to your souls, even “in a dry land -thirsty land, where no water is.” {113a} - -And by this means you will be preparing and training your souls for a -happier communion with the Saviour in another world; where all the -dealings of His providence, and all the wonders of His grace, will be -more fully and gloriously manifested. And if the heart of the Christian -now burn within him, at the contemplation of heavenly truth and redeeming -love; now, in his frail tenement of clay; how unspeakable will be his -delight, when these things are revealed to his pure spirit, in the realms -of perfection and bliss. Then will he know more of “the love of Christ -which passeth knowledge;” then will he see more of “the length and -breadth and depth and height” {113b} of the mystery of mercy; he will see -God “face to face” and “know even as he is known.” - - - - -SERMON VII. -IF THEY HEAR NOT MOSES AND THE PROPHETS. - - - LUKE xvi. 31. - - _If they hear not Moses and the Prophets_, _neither will they be - persuaded_, _though one rose from the dead_. - -LET us advert to the occasion on which these words were delivered, to the -parable of which they form a part. The case there presented to us by the -description of the rich man is unhappily of frequent occurrence in every -age. Surrounded by all the luxuries that wealth could furnish, he looked -for nothing beyond them: how many fellow mortals there were near his -dwelling, deprived of the necessities, while he was revelling in the -superfluities of life, was no care, no consideration of his; the selfish -enjoyment of this world entirely absorbed his affections, and threw a -veil over all expectation of a world to come: satisfied, that he had -“goods laid by for many years,” he imagined that he had nothing to do, -but to “eat, drink, and be merry.” - -But such ignorance and insensibility did not prevent him from being -called to account; such forgetfulness of his latter end did not retard -the evil day. He died—and was buried, we may conclude, with costly -preparation answerable to the splendour in which he had lived. This -however, was the last service which his riches were able to render him; -and melancholy it was, when contrasted with the state, in which his soul -was existing, while his treasures were employed in doing honour to the -lifeless body. He found in that state, what he might have discovered -before, that riches, if selfishly employed in purposes of vanity and -pleasure, are a deadly snare; that earthly indulgences, if pursued with -excess, to the neglect of duty towards God and man, instead of being a -blessing, are paving the way to misery; he found, “what an evil and -bitter thing it is,” to squander the favours of heaven without -remembering “the author and giver of every good gift.” - -Perceiving therefore, by sad experience, his own deplorable condition, he -is represented as being moved with a feeling of pity for his brethren: -his first anxiety, indeed, was naturally for himself—for some -alleviation, at least, of the wretchedness of his fate; but when he was -informed that such desire was fruitless, that even the assuagement of his -pain was impossible, that there was no means of conveying even a drop of -water to cool the thirst upon his tongue, that the great gulf was finally -and irremoveably fixed, he then hoped that something might be done for -his brethren who were still surviving; they had not yet passed the -boundary of life and grace; and therefore he entreats that, while the -far-spent day was shining upon them, Lazarus might be despatched from his -abode of bliss, to warn them of the untimely end to which they were -hastening; and induce them effectually to repent before “the night should -come, in which no man can work.” {117a} - -Abraham’s answer is, “they have Moses and the prophets, let them hear -_them_.” A messenger from the court of heaven could tell them nothing -new; they are already acquainted with their duty and the consequences of -neglecting it: Jehovah has revealed unto them His blessed will, and -clearly made known what is required of them, “to do justly, and to love -mercy, and to walk humbly with their God.” {117b} His covenant with -their fathers, and the promulgation of His law, have been attested by a -series of signal miracles, which they do not pretend to dispute; and in -every page of their history are recorded God’s promised blessings to the -good, and the execution of His vengeance upon the evil; and, therefore, -in as far as knowledge is concerned, they have all the intelligence that -can be desired. - -But the wretched man, in the agony of his own feelings, and the earnest -desire to preserve his family from such woe, still pursues his request. -“Nay, father Abraham;” but, though they have neglected the ordinary calls -of heaven, assuredly, if so astonishing an admonition were granted to -them, as that of one risen from the dead, they would be thereby persuaded -to repent. Then follows the answer of the text, “If they hear not Moses -and the prophets, neither will they be persuaded, though one rose from -the dead.” And thus the conference ended. - -From this conclusion of the parables two important observations may be -drawn _first_, that if men fail to be convinced and converted, to be led -to their God and their duty, by those sufficient means of grace which are -already vouchsafed to them, they would not be likely to yield to any -extraordinary means; and, _secondly_, that no such additional means are -to be expected. - -1. In all cases of spiritual and practical unbelief, in all cases where -the declarations of the Almighty are disregarded, the fault lies not so -much in the understanding as in the heart. The revelations of heaven are -at variance with those interests and pursuits, which the heart is -inclined and resolved to retain; and on this account, and by this means, -the mind is prejudiced and set against such revelations, and they are not -fully and implicitly believed. They call men to the love and practice of -holiness, to which our degenerate nature is averse; the pleasures of sin -are preferred, and the voice of God is unheeded: they teach us, that all -earthly objects and possessions, in themselves, are vain, and call us to -prepare for an everlasting inheritance above; the sensual and -worldly-minded think and feel, that “it is good for them to be here,” and -are not disposed to place their affections upon the promise of an -hereafter. We none of us professedly disbelieve the revelation of -heaven, any more than the brethren of the rich man did; and therefore I -need not stay to argue the point on that ground. The doctrine before us -is this, that men, professing to believe, to have received abundant -evidence of the truth, and yet refusing to act upon that belief, would -not be induced so to act, by any violent appeal to their senses or -natural powers, even though it were the work of a divine interposition in -their behalf. - -What do we believe? That, after this life, which experience tells us -must soon terminate, and which may, at any moment, be unexpectedly and -suddenly brought to a close, we shall immediately enter upon another and -an eternal state of being; and that our condition, in the endless life to -come, will be happy or miserable, according to the manner in which we -have passed our short pilgrimage upon earth, whether in a belief of the -gospel or in unbelief; in obedience or disobedience; in holiness or sin. -Now, if we really and vitally believe these truths, their importance is -so striking, that nothing could possibly suggest to the mind a weightier -consideration. And if these truths be only superficially credited, it -must be owing to some corrupt and perverted affections, which throw a -veil over the understanding, and render it proof against all moral means -of conviction. Perhaps some strange and startling occurrence, such as -the re-appearance of a friend from the dead, might forcibly affect the -imagination for a time; and, filling us with alarm and apprehension, -might fill us also with vehement resolutions of amendment: but the -imagination is a weak principle to build upon; the impressions it -receives are commonly very transient; they gradually wear away on the -presentation of fresh images, in our commerce with the world: and if -there be not a solid spiritual conviction, in the mind and heart, of the -awful realities of an hereafter, if the conviction does not rest upon the -divine evidence accorded by the Spirit and the word of God, the effects -of sudden surprise or consternation will soon vanish away; the latent -dispositions of the soul will break forth again; the old habits, of -recklessness and evil, be reassumed; the world again victorious. - -For the truth of these things, I appeal, if not to yourselves, (as in -many instances, I reasonably may) but if not, to those around you. How -many examples have occurred, within the compass of your own experience, -of extraordinary visitations having produced but a very short-lived -influence upon the heart and character? How often have we seen the -careless awakened by an alarming sickness, by an approach of the king of -terrors, (which can hardly be supposed less convincing than an angel from -heaven, or a spirit from the blest), and yet awakened only to return, on -the removal of danger, to the slumbers of insensibility and sin. The -solemn promises, which the terrified sinner made to his friends, his -minister, and his God, were but the offspring of fear; the creatures of -imagination; born only for the moment; soon disappearing, when the crisis -was past. - -And when the stroke of death has actually fallen upon a relative or -friend, we have sometimes seen it overwhelm the soul of a heedless -survivor, and bring him to himself, to serious thought and repentance; he -began to sit loose to the remaining interests of life; he looked with -anxiety to the world unknown, and formed resolutions of devoting his -years to a constant provision for futurity; but all to no ultimate -purpose; the subject had sued for his attention before, and been -rejected. When his affections have had time to cool, he finds that no -new importance has really been given to the truth; the evidences of it -rest as they did; others have lost friends as well as he; it is the -common lot of mortality; and he cannot keep alive the impression for -ever; the world must be attended to; and one object after another -continues to gain an ascendancy, till his new-born hopes and fears are -extinct; till his principles and conduct and views return to their old -level, from which they will in future become the more difficult to be -raised. - -It is unnecessary for me to insist, that this is no ideal picture, drawn -for the mere occasion of placing the subject in a strong light; your own -acquaintance with the world may furnish you with living resemblances of -it; and it is unhappily the lot of Christian Ministers, who have more -frequent opportunity of witnessing such impressions, to observe, in the -end, their repeated and lamentable failure; to perceive how far they fall -short of lasting conviction and salvation. - -Well, therefore, in the affectionate and faithful discharge of our duty, -may we call upon our hearers to weigh, in the dispassioned hours of -health and tranquillity, the nature and the moment of those divine -truths, which the gospel clearly reveals unto man; to judge rightly and -truly of their everlasting import; and to embrace them, from the -undeniable evidence already presented, with all the heart and all the -soul. We call, however, upon our hearers, not as if the vital impression -depended upon themselves alone, upon the exercise of their own judgment -or the workings of their own conscience. We call upon them to pray for, -and be guided by, the mighty operation of the Spirit of God: He is ever -ready to enlighten and instruct and quicken and determine them; giving us -His grace, “that we may have a good will, and working with us, when we -have that good will.” {125} Listen to His teaching; obey His godly -motions; follow up the convictions which He brings to the mind and heart. -Light enough is perpetually given, to guide you into all truth; live in -the light; walk in the light. - -Thus, indeed, every additional admonition, which a gracious God may be -pleased to vouchsafe unto us, will be turned to good account; our faith -will be confirmed, our affections purified, our knowledge increased, our -resolutions strengthened and settled; “unto him that hath, shall more be -given;” the sincere and pious believer will advance, at every call, a -step nearer to his Saviour and his God; the still small voice of heavenly -warning will be heard, even amidst the ordinary occurrences of life; the -wonderful dealings of providence and the manifold means of grace will be -turned to godly account; the instructions and examples of the living, and -the contemplation of the saints at rest, will alike afford materials for -spiritual edification. But if the great call to liberty and life be -habitually neglected, to liberty from sin and shame, and life to holiness -and glory, then the mind and heart are not in a condition to take -advantage of occasional excitement; it strikes, but it does not overcome; -it rouses, but the stupor returns. - -2. Proceed we now to the second observation which may be drawn from the -text, that when men reject the abundant evidence of truth, and the -gracious invitations of heaven already given, when they have resisted the -strivings of the Spirit of God, they are not to expect Him to deviate -from the ordinary rules of His providence and grace, for the sake of -removing their wilful blindness, and overcoming their perverseness and -obstinacy. - -It is a part of the divine economy, in the salvation of man, that he -should of his own free will, by the grace of God preventing and -assisting, “refuse the evil and choose the good:” and therefore man is -not to expect from the Almighty any such interference in his favour, as -might absolutely overrule his will, and compel him to hearken and obey. -God’s infinite mercy is sufficiently manifested in His offer and promise -to save those rebellious sinners, who listen to the teaching of His -Spirit, who are willing to be saved in His own appointed way. To save -those who quench the light afforded them, who discover no such -willingness, who unthankfully turn away and refuse the inestimable gift -presented to them, would be in direct opposition to the whole tenour of -the word of God. And experience concurs with Scripture to inform us, -that no such extraordinary interposition is generally vouchsafed. The -Jews, in our Saviour’s time, had read of the miracles of Moses and the -prophets, professed to credit their inspiration, and their mission from -on High; they had seen the astonishing miracles of Christ Himself; and -might, if they would, have perceived the fulfilment of their prophecies -in Him; many of them were eyewitnesses to the signs and wonders attendant -upon His crucifixion; to the earthquake, and the supernatural darkness, -and the rending of the veil of their temple; nor could they deny His -resurrection from the dead. Against all this body of evidence, against -all the means of conviction, they persevered in their rejection of Him. -And the time came, when no further testimonial was to be granted; they -were left “to fill up the measure of their fathers;” they died in their -sins. - -In addition to all these opportunities and advantages afforded to the -Jew, we enjoy, at this day, the fulness of the manifestation of the -gospel; the real nature of the Messiah’s kingdom is clearly and -completely revealed unto us; the blessings of the gospel are set before -us, in the most conspicuous and glorious light; we have all the -certainty, which mortals can have, of a world to come; all the knowledge -which our imperfect faculties could receive, of the nature of that world; -and all the means of grace and hopes of glory. And if by all these -mercies we are not convinced and persuaded, we can have no right or -reason to look for any preternatural or overpowering interposition, even -from the goodness and long-suffering of God. Rather may we fear that -judicial infatuation, so frequently alluded to in Scripture, of the -closed eye, the dull ear, and the gross obdurate heart. O let the -sinner, instead of flattering himself with the delusion, that some -extraordinary thing will one day be happening to him, which shall -disengage him from earth, and fix his thoughts on heaven and eternity, O -let him rather apprehend that the time is approaching, when the measure -of his iniquity shall be filled up, and God will be no longer found. - -I am not asserting, that such signal interferences have never been -vouchsafed; that such loud awakenings have never been successful: I mean, -that they are not in the ordinary course of divine providence, and are -not to be expected. I mean to say, that where the grace of the gospel is -continually resisted in the heart and life, the careless recusant is -seldom reclaimed through the medium of any extraordinary visitation; -whether of sickness, of accident, or any terrible calamity. The man, who -entrusts his soul to the hope and operation of such occurrences, is -placing it in imminent jeopardy. Whoever will save his soul alive, let -him, without delay, “seek the Lord, while He may be found, and call upon -Him while He is near;” {130a} peradventure God may “laugh at his -calamity, and mock when his fear cometh.” {130b} - -And in other ways also does the same evil principle work, the same evil -habit of “resisting the grace of God:” many persons, who express -themselves thoroughly convinced of the truth of the christian revelation, -and the absolute necessity of a spiritual obedience and a holy walking -with God, put off their work of righteousness, from year to year, in the -hope, not of any great or appalling event, but that some new -circumstances may arise, which shall make it more convenient for them to -renounce the world, and attend, without let or hindrance, to the -salvation of their souls; they will have gained a sufficiency of earthly -comforts, or they will be tired of the world; they will be growing old -and feeble, and naturally more inclined to think of heavenly things. But -this is only the same temptation as the former, presented in another -shape; the “convenient season” is hoped for in vain; Satan never suffers -us to be without a hindrance, real or imaginary; our attachment to the -world does not wear off; we grow older without growing more religious, -without drawing nearer to God; and we never are, it is impossible we -should be, _naturally_ disposed to “turn and seek after Him:” thus the -delusion goes on; and we “will not be persuaded;” and thus, too -frequently, the “expectation cometh utterly to an end for evermore.” -There is no trusting to anything, but the _present_ conviction and -determination, but the instant and unreserved “obedience of the heart -unto righteousness;” “to-day, if ye will hear His voice, harden not your -hearts.” {132} - -In conclusion, I call upon you to think on the condition of the rich man -in torment. His anxiety for a special interference in behalf of his -brethren is represented as useless to _them_, but it may be salutary to -_us_: It may assure us of the wretchedness of that place, to which he was -condemned; may incline us, by the inspiration of God’s Holy Spirit, to -value and improve His gracious gifts, while they are mercifully bestowed; -may determine us, while we have the all-sufficient light of the gospel, -to be guided thereby into the way of peace; we may learn from this awful -lesson, that if (God forbid that it should be so) but _if_ any of us -should be similarly doomed, we shall mourn for ourselves, and be anxious, -that the companions we have left may be our companions no more; let us -take heed for ourselves, and be anxious for one another in time, while -the heed and anxiety may be crowned with success; may lead us to seek and -find God’s favour and mercy, and so “escape from the wrath to come.” - - - - -SERMON VIII. -PERFECT LOVE CASTETH OUT FEAR. - - - 1 JOHN iv. 18. - - _There is no fear in love_, _but perfect love casteth out fear_: - _because fear hath torment_; _he that feareth is not made perfect in - love_. - -OF all the sources of happiness, which the merciful God has opened to us, -the most pure and abundant are the feelings of affection and love. I -appeal, for the truth of this, not to the understandings, but to the -hearts of those that hear me; and they will at once testify, unless -corrupted and perverted by selfish or vicious habits, that such, even -with regard to earthly happiness, is undoubtedly the fact. Persons -indeed of inferior principle, of irregular and irreligious lives, -frequently draw from this source the most considerable portion of their -pleasure, whatever abatements it may receive from their sin and folly: -and when the passions are attempered, and the affections purified and -exalted, by the influence of our holy religion, by the refining energy of -the spirit of God, the delight naturally and necessarily becomes -proportionably greater. “To love one another” is not only our first -earthly duty, as injoined by the Saviour, but also our highest interest -and advantage, as contributing to the happiness of all. - -If then so much enjoyment is derived by mankind from the exercise of -mutual love, how much more from the love of God—the pure, the gracious, -the ever blessed God; “who loadeth us with His benefits;” who made us -what we are, and gave us what we have; who created us for His glory, who -redeemed us from sin and death, who sanctifieth all that trust in Him, -that they may be happy for ever: in a word, whose goodness to us knows no -bounds, but those which are set by our own perverseness and ingratitude. -Almighty and most merciful Father, “whom have I in heaven but Thee? and -there is none upon earth that I desire beside Thee.” {136} “Graft in our -hearts the love of Thy name;” we cannot love Thee as Thou hast loved us; -but give us the grace to love Thee with holy sincerity; with that devout -and reverent affection, which shall render all other objects of desire -comparatively indifferent to us, and make us satisfied with Thy favour, -whatever else we want; which shall calm our apprehensions, when we think -of an hereafter; and allay the uneasiness which arises in our breasts, -when we reflect upon Thine infinite holiness, and our own degenerate -condition. - -Perhaps it may be imagined, that this is a state of blessedness -attainable by few, if any, upon earth: some may urge the text against us, -and say that this blessedness is promised only to perfect love, which -mortals can never hope to attain; and that it is inconsistent with those -numerous passages of Scripture, which admonish us of the necessity of -fear; that in the admirable collect of our Church for this day, {137} we -are instructed to pray for “a perpetual fear and love of God’s holy -name.” How then can we possess the love which casteth out fear? I will -endeavour to reply to these observations; and pray God that we may all -derive, from the consideration of this subject, a more true and lively -and abiding sense of the nature and necessity of that love towards Him, -which, as His adopted children and the inheritors of His kingdom, we are -absolutely bound to entertain. - -Unquestionably true it is, that the fear of God is, and ever has been, -indispensable to all His faithful servants; as well under the mild -dispensation of the gospel, as under the severer discipline of the law. -“The fear of the Lord is the beginning of wisdom.” {138a} “Surely his -salvation is nigh them that fear Him.” {138b} “Unto you that fear my -name shall the Sun of Righteousness arise, with healing in His wings.” -{138c} And accordingly the Apostle observes, “In every nation, he that -feareth Him, and worketh righteousness, is accepted with Him.” {138d} -“His mercy is on them that fear Him, from generation to generation.” -{138e} But what is the nature of this fear? It is not a slavish -principle, not a disturbing and distressful feeling. It consists in an -awful sense of God’s glorious perfections; of His divine Majesty, -unspotted purity, infinite knowledge and power; of His presence pervading -every part of the creation, even the very mind of every intellectual -being; such a sense, as to fill us with the deepest humility, perceiving -ourselves unworthy even to stand in the sight of Him, “who is of purer -eyes than to behold iniquity;” such a sense, habitually impressed upon -the heart, as inclines and constrains us to “follow the good” which He -loves, and “depart from the evil” which He abhors. - -And this principle is plainly and entirely consistent with the sincerest -love: our love indeed is powerfully increased by the reflection, that our -heavenly Father, of whose attributes we form conceptions so awful and -sublime, should condescend to bestow such regard upon His frail and -fallen, His disobedient and rebellious children; it may teach us to -exclaim with the liveliest emotions of gratitude, as well as with humble -adoration and astonishment, “Lord, what is man that Thou art mindful of -him, and the son of man that Thou visitest him?” {139} Good reason, -therefore, had the framers of our Liturgy, for directing us to implore -the united influence of a perpetual fear and love of God’s holy name. - -But the fear spoken of in the text is of another kind; it relates to -uneasy and distressful apprehensions respecting our acceptance with God; -to a feeling of doubt and distrust, whether we are, in deed and in truth, -partakers of the gracious promises of the gospel; whether we are living -in a state of reconciliation with God; whether we have within us that -earnest of the Holy Spirit, which is the pledge and seal of our -redemption; whether, in a word, we are objects of God’s favour here, and -have a well-grounded hope of his mercy hereafter. - -That this is the state of mind represented to us by the beloved Apostle, -is clear from his own reasoning; “for fear,” says he, “hath torment:” now -the fear of God, as above described, has no torment at all; it makes us -humble, and fills as with reverential awe, but it tends to comfort and -peace. We could not entirely love a Being, whose manifestation inspired -us with terror and dismay; and this is the very reason why many, when -they come seriously to consider their condition, are filled with -confusion and alarm; because they do not love God in sincerity and truth: -their affections have been set on the world; and therefore their title to -salvation, upon the terms proposed to them in the gospel, is clearly -insufficient; they have served other masters, and have reason to tremble -for their reward from the great Lord and Master in heaven; they have -employed their talents for other purposes, than those for which they were -committed, and therefore, when they think of making up their accounts, -their lord presents himself as “an austere man,” exacting more than they -will be able to render: no man can heartily love God, without an entire -obedience of the heart; this they have never shewn, and therefore have -never loved Him: how then can they expect His favour; how can they -reflect upon their condition with composure and comfort? - -Truly is it said, that such fear hath torment; for of all the uneasiness -which the mind can suffer here, the most painful is that, which is -produced from an apprehension of “the terrors of the Lord;” better not to -have known the greatness of the salvation promised, than to neglect the -means of securing it; better not to have heard of an hereafter, than to -have a reasonable dread upon the spirits, what that hereafter shall be. -They who have greater cause for fear than for hope, must, if they are -given to meditate and look forward, find it cast a dismal shade over -every scene and prospect of life; they may contrive to drown their -serious thoughts, in the midst of worldly pursuits and intemperate -pleasures; but this is only for the passing hour; they cannot possibly -think, that their condition is thus really improved. But why take so -much pains to mitigate or conceal a misery, which it is in our power, by -God’s gracious mercy, effectually to prevent? Escape from these torments -of the conscience by a sincere devotedness to the service of your -Almighty Father, in the gospel of His beloved Son; by cherishing in the -heart that “perfect love for Him, which casteth out fear.” - -Yet is this possible, it may be said, for weak and imperfect man? Is it -not rather a state at which we should aim, than one at which we can ever -hope to arrive? Certainly the imperfect creature can never attain to -actual perfection in any moral or spiritual duty; but his will and desire -may be perfect, though his service is not; and in this sense, the duty of -perfect love is equally binding upon all believers. It is a very common -persuasion, and dangerous as it is common, that the standard of christian -duty is raised much higher in the gospel, than it is necessary for the -generality of Christians even to think of reaching; that some of the -commands, there given, are intended only for the chosen few, more eminent -than the rest of mankind in spiritual attainments; and thus too many -professing disciples of our Lord, imagining themselves not bound by such -extensive obligations, are content with measures of obedience, infinitely -less than those, which are positively required; content with a state of -heart and life, far short of that, which the gospel recognises and -injoins. But this is a mere delusion, to suit the wayward fancy and the -corrupt inclination of man: where do we read in the Bible of such -limitations and exceptions? Where do we find one set of rules for -eminent Christians, and another for Christians in general? Are not all -its precepts, and all its principles, and all its instructions, of -universal obligation? When the Saviour promised His divine blessings to -“the poor in spirit,” to them that “hunger and thirst after -righteousness,” to “the pure in heart;” were the conditions intended only -for the disciples around Him on the mount? Were they not also designed -for His followers in every age? And when the Lord commanded Moses to -“speak unto all the congregation of the children of Israel, and say unto -them, Be ye holy, for I the Lord your God, am holy,” {144} does the -precept concern only the people of old? Is it not equally applicable to -Christians? Yea, it is urged upon us all by the mouth of an Apostle. -{145} The same is true of every spiritual doctrine, every moral command -recorded in the Book of Life: there is no means of grace, no measure of -obedience ordained, which a Christian can safely neglect. - -Whatever, therefore, be meant in the text by _perfect_ love, that love it -is the bounden and necessary duty of us all to attain and to cherish. -And what is really meant by this expression, may be most readily and -fully understood from a precept of the divine law, as confirmed and -enforced by our blessed Redeemer; “Thou shalt love the Lord thy God, with -all thine heart and with all thy soul and with all thy strength.” This -is the love described in the text; perfect in _kind_, as admitting of no -rival principle, of no competition with “the world or the things that are -in the world,” with any or all of them together; imperfect in _degree_, -on account of the infirmity of our faith, of the weakness and corruption -of human nature. - -We cannot be at a loss to understand this distinction; yet it may be -further illustrated by an example from ordinary life. The most -affectionate and dutiful child will fail occasionally to please and obey -its parent; but there will be a constant desire and endeavour to please: -to have excited the parent’s displeasure, will bring uneasiness and -sorrow; and therefore the violations of duty will be neither wilful nor -habitual. And this sincere affection, for a kind and good parent, never -ceases to produce delight; the child indeed, feeling so much respect and -reverence, will be afraid of offending, afraid of the unworthiness, -afraid of the dishonour; yet the service of obedience is rendered from -choice, and not from constraint; with emotions of joy, with a grateful -endearment of soul: slavish terror there is none; it is banished by the -overpowering principle of love. - -The case is similar, with respect to the love of God: whoever, from a -sense of the relationship which he is privileged to bear to the almighty -and gracious Creator; whoever, from a contemplation of the high and holy -perfections of the Godhead; whoever, from a perception of the divine -goodness and mercy, does truly love the great and glorious Lord of all, -will constantly delight to serve Him; sensible indeed of his manifold -weaknesses and deficiencies, and thereby brought to grieve, and rendered -the more fearful to offend; but still entertaining no doubt, that his -services, imperfect and unworthy as they are, are accepted at the throne -of grace, through the merits of his Redeemer, and as the fruit of faith -in His prevailing name. For no earthly consideration would he exchange -this heavenly joy and satisfaction; and no earthly event or dispensation, -however afflicting, can drive him even to distrust, much less to despair. -Though nature feels her bereavements and her troubles, his faith is -strong; and it assures him, that the very chastisements of the Lord are -inflicted in mercy. “Who,” says the Apostle, “shall separate us from the -love of Christ? shall tribulation, or distress, or persecution, or -famine, or nakedness, or peril or sword? Nay, in all these things we are -more than conquerors through Him that loved us. For I am persuaded, that -neither death, nor life, nor angels, nor principalities, nor powers, nor -things present, nor things to come, nor height, nor depth, nor any other -creature, shall be able to separate us from the love of God, which is in -Christ Jesus our Lord.” {148} - -In speaking, however, of the holy confidence, with which we are inspired -by the sincere love of God, far would I be, as far as possible, from -confounding it with that self-sufficient and presumptuous tone into which -some persons have been unbecomingly betrayed, when describing their -spiritual condition. Humility is the foundation of the Christian’s -confidence: he trusts, only because he is “strong in the lord, and in the -power of His might;” he is sufficient, only because “all his sufficiency -is of God.” And the purer his love, and the higher his attainments, the -more humbly and modestly does he speak of them: he talks not of -certainty, “as if he had already attained,” but delights himself with -“full assurance of faith,” {149a} with “full assurance of hope;” {149b} -his is not an extravagant joy, proceeding from the arrogant assertion of -an elective claim, but a holy tranquillity of soul, arising from faith in -the Redeemer’s undeserved mercy; from unfeigned love to the most -benevolent and perfect Being; and reposing itself upon the unchangeable -promises of Jehovah. - -We do not question, my brethren, the claims of Almighty God to our -perfect love. Is He not our Creator? and could He have formed us with -any other design, than to make us happy? If reason could have doubted -this truth, revelation makes it clear. And are we not preserved, every -moment of our lives, by His infinite wisdom and mercy and power? And -though we are forgetful of His sustaining hand, still He feeds us with -the bounties of nature; and invites us to partake of the riches of His -grace. What are the greatest blessings, which a human being, which any -creature could possibly desire? To be delivered from evil, and to enjoy -everlasting good. And did not the adorable Son of God take upon him the -infirmities and sufferings of our mortal state, to redeem us from misery, -and exalt us even to glory? And does not the Holy Spirit condescend to -dwell in our tabernacles of flesh, that He may cleanse us from every -sinful defilement, “purify unto Himself a peculiar people zealous of good -works,” {150a} and make us “meet to be partakers of the inheritance of -the saints in light?” {150b} Could we, even if we had been worthy, have -desired, have imagined for ourselves, blessings so great and favours so -exalted, as those which the good and gracious God is showering down upon -us? Shall we not then be inclined, from every consideration, shall we -not be determined, by God’s grace, to love this heavenly benefactor with -all our heart—from a principle of gratitude; from an admiration of divine -perfection; from the inspiring hope and prospect of our eternal -salvation? Yes, let us give unto Him, not that divided affection, which -is the vain offering of a degenerate and degraded world; but the full and -unreserved energies of the soul. If a portion of our heart be engrossed -by any other object, we are not the true people of the Lord; we render -Him not a reasonable or acceptable service; our love is embittered with -fear; with a fear that has, and will have, torment. Lord, let our -affections be altogether devoted unto Thee; pour Thy spirit of love into -our hearts, for the sake of Him “who loved us and gave Himself for us;” -we cannot love Thee here upon earth as we would do, but be pleased to -accept what Thou enablest us to give, the tribute of a sincere heart; and -let it be to us a never-failing source of humble confidence and holy -comfort; so that we may anticipate the joyful hour, when we shall be -removed, from this imperfect state of being, to a purer and happier -world; where, with affections exalted and understandings enlarged, we -shall render Thee a more delightful and laudable service; with angels and -archangels, and all the company of heaven. - -“God is love;” and when the veil of the flesh is laid aside, and we are -admitted into His glorious presence, “we shall be like Him, for we shall -see Him as He is;” {152} then will our felicity be complete, complete for -ever; then, in the fullest sense of the words, we shall be “made perfect -in love.” Here then, without a question, our true happiness lies; here -is our all: let us pray that we may never lose sight of it; that the -desire, now kindled, may never be extinguished; that every “heart may -there be fixed, where true joys are to be found, through Jesus Christ our -Lord.” - - - - -SERMON IX. -HUMBLE YOURSELVES UNDER THE MIGHTY HAND OF GOD. - - - 1 PETER v. 6. - - _Humble yourselves under the mighty hand of God_, _that He may exalt - you in due time_. - -THERE is nothing, which more peculiarly marks the character of the -faithful Christian, than the manner in which he submits himself to the -appointments and dispensations of his God. The worldly and carnal spirit -either frets and repines under the visitations of misfortune, or is -disconsolate and cast down; or, at the best, bears up with a mere animal -fortitude against them: it finds no comfort to flee unto, but such as is -afforded by the vain world, in which it has already met with vexation und -disappointment; and if the world is unable to secure a continuance in -prosperity, still less is it able to provide a refuge in the dismal days -of sorrow. - -So lamentably indeed has this truth been experienced by many, that they -have been driven to the fallacious and fatal expedient of attempting at -once to drown their cares in intemperance; they have found nothing in the -world sufficient to satisfy their reason, or to soothe their irritated -feelings; and therefore have destroyed their faculties, that they might -not reflect; and cut short the thread of that life, which they imagined -themselves unequal to support: and some indeed have had recourse to a -more speedy and awful means of delivering themselves from the burden of -mortification and grief; ill prepared as they were, their own hand of -violence has hurried them into the presence of their Judge. And even -they, who have been preserved from these most miserable extremities, have -sufficiently testified by their conduct, that the world has nothing -satisfactory to offer, for the healing of a wounded spirit, or the -removal of a load of sorrow. - -Religion, the religion of the gospel, is the only source from which true -comfort or support can possibly be drawn; and we see her triumphs -manifested in the most blessed and remarkable manner when the faithful -servant of God is overwhelmed with trouble; we perceive his mind in a -state of tranquillity, under a conviction, that the Lord “doeth all -things well;” and remembereth mercy, no less in chastisement, than in the -time of prosperity; his unquiet emotions are subdued into holy subjection -to the divine will; his affections are set the more earnestly on things -above; the vanities of earth have lost their hold; and there ariseth in -the heart that “peace of God, which passeth all understanding.” - -They who have been much conversant with scenes of sickness or of sorrow, -cannot fail to have observed the truth of these remarks, to have been -struck with the vast difference in the behaviour of men, in proportion as -they have imbibed the true spirit and principle of the gospel. Some we -have seen dismayed, disturbed, and restless; with nothing in their -countenance, but vexation or anguish; others, cheerfully bearing up under -the evils which have befallen them; and, by their expressions of joyful -resignation, delighting and comforting the friends, who were shedding -over them the tears of sympathy; the power of the word of God, the “joy -of the Holy Ghost” has been visible in their very features. Those -persons, who have beheld such an example, have been favoured with an -instructive lesson, which they should “grave on the tablet of their -heart;” a lesson teaching them, faithfully and forcibly, where to look -for aid in the reverses and afflictions of life. - -Yet, in order to lead us more effectually to cultivate, and to reap the -benefit of, this heavenly frame of mind, let us now consider the bearing -of the apostolic charge in the text, “Humble yourselves under the mighty -hand of God.” Here we may discover powerful reasons intimated, why we -should bring ourselves into a state of entire submission to the divine -will, and rest satisfied and resigned under every dispensation. The hand -of God is mighty: He is the sovereign Lord of all; has an absolute right -to dispose of His creatures, according to His good pleasure; and is alone -able both to know and to do, what their several necessities require. -They, therefore, who profess themselves His people, are bound, by that -very profession, unreservedly to submit to His sovereign disposal: “Shall -the clay say to him that fashioneth it, what makest thou? O Lord, Thou -art our Father, we are the clay, and Thou our potter; and we all are the -work of Thy hand.” {158} He who created, He who redeemed us, He to whom -alone we can look for sanctification and life, should and will maintain -the dominion over us: He that gave us our being, must be able, and cannot -be unwilling, to “give us all things needful both for our souls and -bodies.” We understand not how He formed us from the dust of the earth; -so neither can we understand the methods of His providence; but, as “the -life is more than meat,” so may we trust His goodness and His power, to -preserve, in the best and wisest manner, the being of those, who seek His -protection and submit to His government. A wise son yields to an -affectionate father, even in points where he cannot comprehend the entire -wisdom of his discipline and correction; yields, not only because -experience has taught him the benefit of subjection, but also for the -sake of obedience to a father, who is entrusted with the guidance of him, -and has a right to be obeyed; much more should we, the adopted children -of the Most High, bow with meekness and reverence before an Almighty and -heavenly Father, though we altogether comprehend not the purpose of the -trials, which He bringeth upon us: they are chastisements of mercy, of -whatever kind they be, and moreover are ordained by Him, who has the -entire undisputed right of dominion over us. - -Another consideration here suggested is, that all resistance is vain; -“the mighty hand of God” is uncontrollable. Utterly weak and fruitless -were all the assembled powers of the universe, combined against His wall: -what can a frail creature do, child of the dust, akin to the worm? If -God strikes, who shall stay or avoid the blow? Whatever visitation He is -pleased to send, to a family or to an individual—of sickness, of -calamity, of death—there is no keeping it out of the dwelling; it may be -softened by resignation, it may be removed, and even blessed, by prayer; -but we cannot hinder the accomplishment of God’s will. In the language -of the pious Hannah, “The Lord killeth and maketh alive; He bringeth down -to the grave and bringeth up—He raiseth up the poor out of the dust, and -lifteth up the beggar from the dunghill, to set them among princes, and -to make them inherit the throne of glory: for the pillars of the earth -are the Lord’s, and He hath set the world upon them. He will keep the -feet of His saints, and the wicked shall be silent in darkness; for by -strength shall no man prevail.” {161a} - -Yes truly; the afflicting hand of God is mighty in operation, both to the -wicked and the good; the former are constrained to feel, though they will -not heartily or practically acknowledge, that there is no dependence to -be placed on the schemes or exertions of man; no trusting, that -“to-morrow will be as this day and much more abundant.” {161b} When -“riches shall have made themselves wings and have flown away;” {161c} -when the favourite or the friend have been cut off; when the bodily frame -is under the influence of alarming disease; then the sinner, if he be not -spiritually humbled, will, at least be made sensible, that there is a -power which can lay him low; the conviction is forced on his mind, though -he may refuse to act upon it; his conscience is smitten, though he will -not obey its emotions; it assures him of the vanity of human devices, of -human dependencies and strength, though it fail to incline him to his -God. - -How blessedly different the effect of the mighty hand of God upon the -sincere Christian! Even the heaviest affliction, the most untoward or -adverse occurrence, produces, when he comes to reflect, a salutary -influence on his mind and heart. Perceiving that it is the natural -tendency of a smooth uninterrupted course, to make him rest satisfied -with earthly enjoyments, and draw aside his attention from the sublimer -delights and the more substantial interest of heavenly things, he -acknowledges, not only with acquiescence, but with gratitude, the severer -dispensations of providence; he knows, that his faith must be tried and -his patience made perfect; it is the very object for which he is placed -in this transitory state of existence; he therefore implores his gracious -Father, to sanctify to him the crosses and disappointments below, and -make them minister to the completion of his happiness above; whatever -they are, they are less than his transgressions deserve; whatever they -are, they are “of God’s sending,” to lead him to reflection and -repentance; and very efficacious are they for the fulfilment of this -merciful purpose; perhaps the only means by which he could have been -preserved from falling, amidst the snares and temptations that surround -him. The Christian is ready to confess, and many we have heard with -thankfulness confessing, that of all the mercies received from the hands -of God, the most distinguished, because the most effectual for his -salvation, are the vicissitudes and troubles of life: how many a sincere -believer, by the discomfiture of his earthly prospects, has been led to -fix his heart more intently and stedfastly, upon the unchangeable -felicity of heaven; how many, at the death of a friend, have sought more -earnestly and experienced more abundantly, “the power of the spirit of -consolation;” and have thereby been led to transfer their affections to -that blessed world, where christian friends shall meet, and never -separate again. How many, by the infirmities of the body, have been -admonished and persuaded to make a better provision for the health and -well-being of the soul! The hand of God has been mightily laid upon -them, to rescue them from the tyranny of sin and Satan, to place them in -the enjoyment of “the perfect law of liberty,” manifested in the gospel; -to save their souls alive. - -Let us not regard the various calamities that befal us, of whatever -nature they may be, as the mere result of human design or contingency; -for whether they be occasioned by our own imprudence and neglect, or by -the instrumentality of an evil world, they are permitted and ordained by -a wise and merciful God, to draw us nearer to Himself; to teach us the -utter insufficiency of all earthly interests and possessions; and to -raise our thoughts to the glory of an eternal kingdom. And if we receive -them in a christian spirit, they will never fail to answer their high and -holy purpose. Let us therefore watch and pray, that we may duly consider -every calamitous day as a sacred opportunity, as a season of grace, as -the rod of our Almighty Father to chastise us from sin: let it call us to -deep meditation and contrition, to serious examination of heart; for it -is only by the religious and spiritual observance of such seasons, that -we can ever hope to derive from them improvement and comfort. - -Remark and remember the language of the text, “Humble _yourselves_ under -the mighty hand of God;” it is not enough that we be humbled, in a -worldly sense, by the stroke of misfortune; that is a consequence, which -may of necessity ensue: the loss of possession may drive us into needy -solitude; the loss of health destroy our energy and activity; the loss of -reputation bring us to shame; the loss of friends oblige us to mourn, -from the very feelings of nature; but all this while, there may be no -humility of heart, no self-abasement, no voluntary humiliation under “any -of the dispensations of heaven:” the “hand of God hath touched us;” but -we may not, nevertheless, be vitally touched ourselves, with a proper -sense of the trials, which He has called us to endure: we must fall low -before His footstool; we must bend our knees in humble fervent prayer; we -must implore the aid of His Holy Spirit, to open our understandings, that -we may perceive the graciousness of His dealings with us; and to enlarge -our hearts, that we may take the full benefit of His “loving correction;” -we must unfeignedly and fully confess, on our own part, that unworthiness -and iniquity, which excited God’s displeasure, and required His -afflicting visitation; and that mercy, on God’s part, which seeketh to -reclaim us from error; to “purge our conscience from dead works;” to make -us more alive to the “things which belong unto our peace;” to lead us -from the vanities of time to the momentous realities of eternity. - -If we thus improve the sorrowful events that await us, we shall find a -happy deliverance from them all; and it is the only possible means, by -which we can be happily delivered: this the text implies; “Humble -yourselves under the mighty hand of God, _that He may exalt you_;” that -you may thus be rendered meet to partake of His mercy; that He may visit -and comfort you in your low estate; and make it instrumental to your -spiritual exaltation. If you murmur or complain, or do but naturally -mourn; if you manifest only the frettings of a worldly disposition and -temper, your case thereby becomes still more grievous and intolerable; -the heart is vexed by its vain and rebellious strivings; “the sorrow of -the world worketh misery and death.” You are thus preventing the -benediction of heaven from descending upon you; you are closing up the -avenues, through which the grace of God may find its way into the heart; -you are neglecting that remedy, by which alone the stricken soul can be -healed, by which your trouble may be converted into a blessing. Embrace -the proffered means; humble yourself beneath the burden, with “a godly -sorrow,” for the sin that has brought it; bend yourself beneath the storm -of heaven, and the Sun of righteousness will soon shine forth, and cheer -you with His brightest beam; “the God of consolation,” your Redeemer, -your unchangeable friend, “the same yesterday, to-day, and for ever,” -will turn your darkness into light; your “weeping will endure but for a -night, and joy will come in the morning.” {168} - -Or, if it be not literally so; if deliverance come not so speedily as you -desire or expect, it will assuredly come in God’s “due time;” He may -wait, to try the strength of your patience and your faith; may seem for a -season, as though He heareth not your prayer; but rest assured, He does -hear, and the answer is preparing: the wise and benevolent author of four -blessings knows best when to bestow them; depend upon His mercy, and -trust Him for the time: the delay will be nothing, as compared with the -comfort when it arrives: the very delay will minister to the fulness of -your joy: you will perceive the truth of the divine character, as drawn -by the pencil of the prophet; you may apply the prophetic description to -yourself; “For a small moment have I forsaken thee; but with great -mercies will I gather thee. In a little wrath I hid my face from thee -for a moment; but with everlasting kindness will I have mercy on thee, -saith the Lord thy Redeemer.” {169} - -God will exalt every humble and faithful servant, in due time, even in -this world; not perhaps to earthly greatness and honour; but, what is -infinitely more important, to the height of His own blessed favour; to -the delight of a peaceful reconciliation with Himself; to the happiness -of an approving conscience; to a “hope full of immortality:” and, after -death, He will crown that hope with a glorious consummation; will exalt -that servant to the skies; far beyond the reach of change, of trouble, or -of fear. The Christian, like the Captain of his Salvation, “will be made -perfect through sufferings;” like Him, when the combat is over, will -receive the crown of glory, and sit down for ever at the right hand of -his Father and his God. - -He will then more fully see and admire the gracious dealings of his -merciful God and Saviour; will see, what reason he had to be thankful for -the chastisements of heaven; how they have trained and prepared his soul -for the happiness of the blest; how wonderfully they have ministered to -the fulness of his joy. Bear then patiently; bear, I ought to say, -thankfully, what the Lord layeth upon thee; it is His hand that “worketh -all in all,” His hand of might and mercy. Thou canst not always trace -His designs and operations; if thou couldst, where would be the exercise -of thy faith? But if thou wilt believe and trust Him, if thou wilt bow -and submit, He will thus exalt thee in due time, when thou art ready, -when thy trial is completed, when thy appointed work is done. This is -the seed-time; sow, and thou shalt see it spring up; labour, and wait for -the harvest; “they that sow in tears shall reap in joy.” {171} - - - - -SERMON X. -THOU ART THE MAN. - - - 2 SAM. xii. 7. - - _And Nathan said to David_, _Thou art the man_. - -THE parable, of which these words are a part, is admired, even for its -elegance and simplicity, by every one who is capable of appreciating its -merit. It serves also to illustrate, in the clearest manner, the -advantage of this mode of instruction; which is intended, in the first -place, by a lively representation of the productions of nature, or the -incidents of common life, to convey an adequate notion of a truth or -doctrine in easy and familiar terms; and to leave a more striking -impression of it upon the memory and the heart. The parable has a -further advantage: the instruction it affords is not at once unfolded to -the mind; the attention and the feelings are first awakened, by the -relation of some interesting occurrence, apparently unconnected with the -object in view; by which means, an assent is gained over to the side of -truth, before the understanding has had time to be prejudiced, by the -workings of self-love, or the disinclination to religious admonition. - -Such was precisely the case with the parable before us. Had Nathan -addressed to David a direct and formal expostulation, it is probable that -the king would have considered his interference as intrusive and -impertinent; would have either driven him from his presence, or have been -prepared, by some plausible excuse, to cast a veil over the hideousness -of his crimes. But the royal offender, though he could readily palliate -his own atrocity, could not bear to hear of cruelty in another. When it -was reported to him, that there were two men in a city, the one rich and -the other poor; that the rich man, when there came a traveller unto him, -spared to take of the abundance of his own flock, and of his own herd, -and took from the poor man a little ewe lamb, which was all he had in the -world; took it from him under the most affecting circumstances; “for he -had bought and nourished it up, and it grew up together with him and with -his children; it did eat of his own meat, and drank of his own cup, and -lay in his bosom, and was unto him as a daughter.” When the king heard -all this, his feelings were violently excited, “his anger was greatly -kindled against the man; and he said to Nathan, as the Lord liveth, the -man that hath done this thing shall surely die.” {174} This was the -moment for making the application: and judge of David’s shame and -confusion of face, on finding that all his pity, and all his anger, and -all his condemnation, had in truth been directed against himself: “Thou -art the man.” He could not help perceiving, that great as was the -cruelty, which he had been reprobating in the case laid before him, he -had been guilty of still greater himself: though he had the whole kingdom -for the exercise of his legitimate choice, he would rather deprive an -humble servant of the only object of his conjugal affection, deprive him, -by becoming, in the first instance, accessary to his murder. - -We may here observe, how terrible is the infatuation of sin. It might -have been thought that David, if he had not immediately perceived the -full intention of the prophet in laying this parable before him, would at -least, from an instantaneous recollection of his own notorious guilt, -have treated, with some degree of lenity or forbearance, the barbarity of -which Nathan appeared to be complaining; that he would not so soon have -denounced against a delinquent, so much less heinous than himself, the -utmost severity of punishment. But, as if his own conscience were clear, -he immediately exclaimed against the imagined offender, as a wretch unfit -to live; he does not appear to have been awakened to a sense of his own -crimes, till he heard the overwhelming application, “Thou art the man.” - -Such is generally the fascination of sin; it darkens the understanding, -and deadens the conscience, and renders men insensible to their real -condition. It is the great object of the enemy of our souls, an object -in which he too often fatally succeeds, to make us blind, not only to the -heinousness and danger, but also to the very existence of guilt: so that, -however acute we may be in perceiving the transgressions of others, and -however severe in reprobating and condemning them, we are, in very -frequent instances, utterly regardless of our own. Many, it is to be -feared, there are, who persist in a course of sin day after day, and year -after year, without once feeling any lively or serious compunction; while -they have frequently, in that time, been reproachfully animadverting upon -the mote which they have detected in their brother’s eye. - -Perhaps of all the temporal consequences of sin, the operation of this -evil habit is one of the most calamitous; for it not only prevents us -from a repentance of the past, but serves as an encouragement to our -reckless perseverance in sin; it destroys the very principle of vital -religion; removing entirely from our hearts the love and fear of God; and -filling us with “envy, hatred, and malice and all uncharitableness.” Let -David’s infatuation be a warning to us, let it induce us to take diligent -heed, lest we be irreclaimably “hardened by the deceitfulness of sin;” -lest the conscience be at length so entirely seared, as to become callous -to the very perception of iniquity; as to make us “call evil good, and -good evil; to put darkness for light, and light for darkness; to put -bitter for sweet, and sweet for bitter.” {177} - -Before, however, we further proceed to the practical inferences which may -be drawn from this subject, it may be proper to notice some irreverent -and reproachful remarks, which have been made on the flagrant crimes of a -person so distinguished as David. Is it possible, some have urged, that -such guilt, and such hardihood in guilt, could have been found in the -“man after God’s own heart?” {178} But this honourable appellation, be -it observed, was given to David, not on account of his moral or spiritual -purity, but on account of the excellence of his character as a king; he -was so named in opposition to Saul, who had acted in wilful disobedience -to the divine commands, and therefore, in the administration of his -government, was not a man after God’s own heart; that is, he did not (as -David did, in this particular,) perform God’s will. - -Again, it has been said, could an inspired person possibly fall into such -a complication of evil? Miraculous inspiration, we answer, was not given -to the sacred pen-men, as a certain preservative from the corruption of -sin, but to enable them to reveal the will of God; to guard them, in this -respect, from error; and to “guide them into all truth:” their carnal -appetites and passions were not supernaturally overruled; they still had -their choice between good and evil; though revealing to mankind the holy -law of God, they might themselves neglect the duties which it injoined: -many instances are recorded of the abuse of spiritual gifts, many -examples of their consisting with unholiness and transgression. The very -chief of the apostles intimates to us the personal care and watchfulness -and labour which were necessary, “lest, having preached to others, he -himself should be a castaway.” {179} - -Not but that David’s guilt was most deplorably inconsistent with his high -character and office, and was a dishonour to religion itself; I am only -shewing, that it was not incompatible with the appellation which he had -received, and the high and holy functions which he was called to -discharge. And be it remembered, to David’s honour, that though his sin -was aggravated, his confession of it was full and unreserved; that he -most humbly and religiously submitted to the penal retribution of his -offended God; that his repentance was bitter and sincere: it was “a -repentance indeed never afterwards repented of:” continually was his harp -attuned to the bewailing of his own depravity; continually was he -descending from the lofty strains of thanksgiving and joy, and pouring -forth in the abasement of his soul, the doleful notes of mourning and -lamentation. - -And, in truth, there was abundant cause; for the crimes of David afford -one of the most melancholy instances of the violation of conscience, of a -departure from the service of the Most High. Let it fill us with -humility and fear. If so eminent a servant of God could fall into such -abominations, how deeply concerned, how “instant in prayer,” how vigilant -and careful should we be, lest our feet be betrayed into evil! We see to -what criminal and dangerous excess human nature may be led, if we fail to -cherish the grace of God; and are abandoned to the government of our own -corrupt desires, and the tyranny of our spiritual adversary. To the -lukewarm and the wavering I need scarcely say, that without greater -seriousness and circumspection, they will assuredly be overthrown: but -let me also admonish the faithful Christian; him, who appears to be -safely pursuing the even tenour of his way; who may be led, by the -regular and habitual discharge of religious duties, into a state of -presumptuous confidence and slumbering security; him I would admonish, -from the instance of David, “that the heart is deceitful above all -things, and desperately wicked;” {181a} that it may, when most implicitly -trusted, most dangerously betray; let David teach “him that thinketh he -standeth to take heed lest he fall.” {181b} - -Some perverse and worldly-minded persons have made a very different use -of the lamentable case before us; it has encouraged them in wilful -transgression; it has served them as a “cloak for their sin.” Surely, -say they, if David could so flagrantly transgress, how can we be expected -to preserve our integrity? If he was accepted of God, indulgence would -readily be extended to the comparatively trifling offences of inferior -servants. True; we cannot be perfect; we may hope for pardon; but we are -not, on that account, to sin presumptuously; not to offend, because God -is merciful: this did not David. Whoever deliberately sins from the hope -of God’s mercy, is taking the surest was to deprive himself of that -mercy. There is frequently great error in the notion of trifling -offences: no offence is trifling in the sight of an infinitely holy God: -much less any wilful offence. The magnitude of a fault chiefly depends -upon the circumstances under which it is committed; much more readily -could we urge an excuse for him, who is heedlessly or suddenly borne away -by impetuous passion and carnal desire, than for him, who presumes -deliberately to trample upon the law of God, because another has been -forgiven. Shall we thus abuse the mercies of redeeming love? “Shall we -continue in sin that grace may abound? God forbid. How shall we that -are dead to sin, live any longer therein?” {183} Would we find the -favour that David did, we must seek it, like him, in the true spirit of -penitence and devotion; we must “confess our wickedness, and be sorry for -our sin:” we must hate the works and workers of iniquity: we must imitate -David, not in his crimes, but in his repentance and reformation. - -Let us learn another lesson from the history before us; let it teach us -the importance of being always disposed and ready to receive spiritual -counsel; of being in the habit of applying to ourselves every opportunity -of improvement, with which we may be blessed. Too many, like David, are -extremely backward to receive an intimation of their own errors, and to -avail themselves of the benefit of reproof. They are sufficiently -quick-sighted in discovering the applicability of reproach, to their -neighbour; without even suspecting that it may suit their own case and -condition. How many have acknowledged the propriety and force of -admonitions and rebuke, which they have heard in the house of God, -without ever taking them home to their own breasts; and this undoubtedly -is one cause, why the voice of public instruction produces, in general, -so little effect upon the characters and conduct of men. While they are -pleased to imagine, that the representations and censures of the preacher -are suited to others rather than to themselves, no wonder that they -retain their neglectful, sinful, unprincipled habits, in defiance of -every remonstrance, and every warning. Instead of torturing their -ingenuity, to discover to what particular persons in the congregation a -discourse may be most fitly and beneficially applied, let them rather be -anxious to inquire, how far it may be accommodated to their own case; and -to all those, who presume to make a further inquiry, who are looking -around for the delinquencies of their neighbour, we would say, restrain -thy wandering eye, and look within, “Thou art the man.” - -A readiness to take advantage of religious instruction, is one of the -surest evidences of a christian spirit, and one of the greatest blessings -that a Christian can enjoy. It manifests a christian spirit, inasmuch as -it shews an humble sense of our own failings and imperfections, and an -anxious desire to recover from them all; to “grow in grace and in the -knowledge of our Lord and Saviour Jesus Christ.” {185} It is one of the -greatest blessings to the Christian, because there is seldom a day, -seldom an hour that passes, from which he may not derive some spiritual -benefit. While the reckless and self-conceited, who dwell with -complacency upon their state and character, perceive not any counsel -adapted to their wants, the humble-minded are gathering edification from -every thing around them; from all they hear and all they see: doubtless, -it must be so; for how can they, who think themselves whole, discover the -need of a physician, how can they apply a remedy? - -Suffer me to entreat you, in conclusion, that whenever you are seriously -impressed with a conviction of evil, or the neglect of any christian -duty, you will carry home the impression, to have its full effect upon -the heart. For want of this care and this habit, many a salutary lesson, -that strikes for the moment, is afterwards thrown away, unheeded and -forgotten: and thus the very means of grace, which are ordained to -recover us from sin, and enable us to “work out our salvation,” become -the instruments of confirming us in error and guilt. The mind, which is -continually accustomed to receive and to neglect religious instruction, -may be thereby brought into a heedless and torpid state, from which it is -well nigh impossible to be roused. Not that any thing “is impossible -with God:” but I appeal to experience, and ask, whether it is not a -notorious matter of fact, that many amongst us have for years uniformly -persevered, in the same neglect of christian duties, the same worldly -principles, the same evil courses, the same habits of intemperance and -licentiousness and profaneness; and it will not be denied, that they -have, in these years, frequently heard the voice of expostulation, and -perceived the justice, the force, and the importance of it. Then why are -they still unreclaimed?—because they have never followed up the -conviction of “Thou art the man.” - -God grant, that this admonition may have its full effect upon us; that we -may go and meditate, and pray; pray daily for the blessing of an humble -and a teachable heart; pray for God’s grace, to correct all our sinful -follies, and supply all our deficiencies. Probably, my brethren, we have -been “leaning too little upon the hope of this heavenly grace;” we have -been relying upon our own perception of right and wrong, our own choice -and decision, our own feeble resolutions; if so, no wonder that we have -failed, in our work of repentance and spiritual change. “Turn Thou us -unto Thee, O Lord, and we shall be turned:” {188} here lies our hope and -our strength, in the renewing influence of the Spirit of God. As we do -desire, so let us fervently pray, that we may, in our course of -penitence, imitate the example of the royal psalmist, and let contrition -“have its perfect work;” that we may, here below, with heart and soul, -join in the pious and repentant strains of David’s harp, and thus may be -admitted to sing to other harps hereafter, in the chorus of the Redeemed -above. - - - - -SERMON XI. -THE WAY OF THE LORD EQUAL. - - - EZEK. xviii. 25. - - _Ye say_, _the way of the Lord is not equal_. _Hear now_, _O house - of Israel_; _is not my way equal_? _are not your ways unequal_? - -THE main purport of this chapter was, to obviate some objections which -had been groundlessly entertained against the dealings of God with His -people. They were at that time suffering in a state of captivity; and -the calamities attendant upon it had been threatened long before, as a -punishment for the sins of their ancestors. The Jews, therefore, -assuming that this was the only cause of divine vengeance; imagining, in -the blindness and pride of their hearts, that there were no delinquencies -of their own to deserve such retribution, presumed to charge the Almighty -with injustice, for this visitation of His wrath. - -The prophet, in the opening of the chapter, thus remonstrates with them: -“What mean ye, that ye use this proverb concerning the land of Israel?” -(concerning the evils with which it is afflicted,) that ye say, in the -language of accusation and reproach, “the fathers have eaten sour grapes -and the children’s teeth are set on edge?”—thereby meaning, that the -present generation are unjustly punished for the transgressions of their -forefathers. “As I live, saith the Lord, ye shall not have occasion to -use this proverb any more in Israel.” I will make so visible a -discrimination between the righteous and the wicked, between those who -tread in the steps of their wicked progenitors, and those who take -warning by their examples, that you shall not have any further occasion -to use this proverb amongst you. - -The Jews, in this as in many other instances, misunderstood and perverted -the dispensations of the Most High. God had declared, that He would -“visit the sins of the fathers upon the children,” and that He “would -shew mercy unto thousands of those that loved Him;” from which they -inferred, that worldly calamities, in the one case, and prosperity in the -other, constituted the sole recompence, which they were severally to -expect: they supposed, that when a nation was punished, on account of the -general depravity, no respect was had to the different merits of -individuals, of which that nation consisted; and that, when a people were -prospered and exalted, as the reward of righteousness, they were all, of -necessity, the objects of divine favour. Whereas, these temporal rewards -and punishments formed but a part of the dispensation, under which they -were placed. God had far other means in store, to bless the faithful and -to afflict the transgressor. Under every visitation, His unerring eye -could discern between the evil and the good; the one, however prosperous -in a worldly point of view, He could mortify and humble; and the other, -in whatever evil they might be involved, He could favour and bless. - -But there was still another consideration, to which the Jews, though they -practically disregarded it, were specially directed; a consideration, -which might have taught them, how the seeming irregularities, of which -they complained, would be completely rectified; it was that of a final -judgment, of a world to come. Their prophet Isaiah expressly says of the -transgressors, that “their worm shall not die, neither shall their fire -be quenched.” {192a} And Daniel more particularly intimates the awful -difference between the conditions of the righteous and the wicked in a -future state; “many of them that sleep in the dust of the earth shall -awake: some to everlasting life, and some to shame and everlasting -contempt.” {192b} But the Israelites “had eyes and saw not, ears and -heard not;” {193a} they listened only the temporal promises of God, and -excluded from their minds the prospect of a final retribution, of a -kingdom to come. The prophet awakens them to this consideration in the -4th verse, “Behold, saith the Lord, all souls are Mine:” as they are all -equally My creatures, so My dealings with them shall be without prejudice -or partiality; “The soul that sinneth, it shall die:” this denunciation -could not possibly be understood of temporal death; for that, they knew, -must pass equally upon all: it must relate to a final execution of -judgment, to future misery and destruction. The Jews were familiar with -this form of speech and this application of it: of wisdom it is said, -“They that hate me, love _death_.” {193b} “There is a way that seemeth -right unto a man, but the end thereof are the ways of _death_.” {193c} A -similar mode of speech, we may observe, frequently occurs in the New -Testament also; in which we continually find expressions and figures -borrowed from the Old: “If ye live after the flesh, ye shall die; but if -ye, through the spirit, do mortify the deeds of the body, ye shall live.” -{194a} And, in the book of Revelation, mention is made of the _second -death_; {194b} a term which was in use among the Jews themselves, though -not found in their inspired writings. And in the same sense, we shall -perceive, the figure is repeatedly employed in the chapter before us. - -The prophet therefore vindicates the justice and equity of God on two -substantial grounds: he directs his murmuring and rebellious people to -consider, that they were visited with calamity for their own -transgressions, as well as for those of their forefathers; and he refers -them to the future and final judgment of the Almighty, in which the -prosperity of the wicked and the sufferings of the righteous alike -terminate; in which both shall receive their just and everlasting -recompence. “The son shall not bear the iniquity of the father, neither -shall the father bear the iniquity of the son; the righteousness of the -righteous shall be upon him, and the wickedness of the wicked shall be -upon him.” “Have I any pleasure at all that the wicked should die, saith -the Lord God, and not that he should return from his ways and live?” -{195} - -The passages last mentioned may introduce to our notice two -considerations, most distinctly and forcibly stated in the latter part of -this chapter, in both of which we are very deeply and peculiarly -interested; they are these; that if the wicked repent of their evil ways -and turn heartily to God, they shall be forgiven and received into His -favour; but that if the righteous fall away, they shall be condemned and -perish: on the one hand, there is ample encouragement to the sinner to -return; on the other, an awful admonition, to the righteous, of the -necessity of perseverance unto the end. How gracious the instruction in -either point of view! If it were not for the heavenly assurance of the -offer of pardon to all, without partiality or exception, many a flagrant -transgressor, when brought to a sense of his sin and shame—his conscience -pierced with the remembrance of so manifold offences against a just and -holy God, his soul over-burdened with the load of guilt—might sit down -disconsolate and despairing in the shadow of death: and if it were not -for a warning voice, bidding them, as they hope for salvation, to -persevere, the righteous, when assailed by temptation, might at length be -induced to yield, under a presumption, that their former obedience, that -the good deeds they had already performed, would turn the balance in -their favour, and procure for them acceptance at the tribunal of God, -though they were ultimately found in the way of evil. Into this error -the Jews had actually fallen; and do, as it is affirmed, continue unto -this day; and others might “follow their pernicious ways.” - -Each of the important doctrines, which we are now considering, is -declared by the prophet in the most explicit and unequivocal terms. “If -the wicked will turn from all his sins that he hath committed, and keep -all My statutes, and do that which is lawful and right, he shall surely -live, he shall not die. All his transgressions that he hath committed, -they shall not be mentioned unto him: in his righteousness that he hath -done, he shall live.” {197} None of his former transgressions shall -exclude him from the privileges and blessings of God’s people; he shall -be freely and fully received, without reproach, into a gracious covenant -with his God. This condition of acceptance manifestly implies a vital -belief in the sovereignty and mercy of God; for without this, none would -be encouraged to turn unto Him with the hope of forgiveness and favour: -“He that cometh to God must believe that He is, and that He is the -rewarder of them that diligently seek Him.” {198a} “The just shall live -by his faith;” {198b} and the duties which the prophet prescribed to his -people, as the means of saving their souls alive, were evidently regarded -by him as the fruit of that faith. Thus, therefore, they were left -without excuse; no longer able to say, “that the way of the Lord was not -equal;” for so far from having decreed to involve them all in the same -indiscriminate punishment, He was willing, nay desirous, of admitting -into His favour even the most disobedient and abandoned amongst them. -Although in a state of miserable bondage, He would either “break their -bonds asunder,” and provide them with a place of refuge; or He would make -their bodily afflictions minister to the well-being of their souls. If -the light of His countenance shone upon them, happy was their lot in the -darkest hour of suffering and privation: and if they did not live to -enjoy a restoration to the privileges of their own land, still might they -rejoice, in the prospect of being restored to their forfeited inheritance -in the mansions of eternal peace. Would they but forsake the idols, -after which they were gone astray, and turn to “love the Lord their God -with all their heart and soul and strength,” “ceasing to do evil, and -learning to do well,” though “their sins were as scarlet, they should be -as white as snow; though they were red like crimson, they should be as -wool.” {199} Surely none but the obstinate and rebellious, none but the -hardest and most ungrateful heart, could complain of the dealings of God. -Wonderful indeed was the patience which had borne with them so long; -adorable the mercy which was still held out for the encouragement and -return of a backsliding people. - -Under the gospel dispensation, the same gracious doctrine is yet more -fully revealed. “If any man sin, we have an Advocate with the Father, -Jesus Christ the righteous.” {200a} “If we confess our sins, He is -faithful and just to forgive us our sins, and to cleanse us from _all_ -unrighteousness.” {200b} “The Lord is long-suffering to us-ward, not -willing that any should perish, but that _all_ should come to -repentance.” {200c} Texts indeed there are without number of the same -merciful import; and numerous also are the examples, recorded in Holy -writ, in which the Saviour vouchsafed His loving kindness and favour to -the weary and heavy-laden sinner; “seeking and saving those that were -lost;” and thus affording us the most ample assurance of the truth of His -own gracious promise, “Him that cometh to me I will in no wise cast out.” -{200d} Are there any amongst us, my brethren, who have not yet made -their peace with God; any, whom Satan hath hitherto held fast in “the -gall of bitterness, and the bond of iniquity;” who feel the wretchedness -of their condition here, and are alarmed at the expectation of what may -come hereafter? May “the goodness of God lead them to repentance!” -However deep and dangerous the wounds which sin has made in their hearts, -there is “balm in Gilead,” if they will earnestly seek it, and apply it -to their souls: their offended Lord is still “waiting to be gracious;” -and though they have been prodigally wasting his bounty in riotous -living, yet if they be at length pierced to the heart by the misery to -which it has brought them, and be truly desirous of returning to their -peaceful home, and be ready, with all humility and contrition, to -acknowledge their unworthiness, and to seek again the divine favour, from -which they have been so unhappily estranged, then they will be received -even with welcome; if but one sinner return, there “will be joy in -heaven;” and the family of the blest will hail his reception; and his -wanderings shall be mentioned no more. “Awake thou that sleepest and -rise from the dead, and Christ shall give thee light.” {202} - -But let not this gracious offer of mercy be abused; let it not act as an -encouragement to a continuance in sin, under a notion that -transgressions, however multiplied and aggravated, may be, at any future -day, repented and forgiven. The grace of repentance, like every other -good gift, cometh from God; and the proffered mercy, which is long and -obstinately rejected, may be, and often is, withdrawn. If we will not -hear, while the Almighty now speaks; if we will not answer, while He is -now calling, “the ear may become heavy that it cannot hear,” and we may -be left to perish in our sins. One word more; think of the many sudden -departures; you are not without awakening and awful examples; your eye -may be closed in death, while it is turned away from your God; or if you -should be permitted to experience a few days’ alarm, God alone knows what -effect it may produce upon the heart. Seek Him “in health and wealth;” -the work is of amazing magnitude and everlasting importance; it demands -all your vigour, all the unclouded faculties of your soul. - -And let those who have embraced the blessed gospel, in sincerity and -truth, who are believing in the name of Jesus for salvation, and “are -fruitful in every good word and work,” ever bear in mind the absolute -necessity of persevering in the good and holy cause. For of what service -can it be, to begin the race with animation, and to pursue it, for a -season, with ever so great activity, if they loiter before the end, and -relinquish their exertions “for the prize of their high calling?” “When -the righteous turneth away from his righteousness and committeth -iniquity, and doeth according to all the abominations that the wicked man -doeth, shall he live? All his righteousness that he hath done shall not -be mentioned; in his trespass that he hath trespassed, and in his sin -that he hath sinned, in them shall he die.” Here also we must allow, -that “the way of God is equal.” {204} For surely it argues the most -depraved and abandoned state of mind and heart, to depart from our God -and our Redeemer, after having been once convinced of the truth and the -blessedness of His holy religion; having “tasted how gracious the Lord -is,” having experienced the guidance and comfort and support of his -all-powerful spirit, having had our “hopes full of immortality,” having -enjoyed a foretaste of the happiness of heaven, after all to fall away, -and prefer to these exalted objects, the miserable pleasures, the base -indulgencies, the perishable possessions of earth! A change so -disastrous must reduce the understanding and heart into the worst -condition of which they are capable. It is the evil spirit, which had -been once cast out, returning to his abode, with seven other spirits more -wicked than himself, and dwelling there, as in a settled home, and the -last state of that man is worse than the first. {205a} The Apostle -represents the matter to us in this light: for so difficult is it for a -person, in such a state, to be worked upon by any consideration, that he -describes it, in his strong language, as an actual impossibility: “it is -impossible, (he says) for those who were once enlightened, and have -tasted of the heavenly gift, and were made partakers of the Holy Ghost, -and have tasted the good word of God, and the powers of the world to -come, if they shall fall away, to renew them again unto repentance;” -{205b} and then he adds the reason, “seeing they crucify to themselves -the Son of God afresh, and put Him to an open shame;” they maintain the -horrid principles and character of those who “crucified the Lord of -glory;” they deliberately renounce his friendship, and become “enemies to -the cross of Christ;” they cast a shameful reproach upon Him, infinitely -greater than it is possible for those enemies to do, who were never -admitted into the privilege and happiness of His favour. Fain would we -hope, that this is a case of rare occurrence; but it is possible, or why -should the prophet and Apostle have represented it? “Therefore, let him -that thinketh he standeth, take heed lest he fall;” {206a} “let him give -all diligence to make his calling and election sure.” {206b} “The just -shall live by his faith: but if _that man_, (however faithful and just he -has been) draw back, my soul shall have no pleasure in him;” {206c} this -is the proper translation of the passage. God Almighty of His infinite -mercy grant, that the words which follow this text, addressed by the -Apostle to the faithful disciples of old, may be realized by all of us -here; “we, (says he,) are not of them who draw back unto perdition; but -of them that believe to the saving of the soul.” Pray to God without -ceasing for grace to persevere: His Holy Spirit, if sought and cherished -and used, will enable us to be faithful and to overcome, will “make us -more than conquerors, through Him that loved us.” {207a} - -In conclusion then, I ask, “is not the way of the Lord equal?” And of -those, who presume to arraign it, are not the ways unequal? Equal and -merciful do all the ways of God appear, whenever they can be traced; -equal and merciful they are, whether they can be traced or not. “O man, -who art thou that repliest against God?” {207b} “Shall not the judge of -all the earth do right?” {207c} Humble thyself, and accept His proffered -mercy: Hear His words; “Look unto Me, and be ye saved, all the ends of -the earth: for I am God, and there is none else.” {207d} Salvation is -all that the sinner can desire; and surely he can repose, without doubt -or distrust upon the all-wise, all-merciful, omnipotent God. -Understanding and experiencing, in so many instances, the divine wisdom -and mercy, we can have no difficulty in believing, that God “doeth all -things well.” “He that spared not his own Son, but delivered Him up for -us all, how shall He not with Him also freely give us all things?” {208a} -Most unreasonable, most ungrateful would it be to question or complain. -No true believer does so: he is thoroughly convinced of the truth of -God’s word, and the equity of God’s dealings and dispensations. This is -his concern, this the great purpose resting in his soul, to be reconciled -to God in His own appointed way; to be made an inheritor of His eternal -kingdom. He knows, and it is enough for him to know, that “the grace of -God, which bringeth salvation, hath appeared to all men;” {208b} he -believes, and he acts upon the belief, that “the blood of Jesus Christ -cleanseth us from all sin;” {208c} he seeks to “wash and be clean,” and -faithfully waits for the promised blessing: “Verily there is a reward for -the righteous; verily He is a God that judgeth the earth.”{208d} - - - - -SERMON XII. -THE NEW MAN. - - - EPH. iv. 24. - - _That ye put on the new man_, _which after God is created in - righteousness and true holiness_. - -IN treating of these words, it shall be my first object to explain their -real nature and import. St. Paul has been describing, in this chapter, -the character of the unregenerate Gentiles, who “walked in the vanity of -their mind, having the understanding darkened, being alienated from the -life of God through the ignorance that is in them, because of the -blindness of their heart.” And this description applies, with almost -equal force and truth, to a considerable portion of those who have “named -the name of Christ:” though they acknowledge with their lips the truth -and obligation of the christian religion, they still “walk in the vanity -of their minds.” As to any saving view of the truth, “the understanding -is _yet_ darkened:” and though their ignorance be removed, with respect -to a revelation of the divine will, they are as far as ever from “the -life of God;” though the mind is enlightened with the knowledge of the -fact, the blindness of the heart remains. - -The Apostle proceeds to say of his Ephesian converts, “but _ye_ have not -so learned Christ”—“if so be, that ye have heard Him” (or rather, as the -phrase may properly imply, _forasmuch_ as ye have heard Him) “and have -been taught by Him as the truth is in Jesus.” And what had they heard, -as necessary to their salvation by His name, and what is the truth they -had been taught?—“that ye put off, concerning the former conversation -(the former life and conduct), the old man, which is corrupt, according -to the deceitful lusts” (the worldly principles and the sinful habits -above described, to which you were addicted before your conversion); and -“be renewed (or made new) in the spirit of your mind; and that ye put on -the new man, which after God is created in righteousness and true -holiness;” the change thus produced being so great and important as to be -compared to a new creation; the inner man being totally different from -what he was before. It is said, moreover, that the new man “is created -_after God_ in righteousness;” this is fully explained by the same -Apostle, in his Epistle to the Colossians, where he is treating on the -same subject; he there speaks of the converts being renewed “after the -image of Him who created them.” {211} At the creation of Adam, God is -represented as saying, “Let us make man in our image, after our -likeness,” that is, in perfect innocence and purity. Thus was Adam -formed, perfectly upright and holy: by disobedience his nature was -changed; he became sinful and unholy; and this change was entailed upon -all his posterity. The object, therefore, of the new creation is to -restore in us, as far as we are now capable of it, that image of divine -righteousness, which man lost by the fall. On considering, then, the -holy nature of God, we are at once made acquainted with that change, in -the natural man, which the gospel teaches and requires; we are brought to -perceive and acknowledge that “true holiness,” which as Christians we are -bound to desire and attain. - -The same truth may be said to have been substantially revealed to the -servants of God under the old dispensation: there is no express mention -indeed of a new creation of the individual; but the prophets every where -assert, what is similar in effect, that no wicked person, without hearty -repentance and an entire change of character, must expect the divine -favour. To this purpose is the language of Isaiah: “Wash you, make you -clean; put away the evil of your doings from before mine eyes; cease to -do evil, learn to do well.” {213a} The unclean and unrighteous cannot -stand before God. “As I live, saith the Lord God, (by the mouth of -Ezekiel) I have no pleasure in the death of the wicked, but that the -wicked turn from his way and live; turn ye, turn ye from your evil ways; -for why will ye die, house of Israel?” {213b} The prophet thereto -plainly intimating, that notwithstanding all that goodness and -long-suffering of the divine nature, which is expressed in a most -compassionate invitation, and is confirmed even by the solemnity of an -oath, yet if sinners did not “turn from their evil ways,” there was no -remedy, but they must die. And the same prophet on another occasion, -uses language very similar to that of the text; “I will put a _new_ -spirit within you, and I will take the stony heart out of their -flesh—that they may walk in my statutes and keep mine ordinances, and do -them, and they shall be my people, and I will be their God.” {214a} -Agreeably to this, the same people are subsequently exhorted, to “cast -away from them all the transgressions whereby they had transgressed, and -to make them a new heart and a new spirit.” {214b} However therefore, -the New Covenant doth exceed the Old, with regard to the clearness of its -manifestations, and its fuller dispensations of grace, yet are there in -both of them the same consistent terms of reconciliation and salvation -for rebellious man; in both are injoined the same purity of spirit, and -integrity of character; this is the plain, uniform, infallible intimation -of both, that “without holiness no man shall see the Lord.” {214c} - -That the people of old were but partially awake and alive to the great -change required to be wrought in them, from sin to righteousness, from -the love of evil to the love of good, from a “bondage unto the elements -of the world” to the glorious liberty of the children of God, is too -fully proved from the complaints of patriarchs and prophets and holy men -of every determination. The sound of the gospel, thank God, has now gone -forth into all lands, and brought “life and immortality to light;” it has -awakened many nations, who lay fast bound in the slumbers of spiritual -death; but whether it has vitally and savingly awakened a greater -proportion of those, to whom the glad tidings have been revealed, is a -matter of reasonable doubt. At least, if we compare what man is by -nature, with what he may be and ought to be by divine grace, it must -appear, from the life and conduct of the great majority in the christian -world, that they have by no means attained that renovation of spirit and -principle and character, which can entitle them to the appellation of new -creatures. - -Of how many may it be said, (and their own consciences will bear witness -to the truth of the accusation,) that their thoughts are ordinarily -flowing in much the same channel, their passions yielding to the same -excitements, and their pursuits directed to the same end, as they would -have been, had the pure doctrines and precepts of Christ never been -promulgated. Vast numbers, in the visible Church of Christ, who profess -some regard for religion, instead of raising their affections to the -standard of the gospel, are seeking to _bring down_ the immoveable -standard of the gospel to _them_: and greater numbers still, of reckless -men, bestow not so much as a thought upon that spiritual change, which is -absolutely essential to the christian character. For what is the -religion of thousands amongst us?—merely, if I may so call it, that -traditionary acquaintance with divine things, which is acquired in -infancy; that outward assent to evangelical truths, which was handed down -to them by their forefathers; a cold respect for the shadow, without any -concern for the substance: they are content to observe the forms of -religion, because they have been accustomed so to do, and their -neighbours do the same; and to attend to what are called the decencies of -life, because they would otherwise be disreputable; to crimes and to -holiness strangers perhaps alike; satisfied to do no worse, than they see -the multitudes around them doing; and resting their claim to God’s favour -on a few moral pretensions, or even on the absence of scandalous -immorality; probably looking for exemption from the penalties of the -divine law, because their transgressions have never been such, as to -expose them to the scourge of the law of man. - -This, however deplorable, is a true description of no inconsiderable -portion of our christian land; to none of _us_, we may hope, is the -description strictly applicable; but it is too probable, that there are -many amongst us, who partake more or less of the character here -delineated; who practically regard the christian religion as a system to -be accommodated to their dispositions and habits and pursuits of life, -and not as demanding a total alteration in their views and tempers and -motives of action. Though their thoughts are directed to objects, far -above those of “the heathen who know not God” and though their morality, -upon the whole, be of a higher order and a purer cast, yet are their -affections willingly led captive by the ensnaring vanities and engrossing -interests of this lower world: heaven is the object of their settled -creed, but it is not the main purpose to which their endeavours are -anxiously and daily directed; in balancing between this or that pursuit, -their thoughts are intent only upon providing for “the meat that -perisheth,” without any enquiry or concern, how they may best provide for -“that which endureth unto eternal life.” {218} And the morality, on -which they so complacently rest, has frequently no connexion whatever -with the christian faith; referable rather to philosophy than the gospel, -to “the praise of men than the praise of God.” Hence it follows, that -their moral obedience is lamentably defective; extending only to the -performance of those duties, which least oppose their inclination or -their temporal advantage; while even such duties are but imperfectly -discharged. Their self-government is wretchedly defective; the controul -of their thoughts, the mastery over their passions, the command over -their tongue, are attainments which they seldom bind it upon their -conscience to acquire. And though they be turned from idols to worship -the living and the true God, the fruit of their service, as well as the -irregularity of it, affords but too clear a proof, that they “worship him -not in spirit and in truth.” However improved, in their moral character, -by their acquaintance with the christian religion, they cannot possibly -have imbibed its spirit; nor have arrived at that happy change of the -natural man, which can be denominated by a new creation. They are -working out, or rather seeking to work out, their salvation on maxims of -human expediency, and in accommodation to human interests; not with “fear -and trembling,” lest they should lose the inestimable prize; they are not -evincing, that it is “God that worketh in them both to will and to do.” -{220} - -I have thus enlarged, on the presents occasion, upon the enormous -deficiencies of christian character, because it is of great importance -for us to understand, what is not accordant with the principles of the -gospel, as well as what is: it is of vital consequence, that we should be -thoroughly aware of the insufficiency of that spirit and view, of those -maxims and motives of those habits and observances, which pass current -for religion in the world. - -We cannot put on the new man, unless we put off the old; and we cannot -put off the old, unless we thoroughly understand in what it consists. -The work is too commonly supposed much easier and much less -comprehensive, than it really is: many vicious habits may be corrected, -without any essential or fundamental alteration of character. A man may -become weary of the pursuits, disgusted with the follies, worn and sated -with the profligacies of life; he may find his circumstances -impoverished, his reputation impaired, his worldly interest obstructed: -and such considerations as these may generate a purpose of moral reform. -Or the sinner may feel himself oppressed with the increasing weight of -years; infirmities are coming fast upon him; and his conscience, in many -a whisper of fear, tells him that something should be done, some -preparation made, for the world to which he is hastening, for the account -which he will speedily be called to render. The idea of dying with those -depravities, to which he has clinged through life, is awful and -insupportable. The more flagrant of them are accordingly corrected; and -the rest, which are less startling and disquieting, are undisturbedly -retained. In all this there is no change of principle, no vital -alteration: the old man continues; less hideous in features and outward -appearance, but the very same in reality. With this partial renovation -the mind is satisfied; the conscience is becalmed; the sinner dies. - -Through the “deceivableness of unrighteousness,” through the wiles of -Satan and the evil propensity of our own hearts, we are always in danger -of being too easily content with our spiritual condition; we look too -much to the outward and visible form, and too little within; to little to -the habitual principle, the constraining motive, the cast of character: -and it is in this, that the difference between the old and the new man, -in the christian world essentially consists. Suffer me to point out -again a few of the broad lines of distinction. The old man, whatever of -religion he may profess, lives principally for himself and the world; he -may think of religion, and speak of it, and pray for it with the lips, -but it has no dwelling place in his heart, is not the business of his -life. However observable, in many respects, his moral deportment may be, -his character is seldom consistent. From some evil pursuits he abstains, -in others he wilfully and constantly indulges; some evil passions are -kept in creditable order, others are let loose; some duties he -professedly performs, and others he professedly omits. And nothing is -done with a true christian motive, or christian view; nothing from a -sense of absolute and uncompromising obedience to the will of God. Nor -is it surprising, that there should be such deficiencies and -inconsistencies in his character; he has no principle or means, by which -he can possibly walk uprightly with his God. He does not “believe with -the heart unto righteousness;” he does not seek, nor desire, to “live in -the spirit and walk in the spirit;” there is no life in his devotion, no -sincerity in his prayer: he “asks not faithfully” for repentance and -holiness, and they cannot be “effectually received.” He is not disposed -to bring his understanding and heart into subjection to the divine will. -He studies not that holy word, which ministers the principle of a divine -life, and the spirit of obedience to the soul. He lives for earth and -not for heaven. He is too proud to be taught the humiliating doctrines -of revelation; too full of himself, to bow implicitly to his Redeemer. -In a word, nature is his book and not the Bible; the world is his teacher -and not the Spirit of God; earthly and not spiritual subjects are the -delight of his heart; he walks not “by faith, but by sight.” - -The new man is the reverse of all this; he humbles himself, as a sinner, -at the foot of the cross, under a deep sense of his own guilt and the -divine mercy; desirous only to be reconciled and saved; he constantly -studies the mysteries God’s word, with a submissive understanding and an -obedient heart; he rests his only hope on the merit of a Redeemer, whose -promises and whose law he receives with all his mind and soul and -strength; he prays “without ceasing” for the Holy Spirit, is directed by -His teaching, supported by His power, and comforted by His heavenly -illumination. Doubtless he must live _in_ the world, and _by_ the world, -as well as other people; but he does not live _for_ the world; his heart -is not there, his delight is not there; he is a redeemed pilgrim, -journeying in a far country, returning to his Father’s house; and his -heart is musing on the “many mansions” there, and full of the inspiring -influential hope, that one of them is prepared for him. - -Such holy principles are continually manifested by a determination of -purpose, a decisiveness of character, a devoted spirit of uniform -obedience to the revealed will of God. As the conscience bears witness, -so does the life: “the tree is known by its fruit;” all evil affections -are resolutely mortified, all sinful pleasures and pursuits utterly -abandoned. The sincere Christian, the new man, has an earnest desire and -care upon his soul, to be “righteous before God, walking in all the -commandments and ordinances of the Lord blameless.” {226a} For this -blessing he daily prays; in this work he daily advances: “loving the Lord -God with all his heart,” and “loving his neighbour as himself,” he is of -all men the most inclined, as he is assuredly the most bound, to “live -soberly, righteously and godly in this present world.” {226b} - -These remarks suggest the necessity of further admonition on this head. -Many persons have been led to entertain enthusiastic notions on the -subject of the new man, the new creation, the new birth. They have -supposed it principally to consist in certain inward experiences or -feelings, which they have been enabled to trace to some particular event -or period: the Holy Spirit, as they believe, then beginning, for the -first time, to work upon their understandings and hearts; and thus -leaving an indelible impression, the seal of their redemption, the -earnest of their certain acceptance with God. Far are we from denying, -that such sudden conversions may and do take place: still farther from -denying that, whether sudden or gradual, a change from the old to the new -man is attributable to the aid of a divine energy and power. It is, -properly speaking, a new creation; the imparting of a new nature: and -cannot be effected without the hand of the original Creator: without the -operation of that Spirit, which “moved upon the face of the waters,” -which “breathed into the nostrils the breath of life, so that man became -a living soul.” {227a} Our Liturgy has correctly and fully embodied the -testimony of scripture, on this as on other points: we are taught to -pray, that God will “_create_ in us new and contrite hearts.” This -blessing must proceed from that Holy Spirit, who still in His ordinary -dispensations, as formerly in His miraculous gifts, “divides unto every -man severally as He will;” {227b} not as it were capriciously, but -according to His own infinite wisdom and goodness, as He judges expedient -to the case of each individual. But this divine grace is not -communicated for the mere purpose of producing a glowing affection, a -familiar experience, an enraptured view of spiritual things: nor can any -inward feelings alone prove that such grace has been administered at all: -the proof must be manifested, in the way pointed out by the text: the new -man “is created, after God, in _righteousness and true holiness_.” A -holy character and a righteous life are the proper and indispensable -evidences of such a change; a faithful walking with God, a sober -self-government, an upright dealing with all mankind. - -I counsel you, my brethren, in the language of truth and the spirit of -affection, to be content with no other evidence: equally far be you -removed from that carnal profession of the gospel, which despises or -neglects the mighty change required of every sincere believer; and from -those fanciful notions of spiritual experience, which leave the heart and -the character arrayed in the spotted garment of sin: both in the one case -and the other, you will be “grieving the spirit,” and “quenching the -spirit.” In your principles and life, as well as in your views and -affections and desires, “let old things pass away, and all things become -new;” {229a} “put off the old man with the deceitful lusts,” and thus let -the new man be put on. “Abhor that which is evil: cleave to that which -is good.” {229b} This is the method ordained of God, by which we are to -“work out our salvation;” this our plain, this our necessary duty. Pray -we fervently, strive we diligently, that we may be thus effectually -turned from sin to holiness, “from darkness to light, from the power of -Satan unto God.” {229c} - - - - -SERMON XIII. -THE WEDDING GARMENT. - - - MATT. xxii. 2. - - _The kingdom of heaven is like unto certain king which made a - marriage for his son_. - -IT is my intention, in this discourse, to explain the several particulars -of the parable before us; which may be regarded, in the _first_ place, as -descriptive of the dispensation of the gospel to the people of Israel and -the world at large; and, in the _second_ place, as instructing us in that -peculiar fitness necessary to all, who shall be admitted to enjoy the -privileges and happiness of the kingdom of God. - -The state of the gospel, our Saviour informs us, may be compared to the -conduct of a king at the marriage of his son; or rather, as the meaning -is, at the marriage _feast_ which he gave on that occasion: the -circumstances which might, in that case, be supposed to occur, aptly -represent a variety of particulars belonging to the gospel dispensation. - -Before, however, we enter upon the parable, it may be remarked, that -spiritual blessings are frequently set forth in the holy scriptures, -under allusions to feasting and refreshment. Thus Solomon of old: -“Wisdom hath builded her house, she hath hewn out her seven pillars: she -hath killed her beasts; she hath mingled her wine; she hath also -furnished her table. Come, eat of my bread, and drink of the wine which -I have mingled. Forsake the foolish, and live; and go in the way of -understanding.” {231} And thus the prophet Isaiah, in describing the -state of the gospel: “In this mountain shall the Lord of hosts make unto -all people a feast of fat things, a feast of wines on the lees, of fat -things full of marrow, of wines on the lees well refined.” {232a} And -thus our blessed Lord Himself: “I appoint unto you a kingdom, as My -Father hath appointed unto Me, that ye may eat and drink at My table in -My kingdom.” {232b} - -1. Let us now proceed with the parable: “He sent forth his servants to -call them that were bidden to the wedding (feast); and they would not -come.” This probably alludes to the first period of the promulgation of -the gospel; under the preaching of John the Baptist and of the earliest -disciples; the former endeavouring to prepare the hearts of men for the -kingdom and coming of Christ; and the latter proclaiming His glorious -arrival, preaching the truth of His gospel, and confirming the word by a -display of miraculous power. But the Jews had been a carnal people, -“holding the truth in unrighteousness;” and they refused to give ear to -those holy instructions, which called upon them to “lay the axe to the -root of all sin,” and to “bring forth fruits meet for repentance.” {233a} -This it was that prevented them, not only from a cordial acceptance of -the gospel, but even from a fair examination and inquiry; they would not -listen to such doctrine; their heart was decided against it: to this it -was owing, these carnal habits and views, that when their Messiah came, -they were not ready to receive Him in the way which He required. Ready -enough were they to admit Him in their own way; agreeably to their own -notions and desires, as an earthly conqueror, as the dispenser of -temporal blessings and rewards; but not as the abolisher of sin; not as a -preacher of righteousness; not as a herald, announcing to them the -necessity of holiness in this world, and the inheritance of glory in the -world to come. Not all His amazing miracles, not all His fulfilment of -their own prophecies, not all the power of His word, could convince their -understandings; because they had “an evil heart of unbelief:” {233b} and -therefore, notwithstanding His awful warnings, His earnest and -affectionate invitations, “they would not come” unto Him, that they might -find rest unto their souls. - -Here we behold, as in a glass, the real ground of every rejection of the -Saviour in every age; it is not because men deny His excellency, or His -power, or His mercy, or the greatness of His kingdom: it is because they -“love this present evil world,” and the “god of this world hath blinded -their minds,” {234a} through the deceitfulness of sin. Even though -eternal salvation is offered them, and they do not disbelieve it; still, -awful to think! the Saviour is rejected for perishable interests and -sensual indulgences. “He feedeth on ashes; a deceived heart hath turned -him aside, that he cannot deliver his soul, nor say, is there not a lie -in my right hand?” {234b} Men walk on in darkness because they love it; -and they “love darkness rather than light, because their deeds are evil.” -{234c} - -2. But the Jews were not yet cast off, without further admonition and -entreaty. “Again He sent forth other servants, saying, tell them who are -bidden, behold I have prepared my dinner; my oxen and my fatlings are -killed, and all things are ready; come unto the marriage” feast. But -“they made light of it,” and offered a variety of groundless excuses. -This may chiefly refer to the fuller manifestation of the gospel, after -the resurrection and ascension of our blessed Lord; for the parable, as -we shall more clearly perceive in the sequel, is partly of a prophetic -nature; and intended to represent to the Jews their persevering spirit of -obstinacy, and the punishment which would ensue; that some of them at -least, when the fulness of the time should come, might be struck with the -force of this predictive representation, and be converted to the “truth -as it is in Jesus.” - -Every thing requisite for the sumptuous feast was liberally provided: in -the days of the apostles, abundant indeed was the confirmation of the -truth and doctrines of the gospel; bright the manifestation of heavenly -glory, that was shed abroad upon it. Then were strikingly fulfilled the -words of their prophet Joel; “I will pour out My Spirit upon all -flesh—also upon the servants and the handmaids in those days will I pour -out My Spirit.” {236} Accordingly the gifts of the Holy Ghost—were -openly poured forth, and mighty were the deeds done and the words spoken -by His servants, under the operation of His marvellous power: the old -dispensation was fully brought to bear upon the new: it was shewn how the -character of Jesus corresponded, in His birth and life and death and -resurrection and ascension, as well as in His offices of Priest and -Mediator and King, with various prophecies and types exhibited in the -ancient scriptures. The benefits and blessings of the christian -dispensation were more particularly and largely set forth: the feast was -fully displayed before them, in all its rich and magnificent abundance. -Many were then induced to enter into the guest chamber, and partake of -the heavenly repast; but many more, the Jewish nation at large, made -light of it, and went their way. And not only so: not only was the -invitation unheeded and despised; but the remnant, that is, some who were -not content with disobeying the call, “took his servants, and entreated -them spitefully and slew them;” persecuted the disciples even unto death. - -3. We now come to a part of the parable, which must of necessity receive -a prophetic interpretation: “When the King heard thereof, he was wroth, -and he sent forth his armies and destroyed those murderers, and burnt up -their city.” This plainly points out the Roman armies ravaging Judea, -destroying Jerusalem, and putting the inhabitants to the sword; an event, -which did not take place till many years after. Neither, in truth, is -there mention made, in the gospel history, of the Jews having slain any -of the disciples, whilst their Lord was with them. They were murderers -of the Son of God, and of many of His apostles and disciples after Him; -thus “filling up the measure of their iniquity,” and drawing down upon -themselves, and their nation at large, the most tremendous visitation of -divine wrath, ever inflicted in this world upon a rebellious people. - -4. We are next carried forward to another period in the gospel -dispensation; a period in which we ourselves are deeply and peculiarly -interested; from which we date all the spiritual mercies and advantages, -all “the means of grace and hopes of glory,” which have been vouchsafed -to our souls. “Then saith the king to his servants, the wedding (the -wedding feast) is ready, but they which were bidden were not worthy.” -The Israelites who were honoured, as the people of God, with the first -invitation and call to the gospel, shewed themselves unworthy of it, by -their ungrateful and obstinate rejection. “Go ye therefore into the -highways, and as many as ye shall find, bid to the marriage” feast: go -ye, as we may interpret the words of our Lord, go ye, My ministers and -messengers, into the world at large, and carry My invitation to the -Gentiles; to as many as ye shall find; and proclaim to them that My table -is spread for all: since the people, who were first bidden, have “not -heard when I spake, nor answered, when I called,” the “kingdom of heaven -is now thrown open to all believers,” so that “whosoever shall call upon -the name of the Lord shall be saved:” My kingdom shall no longer be -confined to one peculiar race; the time is come, when the blessedness of -it shall be diffused abroad as “the waters cover the sea:” I am ready to -“make a covenant with all flesh”—a covenant of peace—of benefits and -mercies, such as their “eyes have never seen, nor ears heard;” the -universal banquet is spread; bid them all to come. “So those servants -went out into the highways, and gathered together all as many as they -found, both bad and good: and the wedding (table) was furnished with -guests:” for it was not unusual, we must observe, in those countries, for -men of the highest rank and distinction to admit to their tables, on -remarkable occasions, persons of the lowest condition. - -And this part of the parable also was representative of a future period; -for though Christ had received homage from some in the Gentile world, and -had signified His favour to others as well as the Jews, it could not be -said, that the blessings of His gospel were at that time distinctly -offered to the world at large. By St. Peter, in the first instance, in -the case of Cornelius, and afterwards more fully by St. Paul, the Apostle -of the Gentiles, were the good tidings universally announced and spread. -This accords with the invitation in the parable, where we find that no -exceptions were to be made: the “servants gathered together all, both bad -and good;” thus, to men of all characters and descriptions the gospel was -indiscriminately preached: the best greatly needed it; and even to the -worst the door of grace and repentance was opened. - -Doubtless, there are vast differences in the characters of unregenerate -men, of the very heathen “who know not God.” Some will use, more -faithfully than others, the feebler light of natural religion; and thus -arrive at a higher state of moral rectitude and respectability. But -whatever comparative excellence any one may attain, in such a state, he -is at best a polluted sinner: fallen from the favour and family of God; -without the power to rise and return; the inheritor of sin and death, -without the means of salvation. God must be reconciled, and the gate of -mercy thrown open; or the sinner must perish. And it is for the offended -God alone, to appoint the means of reconciliation; and proclaim the -conditions of pardon and mercy. Jesus Christ, the eternal Son of God, is -the only means of deliverance; by His incarnation and sacrifice has -atonement been made for man; “there is no other name under heaven given -among men, whereby we must be saved;” {242a} “other foundation can no man -lay.” {242b} The moralist must lay aside his vain pretensions, and -humble himself at the foot of the cross; must come to the Saviour and -learn of Him; come and be “baptised for the remission of sins;” come, -that his character may be essentially changed by the Spirit and the word -of God; that he may have new desires, new affections, new principles, new -prospects: and many of “the children of this world,” amiable in their -disposition and reputable in their conduct, deceive themselves in this -matter; perceive not their need of a Saviour, “trusting in themselves -that they are righteous;” good in their own eyes, good in the estimation -of their neighbours, they undervalue and neglect the gospel; and -therefore still continue “dead in trespasses and sins.” - -But the bad as well as the good were gathered together; not only to -those, whose conduct had been honourable among men, and whose characters -were fair; but to notorious delinquent, yea, even to the worst of -sinners, the door of the guest-chamber is open; all are invited; all, if -they will comply with the conditions and rules of the feast, shall be -fed; publicans and sinners, extortioners and unjust, disobedient and -reprobate, all are the objects of the Saviour’s mercy; “Come unto me, all -ye that are weary and heavy laden, and I will give you rest.” The -invitation is free and universal; none who rightly seek admission, shall -be excluded. This exactly agrees with the language of the evangelical -prophet: “Ho, every one that thirsteth, come ye to the waters, and he -that hath no money; come ye, buy and eat.” “Let the wicked forsake his -way, and the unrighteous man his thoughts: and let him return unto the -Lord, and He will have mercy upon him; and to our God, for He will -abundantly pardon.” {243a} “The fountain is opened for sin and for -cleanness;” {243b} “wash you, make you clean;” laden as ye are with -iniquity come but to your Saviour, in sincerity and truth, with a -contrite and repentant heart; come, as He has invited you; look to the -all-sufficiency of His sacrifice; believe in Him for justification and -life; be ready to learn of His example and to receive His spirit and His -law into your heart, and you shall be admitted to His holy banquet, and -be made welcome at His table; you shall find comfort in the presence of -your Lord, and in them “that sit at meat with you.” - -5. We are now led to the last and most striking part of this parable: -the king came in to see the guests; to see whether they conducted -themselves worthily of his entertainment, and appeared in the dress which -he had provided, for such as were unable to furnish themselves. And -thus, with regard to the heavenly feast, the guests are strictly and -constantly accountable for their behaviour. Our blessed Lord watches the -demeanour of all who profess to accept His invitation in the gospel; -observes, how every one, who is “admitted into the fellowship of His -religion,” fulfils the conditions required of him. Nor is it the -external demeanour alone, which engages His notice and inspection; He -sees through the innermost windings of every heart, and will infallibly -“judge righteous judgment.” No violation of His will, in thought, or -word, or deed; no insincerity or deceitful appearance can possibly remain -undetected. - -“When the king came in—he saw there a man who had not on a wedding -garment. And he said unto him, friend, how earnest thou in hither, not -having a wedding garment?” The man could not pretend to offer an excuse: -he knew the rules of the feast, and had wantonly neglected them; he was, -like many other ungrateful people, regaling himself upon a benefactor’s -bounty, but shewed him no respect or regard: being therefore -self-condemned, “he was speechless.” Thus will it be with every -negligent and disobedient Christian, when the Lord comes to make enquiry -into his character: to justify himself, he will feel to be impossible; -thoroughly has he known his Lord’s will, and full often has his -conscience reproved him for not performing it: there will be nothing left -for him, but unavailing sorrow and speechless remorse. - -“Then said the king to the servants, bind him hand and foot; and take him -away, and cast him into outer darkness, there shall be weeping and -gnashing of teeth.” Cast him, from the lighted chamber, to the darkness -of the night without, where he shall bitterly regret the pleasures he has -so foolishly lost. Sad emblem of that state, whose sadness can be known, -here upon earth, only by emblematical representation, only by such -figures as “outer darkness,” as the “worm that never dies,” and “the fire -that never shall be quenched;” a darkness of mind, in the utter regions -of despair, without a ray from heaven to cheer it; the worm of anguish -preying upon the soul; and a fire burning, whether without or within, or -both; raging yet not consuming. God grant, that we may hear only of this -wretched state “by, the hearing of the ear;” that our eyes may never -behold it; that none of us may be consigned to this abode of unredeemed -and unredeemable misery: and, that we never may, let us “walk worthy of -our vocation;” of the Lord of that heavenly feast, of which we are -professing to partake. Put on, my brethren, the wedding garment of the -gospel; put it on, or intrude not into the presence-chamber of your Lord; -dread the doom of the hypocrite and the despiser; pretend not to partake -of the heavenly feast, to expect any of the blessings of the gospel, -unless ye consent and seek to be clothed with the raiment provided by -your King; with all those christian graces and virtues, which He will -enable you to obtain. - -If indeed it depended upon ourselves, “miserable and poor and naked” as -we are, to provide a suitable covering; if the sinner were required to -produce, from his own store, the raiment of holiness and righteousness, -and thus make himself acceptable to his Saviour and his God; then would -he have much reason to urge for his unworthiness and deficiency: for he -has no means of making any such provision; he has not “wherewith he shall -come before the Lord:” his heart is corrupt; his character is unholy; and -he has no power to change them. But the provision does not depend upon -ourselves; what the Lord commands us to be clothed with, He has -mercifully prepared: He gives His Holy Spirit, to change the heart and -reform the character; to enable us to “put off the old man with the -deceitful lusts, and to put on the new man, which after God is created in -righteousness and true holiness.” This spiritual clothing the Lord -offers to all His followers; and woe be to those, who refuse or slight -it: for this is a contempt of His divine mercy; a defiance of His -authority and command: the expectation of His favour, on such terms, is -adding insult to presumption. If we do make a profession of belonging to -Him, let us not thus foolishly cast away our hope; let us not deceive -ourselves by imagining, that we can possibly maintain a title to the -privileges and blessings of the gospel, whilst we are living in the -neglect of those ordinances and laws, which the Lord has graciously -appointed as the means of our acceptance with Him. They who neglect the -means, will assuredly lose the end; will be numbered among the despisers -of their Saviour’s mercy. - -And in order to keep alive in our minds that deep concern, which so -momentous a subject demands, frequently let us be meditating upon that -awful hour, when the King shall come in to visit and inspect His guests: -His eye shall be upon every one, and every one’s eye upon Him; imagine -yourself then in the guest-chamber without a wedding garment; ready and -desirous to sink into the earth; but there will be nothing to cover your -guilt and shame: though you have entered in with the other guests, and -taken your station at the feast, you will be called out from among them, -and everlastingly separated from the goodly company. A garment you would -then, no doubt, most willingly accept; but it will be too late; it should -have been accepted when offered; the season of grace will be past; the -time for judgment will be come. - -My brethren, you have professedly accepted the invitation of your Lord; -you have entered into the guest-chamber; and if you be not already -clothed with the spiritual apparel, provided by His grace and mercy, -delay not an instant to apply for it: the King may come sooner than you -expect; I pray that He come not, before you are ready to meet Him. And -where is this garment to be found? Seek His Holy Spirit; search His Holy -word: you will then not fail to find it, and He will dispose you to put -it on. Repent and believe; love and obey: “cease to do evil, learn to do -well;” thus “adorn the doctrine of God your Saviour in all things.” And -then you will finally be admitted to the heavenly feast; to the marriage -supper of the Lamb; to the company of angels; in the courts of uncreated -light—“for the glory of God doth lighten them, and the Lamb is the light -thereof;” {251a} “In whose presence is fulness of joy, and at whose -right hand there are pleasures for evermore.” {251b} - - - - -SERMON XIV. -WALK WORTHY OF THE LORD, BE FRUITFUL, AND INCREASING. - - - COL. i. 10. - - _That ye might walk worthy of the Lord unto all pleasing_, _being - fruitful in every good work_, _and increasing in the know ledge of - God_. - -ONE of the great objects of St. Paul, in writing his epistles, appears to -be considerably overlooked by the christian world at large: it was, to -lead those churches and communities, in which the true foundation of -Christianity had been laid, to build upon it a corresponding character -and life. Certainly, a great portion of the epistles is occupied in the -assertion and explanation of christian doctrine; and this, principally, -with a view to remove certain errors and prejudices, which the members of -some churches had entertained; and upon which they had requested the -apostle’s decision. But well knowing how apt the human mind is to rest -satisfied with speculative views and persuasions, he never omits to -remind his converts, that much more was necessary than the profession of -a true faith; that in vain would their opinions be rectified, unless -their heart was also changed; that though they had “all faith and all -knowledge,” it would “profit them nothing,” unless the graces and virtues -of their holy religion were signally manifest in their lives. - -There is scarcely an epistle, in which the apostle does not labour, with -the most intense desire, with the most full and repeated and peremptory -injunctions, to press upon them this momentous consideration: there is -not, in the word of God, a more complete digest and code of christian -duty, than in the writings of St. Paul; and yet they are, by many, almost -exclusively regarded as an exposition of deep and mysterious doctrines; -as if this were the sole end and purpose for which they were composed. -Well would it have been for the christian world, if as much attention had -been paid to the practical, as to the theoretical subjects in these -divine oracles: we should not then have witnessed so many disputations, -in which charity has been lost sight of, nor so much of the “form of -godliness without the power;” so many religious terms and denominations, -of which the ignorant have understood little but the name: we should have -had less of sect, of party, of invidious distinctions of any kind; and -more of vital religion amongst us. But it is now, as it ever was, with -fallen and degenerate man; he is fonder of exhibiting the powers of his -understanding, of exciting his feelings, and of displaying the pride of -spiritual knowledge, than of reforming his principles and regulating his -conduct: he has therefore directed his view to the mystery of the -foundation, and overlooked the directions for raising and completing the -superstructure. - -Not that the various revelations of doctrine, in the writings of St. -Paul, are by any means to be lightly regarded; nor that they do not -demand the most reverential attention and profound enquiry: it is of high -importance for us to attain a “right judgment in all things:” yet -doubtless it would tend more to the edification of Christians in general, -if they took greater heed to the rules and precepts of the divine law, to -the evidence and fruit of their faith; and to all that neglect them, we -would say, “these things ought ye to have done, and not to leave the -others undone.” - -The passage of scripture, from which we are now discoursing, will -exemplify these remarks. St. Paul, in the very opening of his epistle, -assures the Colossians, that since the day he heard of their conversion, -he did “not cease to pray for them and to desire that they might be -filled with the knowledge of the will of God, in all wisdom and spiritual -understanding; that they might walk worthy of the Lord unto all pleasing, -being fruitful in every good work, and increasing in the knowledge of -God.” - -1. “That ye might walk worthy of the Lord.” It is scarcely possible for -the most cursory observer not to perceive, that the faith of the gospel -cannot be truly embraced with indifference; that the christian name is -not a mere honorary or professional title, independent of obligations and -of consequences. As the Bible is rich in promises, so is it also clear -and necessitating, in the conditions upon which those promises are made: -as the Redeemer has freely offered unto us the benefits of His cross, so -has He as plainly injoined upon us the indispensable duty of “taking up -our own cross daily,” and “following the blessed steps of His most holy -life;” as He has reconciled us unto the Father, and again adopted us into -the blessed family above, so are we required, if we have any part or lot -in this matter, to be-have as children, who have recovered the forfeited -privileges of their glorious inheritance, and “have their conversation in -heaven.” As we have been “bought at so great a price,” we must continue -the subjects and the property of the “Lord that bought us.” - -No man, whose nature, whose principles, whose affections, whose life, -remain unchanged; no man, enthralled by the pleasures and devoted to the -pursuits of a thoughtless and corrupt world, can justly consider himself -as an actual partaker of the covenanted mercies of God. He may have been -admitted by baptism into Christ’s visible church; he may hope to render, -at some future day, his baptismal privilege available to salvation; but -every page of God’s revealed word would forbid him to regard himself as -an accepted “inheritor of the kingdom of heaven,” while his life is -palpably at variance with the conditions upon which that inheritance is -vouchsafed; while it is contradictory to the laws, and totally -inconsistent with the blessings, which the Saviour has proclaimed to -mankind. Every man must not only perceive from the gospel, but be -assured by his own reason and conscience, that such divine mercies -absolutely require and imply some degree of worthiness; some -correspondence in his views, his temper, and his conduct. - -Worthy indeed, in the fullest sense of the word, of such transcendent -love and favour, of life and immortality, of everlasting honour in the -presence of the pure and perfect Creator, the degenerate creature can -never be; he has sinned; and “the wages of sin is death.” But there is a -fitness, which the Christian, by divine help, must attain; a humility and -contrition of heart; a sincere belief in God’s mercy through Christ; a -grateful sense of God’s undeserved goodness; a desire of recovery from -the ruin of his fallen nature; and withal, a true spirit of acquiescence -in those means of grace, and that revealed law, ordained to bring the -sinner to his Maker; and this conformity, in the character of man, is -frequently represented in scripture by the name of _worthiness_: he -becomes worthy in this respect, inasmuch as he fulfils the conditions of -the gospel covenant, and is thereby rendered a fit object of God’s free -mercy: without this character he would be unworthy, inasmuch as he would -shew himself unmoved by the marvellous loving-kindness of his Saviour; -would shew, that he had no real value for the blessings, which the gospel -places within his reach; no regard for the revelation and ordinances of -God. It is an observation as true as it is common, that the holy gospel -designs not to save us _in_ our sins, but _from_ them; we must therefore -be made willing and desirous and careful, to subdue the prevalence of -sin, or we cannot attain unto salvation; and if the dominion of evil be -subdued, there will grow up, in our hearts and lives, the manifold fruits -of righteousness. - -Such was the worthiness, which the apostle prayed and laboured to produce -in the early disciples; and if, without this, we are hoping to be -accepted of the Lord, “we are deceiving ourselves, and the truth is not -in us.” The meetness indeed, of which we are speaking, is not -exclusively our own; it must “be wrought in us of God;” still it is to be -sought by prayer, and improved with diligence: “We are not sufficient of -ourselves to think any thing, as of ourselves; but our sufficiency is of -God;” {260} yet God will not fail to supply us with the means, if we pray -for them and use them faithfully. - -To this statement I request your especial attention; because there are -professing Christians, who take an improper view of this important -matter. Conscious of their own unworthiness in point of _merit_, they -are apt to overlook that worthy _fitness_, of heart and character and -life, which is necessary for every sincere follower, of Christ. The -proclamations of their own undeservings, and their Saviour’s free love, -are sometimes so loud and frequent, as to lower in their minds the sense -of moral and spiritual obligation, as to make them relax in their duly to -God and man; as if they were privileged to offend, because they extolled -the Saviour, and debased themselves. This is a vain and a fanatical -spirit: Christ alone is worthy to save; but we must endeavour, by His -sanctifying aid, in all things to be made more and more worthy of the -exceeding “riches of His grace.” - -2. And, in order to encourage us in the goodly work, the Almighty, whose -happiness is infinite and incapable of increase, graciously represents -Himself as _pleased_, even with our imperfect services: “That ye might -walk worthy of the Lord unto all pleasing.” “Though the heavens are not -pure in His sight,” yet does He condescend to “visit man” with His -favour, and “to regard the son of man,” who serveth Him, with an -approving eye: He is pleased, because it is the fruit of the sinner’s -reconciliation, by the death and sufferings of His beloved Son: for His -sake, even the feeble struggles of the Christian, in the way of duty, if -they be resolute and determined, are an acceptable service; even the -spark of goodness, if it glow with sincerity in the bosom, is honoured -and rewarded. - -This is an animating consideration: we observe the effect naturally -produced in the mind of man, even by the approbation of a -fellow-creature, whom he regards as his superior; what holy satisfaction -then, and complacency and delight, may we not derive from the persuasion, -that our humble services are favourably viewed by the all-wise and -almighty God, who recompenses every one according to his work: if God be -pleased, whose displeasure shall we fear? If “God be for us, who shall -be against us?” And O, that we may never forget, that it is one of the -great purposes of the gospel, to render us, infirm and imperfect as we -are, pleasing unto Him, through the merits and intercession of our -Redeemer; by “walking worthy of the vocation wherewith we are called.” -{262} - -3. The apostle proceeds, in the text, to open and extend his view of -evangelical righteousness. It consists not in that partial cultivation -of spiritual affections, in that modified selection of particular duties, -with which the christian world is so prone to be content: it obliges the -believer to “be fruitful unto every good work.” This is a point, in -which vast multitudes, in the christian church, lamentably and -notoriously fail; in which many fail, who make a considerable profession -of their zeal for religion; and comply, to a certain degree, with most of -its obligations. There are some pleasures or pursuits, which, though -they do not pretend to reconcile them with the law of God, they still -perseveringly retain. Upon the whole, they professedly adopt the -ordinances and requisitions of the gospel: but there are some more -unpalatable than others; some to which they feel an unconquered -repugnance: and these they leave out of their religious system -altogether; to these they never so much as resolve to conform. And thus, -they fail to manifest, (what is confessedly the most difficult, yet the -most important of all christian attainments,) a surrender of the heart to -God. Their own inclination, their own judgment, and not the divine will, -is the rule and standard of their conduct; and no doubt, if they felt -this strong reluctance to the duties which they do perform, these also -would be equally neglected: in other words, no part of their obedience -rests upon a true foundation: it proceeds not from a sincere belief in -the truth and authority of God’s word. All the injunctions, all the -precepts of the gospel are obligatory alike; all equally declarative of -the divine will, and equally necessary to the spiritual renovation of -man. And those injunctions and precepts, with which we are the least -disposed to comply, do in fact require our peculiar attention and -observance; because they point out to us the natural blemishes, which -stand most in need of repair; because they shew where the greatest danger -lies, of our being deficient in that complete change, of principle and -affection and character, which the infallible word of truth has declared -to be indispensable. - -St. James assures us, that “whosoever shall keep the whole law, and yet -offend in one point, he is guilty of all:” {265} he who reserves to -himself any particular indulgence or pursuit, which is clearly at -variance with the will and word of God, obeys not, in any thing, from a -real christian motive; and shews himself ready, if a sufficient -temptation were offered, to disobey in any and every point. It is true, -that there is no “good work,” which the Christian performs with uniform -unvarying obedience; but neither is there any, in which he does not -sincerely desire and endeavour “to be fruitful;” there is no act of -righteousness, to which he is a stranger; no “besetting sin,” which he is -unwilling or unmindful to cast away: though the good fruit, to his -sorrow, does too frequently fail, after all his unqualified labour; yet -the unprofitable branch is pruned again, and watered by the tears of -repentance, and fructified with the dews of heaven, and bears another -day. He believes, and fears, and “loves the Lord his God with all his -heart and all his soul and all his strength;” and therefore, though there -are many imperfections, there is no reserve in his obedience. - -4. The latter clause of the text directs us to a very distinguishing -feature in the christian character: “Increasing in the knowledge of God.” -Knowledge must evidently here be taken, in a larger sense, to signify a -lively comprehension of religious doctrines and duties, a practical -understanding of the will and ways of God. In this knowledge it is -absolutely essential that the true believer should be continually -advancing: the objects of his faith are of such deep and overwhelming -interest, that the longer they are studied and pursued, the more they -will, of necessity, captivate his thoughts and strike root into his -heart: the more he seeks for the treasures in God’s word, the more he -will find: the more he knows of God, the more he will desire and delight -to know: feeling the comfort and happiness of a reconciliation with his -Maker, he is ever anxious to obtain a nearer and holier communion with -Him; sensible of his absolute and entire dependence upon the Redeemer’s -mercy, he is ever leaning upon Him with new satisfaction, with a growing -spirit of confidence and complacency; the more he thinks of heaven, the -more “his affections are set on things above;” the more he thinks of the -wretchedness of the rejected, the further he flies, in terror, from their -dreadful abode. The consequence of all this must be, a progressive -“victory over the world, the flesh, and the devil;” a daily improvement -“in all virtue and godliness of living.” - -And there is yet another consideration; as we value and use the gracious -gifts of God, they are increased and multiplied unto us; “whosoever hath, -to him shall be given, and he shall have more abundance;” {267} the lamp -shines brighter, that is to guide his feet; and his heart is ever -quickened with fresh energy and zeal, by the influence of the Holy -Spirit; thus he goeth on from grace to grace, from strength to strength, -“from glory to glory.” - -The apostle, therefore, in praying that the converts might be increasing -in the knowledge of God, is praying that they might have the invariable -mark and earnest of a sincere and genuine faith. How little does this -point seem to be considered! How many content themselves without any -regular advancement, without any advancement at all; they cannot, after -all the flattery with which they contrive to deceive themselves, be -persuaded in their minds, that they grow decidedly better as they grow -older: a year, perhaps many years ago, they were as religious, as -fruitful in piety and good works, as they are now: no increase of -spiritual knowledge, no new grace, no fresh habit of obedience, no -additional exertions to mark the lapse of time; no passion subdued, no -unholy pursuit abandoned, no vice mortified and forsaken. Wherever this -is the case, the gospel has not been sincerely received into the heart; -it has not been felt as the “power of God unto salvation;” it has not -been, as it is designed to be, an effectual instrument of righteousness -to the soul. To those, who remain in so careless and indifferent and -unimproving a condition, we must say, that “our preaching has been vain, -and their faith is also vain.” - -Possibly there may be some amongst us, who never yet bestowed an adequate -attention on this important point; if any such there be, I would urgently -exhort them, as they tender the salvation of their souls, to neglect this -point no longer; deeply to enquire without delay, whether they “are -growing in grace, and in the knowledge of our Lord and Saviour Jesus -Christ.” {269} Let them enter with earnestness upon this necessary -consideration; let it be frequently repeated: Is my faith increased and -strengthened? Is my character more holy, my conduct more upright? Does -my temper improve? Are my passions better regulated; my thoughts more -spiritual; my devotions more pure and fervent; my affections more -detached from the world, more fixed on God and heaven? My life and -conversation, are they more accordant with the precepts and the example -of my Saviour? - -But the topics of enquiry are too numerous to be mentioned; I will only -add, that the sincere believer sets the “prize of his high calling” -continually before him; and advances to it, in holiness and -righteousness, every day; keeps advancing till his race is run; and thus, -when his toil is over, receives the crown of victory, and “enters into -the joy of his Lord.” - - - - -SERMON XV. -THE WORD OF THE LORD PRECIOUS. - - - 1 SAM. iii. 1. - - _The word of the Lord was precious in those days_; _there was no open - vision_. - -FROM Moses to Samuel, a period of several hundred years, there was no -prophet regularly appointed; particular revelations were made to -individuals, and occasional messages from heaven were publicly delivered -to the people; but there was no acknowledged prophet, to whom they might -at all times resort, to know the mind and will of God; or, as it is -described in the text, “there was no open vision.” The natural -consequence was, that such intimations of the divine will, as were then -given, made a deeper impression; they were more highly valued and more -eagerly sought for, than when the gift of prophecy, in after ages, became -more common. When the word of God abounded, it was received with -indifference; when rarely vouchsafed, it was intently desired. - -Such is perpetually, and on all occasions, the perverseness of man: -blessings of every description are estimated, not according to their -excellence, but their rarity; not according to the ease, but the -difficulty, with which they are to be obtained. And further, when in -possession of a blessing, we are often utterly insensible of its value; -we abuse it in thoughtless excess, and are ready to squander it away; but -the moment it is departed, we discover our blindness and folly; and would -give, perhaps, all we have, to bring the treasure back again. Meat and -drink and raiment, the air we breathe, the sun and the shower, excite no -spirit of gratitude, and by many are scarcely received and remembered as -blessings; but in the days of famine and of pestilence, amidst the -warfare and desolation of raging elements, these benefits and mercies are -painfully acknowledged, and ardently desired. Again: the advantages of -civil and religious liberty make little impression upon the hearts of -those, by whom they are fully and uninterruptedly enjoyed: it is under -the iron arm of intolerance and oppression; it is in the dungeon and the -mine, that the excellency of these privileges is learned. And thus it is -of domestic happiness and comfort: the value of home is frequently not -appreciated, until it is forsaken and lost; the worth of a friend, even -of the nearest relative, is sometimes but lightly considered, till he -“goes hence and is no more seen.” - -These observations are also illustrative of the feelings and conduct of -men, in regard to their spiritual privileges and blessings. While the -light of divine revelation is shining upon their dwellings, pointing out -to them the way of salvation, and opening the prospect of a glorious -immortality, they shut their eyes, and turn away into the fatal paths of -sin and misery, to the darkness of eternal death; but when their -opportunities are lost, when “the evil days are come upon them,” and -there is no instructor or counsellor or comforter to be found, they -perceive the preciousness of the time and the talents, which have been -heedlessly thrown away; and would give the world, if they possessed it, -for what they were once unwilling to make the smallest sacrifice. - -We are apt to express a wonder at the obstinate indifference of the -people of Israel to their religious advantages and instructions; we are -astonished, that they could forget their miraculous deliverances by the -hand of Moses, and the manifold revelations vouchsafed through him for -their knowledge and guidance; and that almost every divine communication -to them, in after ages, should have been but the forerunner of guilt and -apostacy: yet in truth, the history of Israel is but too faithful a -picture of the people of God in other times and other countries; by no -means excluding our own. The word of God has not been accounted -precious, in proportion to the extent to which it has been diffused; the -Bible has not been, in too many instances, the most highly prized, where -it has been most widely circulated; nor have the ministers of the gospel -been always most attentively and devoutly heard, where they have -increased and multiplied. Before the age of printing, when the copies of -the sacred word were comparatively few, the Christian, who was so happy -as to possess one, commonly regarded it as a treasure; or if he could -obtain a part only, by the labours of the pen, even a gospel or an -epistle, it was considered as a “pearl of great price.” And afterwards, -in the days of ignorance and persecution, when the sacred scriptures were -withheld from the people by a blind and bigotted priesthood, the thirst -for divine knowledge, for these streams of life and salvation, was -inconceivably great; men sought them and treasured them at the peril of -their lives. In these dark days, and long after, the public preachers of -the word were few; and people flocked from distant quarters to hear the -good tidings proclaimed. Having no regular supply of spiritual food, -they sought it out with earnestness where they might; “the word of the -Lord was precious in those days;” and “beautiful upon the mountains were -the feet of Him,” who came to “lighten their darkness,” and to deliver -the message of salvation to their souls. - -How widely different from this is the case in our day. Copies of the -Holy Scriptures are multiplied beyond all calculation: not a village, -scarcely a dwelling, where they are not, or may not be procured: and, -instead of any persecuting power, forbidding the use of them, every -possible encouragement is afforded, and every means devised by which they -may be adequately understood. And such, under the divine blessing, has -been the success of those means, that the greater portion, even of the -poorest in this favoured land, are able to discover for themselves the -light of life; to apply it for their guidance and comfort and eternal -salvation. - -And with respect to the preaching of the gospel, though it is not yet -sufficient for the demand of our extended population, still it may be -truly described as general throughout the land. Although, for “the -plenteous harvest, the labourers are too few,” still are they every where -abroad. And if it be objected, that “the word of truth is not always -rightly divided,” yet are there portions of it uniformly read, in every -christian assembly, on the Lord’s day; and in our own incomparable -Liturgy, no inconsiderable part of the divine word, of its saving -doctrines and duties, is actually embodied. - -So much for our holy congratulation, for the honour and glory of our -land, for the rich abundance of spiritual privileges and blessings, -which, under the favour of almighty goodness, we have the happiness to -enjoy. It were well, if the sequel of our subject afforded equal ground -for rejoicing; that it equally redounded to our honour. But here there -is a dark cloud resting, which casts over the scene a melancholy gloom. -The value set upon the word of God, its preciousness in the heart of man, -is not proportioned to the frequency and the fulness of its -communication. It is in almost every dwelling, but not in every dwelling -esteemed and loved; not devoutly treasured, not eagerly and diligently -read, as it used to be in the days of scarcity. How many who possess it, -perhaps superbly ornamented, in a variety of forms, and with goodly -interpretations, seldom open it; seldom in comparison with its high and -everlasting importance, for their enlightenment and edification: possibly -it may be read on the Lord’s day as a cold customary exercise, and by -vast numbers not even on the Lord’s day; they are positively unmindful of -the sacred treasure, unconscious that it is so much as in their -possession. No change of heart, no lively faith, no spiritual strength -is derived from its exalted doctrines; no purification of the affections -from its means of grace; no regulation of the life and character from its -perfect law of righteousness. How should there be, when it is laid by, -idly, carelessly, and contemptuously. - -The Bible is grievously neglected both by rich and poor. The rich too -seldom spare any of their abundant leisure, in storing their minds with -the riches of heavenly wisdom; other books, of worldly interest or -amusement, absorb almost their whole attention; an unimproving, nay -injurious publication, the foolish dream of fiction, will be seized and -read with avidity, whilst the oracles of eternal truth are treated with -an indifference, that borders on disdain. The poor, it is true, have but -little leisure; sufficient however, if that little were diligently used, -to enable them to acquire a considerable knowledge of their Bible; but -the great multitude of them seek their refreshment from other sources; -from the pollutions of earthly pleasure. We might have expected better -things: having fewer worldly possessions and comforts, it might be -thought, that the poor would gladly supply such deficiency by the -attainment of spiritual blessings; by raising their hopes and affections -to the imperishable treasures of a brighter world to come: but it is too -often found otherwise: the enjoyments of earth, however unsatisfactory -and even debasing, are preferred to the abundant consolations and -happiness of the gospel. - -Thank God, there are many bright exceptions to these remarks, both -amongst the rich and the poor; the number is great, and we hope -increasing, of those to whom “the word of the Lord has been precious;” -who have “received it with gladness;” who have “believed with the heart -unto righteousness;” who “have seen the salvation of their God.” But -still, when we cast our eyes upon the vast and reckless multitude, we are -ready to weep over it and to say, O that ye would know, even ye in this -your day, the things that belong unto your peace; before they be hid for -ever from your eyes. - -From this lamentable neglect of the word of God, we may readily account -for the want of religious principle, for the decay of religious -character, for the overspreading of corruption and vice, so notorious in -the christian world. The astonishing circulation of the Bible through -this country, of late years, might have reasonably led us to hope for a -signal diminution of irreligion and crime. And God forbid, we should be -of the number of those who maintain, that _no_ such advantage has been -derived from this dissemination of the word of life. But even the most -sanguine person will not contend, that this holy exertion, this spiritual -culture has produced a corresponding fruit: thousands of those, who have -free access to the Bible, are lying, if not in utter darkness, at least -in the shadow of death. And what is the cause? The scriptures are not -valued in proportion to their extended circulation; they are not read -with humble reverential attention, as the holy word of God; not -understood or desired, as the fountain of light and life; not sought as a -means of spiritual reformation and righteousness: and therefore, we may -expect a greater prevalence of iniquity; as a judgment of the just and -offended God, for so flagrant an abuse of the knowledge of salvation. - -And thus with regard to the preaching of His word: where is that vehement -desire, that deep interest, that holy concern to profit withal, which was -observable in the days when preachers were few? We do not say, that it -is utterly extinguished; but certainly not proportioned to the -opportunities vouchsafed. How many in this our place and neighbourhood, -refuse to travel, even the shortest distance, to hear the gospel; and of -those who professedly go to hear it, not a few are led by mere curiosity -or custom. How do we stand condemned by many a less favoured people! -There are indeed lands, at this day, still thirsting for the knowledge of -their God and Saviour; lands, to which it has but just been carried, -where it is only beginning to be understood; and _there_ the people will -instantly repair at the very sound of the good tidings, and wait with -eagerness upon the footsteps of the missionary, who bears in his hand the -sacred treasure; but _here_, where the messengers are in every place, -where the ministers of reconciliation abound, here are awful numbers, who -never enter the house of God, for the single purpose of hearing His word: -the gift is continually offered, without trouble or risk, “without money -or price;” and, therefore, it would seem, perversely despised. - -Similar remarks may be made, concerning all those divine ordinances and -means of grace, with which this privileged land has been so richly -provided. The public worship of Almighty God, the holy sacraments of our -Church, the instruction afforded to her children, the means of private -devotion and godly advancement, all these are pressed upon the notice and -acceptance of all; it is not enough to say, that we are invited; we are -_urged_ to the participation of these abundant blessings; yet how often -are we urged in vain. At this moment, in some of our countries or -dependencies abroad, where Churches are sparingly scattered, and the -visits of ministers are few and long between, these divine ordinances are -coveted with a painful anxiety, and no opportunity is ever lost: here, in -the mother country, is the fountain of blessings, and the “streams are -ever flowing withal;” but thousands esteem not these waters of life, and -many never care to taste them. - -It is impossible, that the truth of these observations can be denied; and -to every sincere and serious Christian the subject must afford a painful -reflection. And well does it become us all, each in our several -vocations, to exert our utmost power for the abatement of so crying and -alarming an evil. Many of us, I trust, are gratefully sensible of the -goodness and love of God, in having so liberally bestowed upon our land -the blessings of the word of life; grateful from the experience of its -inestimable benefit to our own souls: let each then in his station, and -according to his influence and ability, recommend the word to those -around him; and assist in waking a slumbering people to a sense of the -glorious opportunities awaiting them. Many, from their education and -rank, have it in their power to contribute largely to the success of this -glorious cause, to become instruments of righteousness and salvation to -their lost fellow-creatures: and the poorest may do much in this blessed -work; they may train their families in the study of the Bible, may lead -them to adore the God of mercy and of truth, and to save their souls -alive; considerable also is the impression, which, by prudence and -friendly care, they might make upon their poor neighbours; bringing them -to join together in happy union, for the perusal of that word, which is -their common interest and hope; which would elevate them above the -troubles of a stormy world, would lead them to “lighten one another’s -burdens,” and to “go on their way together rejoicing.” And, to say the -least, every one has the power to recommend the holy scriptures by the -light of his own example; by shewing, on all occasions, his love for the -Saviour’s marvellous goodness; by duly reverencing and reading the word -of truth; and manifesting the blessedness thereof, in the decided change -of his own heart and temper, in his own character and life. And all such -recommendations, let me add, the Lord is demanding at our hands, in -return for His unspeakable mercy. - -My brethren, let us suppose, that it should please God, for the -heedlessness of this nation, to deprive us of the privilege and blessing -of the Bible; and to declare, that the neglected ministry of His word -should be continued no longer: we should undoubtedly regard this as the -direst calamity, which could possibly befal us; we should immediately and -cheerfully consent to any sacrifice, by which so dreadful a token of -divine wrath might be averted. Then let us be consistent; and whilst we -do enjoy this invaluable favour of heaven, let it be cherished and -improved. Let the gospel, instead of being less precious to us, on -account of its universal publication, and its facility of attainment, be -therefore prized the more; and while we adore the Lord of mercy for -diffusing this heavenly benefit through our dear and native land, let the -treasure be laid up in our own bosom: what is intended for the good of -all, is intended for the good of each: to bless God for giving the gospel -to our country, and to undervalue or neglect it ourselves, is folly and -hypocrisy; but too many individuals, amounting indeed to a large portion -of our christian community, are guilty of this folly, and thus exposing -the land to judgment, thus endangering “the ark of God.” - -All of _us_, my brethren, do I trust feel thankful to our God and -Saviour, who hath honoured us, unworthy as we are, with the revelation of -His word, and hath “brought life and immortality to light:” whatever -others then may do, let our sense of the gracious gift be undeniably and -duly shewn: let us daily have recourse to this holy word, as “the lamp of -our feet and the light of our paths:” be it our constant prayer for the -spirit of God to open our eyes that we may understand, and our hearts -that we may reverence, the wonders of His holy law; that it may be the -object and study of our lives, to walk in all those means of grace, which -it holds forth for our redemption from sin and death; for our safe -passage through this transitory world of trial, to an eternal world of -happiness and glory beyond the grave. If we hear and read and mark and -learn, in the spirit of devotion and prayer, we shall continually find -new treasures of mercy opening to our view; new and unlooked-for stores -of knowledge; new affections and dispositions; new hopes and prospects, -in the promises of the blessed Jesus: the word will be a blessing to us -through life and even to our journey’s end; a sure guide amid the dangers -of prosperity, a powerful support in the day of trouble, an inconceivable -comfort when we die. But if we prize it not in life, how can we expect -consolation from it in death? On the contrary, our spirits will be -weighed down by the grievous remembrance of inexcusable neglect. Be wise -in time; lay up in store the good foundation: the word, having been all -along precious, will be increasing in value to the last; even until it -leads us to the “open vision” of eternal day. - - - - -SERMON XVI. -DISTINCTIONS TO BE MADE ON THE DAY OF JUDGMENT. - - - MATT. xxiv. 40. - - _The one shall be taken and the other left_. - -IN the chapter before us, our blessed Lord is describing to His disciples -various circumstances, which should attend the destruction of Jerusalem; -an event, which has been generally regarded by the christian Church, as -representative of the proceedings of that more awful day, when Christ -shall appear at last to judge the universal world, “in righteousness and -truth;” and “render unto every man according unto his works.” - -Many false teachers had arisen, even in those early days of the gospel, -pretending to set forth the signs of Christ’s coming to take vengeance on -His enemies; and therefore the disciples had requested of their Master -some certain information on this momentous topic: they “came unto Him -privately, saying, Tell us, when shall these things be? and what shall be -the sign of Thy coming and of the end of the world? And Jesus answered -and said unto them, Take heed that no man deceive you: For many shall -come in My name, saying, I am Christ, and shall deceive many. And ye -shall hear of wars, and rumours of wars: see that ye be not troubled: for -all these things must come to pass, but the end is not yet. For nation -shall rise against nation, and kingdom against kingdom: and there shall -be famines and pestilences, and earthquakes, in divers places. All these -are the beginning of sorrows.” {291} - -Our Lord proceeds to detail a great variety of other circumstances which -should occur, some of them belonging to the desolations of Judea, some to -the future judgment alone, and some to both these events; of which latter -kind is the description connected with the text: “There shall be two in -the field; the one shall be taken and the other left. Two women shall be -grinding at the mill; the one shall be taken and the other left:” that -is, though destruction shall fall upon the Jewish nation at large, for -their rebellion against God, their resistance to the clear evidence of -the gospel, their shedding of the blood of His beloved Son, yet shall not -all be equally involved in the same calamity and perdition. Divine -providence will then make a distinction between those, who have -obstinately rejected and maliciously persecuted the Saviour and His holy -religion, and those, whose hearts have been opened to the reception “of -the truth as it is in Jesus;” who, being convinced and converted, have -become His faithful followers. - -And though the whole race be so intermingled, one amongst another, by the -various offices and duties and relations of life, that to the eye of man -there may be no distinguishable difference amongst them; yet the -all-seeing God, who “is a discerner of the thoughts of the heart,” will -not be misguided by any outward appearances; will perceive a very -manifest difference in characters seemingly alike: will infallibly know -whom to punish and whom to spare. As in the overthrow of Sodom and -Gomorrah, He singled out, and selected for preservation, one righteous -person, (and for his sake, a portion of his family also,) so, in the -storm of vengeance about to fall upon the devoted city of Jerusalem, He -would, in many signal instances, make the same merciful distinction. And -the declaration, thus made, was calculated at once to comfort and -encourage the faithful, and to alarm the conscience and check the -presumption of the wicked. - -The intimation here afforded of the perfect knowledge and the just -discrimination of the Almighty, in regard to His judgments upon the -Jewish people, applies with peculiar force and truth to His perfect -dealings with all mankind, at the last great day. Although, when -Jerusalem was destroyed, it is undoubtedly true, that the faithful -disciples of Jesus were generally delivered, yet it cannot be supposed -that, in so extensive an overthrow, all the Christians, and all their -innocent children, without any exception escaped. But when Christ shall -sit upon His throne of judgment, not one undeserved victim shall there -be; and not one, who “has sinned against the light,” shall escape with -impunity. All those inequalities, which are unavoidable in the present -constitution of things, shall then be made right and recompensed. The -murdered innocent shall be requited with a robe of glory; and the -prosperous sinner be abased with scorn and infamy. - -How necessary, how indispensable, for the assertion and execution of -divine justice, is the appointment of such a tribunal! How unequally are -deserts distributed in this probationary world!—very often in cases, of -which we ourselves may form an adequate opinion. Not unfrequently do we -observe the righteous, doomed to extreme poverty and affliction and -suffering; and though they be most graciously comforted and supported -under their several burdens, we can hardly imagine, that such alleviation -is all the requital they are to receive: and in truth, what is the -principal source of their comfort and support? Is it not the hope of a -happy termination? Is it not the prospect of entering into an -everlasting rest, of being for ever delivered from sorrow and pain, in -the presence of their Saviour and their God? And can we believe, that -this blessed expectation, vouchsafed as the solace of their woes, will -end in disappointment and nothingness? Does it not point to a day, in -which their bright hopes will be more than realized in the merciful -sentence of their Judge; in their reception, at His hands and through His -merits, of “an eternal recompense of reward?” - -And thus, on the contrary, frequently do we see the unprincipled and the -profligate enjoying the favour of the world, and rising to no -inconsiderable eminence of earthly prosperity: their crosses and -vexations and troubles no doubt they have, as the natural fruit of -irreligion and vice; as the retributive chastisement of an offended God; -“sowing in corruption,” they do certainly more or less reap in sorrow; -but still, if there were no other state, their lot would be, -comparatively at least, much happier than they deserve; and therefore -_their_ condition also leads us to expect, and fearfully does it betoken, -a day of fuller retribution; when the infinite justice and truth of God -will be finally and perfectly vindicated. - -Many cases, like these, of suffering virtue and prosperous vice, we are -able clearly to discern: so broad are the lines, so prominent the -features, that we can scarcely be mistaken: but perhaps there are many -more cases, of which we can form no adequate opinion at all; neither in -any instance, could we pretend to award or ascertain the exact degree of -merit due to any individual. When we speak of merit, we do not mean to -intimate that any action, in itself, is deserving of reward; we regard -works of righteousness, only as the fruit of faith in a crucified -Redeemer. But this fruit is much more abundant, and much more excellent, -in some than others; and sometimes, when it makes the fairest shew, the -quality is inferior. By merit then, we here mean the faith and behaviour -of a Christian; or, that behaviour by which the faith is manifested; -that, to which God has freely promised a reward, for the sake of our -great Redeemer. According to the faith, will the fruit be, both in -quality and abundance; and according to the fruit will be the gracious -reward; which reward He alone can determine and bestow, who discovers the -secret springs of the character and conduct of every man living. - -The value of an action depends upon the spirit and principle, with which -it is performed; and of these things no one can perfectly judge, but the -searcher of the heart. Even in the christian community, many words and -deeds there are, obtaining applause from men, which will be condemned by -the omniscient God, as having proceeded from unworthy motives, and being -but the garb of hypocrisy; many persons there are, in whose respective -demeanour we may be able to trace no very marked lines of difference, who -yet differ most essentially, when measured by the scale of infinite truth -and justice: all these secret distinctions will be clearly brought to -light at the great inquiry on the judgment-day; every one will then -appear in his true character; the veil of deception will be for ever torn -aside; and of those, who seem alike to us in the present life, we shall -find that one will be taken and another left; one taken to glory, and -another left to shame and wretchedness and ruin. - -It may be useful to mention a few instances, in which we may be deceived -in our comparative estimate of men. Even with regard to the fundamental -principles of religion, to a real belief in the truths of the Bible, to -the essentials of a christian character, it is possible that we may form -very mistaken opinions concerning many around us. It is true, that -insincerity and deceit are commonly, sooner or later, in some degree -detected; it is difficult to be always dissimulating, and acting a part; -some evil fruit, some inconsistency does generally betray the hollowness -of hypocritical pretensions: still however, it is not always so; and -doubtless there are some,—out of the number of those persons, whom we are -in the habit of considering as equally resting their hopes upon the true -foundation, equally believing in Jesus Christ for pardon and salvation, -equally zealous in the maintenance of His holy religion and attentive to -the ordinances,—some there are, who differ materially from others, in the -unerring judgment of God. They may repair to the same place of worship, -perhaps with the same degree of regularity, but with very different views -and impressions: we can judge only of the outward appearance, of the -posture of the body or the moving of the lips; it is for the Lord to look -upon the posture of the soul and the offering of the heart. Many, no -question, come to the House of God from very unworthy motives and for -very unworthy purposes; and frequently they do not escape the observance -of _man_; but _man_ cannot penetrate into the case of every individual; -to the eye of Jehovah alone are “all things naked and open;” He sees and -judges, _who_ come unto Him in humble faith; who approach His tabernacle -is a pious frame and temper, with holy affections, with integrity of -heart; who “worship Him in spirit and in truth.” My brethren, it is an -awful consideration: but from the same Church, the same christian -society, the same assembly of worshippers, “one shall be taken and -another left.” - -Again, with respect to a discharge of the ordinary duties of life, there -may be much real, though little seeming difference, in the characters of -many, with whom we are daily acquainted. Punctuality and diligence, -though always commendable and useful for the public good, may be, in as -far as the person himself is concerned, of little value in the sight of -God; our acceptableness with God, in this matter, depends upon the -principle and the view and the spirit, with which the business of life is -conducted: it may be carried on merely for the sake of self-interest; of -gain, reputation, and pleasure; without any religious feeling or purpose -whatever, without a single prayer offered up for heavenly assistance and -blessing, without a word of thanksgiving or acknowledgment: or, on the -other hand, we may proceed to our daily employments and pursuits, “strong -in the Lord and in the power of His might;” imploring and depending upon -His grace; “doing whatever we do for His glory;” active and diligent and -faithful, from a sense of love and duty to Him, for the sake of obeying -the law of our blessed Redeemer, and thus bringing forth the fruit of -faith unto perfection; “living soberly, righteously and godly in this -_present_ world,” {302a} with the continual hope and expectation of a -glorious world to come. Now, whether industry be the work of religious -principle, or whether it arise merely from selfish and earthly views, -_we_ are often unable to decide: but God knoweth all the thoughts of man; -and therefore can assign, to every action and habit and pursuit, its true -origin and its due reward; and many persons, it will be found at last, -who have gone forth together unto their labour, who have been engaged in -the same occupations, have toiled together as companions in life, will be -separated when the day of full inquiry comes; the one, having “sown unto -the spirit,” shall be _taken_ to enjoy the fruit of life everlasting; the -other, having “sown unto the flesh,” shall be _left_ to “reap -corruption.” {302b} - -Similar observations will of course hold good, with regard to the -practice of particular virtues. They, “who give alms only to be seen of -men;” who dispense their bounty from any other principle, than that of -love to their Saviour; for any other purpose, than to serve God and to -benefit their fellow-creatures; they “_have_ their reward” already—the -only reward, which they are caring to seek—the applause, the good will, -or the esteem of mankind: and they must not expect, on the latter day, -the reward which they seek not; the approval of their sovereign Lord; the -praises and blessings of christian charity. Again, they who exercise the -virtues of honesty or sobriety, merely for the sake of worldly expedience -or reputation, will likewise “have their reward” all the reward they are -to expect, in this life. Christian faith and christian principle are the -only foundations, upon which a Christian can surely and successfully -build; they, who build upon them, will be taken to see the goodly fabric -perfected in heaven; whilst every work, which is raised upon “other -foundation,” will be left to desolation and devouring fire. - -And even they, who have communed together, through their earthly -pilgrimage, in the bonds of familiar intimacy; who have been united all -their lives long, by the nearest and dearest ties of kindred; even they -will be subject to the same discriminating judgment at the last. If they -have been bound together in the holy bonds of the gospel, as well as of -family affection; if they have been faithful brethren in the Lord, as -well as in the flesh, “walking with God as friends,” it will be well; -then, as they “were lovely and pleasant in their lives, in their deaths -they shall not be divided:” {304} together shall they go to heaven, and -be admitted to enjoy a more delightful communion with each other, in the -happy paradise above. But if it be otherwise, if such friends be of -opposite characters; the one “carnally” the other “spiritually minded;” -then, their ends must be opposite also; “death” is the portion of one, -“life and peace” {305a} of the other: their union therefore must be -dissolved. The world may regard all the members of a family, as nearly -alike in character; but the difference may nevertheless be great; and the -distinction, in another world, will be great also. The wicked parent -shall see its innocent offspring no more; the pious father shall not -deliver the undutiful child, nor the obedient child its rebellious -father; {305b} each can save but his own soul. How feelingly and -powerfully does this consideration appeal to christian families; -admonishing them, to regard not the present only, but the everlasting -welfare of each other; to “edify one another” in holiness and godly love; -lest, after they have been so intimately connected together upon earth, -while the one is taken to felicity and glory, the other be left to -“mourning, lamentation and woe.” - -How are christian parents bound, to watch over the offspring they so -tenderly love! Watch they do, with continual anxiety, for the temporal -benefit of their children, for all that can minister to their comfort and -honour and advancement in life: they rejoice in the joy of their -children, and weep when their children weep: but O how infinitely more -important is the provision for eternity: earthly ties will soon be -broken; how important, that we should provide for a happy renewal of -intercourse and love hereafter! Parting now, to meet no more, were -enough to break the heart; but the bright prospect of a re-union in -paradise consoles and reconciles; forbidding us “to sorrow as those who -have no hope.” See then, ye christian parents, to the nurture and -training of the “olive branches round about your table;” bestow, upon -their spiritual well-being, an especial and exceeding care; that ye may -behold them “flourishing in the house of the Lord” above: that, whether -ye be taken from them, or they from you, there may be comfort in the -parting. See, all christian relatives and friends, by whatever name ye -are endeared; see that ye live not in worldly, but heavenly affection: -instructing, admonishing, animating one another in the profession of the -true faith and the exercise of all godliness; that so your converse and -communion may never be embittered by the fear of eternal separation. - -Lastly, let the truth, here declared by the infallible word of God, check -the presumption of the careless and the wicked; and give comfort and -encouragement to the faithful. The worldling may fancy, because no great -distinction, between him and others, is made upon earth; because he -perhaps can see no great reason for such distinction; that, therefore, he -shall escape in the end; but in the day when “God will judge the secrets -of men by Jesus Christ,” {307} when “every one shall receive the things -done in his body, according to that he hath done, whether it be good or -bad,” {308} he will find, that an immeasurable distinction will be made -between him “that hath served God, and him that hath served him not;” -between him, whose heart has been given to his Creator and Redeemer, and -sanctified by the Spirit of grace, and him, who has only made it his -object to maintain a decent appearance in the world. If we do believe in -the final judgment, if we believe in the perfect truth and justice of the -Almighty, we must conclude, that this fearful difference will be made. -And if it were so dreadful a calamity, to be left to fall in the -tremendous overthrow of Jerusalem, what will it be, to be left an -everlasting-prey to the tortures of Satan and of sin? - -But let the true believer, the righteous servant of God in Jesus Christ, -take encouragement and comfort: there is no exercise of faith, no holy -meditation, no fervent prayer, no religious deed, no pious intention or -design, however secret from the eyes of men, which can escape the notice -of their heavenly Father: though justice is not, cannot be, done to their -characters here; though sometimes the greatest injustice and injury and -wrong; yet shall they be triumphantly and gloriously vindicated at the -last: though they be on earth forsaken or oppressed, though they bear the -burden of private affliction or public scorn, in a “world which is not -worthy of them,” they shall be visited and acknowledged and received at -the last; shall lift up their heads with honour and with joy, and be -admitted into a kingdom, which is more than worthy of all their faith and -all their constancy; the Redeemer has marked them for His own; He will -single them out, on the last day, from the crowd of countless multitudes, -as objects of his compassion and favour; will take them into the arms of -His mercy, and so “they shall be forever with the Lord.” {309} - - - - -SERMON XVII. -GOD MADE MAN UPRIGHT; MAN MAKES HIMSELF MISERABLE. - - - ECCLES. vii. 29. - - _Lo_, _this only have I found_, _that God hath made man upright_, - _but they have sought out many inventions_. - -IN this remarkable book, Solomon discusses the various earthly means -employed by the human race, for the attainment of happiness; and he -decides upon the utter insufficiency of them all. Nor is he to be -regarded as making the enquiry from mere matter of speculation, but as -declaring to the world the result of his own experience, as well as the -counsels of the Most High. Exalted to the very summit of worldly -prosperity and greatness, and learned in all the arts and sciences, he -possessed advantages, in the pursuit of happiness, far beyond the common -lot of mortality; if it were to be found upon earth, he would have been -sure, in himself or some of his favoured dependents, to have made the -discovery. But he declares, by many remarkable repetitions, his utter -inability so to do; he gives up the matter as hopeless and impossible; -“all, (even the fairest and the best of human schemes,) is vanity and -vexation of spirit;” “that which is crooked cannot be made straight, and -that which is wanting cannot be numbered.” {311} - -And this conclusion corresponds with the experience of mankind in every -age: happiness has always been their object; philosophers have laid down -rules for its acquirement, and every variety of expedient has been tried; -but all in vain; there is no permanent pleasure or satisfaction upon -earth: independently of the crosses and vexations from without, by which -it is so continually disturbed, there is something in the constitution of -man, in the present state of his mind and heart and affections, by which -the attainment of happiness, from temporal means alone, is positively -forbidden. - -The royal preacher, thus convinced of this truth, turns his thoughts to a -solution of the case, and sums up his observations, on the conduct and -condition of man, in the words of the text. Instead of arraigning, like -some bold and impious cavillers of our day, the wisdom or goodness of the -Creator in the introduction of evil into the world, he gives the true -account of the matter; and lays the blame where alone it is due, upon the -disobedience and degeneracy of man. And in so doing, he bears testimony -to the truth of one of the most important communications made to us in -the revealed word of God—the original innocence and the fall of our first -parents. This fact has been daringly called in question by certain -professed believers of divine revelation, by some who boast themselves -peculiarly entitled to the christian name. Anxious to exalt the moral -excellency of human nature, and to disprove the doctrine and necessity of -the atonement, through the prevailing efficacy of the Saviour’s -incarnation and sufferings, such vain disputers absolutely deny, in the -very face of God’s word, that any such total and dreadful change has ever -taken place in the state of mankind; they contend, that our -understandings and affections are now the same, as when we came -originally from the hands of our Creator. It appears, however, that the -_wisest_ of men took a different view of this momentous subject; that he -received the Mosaic account, recorded in the opening of the book of -Genesis, according to its plain and natural interpretation; and he has -delivered to us his judgment, by the inspiration of that Holy Spirit, -under whose guidance it was impossible for him to err. - -Solomon introduces his declaration upon this point in a very awakening -manner; in a manner frequent with the inspired writers, when about to -deliver a sentence of peculiar weight and importance; “Lo, this only have -I found;” behold, attend to this truth; this is the result of my -observations, this the “conclusion of the whole matter,” this the -explanation of all the evil and unhappiness in the world, that “God hath -made man upright, but they have sought out many inventions;” that man was -created innocent by the wise and merciful Author of his being; formed for -pure unalloyed enjoyment; and the marring and misery, which he -experiences, are solely attributable to the change induced by his own -apostacy and rebellion; to his seeking out ways and means of happiness, -contrary to the will and appointment of his Creator. “God saw every -thing that He had made, and behold, it was very good;” {314} and man, the -lord of creation, was not less fitted than the objects around him, to -answer the good and gracious purposes of heaven. So God “created man in -His own image; in the image of God created He him; male and female -created He them;” {315} in the image of holiness, and therefore happy. - -How far man has fallen from this state of uprightness, is a question -which has caused much difference and contention in the christian world; -some persons, from a desire of exalting the free grace of God, declare -that the divine image in man was totally corrupted and lost by the fall; -that there remains, in his unregenerate nature, no spirit or particle of -excellency, no perception of what is good; that his nature is a mere -chaos of disorder, a mass of decay, which is altogether incapable of -producing any thing but “confusion and every evil work.” On the other -hand, it is contended, that the wreck of man’s nature was but partial; -that there remains a considerable disposition to practice, as well as -approve, “whatsoever things are pure and honest and lovely and of good -report;” that man is still able, by his own judgment and strength, in -many things to please God and to serve Him. It does not fall within our -purpose, on the present occasion, to attempt any accurate adjustment of -this difference; but we may observe, that it is dangerous to insist upon -either extreme. A belief, that man can will or do nothing, is apt to -lead to a persuasion that he has nothing to will or do; that his -salvation is a work totally independent of himself; a measure of grace -absolutely forced upon him: and a belief, is that man able of himself to -“refuse the evil and to choose the good,” that he “knows how to walk and -to please God,” creates a spirit of self-righteousness, at once -destructive of the sinner’s hope; preventing his dependence upon the -all-sufficiency of God, and subversive of the truth of the gospel. - -A faculty of discernment between good and evil, for the moral government -of man, is evidently vouchsafed to his unrenewed nature; and a power, in -dependence upon the divine teaching, to accept or reject the proposals of -mercy and grace, does surely remain to us, or else the numberless -exhortations of God to the sinner appear to be of no benefit and no -meaning: and who can reasonably suppose, that sinners would have been so -frequently and severely condemned, for refusing that grace, which they -were positively incapable of accepting. The language of our ninth -Article on this point appears to be most temperate and unobjectionable: -“Man is very _far gone_ from original righteousness, and is of his own -nature inclined to evil, so that the flesh lusteth always contrary to the -spirit.” With this statement we may rest content. - -One of the many bitter fruits of the fall is, that man no longer seeks -his happiness in God, where alone it can be found, but in ways of his own -devising, in the crooked ways opened to his view and imagination by the -destructive enemy of his soul; no longer in innocence and holiness and -obedience, but in vicious inclinations and pursuits, “in the lust of the -flesh and the lust of the eyes, and the pride of life;” {317} in those -very principles and means, which brought “death into the world and all -our woe:” it is no wonder, therefore, that happiness, from a search like -this, should not be found. They, who search in this manner, are like the -wicked spirit, “walking through dry places, seeking rest and finding -none;” like the dove of Noah, in the overwhelming of the waters, roving -about on weary wing, and finding no resting place for the sole of her -foot. Nor is it possible for man to be blessed again with perfect peace, -peace without any interruption or alloy, until he be altogether restored -to “the image of Him that created him:” the nearer he approaches to that -restoration, the more he will assuredly possess of true satisfaction and -delight; but the blessing can never be complete, till the original -defilement be utterly purged away, till his understanding is enlarged for -a full knowledge of the good and great and glorious Creator; till he can -be brought to love and serve Him without any mixture of infirmity; till -he returns not only to His favour, but into His immediate presence, in -the second Eden, of eternal bliss. - -Still may man enjoy, even upon earth, no inconsiderable degree of peace -and happiness. The promises and blessings of the gospel impart a “joy -and gladness” to the believer, and fill him with comfort, which the world -can neither give nor take away: the avoiding and abhorring of evil will -prevent those painful reflections, which inhabit the mind of the reckless -sinner: the life of faith in a merciful Saviour, the worship and service -of God, the works of piety and love, the walk of uprightness and -integrity, though accompanied with imperfections, and, therefore, with -abatements of comfort, yet do infallibly produce a great tranquillity of -soul, and unspeakable emotions of holy joy; the sincere Christian -contemplates his present condition with happy, though humble persuasion -of acceptance with his God; and looks forward with an animated exulting -hope of the perfect consummation of his felicity, in another and a better -world. The trials and troubles of this life do indeed still continue; -yet they have no power to harm, and therefore none to distress him; he -“casts his burden upon the Lord.” But in the natural, unrenewed, -unconverted world, there is no such redeeming principle, no qualification -of evil, no pure sources of delight: let the votaries of earthly -enjoyment seek it with what ardour and devotedness they may, it is a -phantom which is ever eluding their grasp; flitting before their eyes in -the shape of promises and visions, but never in substantial possession. - -It is indeed sadly instructive, to consider the numberless devices to -which men are driven, in their search after happiness, when once they -have forsaken the faith and fear of God; how busy they are in the -invention of new scenes and pursuits; quitting one after another, as each -deceives and fails; how they are wearing and wasting away the little span -of life, in vain experiment and profitless enquiry. How are the opulent -contriving their multiplied means and opportunities of enjoyment, with -all their splendour of establishment, and a train of dependents obedient -to their will! And if we could form a judgment by outward appearances, -we might be inclined to pronounce them happy: but under this beautiful -veil, with all this pomp of circumstance, many a corroding care, many a -mortified desire, many a bitter disappointment, lie constantly concealed. - -To envy the rich, as if they were the certain possessors of comfort and -ease, is one of the greatest of all mistakes and follies; happiness must -dwell in the mind and the heart; it must depend altogether upon the state -of mind and heart; it is not to be purchased with money; money, we must -grant, may be made to minister to it, but this must entirely depend upon -the disposition, the spirit, the manner, in which it is used: the -smallest pittance upon earth, possessed in the faith of the gospel, in -the fear and love of God, produces infinitely more enjoyment, than the -countless treasures of those, who seek or spend or save them, with a view -to themselves and this world alone. - -Some are revelling in the dreams of ambition; and imagine, that if they -could attain a particular eminence, they should be happy: but the road is -steep and slippery, toilsome and dangerous; and the summit, if ever they -reach it, is not a land of repose, not the habitation of contentment and -peace; “seekest thou great things for thyself? seek them not.” {322} -Ambition is always dissatisfied; if not the most unclean, it is one of -the most tormenting spirits in the bosom of man; and yet it is fondly and -generally cherished both by rich and poor. Be humble; be moderate; be -content; if thou wouldest be happy. - -In what are called the pleasurable scenes of life, it is unnecessary for -me further to insist, how vainly we rove in quest of substantial delight: -this indeed is a truth still more level to the experience of us all; it -is a path we have often trodden, but never I think with satisfaction. -Witness the continual changing, the endless variety of amusements, which -are found necessary in order to relieve satiety and disgust, necessary -even when they are innocent; and in sinful pleasures, in lust and -intemperance of every kind, it is needless to tell you, there can be no -peace; health is impaired and the conscience is burdened; they are like a -two-edged sword, cutting on both sides, destroying both body and soul. - -The force of these arguments may be made to appear from another -consideration; for whatever delusions may be practised upon men, to -induce them to reckon and build upon earth alone; to trust for happiness -to their own inventions, to human schemes and devices; yet will they -never, in their serious moments, contend for the wisdom of their choice; -or say, that their expectations have been answered; they will never, when -they come to die, recommend to their friends, assembled round their bed, -the course which they pursued, as a sure foundation of comfort in their -lives, and peace in their latter end; the dying father will not recommend -it to his children, nor the dying brother to his brethren. No: it will -then be seen, either by the tears of bitter remorse or the agonies of -unrepented guilt, that the way of the world was “the broad way that -leadeth unto destruction;” that the soul can never find rest, till it -returns to the forsaken paths of righteousness, to the lost image of its -God. - -And thanks to the unspeakable mercy of God in Christ Jesus, the way of -recovery is abundantly made known; the kingdom of heaven, with all its -joys and treasures, is opened to every believer. Wisdom has come down -from above, to tabernacle with sinful man; to lighten his darkness, and -to rejoice his soul; and “_her_ ways are ways of pleasantness, and all -her paths are peace”—pleasantness and peace to those, who seek them with -their whole heart, implicitly and devotedly, as manifested in the -gracious revelation of their God. - -But unhappily, in the way of religion also, in their professed walk of -faith, men will be seeking out many inventions of their own, instead of -submitting themselves, with simplicity and godly sincerity, to the gospel -of Jesus Christ. They are seeking to accommodate His divine law to their -corrupt inclinations and indulgences, to the maxims and fashions and -interests of an ensnaring world: and thus they fail of the happiness, -which they were led to expect. No wonder, that they find not the -christian promises realised; that they fall short of the comfort, as they -do of the obedience of faith. To the believing in our crucified Lord, -with all the heart and soul; to “the seeking first His kingdom and His -righteousness;” to the “forsaking all and following Him;” to “the spirit -of God dwelling in us, and mortifying the deeds of the body;” to the -sincere desire after holiness “as He is holy;” to “the fulfilling of the -law of righteousness;” to a living hope of “the inheritance that fadeth -not away”—to these things, the promise of life is made; of joy and favour -here, and eternal felicity hereafter; but if we, in dependence upon our -own vain inventions, seek to be blessed in any other way; with a less -entire belief, and a less holy profession, and a less devoted obedience, -and a less exalted hope, we must not complain or wonder, if we lose our -object and aim; “Be not deceived, God is not mocked; for whatsoever a man -soweth, that shall he also reap; he that soweth unto the flesh, shall of -the flesh reap corruption; but he that soweth unto the spirit, shall of -the spirit reap life everlasting.” - -The merciful God, when He created man innocent and happy, graciously -revealed to him the means, by which his innocence and happiness might be -preserved; and shewed thereby, that they were inseparable, that the loss -of the one would be the loss of the other. “The Lord God commanded the -man, saying, Of every tree of the garden thou mayest freely eat: but of -the tree of the knowledge of good and evil, thou shalt not eat of it; for -in the day that thou eatest thereof thou shalt surely die.” {327a} And -no sooner had Adam disobeyed, no sooner was his innocence forfeited, than -his happiness was gone; he found to his sorrow, as he would not believe -to his comfort, the truth of his Creator’s word: and thus miserably ended -the first covenant of God with man, the covenant of obedience and works. - -Under the covenant of grace, by the blessed and eternal Son of God, it is -revealed to us, with equal clearness, how the lost happiness of man is to -be recovered; “the way we know:” “Believe in the Lord Jesus Christ and -thou shalt be saved;” {327b} “set your affections on things above, not on -things on the earth:” {327c} this is the way, call it by what name you -please—a condition, or a means; it is the only way: happiness, here or -hereafter, is attainable in no other. For this, we have the assurance of -that word, which we have seen, under the first covenant, awfully -fulfilled; of that word, which can never fail. My brethren, I cannot -doubt, that we are all of us convinced of this truth: then let us pray -fervently and faithfully, that the conviction may live in our hearts; -that we may, from this day forward, go to “the fountain of living waters, -and not hew out for ourselves broken cisterns, that hold no water;” -{328a} that we may renounce the vanity of all human inventions, and seek -our happiness in God, and God alone. “Be not conformed to this world; -but be ye transformed by the renewing of your mind; that ye may prove, -what is that good and acceptable and perfect will of God:” {328b} that ye -may “have your fruit unto holiness, and the end everlasting life.” {328c} - - - - -SERMON XVIII. -THE KNOWLEDGE OF GOD REVEALED TO THEM THAT FEAR HIM. - - - PSALM xxv. 14. - - _The secret of the Lord is with them that fear Him_; _and He will - shew them His covenant_. - -THE secret of the Lord means, that which cannot be known unless the Lord -reveal it; and the phrase here implies, an intimate knowledge of the -divine perfections, of the dealings and dispensations of God; a holy and -vital communion with Him; an entire trust in His providential care and -government; together with that peace, which always dwells in the bosom of -a true, penitent, pious believer. All this, including, as it does, a -full acquaintance with the doctrines and duties, the privileges and -comforts of the life of faith, is called “the secret of the Lord,” -because it is hidden from the natural man, and cannot possibly be -comprehended or discovered without divine revelation. - -Such knowledge and such blessings are not the growth of earth; they are -not the produce of the human intellect or the human heart; they must come -by spiritual communication, from the fountain of wisdom and truth. When -man was driven from the bright abode of paradise, his understanding was -darkened; losing the favour, he lost the image of his Maker, and thus -became naturally estranged from those holy thoughts and affections, which -constitute his chief happiness and glory. Nor is it possible for him to -recover this spiritual frame of mind, these heavenly views, this holy and -happy acquaintance with God, unless the hand, by which the image was -originally stamped, repair the wretched ruin in which it now lies. -Whoever would know the ways of God, must be taught of God; to all, who -are not so taught, they are impenetrably secret. Thus spake the wisest -of men; “The Lord giveth wisdom, out of His mouth cometh knowledge and -understanding. Then shalt thou understand righteousness and judgment and -equity; yea, every good path.” {331a} And thus the apostle, “Eye hath -not seen, nor ear heard, neither have entered into the heart of man the -things which God hath prepared for them that love Him;” {331b} that is, -man, in his natural state, of ignorance and rebellion against God, cannot -form a notion of the value of heavenly blessings; of the enlarged views, -the sublimed affections, the sustaining comforts and joys, attainable by -an inheritance of the divine promises, both here and hereafter. But, as -the apostle proceeds, “God hath revealed them unto us by His Spirit; for -the Spirit searcheth all things, yea the deep things of God. For what -man knoweth the things of a man, save the spirit of a man which is in -him; even so the things of God knoweth no man, but the Spirit of God;” as -we exercise our thoughts and judgment upon human matters, by the help of -human reason, by the natural powers of the mind, so must we attain the -knowledge of divine matters, by the aid of a divine spirit; by a holy -illumination and guidance; not indeed by miraculous illapses, but still -by the distinct and actual operation of heavenly grace, silently -producing its effects upon the understanding and heart. - -The pride of man, the disputer of this world, does not submit to this -proposition and teaching; perhaps commonly regards them in the light of -enthusiasm; he has no notion, that there are any secrets in religion, -which his own skill and judgment are not sufficient to reveal; he -disbelieves every thing, which he cannot comprehend or feel; and affects -to throw a shade of discredit and contempt upon all those religious -sentiments and affections, to which he is a stranger. There are not a -few such persons in the christian world; who profess to believe all the -doctrines of the Bible, and to know all that need or can be known, and -yet never submit themselves to, scarcely can be said to pray for or -desire, the aid and direction of Almighty God; who imagine, that their -liberal education and their common sense entitle them to pass a full and -adequate judgment upon all spiritual subjects; and to form a correct -notion of all spiritual privileges and blessings. - -This is a dangerous and fatal error; a most unfounded presumption; a -gross ignorance of the very element and nature of evangelical truth: such -persons only judge of the word of God, of the ordinances and benefits of -religion, as they would judge of any mere human history; of any worldly -occurrence or advantage: they take, what they are pleased to call, a -rational view of Christianity; but the only view, which deserves the name -of rational, is, not that which appeals to reason alone, but that which -is according to truth; according to the acknowledged revelation of God’s -sovereign will. Let us again hear the apostle: “Which things also we -speak, not in the words which man’s wisdom teacheth, but which the Holy -Ghost teacheth.—But the natural man receiveth not the things of the -Spirit of God, for they are foolishness unto him, neither can he know -them, because they are spiritually discerned.” {334} The merely rational -man, therefore, is a carnal man; not indeed an absolute stranger to the -word of grace, but unenlightened by it; he has no true taste for holy and -divine things; it is altogether impossible for him to appreciate their -merits, or to know any thing of their practical effects. - -A familiar instance or two may serve to illustrate this truth. How can -any man, who neglects the worship of God, pretend to decide upon its -importance and utility? How can he presume to deny its comfortable and -salutary influence upon the soul, its powerful efficacy upon the -character and life? It is a matter of experience; of which he therefore -is unqualified to judge.—He that is a stranger to the grace of God in his -heart, may despise those, that regard it and live by it, as fanatical -persons, who are deluded by visionary ideas and groundless assurances: -but he is only judging others by himself; and it would be marvellous -indeed, if he, who is avowedly living without the influence of divine -grace, should bear witness to the benefit and happiness which it -confers.—What can the intemperate man know of the blessings of -temperance? Nothing: except by the want of them.—What can the covetous -man know of the pleasures of benevolence and liberality?—the licentious -of the excellence of purity, or the ignorant of the treasures of -wisdom?—Because the sinner, when overtaken by sickness or affliction, -declares that he derives no comfort from religion, are we therefore to -conclude, that religion has no comforts at all? Could we think it -probable, that the promises of the gospel would afford consolation to -him, in an evil hour, when he had all along been an alien to their -nature, when they had been unheeded or despised? - -It is quite clear, that the benefits and blessings of our holy religion, -that the knowledge of God’s word, the power of His Spirit, and the -effects of His ordinances, must ever remain a secret to those, who have -no intercourse with these things, and set their hearts against them. And -whenever the Christian hears his conduct condemned, or his hopes -undervalued, by such persons, he may treat them, not with proud disdain, -but with a holy disregard: whatever their station in society may be, -whatever their learning, whatever their reputation for judgment in -worldly affairs, upon spiritual or scriptural matters their opinion is of -no weight or worth. - -“The secret of the Lord is with them that fear Him.” The fear of the -Lord, in this passage, as in many others of Holy writ, denotes the sum -and substance of religion; it implies a sincere faith and trust in God, -an awful sense of His majesty, an humble and anxious enquiry after the -knowledge of His will, with a holy determination of obedience. And, in -addressing these words to a christian congregation, we may understand -them as implying that fear and service of God, which proceed from a vital -belief in the whole of His revealed law, in the gospel of His ever -blessed Son, our supreme Lawgiver and King; as implying moreover an -entire concurrence in all the measures ordained for our salvation. The -fear of God, though common to all believers under every divine -dispensation, will vary in its operation and extent, according to the -nature and fulness of their dispensation; it will lead them to believe -and love and obey, according to their knowledge, to their opportunities -and means of grace, and therefore the believer in the gospel shews the -working of this holy principle in the full bearing of evangelical fruit. - -All who so believe and live, shall have the secret of the Lord abundantly -revealed; “He that hath My commandments, and keepeth them, he it is that -loveth Me; and he that loveth Me shall be loved of My Father; and I will -love him and will manifest Myself unto him. The Comforter, which is the -Holy Ghost, whom the Father will send in My name, He shall teach you all -things.” {338} The humble disciples of Christ are blest in all their -researches after divine truth and knowledge: when they contemplate the -perfections of the Godhead, their capacities are enlarged, their -affections devoutly engaged, their hearts disposed to profit withal. A -deep sense of the majesty and power of Jehovah leads them to reverence -Him; a sense of His justice leads them to walk uprightly; of His -omnipresence, to live holily; of His goodness, to serve Him with -gratitude and love. Whilst the cold philosopher, whilst the -worldly-minded and the sinner view these great subjects only with a -theoretical eye, without any moral or religious improvement, the -spiritual believer is powerfully moved and affected; and walks in the -light of truth every day and hour. - -In their devotional exercises, the faithful servants of the Lord are -peculiarly blessed; are made sensible of His presence and His power. -When they pour forth their prayers and praises at the throne of grace; -when they thus hold a nearer communion with their reconciled God, a -heavenly tranquillity and delight are spread over their souls; they know -and feel their connexion with “the Father of spirits,” and they rise from -their devotion with an humble confidence, that the tribute of their heart -has been accepted; that their fervent supplications will be answered, in -God’s appointed time and way, through the merits and intercession of a -merciful Redeemer. To these inspiring hopes and persuasions the -impenitent sinner is an utter stranger: if he prays at all, it is but the -outward service of the lips; there can be nothing of the spiritual -principle of devotion, and therefore nothing of its fruit. - -Again: when the humble pious believer sits down to the study of the -Bible, with a pure desire to discover and perform the holy will of God; -to be nourished with the bread of life; and to draw, from the fountain of -truth, the waters of eternal salvation; the grace of the Holy Spirit is -with him, to remove the veil from his corrupt heart, and thus to open and -enlarge his understanding: by this means he perceives “the wondrous -things” of the divine law, and applies them for his own personal -edification and comfort. The true import of the doctrines, there -contained, is progressively unfolded to his view; and the full bearing, -of every precept and rule of life, is pressed with increasing force and -authority upon his heart. He admires and reverences the holy book; he -loves all that it contains; his soul is rapt in the contemplation of the -stupendous mystery of goodness and godliness; it elevates his prospects -and affections above this lower world; he has “tasted the good word of -God, and the powers of the world to come;” {341} he beholds, with the eye -of faith, his inheritance in the skies; and this his heavenly view -brightens as he advances. - -Every sincere Christian can bear witless, that his acquaintance with the -word of life is continually improving; that in every page, and almost in -every passage, he is perpetually discovering fresh truth and beauty, -fresh obligations and delights. Of all this, the carnal-minded and the -sinner are profoundly ignorant; to them the Bible is comparatively a dead -letter: they see little of its harmony or its excellency; and where they -do see, it has no lively or permanent effect upon their heart; no more, -than any other book, of history, or morality, or amusement. - -The righteous are not free from suffering and pain, from trials and -afflictions; but then they enjoy, under every visitation, a source of -comfort and satisfaction, which the thoughtless votaries of this world -cannot possibly experience. There dwelleth, in their hearts and minds, -the peace of God; and that must ever be the gift of God, which He will -never bestow upon His enemies; the peace of God, which fills them with a -holy calm, and reconciles them to every thing. In seasons of trouble, -the triumphs of the gospel are especially manifested; and the “secret of -the Lord” especially revealed. The soul is in a more impressible -condition; more ready to learn of Him, who “was meek and lowly of heart;” -and therefore more capable of the enjoyment of His promised rest. -“Blessed are they that mourn, for they shall be comforted.” {342} - -The sensual and the proud are disappointed and mortified and rebellious -under the various troubles of life; the Christian receives them in a -different spirit, as tokens of his heavenly Father’s love; and tokens of -love he finds them to be. They, who “walk by sight,” are ever -complaining of hardships and inequalities in the world; they who “walk by -faith,” can perceive in them all the sovereign and gracious hand of the -Almighty, who “doeth all things well.” They, who live upon the favour of -the world, must always be rendered unhappy by its frowns; but the -Christian lives above it, and cares little for any opposition or evil -report: he is fortified and comforted by a secret power, and protected by -an invisible arm: and this power shall continue with him, if he continue -faithful, even unto the end. When his journey through the wilderness is -about to terminate, when he has arrived at the borders of the flood, and -is entering upon the shores of the heavenly Canaan, when nature sinks and -the soul is departing, then does the Lord reveal himself, in a manner not -to be seen and not to be told: there is a hidden energy, a light within, -a sustaining spirit, a mysterious and merciful communion with the Lord of -life and death. This indeed is an awful secret, and one which the guilty -can never know; which none can know, who do not, with all their heart and -soul, embrace the promises of salvation revealed to them in the gospel: -the foretaste of heavenly rest, like the rest itself, remaineth only for -the people of God. They who have so feared and loved the Lord, as to -have served Him with a good conscience and with integrity; they who have -so believed and trusted in their Saviour, as to have followed -whithersoever He led, as to have sacrificed every unholy gratification -and pursuit, for the love of His name and for the “one thing needful,” -they shall find, in their latter moments, a peace known only to -themselves, a joy with which no “stranger can intermeddle.” The Lord -will effectually “shew them His covenant:” they were made by baptism -“members of Christ and children of God,” and became thereby entitled, -through the free mercy of God in Jesus Christ, to an “inheritance in the -kingdom of heaven;” having abided in that covenant, and walked faithfully -therein, they will never doubt, but God will assuredly perform His part; -and He will give them a full insight into the blessings, which He has -covenanted to bestow; they have all along entertained a lively -apprehension of the nature and principles of this holy covenant, and of -their own correspondent obligations; its holy promises and its gracious -rewards have been through life the solace of their souls; and it -continues, yea increases, to the last; not indeed enjoyed in perfection -here below, but enjoyed as the earnest and pledge of the fulness of their -eternal felicity. - -In this manner, my brethren, “acquaint yourselves with God,” and come to -the true knowledge of His perfections and His ways, and live in the -animating ennobling hope of a brighter manifestation of His glory -hereafter—in this manner, by a spirit of humble, faithful, entire -dependence upon Him, through the mercy of Jesus Christ; by fervent -importunate prayer for the illumination and aid of the Holy Ghost; by -“seeking first the kingdom of God and His righteousness by loving Him -with all the heart and soul,” and “walking in His fear all the day long.” -Thus are we to be taught of God, thus only can we acquire a capability -and disposition to be taught; thus growing in grace, we grow in wisdom, -in holy experience, in happy communion with our Lord and Saviour. - -Receive this instruction, “high and low, rich and poor, one with -another;” it is equally necessary for all. Unless this spiritual lesson -be learnt, the stores of human science, the treasures of human wisdom, -are vain and worthless; they can impart no knowledge, no true and saving -knowledge, of the ways and dealings of the Most High; they cannot bring -the sinner to his Maker: on the contrary, they prevent and hinder him, by -ministering a spirit of pride and self-sufficiency. If thou wouldest -know God, fear Him, and be taught of His Spirit and His word; this is His -own appointed means, and there is no other. And ye poor, unlearned as ye -may be, seek the Lord in this way, and ye shall assuredly find Him: His -secret shall be with you; and He will graciously teach you more, than you -can attain from all the world besides; more than the wisest can learn in -any other way. - -“The way of the wicked is as darkness; they know not at what they -stumble: but the path of the just is as the shining light, that shineth -more and more unto the perfect day.” {347} The Lord revealeth Himself -unto the righteous, day by day; they grow in wisdom, as in years: the -nearer they approach to the completion of their hopes, to the end of -their earthly pilgrimage, to their heavenly and eternal kingdom, the -clearer will be their knowledge, and the more delightful their -anticipations; even until that day, when the veil of the flesh shall be -utterly removed, when they shall “see their God face to face, and know -even as also they are known.” {348} - - - - -SERMON XIX. -RESIST THE BEGINNINGS OF EVIL TEMPTATION. - - - PROVERBS iv. 14, 15. - - _Enter not into the path of the wicked_, _and go not in the way of - evil men_. _Avoid it_, _pass not by it_, _turn from it and pass - away_. - -THIS is one of those short, comprehensive, moral directions, with which -the holy Scriptures abound, for our safe conduct in life; directions, -that are seldom attended to with the earnestness, which their importance -demands. Studied such words should be, with devout meditation and the -spirit of prayer; imprinted on the memory, fixed in the heart. We are -apt to trust too much to generalities in religion; we do not sufficiently -concern ourselves with its individual precepts and practical admonitions. -And I wish now to enlarge upon this point, before we enter into a -consideration of the text; hoping that it may induce you, by God’s help, -“to take heed how ye hear” such lessons of instruction. - -For the attainment of a religious character, and the means of walking -holily and uprightly in our course through life, doubtless the main thing -is, to establish sound principles in the heart; and without such -principles all the rules and helps in the world will prove of little -avail; never to be depended upon in the hour of temptation and trial. -Accordingly we find, in the word of God, these mainsprings of action -continually insisted on, as of the highest necessity to be settled in the -soul. A true, a right faith is inculcated, as the great foundation of -all spiritual obedience; a vital faith in God, as our Creator, Redeemer, -and Sanctifier; a faith in His revealed word, in all the great doctrines -of life and salvation there propounded to fallen man; a faith in the -necessity of obeying all the commandments therein delivered for the -formation of our character and the regulation of our lives; a faith in -the world to come, after the death of the body; a world depending, for -happiness or misery, upon our choice and conduct here. The love of God -and the fear of God are also laid down as most powerful principles of -thought and action; as spreading an influence over the whole of our -behaviour. - -Still however, the establishment of these first principles is not of -itself sufficient for the complete direction and government of our lives. -So manifold and various are the temptations to which we are exposed; so -numerous the trials we are called to bear, that particular instructions -and commands are also needful for us, in order that we may be prepared to -meet the different circumstances which are perpetually arising, in order -that we may be taught how to reduce our principles to practice; and to -apply the declaration of God’s will to our ordinary intercourse and -experience with the world. - -For this purpose, we find the old scriptures every where abounding with -rules, for the performance of every duty, and the avoidance of every sin: -for the immediate service and worship of God, for the discharge of every -honest and honourable obligation we owe to our neighbour; for the -correction of all those evil affections and passions, to which the -corrupt heart of man is so lamentably prone. Nor in the new testament, -where the foundation of faith is more clearly and broadly laid down, are -such rules less frequent, or less urgently enforced. We might indeed -expect, what actually is the case, that as a clearer and fuller -revelation, that as a higher principle and view, would require a more -holy and perfect observance, a greater purity and integrity and -blamelessness of character, therefore the several duties demanded of us, -in our walk with God, would be laid down and marked with the greater -accuracy. Accordingly we do find, for this purpose, “line upon line and -precept upon precept” repeated and urged with the greater fulness and -particularity; that we may not, by any unholiness or deficiency in our -conduct, disgrace that more glorious revelation, with which we have been -favoured as believers in the gospel of Jesus Christ. Look at His own -blessed discourses, especially His sermon on the mount; look at the -epistles, which His servants, inspired by the Holy Ghost, have left for -our guidance and government; and see what full instructions they contain, -for our duty to God and our duty to man. It is wonderful, for how many -cases they provide; for how many instances in our daily experience; how -they teach us, on the one hand, the practice of every virtue, shew all -the bearings of it and the steps that lead to it; how they caution us, on -the other, against every besetting sin; how they point out the manner, in -which it gains an influence over us, and cut it up by the root. - -I have embraced the present opportunity of enlarging on this point, with -a view of awakening your attention to, and inducing you to study and -treasure up, the various scriptural rules for holy living: I have done -this, because many suppose, that the fixing of a good principle—of faith, -for instance,—is all that is requisite; if it were so, why should so many -rules have been given in that holy book, in which there can be nothing -unnecessary or superfluous? God, who knows the heart and all the ways of -man, knew how wise and needful it was, to deliver express admonitions and -exhortations to each individual duty; that our faith might not be vague -and unprofitable, but abounding in fruit, in the fruit of holiness unto -everlasting life. - -But it is time now to turn to the text, which furnishes us with one of -the most important cautions for our safe and christian government. It -might be thought, that every true believer in that blessed Redeemer, who -came “to cleanse him from all unrighteousness,” would have such a horror -of sin, as effectually to secure him from its dominion; as to prevent us -from the necessity of admonishing him against its fascination and its -power; but such unhappily is far from being the case. Many, who make a -considerable profession of the gospel, are betrayed into grievous -inconsistencies; many, who set out with promising hopes and good -resolutions, are led astray and overcome; many, for want of attending to -the warning given in the text, for want of narrowly watching the -beginnings of evil. Feeling a sincere and decided abhorrence of the -grosser sins, they expose themselves without fear to slighter -temptations; should they be, in some small matter, inveigled and led into -the path of error, it is expected that they shall instantly perceive -their danger; that they shall repent and be forgiven, and be more guarded -and resolute for the time to come. - -But they have not formed a proper estimate of the seducing nature of sin; -they know not how the power of the tempter increases with every success: -instead of their being alarmed and disgusted with the first commission, -they become, from the corruption of their nature, the more captivated and -seduced: it is easier for the enemy to draw them on to the second step, -than it was to persuade them to the first; their conscience becomes more -easily silenced and reconciled; they begin to think, that the strictness, -for which they once contended, is not so requisite; they become -accustomed to evil; make excuses for it; take delight in it; are -flattered with the empty praises and congratulations of their new -companions; and proceed by degrees to abandoned and ruinous lengths. The -fact is, that they have been all the while provoking the Spirit of the -Lord to desert them: He was grieved at their very first departure, from -the path of innocence and integrity; it shewed a carelessness of the ways -of God; it argued, that His fear and His love were declining in their -heart: with every renewed commission of evil, the Spirit was more and -more quenched, till at length He left them to themselves; weak, helpless, -incapable of resistance; in the dominion of the enemy, slaves of sin. - -What I am here describing, has been the miserable experience of thousands -of unwatchful and irresolute Christians; who have fallen into the snare, -yea at last into the ruinous abyss of evil, from which they have never -afterwards escaped, because they were too “wise in their own conceits” -and too confident in their own strength, to take a warning against the -peril of yielding to the first temptation; because they ventured into the -borders of forbidden ground, and were insensibly led on to the fatal -lengths, which they once held in abomination. - -How many a youth have we known, trained from his earliest infancy in the -holy principles of the gospel, the hope and the promise of his anxious -parents, the joy of his family and friends, yet, from incautiously -listening, on some unsuspected occasion, to the advice of an evil -counsellor, and induced to make experiment of some unhallowed pleasure, -thereby shaken in his integrity and thrown off his bias; prevailed upon -to repeat the pressing indulgence; thence to proceed to others; till, in -the end, the character has been totally changed,—marred, corrupted, -ruined. It seemed but a little matter that first courted his consent; -what, though sinful pleasures did surround him in his new scene and his -new company, he, poor innocent youth, had no intention of joining in -them; was determined to stand aloof. For a while he did so; and -maintained the pious and virtuous and christian habits, in which he had -been trained; the habits of prayer, and holy reading, and holy -meditation, and uprightness of conduct: but he began to give way, to -“fall from the stedfastness of his faith in Christ;” {358} one religious -observance after another was broken in upon; one scruple after another -overcome; till at last he was stripped of every portion of the garment of -righteousness, and left “miserable and poor and naked,” with nothing to -hide his wretchedness and shame; the dishonour of his father, the grief -of his mother’s heart; disowned by his family, disowned by his God: a -misery to himself; dying the death of a sinner. And whence came all this -load of misery upon him?—on account of his first unguarded yielding. - -This representation has been but too frequently verified: yet not to the -young only has such heedlessness proved a snare and destruction. We may -see its consequences ravaging around us almost every day; in persons of -every age and condition. How many a sabbath-breaker has contracted his -dreadful habit from a very small beginning of neglect? At the first he -was tempted very occasionally to absent himself from the House of his -God; to indulge now and then, extremely seldom, in worldly pleasure; or -to engage, in a thoughtless hour, in the dispatch of worldly business; -but his affection and reverence for the holy day by degrees grow colder, -and the temptations became stronger: the Lord’s House was, in a great -measure, forsaken; the Lord’s day became his day of dissolute pleasure; -or his day of business and accounts, as best suited his condition; and -hence followed, as it must of necessity, the total decay of religious -principle and religious character. - -Thus it is also, in a remarkable degree, with the vice of intemperance; -no man proceeds to its abominable and fatal extremities all at once: but -no man, whatever his principles may have been, is secure from its -horrible influence, if he is once tempted habitually to depart from the -holy rules of sobriety; however seldom the habit may be at first -indulged. It is indeed especially true of this awful vice, that if the -enemy once gains a footing in the heart, he seldom leaves it, till the -heart is his own. - -Thus it is, once again, with evil company of every description; it is -ensnaring beyond all suspicion, and beyond all calculation: wicked or -worldly companions infuse their venom, into the mind and the bosom, -gradually and insensibly: even if they have no intention so to do, as in -truth they too often have, their very presence and conversation and -habits are so corrupting, that it is impossible for any one, who is -familiarly acquainted with them, to escape the contagion; in fact, -whoever seeks, or whoever tolerates such company, has a lurking -disposition to evil, though it may be unperceived and unsuspected by -himself. Flee from every approach to this treacherous and dangerous -ground, as you would “flee from the wrath to come.” - -From this statement, which indeed is but imperfect and feeble in -comparison with the magnitude of the evil, against which I am seeking to -warn you, my hearers; from this you may be better prepared, by God’s -grace, to receive and value and apply the important admonition of the -text: you will observe how particularly, how urgently, with what -repetition, what varied forms of expression, the wise man delivers his -charge; so delivers it the more, because he speaks feelingly, from -dear-bought experience; because he himself had been lamentably ensnared, -for want of attending to it in his own case. - -Let us hearken to the counsel of this inspired and experienced guide: he -says, “Enter not into the path of the wicked;” never be prevailed upon to -set your foot on this forbidden ground; “go not in the way of evil men,” -trust not yourself in their company or in any of their goings: further he -says, “Avoid it,” avoid this ensnaring way; be at pains to keep clear of -it; use your utmost watchfulness to discover it; go in another direction, -in the way of the upright and holy. And, as if this caution were -insufficient for his purpose, he adds, “Pass not by it;” suffer not -yourself even to approach it, to look upon it; lest you be beguiled by -its false charms, and unwarily led to desire them. Not willing yet to -cease from admonishing, in order to make a yet deeper impression, he -concludes, “Turn from it and pass away;” the instant you perceive it, -turn round with the dread of danger; as you would if you discovered -yourself on the edge of a precipice, in fear of falling headlong; turn at -once, and pass decidedly and quickly away. - -In obedience to these rules, my brethren, consists our great security, -under the guidance of infinite wisdom and the support of almighty power: -the grace of God is ever ready to be bestowed, ever at hand to “preserve -us from falling;” but God expects and requires us, in the use of this -grace, to employ every means of prudence, and to strive with a holy and -unbending resolution: this grace is afforded for the very purpose, that -we may so watch and work; and if we do not thus improve it, with -circumspection and diligence, it will be withdrawn. Never so much as -listen to any sinful proposal, to any doubtful invitation; stay not to -reason upon it at all; turn away with holy jealousy; never suffer the eye -to dwell upon a forbidden object, to dwell even for a moment; through the -eye it may find a passage to the heart, and inflame it with unlawful and -hurtful desire: resist at once; the first victory is the easiest, as well -as the surest. Say to the temptation, as your Lord said to the tempter, -“get thee hence, Satan;” “flee from him and he will flee from -you”—“escape for thy life.” - -And here I must add an observation upon the means, by which we may be -enabled to follow this momentous advice of the wisest of men. We must -“watch and pray, that we enter not into temptation;” {364} we must go -forth into the world in the spirit of watchfulness and prayer; praying, -not only that we may have the grace to watch, but also when the trial -actually arises, when we are watching. In the presence of temptation, or -if we do but perceive or suspect that it is coming, let the soul be -lifted up to the “Lord of all power and might;” let the language of the -heart, if not of the lips, be poured forth in pious aspiration to God; if -it be but a word, a wish, or a thought, it will be clothed with strength, -and minister a stedfastness to the mind and heart. We are thus animated -by the assurance of divine support, and fixed in our holy determination -of resistance to all evil. Much depends, for safety and success, upon -this habitual spirit of devotion; it is our buckler and shield in every -moment of conflict; without it, we are standing, in the feebleness of -nature, before the mighty enemy of our souls; ready to “be taken captive -by him at his will.” {365a} “Be ye therefore sober (that is, be serious) -and watch unto prayer;” {365b} and thus “go forth conquering and to -conquer.” - - - - -SERMON XX. -THE LOVE OF CHRIST FOR THOSE WHO DO THE WILL OF GOD. - - - MARK iii. 35. - - _Whosoever shall do the will of God_, _the same is my brother and my - sister and mother_. - -FROM this, and one or two other passages in the gospels, it has been -sometimes imagined, that our blessed Lord set no value on the common -relationships, the natural ties, the tender endearments of life; and that -He intended to teach His disciples, by His own example, to neglect such -considerations altogether; as if all Christians had an equal claim upon -our affection; as if the spiritual brotherhood were the only object -worthy of our regard; as if parents and brothers and sisters were merely -upon a footing with the rest of mankind. This notion is entirely -erroneous; it is a mistaken conclusion from the words and conduct of our -Lord. - -His own example, on several occasions, has afforded a sanction to the -feelings of private friendship, as well as of family affection. How -deeply was He moved at the death of Lazarus! “Jesus wept, then said the -Jews, behold how He loved him!” {367a} And of our Lord’s disciples we -read, that there was one, treated with peculiar tenderness and regard; -one, “who leaned on His bosom;” {367b} one, distinguished by the high and -honourable name of the “beloved disciple.” And this disciple, the -evangelist St. John, has drawn one of the most striking pictures of an -affectionate family, ever represented to the eye and the heart of man: -“There stood by the cross of Jesus, His mother, and His mother’s sister, -Mary the wife of Cleophas, and Mary Magdalene. When Jesus therefore saw -His mother, and the disciple standing by whom He loved, He saith unto His -mother, Woman, behold thy son! Then saith He to the disciple, Behold thy -mother! And from that hour that disciple took her unto his own home.” -Jesus not only loved and protected His mother through life, but was -solicitous to provide for her future well-being, even amidst the agonies -of the cross; commending her to His dearest personal friend; and by way -of effectually securing _his_ regard and _her_ confidence, He calls John -the son, and Mary the mother: Behave to each other as mother and son; and -it is all I can ask or require. This must be admitted as a proof, that -Jesus felt most tenderly and peculiarly for His nearest earthly relation: -and it shews, that those passages, which have been supposed to favour a -contrary opinion, have been wrongly interpreted. - -Let us now consider the circumstances which led to the declaration in the -text. It appears, that the earnestness and perseverance of Jesus in -teaching the people, notwithstanding the opposition of the Pharisees, had -given disquietude to His friends and brethren, that is, to His near -relations, some of whom did not believe in Him. They seem to have -desired Him to forbear and discontinue His ministry at that particular -time, supposing that He had exceeded the bounds of prudence; and it -further appears, that they had induced Mary, His mother, to concur in -this improper design; which conveyed a reflection upon His wisdom, and -the perfection of His character. They came, therefore, when He was -teaching the people; and, not being able to approach Him for the -multitude, they sent to speak with Him. But Jesus, aware of their -intention, answered by enquiring, who His mother and brethren were; -thereby intimating, that they had no right to interfere on such an -occasion, nor had any authority over Him in respect of His important -work; that His spiritual affection to His disciples, in the advancement -of their eternal interests, was greater than any natural affection, which -He bore to His relations, in a mere earthly point of view; that His love -to men’s souls had the greatest consideration and weight with Him; that -even His mother was nearer to Him as a true believer, than on account of -her natural relationship; and that His brethren would derive no advantage -or favour from Him, if they were not also believers. - -Jesus then proceeded to declare, that His true disciples, even though -they had no connexion with Him by the natural tie of blood, would be -regarded in the light of relations; would be the objects of His sincere -affection and esteem; “He looked round on them which sat about Him, and -said, Behold My mother and My brethren, for whosoever shall do the will -of God, the same is My brother and My sister and mother.” We cannot but -observe, that these words are addressed, not merely to the disciples of -that day, but to every individual Christian throughout the world; -_whosoever_, of any age or nation, should do the will of His heavenly -Father, by hearing, believing, obeying His revealed word, by embracing -the gospel of salvation, he would, in life, in death, in judgment, and -for ever, be honoured and blessed; even as the brother, sister, or mother -of Him, who is the Lord of all, and the King of glory. - -How encouraging, how delightful an assurance, to be persuaded, that in -all our difficulties and troubles, in all our bereavements and desertions -and afflictions, through this vale of tears, we have a friend, a -relation, at the right hand of God, the omnipotent Redeemer; who is -advanced, after His earthly humiliation, to the throne above, for the -very purpose of “receiving gifts for men;” and of distributing them for -the relief and assistance of all His loving and faithful brethren. How -fortunate do the needy children of men esteem themselves, if they have a -kind relative or friend in a high quarter; one possessed of honour and -wealth and power. They feel themselves ennobled by the connexion; and -are raised above the fear and apprehension of want, by a confidence in -his influence and generosity. But what are the highest and greatest of -earthly relatives, in comparison with the glorious everlasting Son of -God; with Him who “hath put all our enemies under His feet;” with the -“high and holy one that inhabited eternity?” - -Earthly friends may and do fail, often when they are most needed; an -untoward occurrence, a groundless displeasure arises; and all our -expectations from them are suddenly swept away. But with Jesus “there is -no variableness, neither shadow of turning:” He searches our hearts; and -as long as they are really and stedfastly united with Him, no casualties, -no outward appearances can estrange us from His favour. Earthly friends -die, one after another; and often at a time, when they are become most -dear and most necessary to us; but Jesus liveth for evermore; and the -union, we form with Him, is in no danger of being severed by any change -of time or circumstance; but goes on progressively and perpetually -increasing. The very disasters, which often tend to disunite us from our -earthly friends and brethren, serve but to bind us the more closely to -the Saviour; in adversity, in poverty, in contempt, in persecution, we -find Him the nearer and dearer; always most ready to succour us, when -most wanted and desired: always ready, and always able. So that, if the -whole world were to fail us, His abiding favour would more than -counterbalance all the evils of our lot. “When even my father or my -mother forsaketh me, the Lord taketh me up;” {373} He is in the stead of -parents, in the stead of all: “the Father of the fatherless, and the God -of the widow;” the Lord of consolation, and the Lord of love. The -upholding of His Spirit will sustain our infirmities; one beam of His -gracious mercy will cheer all the darkness, which the world casteth over -our souls. - -The disciples of Jesus experience His friendly comfort every day and -hour: even if there were no other world than this, they feel themselves -abundantly blessed in their connexion with Him, by His present affection -and grace; but there _is_ another world; where their joy and love will be -continued, and their union with Him perfected in glory. He is called, in -gracious condescension, “the first-born among many brethren;” {374a} He -has suffered and died and triumphed and risen again, risen “as the first -fruits of them that sleep;” {374b} and His brethren, “who endure unto the -end,” shall also rise from the sleep of death, and “see Him as He is, and -be like Him:” {374c} they shall “be the children of God, being the -children of the resurrection.” {374d} - -And “do not our hearts burn within us” at the representation of this -blessedness? Do we not desire the honour, the privilege, the advantage, -the excellency of being thus united, in a bond of holy endearment, to the -glorious Son of God, to the Saviour of our souls? Undoubtedly we do: -unless our understandings be so darkened and our affections so depraved -and debased, that we are incapable of choosing between good and evil, -that we “put darkness for light and light for darkness.” There cannot be -one amongst us, who does not profess to set a value upon the favour and -friendship of his Lord; upon the relationship which, as christians, we -are graciously permitted to bear to Him. Not one of us would go to rest, -content and happy, with the prospect of being deprived of this -distinguished and heavenly blessing. Let us know and remember then, that -our relationship to Him is not like that of earthly families, a mere name -which we have inherited from infancy; and which will necessarily continue -without our care or concern. We became related to Him by our baptismal -covenant; but there must be something more than baptism; something more -is required than a mere profession, than an outward belonging to His -visible church, in order to our being acknowledged as His brethren. -Brethren by name all of us are; nay, we have been spiritually admitted -into holy connexion with Him: but Jesus regards those only, as accepted -members of His family, who believe in Him with all their heart and soul; -who look to Him, with a single, entire, and constant dependence, for life -and salvation; those, who “are daily renewed in the spirit of their -minds;” and desire and strive to bring all their affections into a -righteous subjection to Him and His holy law; those, in a word, “who do -the will of God.” - -We cannot sufficiently reprobate the practice of those persons, who -boastfully claim the Saviour as their “familiar friend,” without an -abiding concern and a strenuous endeavour to walk as He walked, in all -the ways of spiritual and moral integrity. Consider, I pray you, His own -clear text on this point: “If ye love Me, keep My commandments:” {377} -there can be no other evidence of our saving interest in the Lord, but -that which He Himself has established. His true disciples and brethren -must bear His image; and not the marred, corrupted, hideous likeness of -the author of sin and death. This it is, to be spiritually and -effectually incorporated into the family of Jesus Christ; thus is our -relationship to be proved and cherished: he that walketh as a brother and -a friend, will be owned as such; he, that faileth so to walk, will be -disowned and cast away, whatever his pretensions: “better had it been for -that man if he had never been born;” better still, if he had never been -born “of water and the spirit;” if he had never “named the name of -Christ.” Let us then faithfully remember, not only the joys and -privileges of the brethren of our Lord, but the means also, which are -absolutely necessary for the proof and establishment of this holy title; -the conditions, the evidences, and the duties of so high and happy a -state. - -And from our Lord’s example in the instance before us, we may gather -several particulars for our instruction in life: He gave His relations to -understand, that it was not so much the natural tie which He valued, as -the spiritual; not, as we have already explained, that He was devoid of -natural affection, but that the spiritual bond was of so much higher -importance in His esteem. In applying this principle for our adoption -and regulation, certainly great allowance must be made, and sound -discretion used; allowance for our mutual infirmities; and discretion, -for the sake of preserving domestic harmony and peace. Far be it from -us, to disclaim and renounce every one of our family, who liveth not as a -faithful follower of Christ; he has a natural hold upon us, which must -not be harshly or hastily broken. - -Independently of a universal feeling of benevolence for all mankind; it -is evidently the will of God, that the different members of each family -should be especially attached together, for the sake of promoting each -other’s interest and comfort; and thus of contributing to the good of -society at large; to the increase of the general stock of happiness, and -the diminution of evil. - -And this, the design of a merciful Providence, which is manifest to our -common reason and our common feelings, is abundantly verified and -enforced by the holy word of God. The fifth commandment in the law -distinctly recognizes and requires the exercise of domestic affection; -and it is repeatedly confirmed, under the gospel covenant, by the pen of -an inspired apostle. That apostle has farther declared, that “if any -provide not for his own, and specially for those of his own house, he -hath denied the faith, and is worse than an infidel.” {379} And the -sense of this precept may be properly extended, to sanction and command -all those peculiar offices, of kindness and countenance and support, -which the members of a family can perform for each other. Under ordinary -circumstances therefore, if there be no opposing necessity, the natural -tie is to be respected by the Christian, and bound upon his conscience -and his heart. - -Nor is such a connexion to be dissolved, but in cases of extremity; for -this among other reasons, that there is always a hope, of the recreant -and abandoned becoming, by the mercy of God, at length reclaimed and -converted; and of this great blessing the pious relative may be made an -instrument, by his fervent prayer, his affectionate counsel, and the -constant influence of his good example. - -But all this hinders us not from looking, with a very different eye, upon -the spiritual and the worldly relation; upon the good and the evil; -though both may be objects of our kind personal offices, the nature and -degree of our affection may vary most exceedingly. Our love for the -truly christian relative has a fervour, a purity, a delight, which -nothing but the mutual working and spirit of religion can possibly -generate: the happiness proceeds from that sacred, heavenly source, from -which both of us draw our principles and hopes; from the consciousness of -our common interest in the great Redeemer, and our common relationship to -Him: we are both “members of Christ and children of God;” inheritors of a -better kingdom; to which we are journeying together, and of which we love -to be discoursing; it is a bond of union, which nothing can separate; not -distance, not death: for this is the great consideration, the great -enhancement of our joy and comfort, that the love which we are bearing -for one another, in the kingdom of grace, shall be renewed and matured in -the kingdom of glory. And unless there be this principle of attachment -between relations, this common faith and hope, this exercise of piety and -godliness, this interchange of holy affection, all other attachments, -however requisite for this world, are but time-serving and poor: death -will be the dreadful extinction. But when the natural affection is thus -combined with the spiritual, and draws its nourishment from it, they -produce together a happiness, which none but such relations can know. - -And further, we are taught by this example of Christ, that every sincere -believer, with whom we are made acquainted, with whom we have -intercourse, is to be treated as a brother; whatever be his situation in -life, he is an object of affection far more noble and delightful, than -any human tie can possibly produce; and is entitled to our best and most -benevolent services. We may not be familiarly associated; we may not -dwell with him as with an earthly relative; there may be a distance of -rank between us; but we love and honour him, for the Lord’s sake and his -own sake, as one of God’s redeemed people, with whom we hope to dwell in -love for ever; and therefore our soul delighteth “to communicate with him -and to do him good.” Pity that there is not, in the christian world, -more of this spirit of the blessed Jesus; more friendly sympathy and -brotherly interchange; more regard for one another, as members of the -same holy family; the rich for the rich, the poor for the poor, the rich -and poor for each other. Far different would be our condition in this -world, if all were thus regarding, thus feeling for, thus helping one -another. Why is it not so? For the want of a true christian faith and -principle. If the tree were good, the fruit would be thus beautiful. - -My brethren, allow me affectionately to recommend this subject to your -private and most serious consideration; to your daily prayers; as a -subject, in which your own interest in the Saviour is deeply involved; as -a subject, intimately connected with all your best promises and hopes, in -this life and the life to come. And may the God of love shed His spirit -abroad amongst us, and “pour into our hearts this most excellent gift of -charity, the very bond of peace and of all virtues.” Has Jesus, our -common Lord and Master, our heavenly and eternal King, declared, of every -faithful disciple, that “the same is to Him, as a brother and sister and -mother?” Then remember His example, and remember His words, “_as_ I have -loved you, that ye love one another:” remember them, or you will be -forgotten by Him: “love the brotherhood,” or you do not belong to Christ; -your profession is hypocrisy. “Walk in love, as Christ hath loved you;” -let it be your daily walk: the reward is great, in every point of view; -great upon earth, in present comfort and peace and honour; greater on the -latter day, in the approving declaration of your Lord; “Inasmuch as ye -have done it unto one of the least of these my brethren, ye have done it -unto Me:” {384} greatest in heaven, where we shall be made “perfect in -love;” in the love of God, and of the holy angels, and all His redeemed -people, for ever and ever. - - - - -SERMON XXI. -ON SEEKING OUT THE WORKS OF THE LORD AND PRAISING HIM. - - - PSALM cxi. 1. 2. - - _I will give thanks unto the Lord with my whole heart_; _in the - assembly of the upright and in the congregation_. - - _The works of the Lord are great_, _sought out of all them that have - pleasure therein_. - -ONE of the greatest hindrances to the Christian life, in the true -believer, is his perpetual intermixture with the world, his constant -occupation with the business of his daily calling, with earthly pleasures -and pursuits. The world, in its very nature, in the spirit which it -breathes, in the cares which it engenders, in the temptations which it -spreads, stands in opposition to the gospel, to the Christian’s walk with -God; it unfits his mind for spiritual contemplation; it gives him a -disrelish for holy delights; it calls aside his thoughts from God, from -heaven, and from heavenly things; and makes him forget his obligation to, -and dependence upon, the merciful and over-ruling providence of the Most -High. - -And yet it is undoubtedly our duty to live in the world; to partake, in a -certain degree, of its pleasures, as well as of its labours and cares. -It is the will and decree of God, that mankind should provide “by the -sweat of their brow” for their subsistence and well-being in life: -integrity and industry in the exercise of our calling are among the -appointed means, by which we must “Work out our salvation.” Since -therefore we are obliged to mix with the world, our great object should -be, to guard against its engrossing and corrupting influence; to retain -all our possessions in a spirit of humble and constant reliance upon the -sovereign power and disposal of the Almighty; to be lifting up our -hearts, in the course of our daily employment, above all secular -concerns, to the author of our being, to the giver of our talents and our -time, to the judge of all our actions. And besides, some portion of each -day must be distinctly set apart for holy reading, meditation, and -prayer. Without such rules and observances, the christian principle -cannot possibly be maintained; faith and zeal will grow cold, the -communion with God be gradually impaired, the affections estranged, and -the obedience destroyed. - -These remarks may serve to introduce an exposition of the 2nd verse of -the text. “The works of the Lord are great:” yet great as they are, they -cannot be understood nor perceived by those, who are absorbed in earthly -ideas and pursuits. The attention will thus be entirely drawn off from a -contemplation of the works of Jehovah; and the mind will entirely rest -upon its own labours and objects. To our own hand and our own arm, to -our own skill and enterprise, to our own advantage and honour, we shall -refer all the transactions of life, and all the success and enjoyment -with which we are blessed. The dealings of our heavenly Father, both -with ourselves and with the world around us, will be utterly overlooked; -and however we may believe, as a speculative truth, that His “providence -orders and governs all things both in heaven and earth,” we shall be in -no way improved or affected by that belief; in fact, we shall have no -real or practical persuasion of His providential government: we shall be -blind to His manifold mercies vouchsafed to ourselves, to our brethren, -and to the Church at large. - -The works of the Lord must be “sought out;” that is, they must be -mindfully and diligently observed, in order to their being adequately -understood; nay, if we would know any thing of their vastness or their -excellency. We must be continually looking beyond human motives, human -exertions, human experience, if we would in any measure, comprehend or -perceive the merciful interpositions and dealings of God. We must be in -the constant habit of connecting the ordinary operations and occurrences -of life with a higher power, with the counsel and government of heaven; a -gracious promise is given, that “all things shall work together for good -to them that love God;” and we must be always endeavouring to trace this -working, and observe the striking manner in which this effect is -produced. We shall thus be able to perceive, how continually our -merciful Father is watching over us, is crowning our honest designs and -labours with success, and is bringing good even out of evil itself. We -shall perceive, how wonderfully He directs us to the most suitable means -of accomplishing our laudable purposes: how He over-rules those events, -over which we had no controul, for our benefit and prosperity; how He -raises up to us friends and fellow-workers, when we least expected them; -and provides us comforters, where we looked for none; how, in the season -of danger, of which we are not even aware, He spreads over us the shield -of safety, and we come forth unhurt; how He compels the designs, even of -our enemies themselves, to minister in the end to our advantage; how, in -the various calamities and sorrows, privations and disappointments, -sicknesses and pains, which He does permit to befal us, He brings us -consolation under them, and makes us to see and acknowledge, that what we -lamented as a grievance, is turned into a signal blessing. And whenever, -in any of our concerns or experiences, we fail to trace the mercy of God, -it is, for the most part, because we do not sufficiently seek it out; -because we are resting in our own short-sighted views; because we are -“walking by sight and not by faith,” in “the flesh and not in the -spirit;” desiring benefit in our own ways, and not humbly discerning the -ways of the Lord; impatient under the means, and not considering the end; -looking at the earthly instrument and agent, and forgetting the prime -Mover of all. - -What I am seeking to recommend to you is this, not a mere principle or -matter of belief, but the importance of a constant, daily observance of -the events and transactions of life, in reference to the almighty power -and goodness of God. It is a point not attended to, even by many sincere -Christians, as it ought to be; as to the generality, day after day passes -by, without any such reference at all. Every thing proceeds, in their -notion and view, from their own will and work, from the good or evil -working of others; and they are affected accordingly; rejoicing or -complaining, elevated or cast down. They have no consideration of the -great Ruler and Preserver; they might almost be said to “live without God -in the world;” it amounts, at least, to a practical disowning of His -providence. - -But I must repeat, that even from many sincere Christians this great -influential doctrine does not receive all the attention, which its -importance demands. They are convinced, that “the works of the Lord are -great;” that His mighty operations are continually manifested, in the -moral and spiritual government of mankind; but they do not sufficiently -carry this conviction into their own daily walk in life. Far would we be -from implying, that such reflections ought, in any way, to interfere with -our circumspection or diligence in worldly concerns; or that we are -familiarly to mix up religious observations with ordinary business or -pleasure; but we should have a mind and heart ever open to perceive the -gracious interpositions and visitations of heaven; we should be alive to -every providential deliverance from accident or danger, both in ourselves -and others: to the vouchsafement of every blessing, both temporal and -spiritual. And they, who are thus disposed and ready, will find many -opportunities drawing them to God: many circumstances and events, which -they once regarded somewhat in the light of chance, they will then -clearly ascribe to the sure, though silent working of that invisible -power, by which every thing in the universe is governed and sustained. - -But the works of the Lord are “sought out” by those only, “who have -pleasure therein:” and this will explain to us the true cause, why such -lamentable numbers of professed believers seldom or never seek them out -at all. They have no _pleasure_ in their thoughts upon the Almighty: -they love Him not, serve Him not with a devoted and delighted heart; -their conscience is uneasy and self-condemning, and therefore they -reluctantly turn their thoughts to their great Sovereign and Judge; it is -rather a pain than a pleasure to them, so to do. “Loving the world and -the things of the world,” they have no taste for spiritual enjoyment of -any kind: in extraordinary emergencies, when the interference of an -over-ruling power is irresistibly thrust upon their notice, they do not -refuse to join with their brethren in acknowledging the fact: but as for -searching out His ways and dealings in their daily experience, they are -decidedly disinclined and averse to it; the injunction of such a practice -is repugnant to their views and feelings and desires. - -Nor can any, but the pious and faithful servant of God, find delight in -this holy and profitable exercise: and the longer he lives, the more -clearly he perceives the hand of the Almighty in every thing; in -discomfiting the evil and blessing the good: he sees and admires the -wonders of grace, as well as the wonders of providence, vouchsafed to -others as well as himself; to the Church in all ages. He reads, in the -word of truth, of the signal manner, in which the Lord has delivered His -people from the foundation of the world; not only by the miraculous -interposition of His omnipotent arm; but also in the ordinary course of -His dealings with them. How merciful and manifold have been His ways of -enlightening them when in ignorance, and converting them when in sin. -How pitifully and patiently has He borne, not only with their -infirmities, but with their guilt and rebellion; and graciously reclaimed -them from the path of error and ruin, by the mercies of His chastising -rod. Nor do the defeat and destruction of wicked men afford less -decisive proof, than the deliverance of the righteous, of the greatness -of the Lord’s works: the whole history of the Church shews Him to have -been great in justice, as in mercy: and, we may add, in truth also. -Often indeed have the promises of divine favour, and the denunciations of -vengeance, been fulfilled in the most unexpected and marvellous manner; -by instruments apparently altogether unequal to the momentous object -designed. But “the Lord worked for His people; and there is no restraint -to the Lord to save by many or by few.” {395} - -And amongst his friends and brethren in the Lord, the christian also -beholds many satisfactory and encouraging instances of the working of -heavenly power: he sees them advancing in their spiritual course, -steadier in principle, and improved in character, “growing in grace and -in the knowledge of our Lord and Saviour Jesus Christ.” And wherever he -observes the increase of true religion, there he also finds, to his -heart’s delight, a correspondent increase of contentment and happiness; -the power of the gospel is manifest before him, in the altered characters -and lives of men; and in all this, he perceives and admires the gracious -operations of a merciful God. - -But the christian is best acquainted with himself; studies the most -narrowly his own conduct, and life; he judges indeed, with deep humility, -of the manifestation of divine power in his behalf, sincerely conscious -of his undeservings; still he can truly bear witness that in his own -case, his own experience also, the works of the Lord have been great. -Though still far, in spirit and in character, from what he ought to be -and would be; he finds himself continually gaining the mastery over his -evil affections and habits, and drawing nearer to God; perpetually -advancing in holiness, as in knowledge; more “hungering and thirsting -after righteousness, and more filled;” taking more delight in spiritual -ordinances, and shewing the fruit of them in his life and conversation. -And when he considers his own sinful nature, and the powerful enemies -opposed to him, he cannot but ascribe this change in his heart, this -improvement in his conduct, to the mighty workings of heavenly grace. -Unworthy as he is of God’s favour, he does find a well-spring of comfort -established in his soul; comfort at all times, especially in the hour of -tribulation; either he is provided with the means of deliverance, or the -tribulation itself is converted into a blessing. He is also made in many -ways, the instrument of benefit to others, to his family or friends; and -every door of usefulness that is opened to him, he gratefully -acknowledges to be opened of the Lord. In all the good he receives or -does, and all the evil he escapes or prevents, he traces the power and -mercy of his God; “not unto me, O Lord, not unto me, but unto Thy name be -the glory and the praise.” Thus he imitates the conduct of the Psalmist, -recorded in the text; “I will give thanks unto the Lord with my whole -heart:” it is not a formal service, not a partial tribute, not a -reluctant offering: all the powers of his understanding and all the -affections of his soul are employed in magnifying the majesty and -loving-kindness of the “author and giver of every good gift.” - -And the grateful Christian imitates the Psalmist yet farther; he does not -hide the sense of God’s goodness within his own bosom; nor confine the -mention of it to the narrow boundary of his closet; but declares it -openly as opportunity serves; first of all “in the assembly of the -upright,” or, according to the better version of the Prayer Book, -“secretly among the faithful;” in the company of his family and his -religious friends. When he has experienced or observed the peculiar -mercies of his almighty and merciful Father, he delights to speak of -them; though with humility, yet with fervour and joy. Such is the -natural disposition of man, when he feels deeply the obligation of -benefits conferred: if an earthly friend has enriched or favoured him, he -thankfully makes mention of the kindness: and shall he do less for the -abundant, the infinite goodness of his God? Shall he not rejoice to -proclaim it in the very overflowing of his heart? - -There are persons, who would draw a line of distinction between the two -cases; and say, that our obligations to God should be felt only, and our -obligations to man should be both felt and proclaimed. It is probable, -that such observations, however sincerely made, generally proceed from -the want of spirituality of heart: there is an aversion to the -introduction of religious topics, however sober or seasonable. That they -are often indiscreetly introduced, often in a spirit of -self-righteousness, and fanatical pretension, we cannot deny: but the -abuse of any holy exercise is not to prevent us from the use. Look at -the recorded lives of any pious Christians, of those who are held up to -us as patterns of righteousness, whom in fact we profess to admire; and -see how ready and forward they were, on all occasions, to speak of the -manifold works which God had wrought for them, of the kindness which they -had experienced at His hands. The Psalms are full of such expressions -and resolutions: the text is a decided instance: let it have its effect -upon us: let every one who has been favoured of the Lord, delight to be -“talking of His doings:” not intrusively, not boastingly, as if he were a -special favourite of heaven; as if he would make it appear, that the Lord -were kinder to him than to others: but with simplicity and singleness of -mind. The true believer abhors the two extremes, of spiritual pride on -the one hand; and of cold-hearted insensibility on the other. He feels -himself all undeserving of the bounty of the Lord, and is astonished that -it should be so bestowed upon _him_, who is “not worthy to gather up the -crumbs under his master’s table;” but the bounty _is_ bestowed, and he -cannot let it pass unnoticed or undeclared. - -Again, the Psalmist says, “in the assembly of the upright and in the -congregation.” He vows, that not only in the company of his faithful -friends, but also in the great congregation, in the holy temple, the -power and mercy of Jehovah shall be publicly proclaimed. {401} Not that -any particular acts, of providence or grace, could be there mentioned by -name; but that the thankfulness, which he feels for them, would put new -life and energy into his praises, in the House of God. And this also we -shall do well to imitate; this we shall assuredly imitate, if we have the -true spirit of faith and piety. At all times, the sincere worshipper has -so powerful a sense of the divine goodness in his heart, as to preserve -him, in his public thanksgivings, from indifference and languor; but -there are times, when he is visited with peculiar favour, with signal -deliverances and blessings; and the remembrance of them will inspire him, -when he next visits the temple of the Lord, with more than ordinary -ardour; “out of the abundance of the heart, the mouth speaketh;” and as -his love and gratitude rise, his tribute of praise will ascend, in a -loftier strain, to the fountain of mercy, to the throne of grace. - -And God will hear him, and accept the free-will offering; he will return -from worship in a holier frame, and with a more heavenly temper; the -incense which he has been wafting to the skies, will leave a fragrance -behind, and spread to his character; and he will be rendered meet, -through the grace and intercession of his Redeemer, for further -manifestations of divine love. And O still better fruit, still happier -effects of his devout thanksgiving! he will be preparing his soul for -more exalted praises in the world to come, amid the countless multitude -of worshippers, in the courts of the Lamb; where the holy-angels and the -glorified saints shall rejoice together, in seeking out and recounting -the surpassing love of God to His church and people, to His universal -creation in all ages. Exulting in the light divine, and sharing together -the blessedness of the Saviour’s triumph, praise shall be their constant -employment; and the vaults of heaven shall eternally echo with this their -joyful theme, “Great and marvellous are Thy works. Lord God Almighty; -just and true are Thy ways, Thou King of Saints.” {403} - - - - -SERMON XXII. -DILIGENCE AND PERSEVERANCE IN THE CHRISTIAN RACE. - - - PHILIPP. iii. 13, 14. - - _Brethren_, _I count not myself to have apprehended_; _but this one - thing I do_, _forgetting those things which are behind_, _and - reaching forth unto those things which are before_, _I press toward - the mark for the prize of the high calling of God in Christ Jesus_. - -FROM what St. Paul had said in a few verses before, he feared, lest he -should have seemed to make himself sure of salvation, without the -necessity of any further anxiety or labour; as if he might rest quietly -satisfied with his present views and attainments; and had nothing to do, -but to wait for the certain result. And truly, if such confidence and -relaxation could ever have been justified, it must have been in the case -of this apostle; witness the sacrifices which he had made for the gospel; -his unswerving and invincible faith; his holiness of character; his -unparallelled labours; and the many signal marks of divine blessing, with -which he had been distinguished. - -But still, he was far from presuming in this way; and the resolution -which he expresses in the text, and the account which he gives of his own -spirit and conduct, may furnish us with a very suitable lesson, and teach -us the absolute necessity of continued watchfulness and diligence and -perseverance unto the end; may teach us, that we are not, as the prophet -Ezekiel expresses it, to “_trust_ in our own righteousness;” {405} in any -principles we have formed, any views we have entertained, any holiness we -have acquired, any experiences with which we have been blessed; and thus -grow heedless and secure: but, that the further we advance, the more we -must be convinced of the need of exertion; the more we shall find to do, -and the more we shall be enabled to do: who loiters, loses; loses the -advantage of the ground he has gone over; loses the means of a victorious -and successful accomplishment. - -It will be improving, to those, who listen with humble and teachable -hearts, who spiritually receive the word of God as the teaching of the -Spirit of God, if we repeat a considerable portion of the important -passage connected with the text; let us begin then with the 7th verse. -“What things were gain to me, those I counted loss for Christ, yea -doubtless, and I count all things but loss for the excellency of the -knowledge of Christ Jesus my Lord; for whom I have suffered the loss of -all things, (all earthly things) and do count them but dung, (as mere -refuse and worthlessness) that I may win Christ and be found in Him, not -having mine own righteousness, which is of the law, but that which is -through the faith of Christ, the righteousness which is of God by faith: -That I may know Him and the power of His resurrection, and the fellowship -of His sufferings, being made conformable to His death, (by dying to sin -that I may live to God;) if by any means I might attain to the -resurrection of the dead,” (to that perfect felicity, to which the saints -are admitted at the resurrection.) From these words, it might have -appeared to some, as if the apostle had expected his great object to be -already accomplished; as if he had arrived at a state of faith and -holiness, by which he had actually secured this felicity, independently -of any further vigilance or labour: and therefore he immediately adds, by -way of caution and correction: “Not as though I had already attained, -either were already perfect; but I follow after, (keep following after -the object before me,) if that I may apprehend _that_, (may lay hold of -_that_ prize,) for which also I am apprehended of Christ Jesus;” (for -which He, as it were, has graciously laid hold of me, arresting me in my -course of blindness and obstinacy, as a malignant persecutor of Him and -His gospel.) Then follows the text; “Brethren, I count not myself to -have apprehended;” I reckon not upon the prize as actually won; however -high and fervent my hope, however undoubted my assurance of ultimate -success, I cannot be careless, I must not diminish my anxiety or -activity; my hope can only be sustained in proportion to my vigour in the -contest; success must depend upon my unbending resolution and unabating -constancy: the victory is not gained in the middle of the course, and -cannot be gained till it is finished. - -Many of us, no doubt, are aware, that the apostles, as well as our -blessed Lord, were in the habit of drawing their observations and modes -of instruction from the common transactions of daily life; from the -circumstances, by which they were surrounded; from the manners and -customs of the people, amongst whom they sojourned. Thus, when our Lord -called Peter and Andrew, who were fishermen, to be His disciples, He -said, “Follow me and I will make you fishers of men.” And St. Paul, on -the occasion before us, alludes to certain games or sports, generally -celebrated, and highly esteemed by the people, whom he was addressing. -One of these games was the foot-race, in which a number of competitors -contended together for the prize; and, in the result of which, they and -their friends were deeply interested. Severe was the previous training, -which it was necessary for them to undergo; and great and persevering the -exertion necessary, in order to gain the prize. It would readily occur -to their minds, that if the racer, who was out-stripping his opponents, -were so to please himself by the advantage he had gained, by thinking of -the ground he had successfully gone over, as to relinquish his efforts, -as to stop and look back upon his wonderful feats, and indolently enjoy -his satisfaction, that, by such folly he would soon lose his superiority, -that his past endeavours would have been to little or no purpose; it -would be perfectly manifest to them, that nothing could ensure his -success, but the continuance of that activity, which had placed him -foremost in the trial. - -Agreeably to this view and this figure, the apostle took his resolution, -and formed his principle and conduct in the christian race. “This one -thing I do;” this is the unswerving purpose of my soul, this the plan and -object by which my whole course is constantly regulated; “forgetting -those things which are behind, and reaching forth, (stretching out and -forward all the faculties of my body and soul) to those things which are -before, I press toward the mark.” Great and successful as his -attainments already were, he did not dwell upon them with a complacence -and security, which should induce him to relax; on the contrary, he -forgot them, in the comparison and prospect of the exertions which yet -remained. - -And how much less reason have we, my brethren, to be satisfied with our -past character, with any thing that we have already achieved. Woe to me! -(may many of us say,) how large a portion of my time has been consumed in -indifference and trifling! how long was it before I earnestly set out in -the race at all! and even after it was begun, I proceeded carelessly and -supinely, as if the prize had not been worth contending for. How idly -and insufficiently did I prepare for the contest; expecting to gain the -victory without a sacrifice or a struggle! yea, and perhaps the best of -us may look rather with shame than satisfaction upon our christian -attainments: how much further might we have advanced, than we have done, -if we had commenced the good work in earlier life, or been more diligent: -how much more enlightened might our minds have now been, had we more -fervently sought, and more implicitly yielded to, the teaching of the -Spirit of God; had we been more frequently and earnestly “searching the -scriptures,” more devout in meditation and more constant in prayer: how -much more purified our hearts, and “cleansed from all unrighteousness,” -by a more sincere and unqualified subjection to the divine will; how much -higher our affections elevated, had they been more conversant with -heaven; how much more firmly and blamelessly our feet have been fixed in -the way of God’s commandments, in all the blessed ordinances of the -gospel, in the narrow path of life eternal, had we been more zealously -and faithfully walking with God. Nearer should we have been drawn to -Him, in holier and happier communion, had we not been so long, and so -often, cold and remiss. - -No, my brethren, we have no reason to be dwelling, with such delight and -confidence, upon the progress we have already made, as to feel ourselves -privileged to be content. In no case, would this be considered the -evidence of a true christian principle or view; in no case, would it be -the means of safety; nor even consistent with the hope of salvation; no, -not even in an apostle; much less in us, whose faith is so weak, whose -knowledge so moderate, whose resolutions so wavering, whose attainments -so comparatively poor. On the contrary, we should sorrow over our past -failings; be deeply affected on considering how far we have come short of -what was required of us; and heartily desire and pray, that the grievous -remembrance may stimulate us to fresh endeavours, with a “new heart and a -new spirit;” that so we may be “reaching forth to those things which are -before.” All that we have well done, and all that we have left undone, -should have, for this purpose, the same effect; experiencing the blessed -consequences of our holy labour, on the one hand, we should be animated -and encouraged to persevere in the conflict, that we may gather thereby -additional comfort and success; and sensible of our deficiencies, on the -other hand, in a work of such inconceivable and everlasting importance, -we should be anxious to repair our neglect; and thankful for our -opportunity of “redeeming the time,” and making further advances. - -Thank God, whatever our negligence may have been, all is not lost; the -course is yet before us, and we may go onward in the spirit and strength -of the Lord; the prize is yet before us, and it may be won. But it -requires a full purpose of heart, a fixed determination, an undaunted -courage, a strenuous exercise of every faculty and every nerve: all that -we are, and have, must be devoted to the securing of the one great -object. All the talents of reason, with which our Creator has endued us; -all the energy of grace, with which our souls are supplied, must -incessantly be brought to bear upon our high and holy calling. We must -be daily and hourly proceeding; no lingering, longing looks upon the -world we are leaving behind us; no loitering amid its vanities and -follies; no backsliding to its sinful pleasures and pursuits; no -declining from the strict line of duty, as if it were become wearisome, -as if it were not fully believed to be right or requisite: “the just -shall live by faith, but if any man draw back, my soul shall have no -pleasure in him. But we are not of them who draw back unto perdition; -but of them who believe to the saving of the soul.” {415} - -St. Paul says, “I press toward the mark;” alluding to the mark, or line, -drawn across the end of the course, to shew where it terminated. The end -of our course is death; that is the mark, to which we must constantly -press; never, till we reach it, can our striving be over, can the victory -be gained. If we perceive ourselves languishing or weary, if the enemy -of our souls would tempt us, as he undoubtedly will do, to indolence or -repose, let us instantly pray to our Almighty Father, for a double -portion of His Holy Spirit, and he will enable us to renew our vigour, -and maintain our stedfastness. Yea, though the race be so protracted, -that our limbs may be growing feeble with age, and our vital energies -decaying, still we shall be inspirited with a courage and strength, that -will be found abundantly sufficient; and as we near the end, our hopes -will rise, and our prospect will brighten; the weakness of nature will be -assisted and compensated by a merciful increase of faith; and we shall -press onward, through the latter part of the trial, with holier -confidence and fuller expectation. - -And all this, “for the prize of our high calling in Christ Jesus.” What -was it, that led the people of former days, to enter into the list, and -engage in the race? Why were they content to undergo such previous -hardships and privations, in order to qualify them for the task? Why did -they exert themselves in the contest, so laboriously and painfully, as if -willing to sacrifice their lives in the struggle? It was for a little -crown of withering leaves; for the honour of their countrymen’s applause; -and the approval of their families and friends. How then do they put to -shame the negligent and indifferent christian; him that refuses to train -and labour for the conflict of life, for the cause of salvation! What is -our prize? what are our objects? “an incorruptible crown,” a “crown of -glory that fadeth not away;” an eternal inheritance in the heavens; the -approbation of all good men; the welcome acclaim of a “multitude of -angels which no man can number;” the approval, the everlasting reward of -the Judge of our christian race. Are not these objects worthy of our -supreme regard? Is not this worth contending for? Does it not demand -all our attention, all our anxiety, all our watchfulness and diligence -and labour? Should not our whole soul be devoted thereto? Ought it not -to be, comparatively speaking, the sole purpose, for which we care to -live and hope to die? - -Especially when we consider the consequences of our failure, in this -great enterprise and work. He that lost the earthly race, lost little; -perhaps it was somewhat of an honour for him to have contended at all: -but he, who loses the christian race, loses every thing; loses his own -soul, his precious immortal soul; defeat will be ruin, eternal misery and -perdition. He that lost the earthly prize on one occasion, might run for -another on a future day: but when once the spiritual race is run, when we -have arrived at the mark, at the goal, at the gate of death, no further -trial will then be vouchsafed; there will never be another opportunity. -Anxiously perhaps we may desire it; and resolve, as we find ourselves -approaching to the border of eternity, that if we could be permitted to -continue our race for a little season, we would “use all diligence” for a -successful termination; to gain the great prize we appear to be losing: -but the desire will be vain. We knew the nature of the prize before; we -knew what was necessary in order to gain it; we declined and refused; we -chose the broad and easy way of idleness and sin: the night will be come, -and there will be no more working. - -O that before, that long before this time shall come, all our hearts may -be thoroughly fixed upon the high calling of our God; upon that blessed -revelation of the gospel, which calls us to life and immortality. O that -the heart of every hearer may be fixed this day, so as never to be -diverted from the holy and heavenly purpose; so as to be filled with a -zeal and ardour, that shall never be extinguished; with invincible -courage, and irremovable confidence; so that we may never “be weary of -well-doing,” but persevere unto the end. - -The Saviour, on His lofty throne, calls us by _His word_, which announces -the glorious prize and the conditions of the race; by _His spirit_, -“which is striving with us;” by His _heralds_ and _messengers_, warning, -animating, exhorting, persuading; He promises strength for the contest -and victory in the end, to all who will engage in the great cause, with -earnestness and sincerity. Awake, arise, we have nothing to fear: “the -Lord is with us; who shall be against us?” who shall let or hinder? -Listen, listen to the invitation and the promise! Take them for your -government and your comfort; “so run as to obtain;” so, that on arriving -at the end of the christian course, you may be calmly delighted to -behold, with the eye of faith the crown of victory and of glory, ready to -be placed upon your head. Often indeed are we permitted to behold the -evident superiority of grace, at the latter hour; the peculiar accordance -of divine mercy and strength, triumphing over the weakness of expiring -nature: many pious Christians have then openly exhibited the most -undoubted and convincing tokens of heavenly assurance and support; their -Lord thus manifestly affording them an anticipation of their “crown of -rejoicing,” and cheering them before their dissolution. - -At this awful hour, there may be, and doubtless are, differences of -spiritual experience in different individuals: but whatever, when we are -ceasing to labour, be the foretaste of that rest, “which remaineth for -the people of God;” whatever, when we are setting our foot upon the goal, -be the outward and visible sign of approaching glory; sure we may be, if -faithful unto death, that we shall soon enter upon that rest and that -glory; but a small moment is remaining: the prize is ready at our -departure: heaven will rejoice over us; the spirits of just men made -perfect, (many whose names we have honoured, some whom we have seen and -loved) will rejoice over us; and _we_ shall rejoice with them for ever. - - * * * * * - - FINIS. - - * * * * * - - J. GARDNER, PRINTER, BOLTON. - - - - -FOOTNOTES. - - -{vii} These Sermons, though written for particular Sundays, are most of -them generally applicable; indeed all of them, with very slight -alterations or omissions. - -{4} Isaiah, ix. 2. Matt. iv. 16. - -{5} Eph. iv. 18. - -{7} 1 Cor. i, 26–29. - -{8} Isai. xxvi. 19. - -{9a} Isai lii. 1–3. - -{9b} Isai. lx. 1–3. - -{10} Matt. ii. 1. - -{12} Matt. vi. 23. - -{13} 2 Cor. v. 20. - -{18} John i. 9. - -{19} Col. iii. 3. - -{21} 1 Cor. ii. 9. - -{23} Eph. iii. 5–9. - -{26a} John xvii. 5. - -{26b} Philipp. ii. 7. - -{26c} John i. 1. 14. - -{29a} 1 Tim. iii. 16. - -{29b} Rom. v. 8. - -{29c} 1 Pet. iii. 18. - -{32} Prov. iii. 17. - -{34a} Matt. xxv. 34. - -{34b} 2 Pet. iii. 13. - -{36} Col. i. 12–20. - -{39} Acts xv. 18. - -{43a} Gen. vi. 3. - -{43b} 1 Pet. iii. 20. - -{50a} Acts ix. 6. - -{50b} 1 Sam. iii. 9. - -{53a} Matt. xxiv. 37–39. - -{53b} 2 Pet. iii. 5–7. - -{54a} 2 Pet. iii. 13, 14. - -{54b} 1 Thess. iv. 17. - -{55} Eph. iv. 30. - -{57} Heb. xi. 7. - -{59} Heb. vii. 26. - -{60a} Gen. vi. 9. - -{60b} Psal. xvi. 8. - -{60c} Psal. cxix. 105. - -{62a} Gen. vi. 17, 18. - -{62b} Gen. ix. 9–11. - -{63} Wells’s Paraphr. on Gen. vi. 18. - -{65} Gen. vii, viii. - -{69} Gen. viii. 13–21. - -{71} Ps. ciii. 1–4. - -{73} Psal. lxxxix. 37. - -{75} Rev. iv. 1–3. - -{78} Gen. xxxix. 1–4. - -{80} Gen. xxxix. 8. - -{89a} The season of Lent. - -{89b} Ps. cxxxix. 24. - -{90a} Heb. xii. 1. - -{90b} Rom. ii. 4. - -{92} Eph. vi. 10–13. - -{96} Luke xxiv. 15, 16. - -{101} Luke xxiv. 18–21. - -{102} Luke xxiv. 25, 26. - -{103a} Matt. xvi. 16. - -{103b} Luke xxiv. 27. - -{104a} Luke xxiv. 28, 29. - -{104b} Deut. vi. 7. - -{105a} Ps. xvi. 8. - -{105b} Matt. xvii. 20. - -{105c} Luke xxiv. 30, 31. - -{107} Psal. cxix. 18. - -{108} Phil. iii. 20. - -{113a} Psal. lxiii. 1. - -{113b} Eph. iii. 18, 19. - -{117a} John ix. 4. - -{117b} Micah vi. 8. - -{125} Art. x. - -{130a} Isaiah lv. 6. - -{130b} Prov. i. 26. - -{132} Heb. iii. 15. - -{136} Psal. lxxiii. 25. - -{137} Second Sunday after Trinity. - -{138a} Psal. cxi. 10. - -{138b} Psal. lxxxv. 9. - -{138c} Malach. iv. 2. - -{138d} Acts x. 35. - -{138e} Luke i. 50. - -{139} Psalm viii. 4. - -{144} Lev. xix. 2. - -{145} 1 Peter i. 15. - -{148} Rom. viii. 35–39. - -{149a} Heb. x. 22. - -{149b} Heb. vi. 11. - -{150a} Tit. ii. 4. - -{150b} Col. i. 12. - -{152} 1 John iii. 2. - -{158} Isaiah xlv. 9, lxiv. 8. - -{161a} 1 Sam. ii. 6–9. - -{161b} Isaiah lvi. 12. - -{161c} Prov. xxiii. 5. - -{168} Psal. xxx. 5. - -{169} Isaiah liv. 7, 8. - -{171} Psal. exxvi. 5. - -{174} 2 Sam. xii. 1–5. - -{177} Isaiah v. 20. - -{178} 1 Sam. xiii. 14; Acts xiii. 22. - -{179} 1 Cor. ix. 27. - -{181a} Jeremiah xvii. 9. - -{181b} 1 Cor. x. 12. - -{183} Rom. vi. 1, 2. - -{185} 2 Pet. iii. 18. - -{188} Lament. v. 21. - -{192a} Isaiah lxvi. 24. - -{192b} Dan. xii. 2. - -{193a} Jer. v.2; Is. vi. 10. - -{193b} Prov. viii. 36. - -{193c} Prov. xiv. 12. - -{194a} Rom. viii. 13. - -{194b} Rev. ii. 11. xx. 14. Pol. Syn. in loco. - -{195} Ezek. xviii. 20–23. - -{197} Ezek. xviii. 21, 22. - -{198a} Heb. xi. 6. - -{198b} Habbak. ii. 4; Rom. i. 17; Gal. iii. 18; Heb. x. 38. - -{199} Isaiah i. 18. - -{200a} 1 John ii. 1. - -{200b} 1 John i. 9. - -{200c} 2 Pet. iii. 9. - -{200d} John vi. 37. - -{202} Eph. v. 14. - -{204} Ezek. xviii. 24. - -{205a} Luke xi. 24–26. - -{205b} Heb. vi. 4. - -{206a} 1 Cor. x. 12. - -{206b} 2 Pet. i. 10. - -{206c} Heb. x. 38. - -{207a} Rom. viii. 37. - -{207b} Rom. ix. 20. - -{207c} Gen. xviii. 25. - -{207d} Isaiah xlv. 22. - -{208a} Rom. viii. 32. - -{208b} Tit. ii. 11. - -{208c} 1 John i. 7. - -{208d} Psalm lviii. 11. - -{211} Col. iii. 20. - -{213a} Isaiah l. 10. - -{213b} Ezek. xxxiii. 11. - -{214a} Ezek. xi. 19, 20; xxxvi. 26. - -{214b} Ezek. xviii. 31. - -{214c} Lev. xix, 2; Numb. xvi. 5; Heb. xii. 14. - -{218} John vi. 27. - -{220} Phil. ii. 12, 13. - -{226a} Luke i. 6. - -{226b} Tit. ii. 12. - -{227a} Gen. ii. 7. - -{227b} 1 Cor. xii. 11. - -{229a} 2 Cor. v. 17. - -{229b} Rom. xii. 9. - -{229c} Acts xxvi. 18. - -{231} Prov. ix. 16. - -{232a} Isaiah xxv. 6. - -{232b} Luke xxii. 29, 30. - -{233a} Matt. iii. 8–10. - -{233b} Heb. iii. 12. - -{234a} 2 Cor. iv. 4. - -{234b} Isaiah xliv. 20. - -{234c} John iii. 19. - -{236} Joel ii. 28, 29; Acts ii. 17, 18. - -{242a} Acts iv. 12. - -{242b} 1 Cor. iii. 11. - -{243a} Isaiah lv. 1–7. - -{243b} Zechar. xiii. 1. - -{251a} Rev. xxi. 23. - -{251b} Psalm xvi. 11. - -{260} 2 Cor. iii. 5. - -{262} Eph. iv. 1. - -{265} James ii. 10. - -{267} Matt. xiii. 12. - -{269} 2 Pet. iii. 18. - -{291} Matt. xxiv. 3–8. - -{302a} Tit. ii. 12. - -{302b} Gal. vi. 8 - -{304} 2 Sam. 1. 23. - -{305a} Rom. viii. 6. - -{305b} Ezek. xviii. 20. - -{307} Rom. ii. 16. - -{308} 2 Cor. v. 10. - -{309} Thess. iv. 17. - -{311} Eccl. i. 14, 15. - -{314} Gen. i. 31. - -{315} Gen. i. 27. - -{317} 1 John ii. 16. - -{322} Jer. xlv. 5. - -{327a} Gen. ii. 16, 17 - -{327b} Acts xvi. 31. - -{327c} Col. iii. 2. - -{328a} Jer. ii. 13. - -{328b} Rom. xii. 2. - -{328c} Rom. vi. 22. - -{331a} Prov. ii. 6. 9. - -{331b} 1 Cor. ii. 9. - -{334} 1 Cor. ii. 13, 14. - -{338} John xiv. 21–26. - -{341} Heb. vi. 5. - -{342} Matt. v. 4. - -{347} Prov. iv. 18, 19. - -{348} 1 Cor. xiii. 12. - -{358} Col. ii. 5. - -{364} Matt. xxvi. 41. - -{365a} 2 Tim. ii. 26. - -{365b} 1 Pet. iv. 7. - -{367a} John 11. 35, 36. - -{367b} John xiii. 23; xxi. 20. - -{373} Psal. xxviii. 10. - -{374a} Rom. viii. 29. - -{374b} 1 Cor. xv. 20. - -{374c} 1 Joh. iii. 12. - -{374d} Luke xx. 36. - -{377} John xiv. 15–21. - -{379} 1 Tim. v. 8. - -{384} Matt. xxv. 40. - -{395} 1 Sam. xiv. 6. - -{401} I will make my thankful acknowledgments to the Lord, not only with -my lips, or with some slight affections of my mind, but with all my heart -and soul; and that not only in the private society of those good men, -whom I am more intimately acquainted withal, but in the public -congregation of all His people.—_Bishop Patrick_. - -{403} Rev. xv. 3. - -{405} Ezek. xxxiii. 13. - -{415} Heb. x. 38, 39. - - - - -***END OF THE PROJECT GUTENBERG EBOOK PLAIN PAROCHIAL SERMONS*** - - -******* This file should be named 62223-0.txt or 62223-0.zip ******* - - -This and all associated files of various formats will be found in: -http://www.gutenberg.org/dirs/6/2/2/2/62223 - - -Updated editions will replace the previous one--the old editions will -be renamed. - -Creating the works from print editions not protected by U.S. copyright -law means that no one owns a United States copyright in these works, -so the Foundation (and you!) can copy and distribute it in the United -States without permission and without paying copyright -royalties. 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