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CIHM/ICMH
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I
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1
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THOUGHTS
ON
HIGH THEMES:
BEING
'f.
A COLLECTION OF SERMONS
c
FROM THE MSS. OF THE LATE
KEY. JAMES GEORGE, D.D.,
Minister of St. Andrew's Church, Stratford ;
■J
Formerly Professor of Mental and Moral Philosophy in Queen'
Umvei-sity, Kingston, Ontario.
TORONTO :
JAMES CAMPBELL & SON.
MDCCCLXXIV,
1.
iannw»nmmnMe<v>«w3^'}jg
Hunter, Rose & Co.,
PRINTERS, TORONTO.
PREFACE.
N compliance with the expressed wishes of many
to whom the author ministered in his lifetime,
this series of Discourses is now published. Only
two of those embraced in the volume, namely, " The Good
Old Way" and "The Duties of Subjects to their Rulers,"
enjoyed the advantage of being brought through the press
under the supervision of the Rev. Dr. George himself.
These two being preached on special occasions, were pub-
lished by request immediately after their delivery. The
other sermons which go to compose the volume, were
never intended for publication, and have consequently
not had the benefit of receiving a revisal at the hands
of the author. The discourses here presented are to be
taken as average specimens of Dr. George's powers as a
preacher, rather than as the highest efforts of which he
was capable. The principle upon which the selection
was made was that of securing variety in the matter of
the publication ; so that the topics discussed determined
what discourses should be chosen, rather than the supe-
rior excellence of the discourses themselves. Many ser-
mons of great beauty and power have been excluded, be-
cause the subjects they discussed ran in lines parallel to
• • •
ni
PREFACE.
one or other of the topics elucidated in this volume. In
the arrangement of the discourses, regard has been had to
the natural order in which the subjects grouped themselves,
more than to the relative merit of the sermons themselves.
It will be observed that, in the discussion of doctrine, the
author manifests no sympathy with the modern school of
subjective theology. In both his teaching and preaching,
Dr. George kept in the " Good Old Way," which he has
so eloquently commended in Sermon VI. But it would
be a mistake to suppose that, because he discountenanced
what are known as new views in theology, his discourses
are a mere repetition of commonplace utterances on the
topics he discusses. So luxuriant is his imagination, so
wide is his grasp of thought, and so full of splendour are
his illustrations, that he invests the most familiar subject
with a charm and freshness that cannot fail to interest the
reader. But powerful as is much of the writing contained
in this volume, no one who did not hear the author speak
with the living voice can from them gather an adequate
estimate of his effectiveness as a preacher. The man's
very presence was so manly and noble that it set off his
magnificent thoughts to advantage. And, then, his pre-
parations were so carefully and conscientiously made, in
order to be able to speak his discourses without the aid
of the manuscript, that his subject had full possession of
his whole being, when he ascended the pulpit ; and this
subjec.ive identification of himself with the matter of his
discourse imparted an intense realism to all that he said.
iv
^M»*M'**r!^*>:JTfr':
^
PREFACE.
His Utterance, too, was impassioned, sometimes soft and
low, and at other times loud and vehement — the whole
force of his mental and moral nature being concentrated,
as it were, in the topic under discussion — so that the hear-
er's attention was compelled to the subject, his mind was
flooded with light, and his heart stirred with emotion.
Some may object to the length of these discourses. And
if length was determined merely by the number of pagei'
covered by them, respectively, there would, perhaps, be
some ground for the remark. But length is a relative not
an absolute term, in such a connection. Some discourses
spread over fen pages would to a discriminating reader be
longer than others extending to even M/V/y pages. No
one listening to Dr. George as he preached ever thought
his sermons long, in the sense of being tedious ; and so,
no one who prizes superior thought, clothed in a per-
spicuous Saxon style, will grow weary over these pages,
or complain of the length of the sermons. The eloquent
Preacher and Professor being dead, yet speaketh by these
discourses ; and they will no doubt be heartily welcomed
not only by his many friends and admirers but also by
all lovers of sound thought and evangelical truth to whom
the author may have been an entire stranger.
I! I
mm
CONTENTS.
CHAPTER I.
god's tender pleadings with SIf ners.
PAGE
" How shall I give thee up, Ephraim ? how shall I deliver
thee, Israel ? how shall I make thee as Admah ? how
shall I set thee as Zeboim ? mine heart is turned within
me, my repentings are kindled together." — Hosea xi. 8, i
CHAPTER II.
THE BEARINGS OF CHRIST's INCARNATION AND DEATH
UPON god's UNIVERSAL DOMINION.
"The Lamb which is in the midst of the throne." — Rev. vii. 17. 20
CHAPTER III.
THE INTEREST FELT BY ANGELS IN THE WORK OF
REDEMPTION.
" Which things the angels desire to look into." — I. Peter i. 12. 34
CPIAPTER IV.
THE TESTIMONY THAT DEVILS GAVE Ta JESUS.
<<
They cried out, saying, What have we to do with thee, Jesus,
thou Son of God?" — Matt. viii. 29 54
CHAPTER V.
THE TESTIMONY THAT DEVILS GAVE TO JESUS. — Continued.
"They cried out, saying, What have we to do with thee, Jesus,
thou Son of God?" — Matt. viii. 29 64.
vii
CONTENTS.
! I
CHAPTER VI.
«
THE GOOD OLD WAY.
PAGE
^* Thus saith the Lord, Stand ye in the ways, and see, and ask for
the old paths, where is the good way, and walk therein,
and ye shall find rest for your souls." — ^Jerem. vi. i6 74
CHAPTER VII.
THE RIGHTEOUSNESS OF THE SCRIBES AND PHARISEES.
** For I say unto you, that except your righteousness shall ex-
ceed the righteousness of the Scribes and Pharisees, ye
shall in no case enter into the kingdom of heaven." —
Matt. V. 20 i04
CHAPTER VIII.
WHAT IS IMPLIED IN NAMING CHRIST.
^* Let every one that nameth the name of Christ depart from in-
iquity." — IL Tim. ii. 19 115
CHAPTER IX.
THE PURIFYING INFLUENCE OF CHRISTIAN HOPE.
** And every man that hath this hope in him purifieth himself"
— I. John iii. 3 127
CHAPTER X.
THE OCCUPATION OF THE SAINTS IN HEAVEN. *
■** Him that overcometh will I make a pillar in the temple of my
God, and he shall go no more out ; and I will write upon
him the name of my God, and the name of the city of my
(jod, which is New Jerusalem, which cometh down out
of heaven from my God ; and I will write upon him my
new name." — Rev. iii. 12 142
viii
CONTENTS.
74
i04
CHAPTER XI.
BACKSLIDERS CALLED TO REPENT 'NCE.
PAGE
"Repent; or else 1 will come unto thee quickly, and will fight
against them with the sword of my mouth." — Rev. ii. i6. 155
CHAPTER XH.
WITHDRAWING ABUSED MERCIES, THE RULE OF GOD's
GOVERNMENT.
*' Whosoever hath not, from him shall be taken away even that
he hath."— Matt, xiii, 12 168
CHAPTER Xni.
DARK DISPENSATIONS OF PROVIDENCE.
"But it shall be one day which shall be known to the Lord, not
day, nor night: but it shall come to pass, that at evening
time it shall be light." — Zech. xiv, 7 181
CHAPTER XIV.
THE DUTIES OF SUBJECTS TO THEIR RULERS.
"Let every soul be subject unto the higher powers." — Rom.
xiii. 1 193
CHAPTER XV.
THE SOLEMNITY PROPER TO THE HOUSE OF GOD.
" How dreadful is this place ! this is none other but the Aouse of
God." — Gen. xxviii. 17. 231
CHAPTER XVI.
THE TERCENTARY OF THE REFORMATION IN SCOTLAND.
" And Moses said unto the people, remember this day." — Ex.
xiii. 3 246
# ix
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CHAPTER I.
GOD S TENDER PLEADINGS WITH SINNERS.
" How shall I give thee up, Ephraim? how shall I deliver thee,
Israel ? how shall I make thee as Admah ? how shall I set thee as
Zeboim ? Mine heart is turned within me, my repentings are kin-
dled together." — Hosea, xi. 8.
HE Admah and Zeboim, spoken of in the text,
were two of the cities that perished when
God overthrew Sodom and Gomorrah. As a
loathsome, universal corruption of morals pre-
vailed in those cities, God, in justice, at length brought
upon them terrible vengeance. He rained fire and brim-
stone upon them, and the earth opened her mouth and
swallowed them up. Yet this was but the beginning of
the misery of these wicked men ; for an inspired writer
tells us that the fiery tempest with which they were swept
away was but the commencement of that eternal suffering
which God has prepared, not only for them, but also for
all that die impenitent. When God, therefore, threatens
a punishment similar to that referred to in the text. He
threatens, not merely temporal, but eternal, vengeance.
The expression, Ephraim and Israel, is merely an em-
phatic way of designating the whole kingdom of the ten
tribes ; as Ephraim was the largest and most influential
I B
THOUGHTS ON HIGH THEMES.
i|i)i
i
of these. As the two tribes that remained attached to
the house of David were called the kingdom of Judah, so
the others were known as the people of Israel. As their
revolt under Jeroboam deprived them of many spiritual
advantages, so it led to many ill consequences. Their
kings were wicked men, while the political, as well as the
moral history of Israel, was to the last degree dark and
repulsive. Yet God bore long with them. And we find
that He sent some of His most gifted and zealous pro-
phets — as Elijah, Elisha, and Hosea — to instruct, warn
and reclaim them. For, although the ten tribes had with-
drawn from the house of David, and but little frequented
the service of the temple, they were still a part of the
ancient church. Hence God dealt with them long in a
way of mercy before He gave them over to final destruc-
tion. But as they were now ripening fast for destruction,
the appeals of God by His prophets became r nnce more
terrible and more tender. The Book from wh.v.ii the text
is taken is full of illustrations of this. How astonishing
are the words we have read ! — " How shall I give thee
up, Ephraim ? how shall I deliver thee, Israel ? how shall
I make thee as Admah i' how shall I set thee as Zeboim ?
Mine heart is turned within me, my repentings are kin-
dled together."
Surely this language, uttered by the great God, is every
way remarkable. To pass it over slightly were not well,
for assuredly it is one of the most awful displays of what
justice is in the Divine mind, and, at the same time, one
of the grandest bursts of Divine tenderness to be found
in the Bible. Yet it were not wise to explain this lan-
guage with a rigorous analogy to the sentiments and emo-
tions of the human mind. The expressions, " My heart
is turned within me," " My repentings are kindled to-
gether," if employed to unfold the state of the human bosom,
would give an expression of affection in the deepest
agony. It would manifest all the tenderest and most
powerful passions in terrible conflict with some insupera-
bl
si
ol
b
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GOD S TENDER PLEADINGS WITH SINNERS.
:hed to
idah, so
\s their
ipiritual
Their
1 as the
ark and
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us pro-
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id with-
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ig in a
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:e more
the text
nishing
e thee
w shall
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what
[e, one
found
is lan-
emo-
heart
id to-
losom,
lepest
most
ipera-
ble difficulty — whether to give up, or to hold on, whether to
smite or to spare, whether to try or cease to try any more,
the affectionate and afflicted bosom knows not. As if an
affectionate physician were in painful suspense whether to
give up his patient as hopeless or make a further attempt ;
or, as if those in a lifeboat, who had again and again been
buffeted back froi ; the wrecked vessel, should say, — what
can we do more ? shall we make another attempt yet, or
shall we leave them to perish ? shall we give them up ?
Or, as if an affectionate parent were in a sore strait with a
wayward child, betwixt the claims of pity on the one hand
and the claims of justice on the other. Shall he, then,
just give him up to destruction, or make even yet another
effort to save him ? How shall I give him up ? how shall
I leave him ? My heart is turn d within me, my repent-
ings are kindled together. In man, this is affection in
great strength, in sore conflict with difficulties, and it may
be with the greatest of all difficulties, ^be claims of justice.
Than this battle with sorely mastering difficulties, the
human bosom has nothing to show that is more grand,
solemn, tender and interesting. Yet it were not wise to
liken this conflict, that affection may have in the breast
of man, with the emotions of the Divine mind. It is true
the human mind was at first an image of the Divine. It
could then see truth clearly, and could be moved aright
by the sight. These true emotions were then true pas-
sions. But sin, that hath spoiled so much, hath spoiled
the human passions. The understanding is now dark-
ened ; hence our emotions are often not truthful. They
neither spring from what is true, nor are regulated by the
true. But our emotions, whether joyous or sorrowful, are
no further right than they are true. All feeling that is
holy and wise is founded on truth, while all passion not
founded on truth is but madness and sin, and must end
in misery. And, as even the best are to some extent
under the influence of sin, and do not see truth perfectly,
their emotions, with much that may be beautiful and ten-
*
mmmsmmmm
THOUGHTS ON HIGH THEMES.
Ill
I
III
der in them, are not perfectly right. There is defect or
extravagancy, perturbation or despondency.
Now, there can be nothing of all this in the Divine
n>ind. God is true — sees all truth at once, and sees it
perfectly. Hence, the bivine emotions must be all in
the highest sense perfect. It were a daring presumption
to attempt any metaphysical analysis of the Divine mind.
Suffice it to say that, mercy in God is but the truth-
fulness OF His goodness to the unworthy ; justice
in God is but God true to Himself^ true to His govern?nent,
true to His creatures. My brethren, what makes the
mercy, as well as the justice of God so awful, is this —
that both are truthful.
Now, you will perceive that our best emotions can give
but a feeble, and even confused, reflection of the Divine
emotions. Yet it is so needful that we should know
something of the Divine emotions, that God has been
pleased, as one may say, to translate the language of His
own mind, into the language of the human bosom. In
language entirely suitable to the mind of God, we possibly
could understand but little of the Divine emotions thus
expressed. You are not to think that the language of the
text implies defect, pain, or perturbation. It is spoken
after the manner of men, yet spoken with a truly heavenly
accent. It shows us mercy coming forth in all its truth-
fulness, justice also coming forth in all its truthfulness :
justice demanding that guilty Israel shall be punished,
as Admah and Zeboim were ; mercy willing to pardon,
ready to bless ; but mercy at the last point — cannot go a
step further — cannot wait longer. Just and right is He,
yet oh ! the height and depth of His mercy when He
says, " How shall I give thee up, Ephraim ? how shall I
give thee up, Israel ? "
I shall throw the great truth which the text contains,
into the shape of a question : How is it that the God
OF MERCY THUS STRIVES TO SAVE SINNERS ? The answer
to this question will illustrate the text.
15
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GODS TENDER PLEADINGS WITH SINNERS.
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2 God
nswer
I. — Because it is a great thing that is to be saved or lost.
It is the immortal soul ! Man was made at first but a
little lower than the angels. His body, although material,
is fearfully and wonderfully made. Yet the body with its
wonderful senses and other powers, is nothing more than
the covering of the man, or the instrument with which he
works. That creature of reason, of conscience, memory,
passions, and of moral excellence, — that creature capable
of living eternally with God in the highest bliss, or of
sharing with devils the terrible miseries of hell, — is
man. Not the wealth, the honours, or even the body,
but the mysterious, rational, conscious self, constitutes
the creature, man. It is this that gives such peculiar
value to his nature. A creature with such capacities for
intellectual and moral actions, happiness and misery, as
man possesses, must be intrinsically and relatively a
creature of great value in the universe. We know but
imperfectly the various works which God has created ;
yet assuredly, when we think of the capacities of the
human soul, we cannot but regard it as a very wonderful
work of God. The Saviour's declaration, " what is a man
profited, if he shall gain the whole world, and lose his
own soul ?" plainly indicates its great value. It is possibly
no exaggeration to affirm, that one human soul may be a
greater work of God than the whole material universe.
These great globes and shining suns are but masses of
matter, but the human soul is immaterial. It came directly
from God, has wonderful intellectual capacities, and can
bear a likeness to the moral perfections of Jehovah. It
is the highest honour and happiness of any creature to
resemble the Creator in His moral perfections, and to
voluntarily do His will, and be eternally happy in
His friendship. All this may be affirmed of man : hence
his greatness. And yet, does not his greatness appear
in the fact that he can be damned ? Brute beasts cannot.
They have not the greatness, metaphysically or morally,
to fit them either for heaven or hell. The moral con-
THOUGHTS ON HIGH THEMES.
1 !
science with which man is endowed, not to speak of other
qualities, gives to his nature a wonderful greatness, and
strange interest. In comparison with the infinite God,
he is but a worm of the dust ; in comparison with angels,
when glorified in heaven, he will be in many respects on
a par with them ; and, if lost in hell, he will be in many
respects there, in the greatness of his accountability and
misery, on a par with fallen angels.
To boast, as some have done, of the dignity of human
nature — forgetful of human depravity — is very foolish :
bad theology, and bad metaphysics. But there is a folly
on the other side, against which we need to guard. Let
us not speak absurdly, when we speak of man as a
degraded creature. Yes, he is, indeed, base and utterly
vile, just because he is a sinner. But, then, the fact that
he could sin, is a proof of a certain greatness — a proof that
he could be a subject of moral government — was made
capable of eternal rewards and punishments, and was
fitted to be influenced by motives drawn thence. The
creature of whom all this can be affirmed, is a creature
around whom there hang momentous interests. But
man is that creature, and it is with man that mercy and
justice have to do ; for, if he be not the object of the
former, he becomes through all eternity, the victim of the
latter. AlthouQ;h no created mind can estimate the worth
of the soul, ye ^ He that made it, and sees its destiny,
knows this fully. Now, God loves not to destroy the
works of His hands, and assuredly not this noble work —
the immortal soul. Some astronomers think that one of
the great planets in our system has at some period been
shivered to atoms, and the fragments scattered through
space. Without stopping to speculate on the probabiUty
of this, or daring to guess what may have been the causes
of it, we may affirm that, if intelligent beings, angels or
others, beheld this wreck of a world, they witnessed a very
terrible spectacle of ruin ; yet, if it was nothing more than
the up-breaking and ruin of a material world, we speak
illli
GODS TENDER PLEADINGS WITH SINNERS.
k of Other
ness, and
lite God,
th angels,
•pects on
in many
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3f human
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is a folly
rd. Let
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d been
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gels or
a very
re than
speak
soberly, when we say, that the same intelligent minds,
beholding an immortal soul perish, witness a sight more
terrible, than if a planet were smitten into ruins by the
hand of Omnipotency. But to dismiss this illustration,
we remark that, as One who sees what a soul is, and ever
shall be, its salvation cannot but be an object of deep
interest to God, who is infinite in goodness as in
wisdom. Oh ! my brethren, a most noble thing per-
ishes, when the soul perishes. Hence, the God of love
says, "How shall I give thee up?" — how can I leave
thee with thy intellect, memory, conscience, passions, and
moral actions, to perish ? " My heart is turned within
me, my repentings are kindled together."
n. — But the God of mercy thus strives to save sinners,
because He knows fully what the whole outcome is to be :
eternal life on the Ofie hand, to the righteous; but Ofi the
other, eternal death to the wicked.
Very clearly, we are now under a moral government of
rewards and punishments. Every wilful sinner feels that
the way of transgressors is hard ; while every obedient
child of God comes in the end to know that wisdom's
ways are ways of pleasantness. Yet it cannot be denied,
that this mighty truth on which so much depends is
rather indicated than fully illustrated in the present life.
Not seldom are the righteous greatly afflicted, while the
wicked may have much outward prosperity. Whatever
there may be in this to perplex reason, there is nothing
in it dangerous to faith. The Christian believes that at
present he is permitted only in part to know this matter ;
and, furthermore, he beHeves that the course of God's
moral government is now ^nly seen in its commencement.
The full manifestation, when all apparent anomalies may
be cleared away, is to be in a future life. When the soul
enters on its course in eternity, then it shall be seen that
with the righteous it shall forever be well — that with the
wicked it shall forever be ill. You all believe that as
men sow now they shall reap hereafter ; that if they sow
?
i'a«rt!»Knft;
THOUGHTS ON HIGH IHBMES.
li
to the spirit, they shall of the spirit reap life everlasting ;
but if they sow to tue flesh, they shall reap everlasting
death. These are, indeed, the true sayings of God, and,
when believed, yield precious lessons, alike for warning
and consolation. Yet, my brethren, who can comprehend
what everlasting life or everlasting death is ? Angels and
the spirits of the just made perfect, who have long shared
in the friendship of God in heaven, know far more of the
former than the holiest man on earth ; while devils and
the spirits of the lost know far more of the latter than
the most miserable sinner in this world ; and yet, on the
whole, how imperfect must the knowledge of creatures be
on either of these matters ! If the happiness of the
righteous and also the misery of the wicked are to go on
increasing through eternity, how little can really be known
of what the eternal joys of heaven are to be, even by
those who have been there for thousands of years, or how
little can be known by guilty spirits in hell of what the
miseries of that place may grow to in eternity !
But God knows the whole, perfectly. He, by His
power, wisdom and goodness, made heaven as the home
of the righteous. Its skies of never-fading light, its tree
of life, its river of life, — in a word, all its material glories,
whatever they may be, — are the works of His hands. But
its intellectual and moral glories — its high, angelic society
— its holy, lofty and gratifying pursuits were appointed
by Him, and are upheld as sources of the purest enjoy-
ment to those souls that He has made capable of partici-
pating in them. Nor must it ever be forgotten that, as
God Himself is the real fountain of all enjoyment to
redeemed souls, He knows what His perfections can com-
municate of happiness to the redeemed through eternity.
On earth, the best can understand the joys of heaven
but imperfectly. John, who saw much of heaven in a
vision, exhausts the most splendid imagery in giving a few
hints of its glory ; and Paul tells us, after he was caught
up into the third heaven, that its wonderfulness was such
8
GODS TENDER PLEADINGS WITH SINNERS.
lasting ;
jrlasting
)d, and,
warning
Drehend
jels and
\ shared
: of the
ils and
er than
on the
ures be
of the
go on
known
ven by
or how
lat the
>y His
home
ts tree
lories,
But
ociety
inted
njoy-
artici-
|at, as
nt to
com-
|rnity.
javen
in a
few
lught
Isuch
that no words could express it. Yet a little of the vast
may be known, and enough of heaven is known, to awaken
strong hopes and ardent desires. There you will meet
with the highest and holiest of creatures, converse with
them, join in service with them, and share with them in
their joys, while you will dwell eternally in a society where
all is truth, confidence and love. And there, weakness,
pain and sin shall forever be unknown. Yet who can
comprehend the rich and varied happiness of the heavenly
state ? God only can fully comprehend that happiness,
for He is the Author of it, and hath made the soul in i^s
powers and desires capable of largely partaking of it. At
His right hand there are fulness of joy and pleasures for
evermore. The Omniscient God knows perfectly what
this fulness of joy will be to His children, millions of
ages hence.
But then, by sin we have forfeited that heaven, and,
alas ! man blinded by sin knows not what he has lost.
But God knows it — knows what a boundless treasure
heaven will be to the soul, and therefore in mercy He
comes forth, not only offering heaven, but oh, marvellous !
He pleads with men that they would accept of it — pleads
with them that they would be eternally happy, and not
destroy their own mercies by slighting His mercy ; and
hence He says to this one and to the other, how can I
give thee up ? how can I leave thee out of that heaven
which I have prepared ? all its sources of joy are full, will
be lasting, and are ready for thee. All My saints will
welcome thee, all My angels will rejoice over thee — how
then can I give thee up ? For if I give thee up, thou wilt
not only lose this heaven, but be eternally miserable. " My
heart is turned within me, My repentings are kindled to-
gether." " How shall I give thee up ?"
And this leads me next, my brethren, to speak a little ot
God's knowledge of the misery that awaits those that are
given up. He knows perfectly what this misery will be.
On earth there is somewhat of the misery of sin felt when
9
THOUGHTS ON HIGH THEMES.
the sinner drinks even a few drops from the cup of punish-
ment. What is said in the Bible of future punishment,
gives a fearful expansion to the tnith which experience
teaches. Hell is utter darkness — a lake of fire and brim-
stone — a fire prepared for the devil and his angels — the
worm that never dies. Admit that this language is, to a
great extent, figurative, yet how terrible are the truths that
these figures teach ! Alas ! the imagery, so far from be-
ing hyperbolical, must fail to unfold the truth ; for is not
hell the eternal abode of malice, falsehood, pride, and
despair, in unchecked operation in powerful minds ? No
man who has felt the punishment of sin in himself, or has
seen it m others, can be wholly ignorant of what hell is,
while he who believes God's word on this subject has con-
siderable knowledge of what future punishment is ; and,
were this knowledge pondered as it ought, in the moment
of temptation, the soul might well be appalled when allured
to sin. Yes, my brethren, hell is a place — a fact, a very
terrible fact, in the universe. It is the place where justice
clothes itself with vengeance, and reckons with those who
have died in rebellion against God. Can that be other
than a place of unutterable torment ? Ah ! and so it is.
For who can dwell with unchecked malice and ungrateful
pride ? Who can dwell where there is no confidence, no
truth, no love ? Who can dwell where there is no hope,
but despair, and despair ever ? In a word, who can dwell
with those everlasting burnings, kindled by eternal justice
and kept alive by the omnipotency of God ?
This is hell. These awful intimations are God's an-
nouncements. Yet, on the whole, how little can we
really know of the prison-house of heaven's justice. No
man can understand it fully. The human mind can at
present but feebly realize the truth of these announce-
ments. Nor must this be wondered at, for earth has no
suitable image of hell. The anguish of remorse may be
painful; but it is not the worm that never dies. The
society of wicked men may now be painful ; but wicked
t9
GODS TENDER PLEADINGS WITH SINNERS.
an-
we
No
at
nce-
no
be
iThe
ked
men are not on earth what they will become in hell, nor
are they devils. On earth the rod of God may smite
heavily, yet that is not like His wrath in hell ; for amidst
all our trials, reformatory or penal, here there is ever much
to mitigate. But there, there shall not be one drop of
watJi- to quench the burning tongue. My brethren, we
cannot understand what hell is. Oh ! that we never may !
But God knows what it is — to Him it has no covering.
All its instruments of torture are known to Him, for He
made them all. And then He knows what the soul, with
its reason, memory, conscience, and passions, will have to
endure when cut off for ever from His love. His help, and
His friendship, and shut up with other depraved and
malignant spirits in darkness, anarchy, and despair. To
the eye of God all this is seen, while He sees that the sin-
ner, dying without His mercy, must by divine justice be
consigned to this place of misery as his portion. Now,
the God of mercy, seeing all this, says, " How shall I give
thee up ? " — give thee up, immortal soul, to this eternal
woe ? How shall I deliver thee over to avenging justice
in hell ? " My heart is turned within me, my repentings
are kindled together."
HI. — But the God of mercy thus strives to save sinners,
because ^ what has been do fie for their salvation.
The grand want of the sinner is pardon. But those
who fancy it easy for the holy Ruler of the universe to
pardon sin, have never thought deeply on the matter.
Yet that has been done, which not only renders the par-
don of sin possible, but the granting of it glorious to God,
while the bestowment of it is every way beneficial to the
pardoned, and indirectly the cause of an increase of good
to all holy creatures. The Son of God did this. The
Word was made flesh, that what was necessary for pardon
might be done by Immanuel. " God so loved the world,
that He gave His only begotten Son, that whosoever
believeth in Him should not perish." God spared not His
Son, but delivered him up to do and to suffer all that is
THOUGHTS ON HIGH THEMES.
necessary for the granting of pardon. " Herein is love,
not that we loved (lod," or were worthy of Mis love, but
that He so loved us, that He *' sent His Son to be the
propitiation for our sins." These are the terms in which
the Bible speaks of what was done, that guilt might be
removed, and man brought home to God. The Son of
God did this work, and the work done is our redemption.
Without faith, my brethren, you will see nothing in all
this to awaken either your admiration or your love. And
with such faith as many of us now have, we see but little
ot the greatness of this work. Yet, oh ! how marvellous !
how wondrous in design ! how astonishing in execution !
and how truly great in its benefits for sinners ! You can-
not look at the work of redemption in any aspect without
exclaiming. What wisdom, what power, what condescension
and love, are here ! Without attempting anything like a
full answer to the question. What was done that man
might be saved ? I would briefly remark that the incarnate
Son of God did all, and suffered all that is necessary to
vindicate the government of heaven from all appearance
of weakness, vacillation, or inconsistency in granting a
free pardon to the guilty, and in opening heaven for their
admission to a full participation in the friendship of God.
The decree which all holy creatures must have understood
is this : Die, 7tiany or justice must ; but when the Saviour
came forth and in man's room died, justice lived; and
whosoever believeth in the Son may live eternally. Oh !
yes, to Him it was death, the whole death. For, from the
manger in Bethlehem to the cross on Calvary, it was
death ; for all- this while He was a sin offering, and in
His soul and body, sustained by His divinity. He met
that awful death, by which He ransomed myriads of our
race from eternal death. " And darkness was over all the
land till the ninth hour," and Jesus cried with a loud voice,
and then rocks were riven, and the veil of the temple was
rent. Ah ! my brethren, the mystery of godliness was
then meeting its accomplishment — ^justice saved, and yet
12
{
GOD S TENxJER PLEADINGS WITH SINNERS.
lur
M^
man saved. And so it \vas when He said, "It is finished ;"
the darkness vanished, for the mighty work was done.
Hell was vanquished, man saved, heaven regained, and
God glorified.
There is full provision, then, my brethren, in what the
Saviour has done, not only for the pardon of the sinner,
but for his full acceptance with God. The work of Christ
is, for this, in every sense perfect. Nor is the merit of
His sacrifice, or the efficiency of His Spirit less now, than
when first applied for the salvation of souls. He is as
able and as willing to save now, as when He ascended
from Mount Olivet ; and the heaven He purchased, has
been long since prepared for His followers.
In a word, all things are ready. The atonement finished,
the door of mercy opened, the spirit sent to strive and to
sanctify ; so that the invitation is " Ho ! every one, come."
Come, ye guilty, and get pardon ; come, ye depraved, and
get holiness ; come home to your Heavenly Father's arms,
oh ! ye outcasts, for all that ye need can be granted with
honour to God the Father, and with honour to God the
Son, and with honour to God the Spirit, and with joy to
all angels, and the souls of the redeemed in heaven, and
with benefits abundant and lasting to yourselves.
Now, all things being thus, the God of Mercy speaks in
the text, " How shall I give thee up " to ruin ? How can
I deliver thee to destruction after all this has been done ?
Well might God say, as He does by another prophet,
" What r. ,re could I have done for my vineyard than I
have done ? " What more could He have done for thee,
sinner, than he has done ? He has given His Son to re-
deem thee. His Spirit to sanctify thee. His friendship to
support and comfort thee in life, and He offers thee His
heaven as thy home at death. And hence it is that,
amidst all this fitness of things for thy salvation, the God
of Mercy is heard saying, " How shall I give thee up ? My
heart is turned within me, my repentings are kindled
together." But,
13
THOUGHTS ON HIGH THEMES.
il'i
i I
IV. God in mercy thus strives to save sinners, because He
knows ^ if He gives them up, they are in every sense lost.
Those who believe in God as their Creator, beUeve in
Him also as their Preserver. But the pious man as readily
admits his dependence on God for all spiritual blessings
and future enjoyments, as he does for his temporal support.
On God we must depend for everything which we need,
either as creatures or as believing Christians. No truth
commends itself more readily to the reflecting mind than
this — that, if God gives up any creature, it must either oe
to annihilation, or to an existence of misery. It is utterly
impossible that any creature should be separated from
God and continue in a holy state, or be at all in a condi-
tion to taste happiness. But there is reason for thinking
that creatures endowed with a moral conscience are never
to be annihilated. When devils were given up they were
not annihilated, but left to be miserable. Creatures with
a moral conscience, when they rebel against God, lose their
holiness, and are given up by Him, must in every sense
be wretched. The Word of God teaches this with terrible
plainness. Hence, when God says, *' they are joined to
idols, let them alone,'' they are, in a fearful sense, given up
to be lost. But in order to show more cleaiiy what this
giving up implies, I would notice two or three particulars.
And, first, when the sinner is left to his oivn 7('ays, to
gratify his own passions and appetites, and to live to him-
self and for himself, he is given up. Now, this is just what
poor, infatuated mortals earnestly desire. But this is
madness — and, if all madness is not sin, yet surely there
is no madness like the madness of sin. Leave the sinner
to his own way — to nurse his pride till it turn him into a
selfish, arrogant fiend — to nurse his vanity until he is
crazed by the most pitiable follies — to nurse his avarice
till he is turned into an earth-worm, forgetful that there is
a God to be feared, a heaven to be sought, or a hell to be
dreaded — to nurse his sensualities till he is turned into a
brutal idiot, with nothing but selfish and voracious appe-
14
god's tender pleadings with sinners.
irs.
to
iin-
hat
is
;re
Her
a
is
ice
is
Ibe
a
)e-
tites — to nurse his malice, till he is turned into a monster
of insatiable revenge. Ah ! my brethren, it is even so —
to this it comes — for when God gives up a sinner, so that
the infatuated man is left to choose his own ways, and to
follow the devices of his own heart, and the allurement
of passion and appetite, is not that man lost ?
But, in order to see the danger of being given up of
God, let us carry our enquiry a step further, i. Men
ivheti given up of God, become the helpless victims of Satan.
It is unnecessary in a discourse of this kind to inquire at
large into the character and pursuits of devils. Suffice it
to say that, from the malignity of their nature, they seek
to dishonour God by destroying man, or rather by de-
stroying the image of God in man.
It does not admit of doubt that an intelligent mind in
alienation from God will, as temptation offers, become
more and more wicked, and sink deeper and deeper into
misery. But the human heart is not left to the spontane-
ous operations of its own depravity ; devils are ready and
powerful auxiliaries in expanding this depravity. ^Ve do
not stop to inquire into the mode of Satanic influence.
Experience, as well as the Bible, teaches that much of the
wickedness of man springs from Satanic influence. In-
deed, the sinner being given up to the power of Satan,
then the course of depraved human nature is literally set
on fire by hell. Then it is that the lascivious wish be-
comes the foul act — the malicious thought, the murderous
deed — for, under Satanic influence, conscience is seared,
shame lost, God defied, consequences disregarded, and all
manner of sin committed with greediness. For then
comes that dreadful infatuation when men "put darkness
for light and light for darkness, and call good evil and
evil good," going on from iniquity to iniquity as if they
had made " a covenant with death and an agreement with
hell." Yes, thus it is when God gives up the sinner to
the unchecked dominion of Satan, to be tempted, deluded,
tormented.
15
THOUGHTS ON HIGH THEMES.
;'i!li
But lastly, on this. — 2. The sinner given up of mercy
becomes the victim of avenging justice at the hand of God.
Assuredly there is fearful justice in giving up the sinner to
his own depraved will, and the power of his spiritual ene-
mies. Nor can it be questioned that much of the punish-
ment of sin will consist in this. But God's fair creation
is not to be made the battle field in which depraved dis-
positions, or the evil passions of different orders of crea-
tures, are to fight out their penal and terrible results. Hell
is the place prepared for this, and is indeed the place in
which justice in its more comprehensive forms will take
effect on those whom God has given up. But as I ha.ve
already directed your attention somewhat to this subject,
let it suffice at present to remark that the sentence once
passed by the Judge, " Depart from me, ye cursed," and
the gates of perdition then forever close — the soul is then
forever given up. No place more for repentance. Mercy
that goes so far cannot go there. Many a pardon has
been vouchsafed just on this side the gate of hell, but no
pardon has ever been granted to any within the prison
walls of that place. When the justice of God consigns a
soul to that place, all is lost. This prison door never
shall be opened. The voice of mercy shall never sound
more in the ears of those who despised it. For those who
enter there are for ever given up — given up to all the
effects of sin in their own passions — given up to the influ-
ence of malignant and despairing creatures — in a word,
given up to all the punishments which a just God sees
meet to inflict on the impenitent. My brethren, is it not
most true that if God gives up the sinner, all is lost ?
Hence, the God of mercy, seeing all this, says, " How can
I give thee up ? how can I leave thee ? " " My heart is
turned within me, my repentings are kindled together."
So much for the illustration of the truth containea in
the text. And now I conclude with one broad inference
and a brief application.
Our inference is that if the sinner resist this Divine
16
-h
H'lK'iVitW't^
♦^
GOD S TENDER PLEADINGS WITH SINNERS.
^ord.
can
rt is
tenderness, and treat with indifference all that this im-
plies, he must be given up.
I have shewn that this tenderness is the mercy of God
ardently seeking the salvation of sinners. It has been
also shewn that this manifestation of Divine compassion
is made through Christ. It was through His bleeding
wounds and His breaking heart, that this mercy of God
could come forth to lost sinners. God in Christ is all
mercy to the believing penitent ; nor does He offer mere
acquittance of punishment, or mere impunity to the sin-
ner — for this of itself would be little — but He offers also
His own Fatherly love, with all that this implies ; and He
offers this most sincerely, urgently and tenderly. Now
let me ask, how can he escape who neglects this ? But
some may be ready to exclaim. Why all this ado ? If God
is in earnest to save sinners, where is the difficulty ? He
is omnipotent. He surely can do it. This is a dangerous,
although plausible delusion. Yes, God is omnipotent,
and by His omnipotence He can do much ; but mark it,
it was not by a mere effort of omnipotence that sinners
could be saved, else the Word incarnate had never lain
in a manger, or been nailed to a cross. True, God can
save sinners, but He can only do it as a just, holy, and
wise Governor of the universe. God will save, but He
will do it in His own way — in a way that is wise, just, and
good ; not according to the folly and caprice of men, for
that would not be either for their good or His glory.
The question then is not. Is God willing to pardon the
most guilty for the merits of Christ ? The whole Bible
answers this in the affirmative ; the text is a conclusive
answer ; but the question is. If ye treat the blood of the
covenant as an unholy thing ; if ye do despite to the
spirit of grace pleading with you ; if ye despise the mercy
of God offered to you, tell me, then, for this is the ques-
tion. How do you expect to get pardon ? If ye will not
accept the blood-bought pardon, offered with all the ten-
derness of Divine compassion, how can ye be saved?
17 c
THOUGHTS ON HIGH THEMES.
ill
Hill I
Do not think of it do not dream of it ! God's omnipo-
tency cannot save you to the dishonour of all His moral
perfections.
Blessed be God ! there is salvation ; but it is in no other
name than the name of Christ, and through no other
way but through the mercy of God in Christ. But then,
he who will not accept of pardon in this way, must be given
up. What hardness of heart ! What infatuation of soul !
" Come, let us reason together," saiththe Lord, " Although
your sins be as scarlet, they shall be as wool ! " No, says
the sinner ; except in my own way, and on my own terms.
Wonder, oh heavens ! and be astonished, oh earth !
wonder at the all gracious Ruler of the universe, thus
pleading with men, that they would not destroy their own
mercies. And wonder at the madness of men, who by
their unbelief are virtually saying to God, Leave us ! Give
us up ! Yea, and such must and shall be given up, as
thus neglect and despise the great salvation. I cannot
tell you at what point, in this despised forbearance of God,
the angels of heaven and the redeemed would rise and
demand that those who thus despise God's mercy and
Christ's blood should be given up. Yet doubt it not, if
these beings rejoice over the sinner that is converted, they
can also, with their ardent love of God, and high sense of
justice, when they see the eternal throne insulted, ex-
claim. Let them be given up ! Hallelujah, let the Lord
reign ! Yea, and methi'iks that the spirits in perdition
will also at a certain point demand that despisers of mercy
should be given up. There must be not a little of a
strange sense of justice in hell. And might not those who
have been justly condemned for their offences, rise up and
exclaim. If they are to be saved that have thus despised
such offers of mercy, how is it that we are damned ? But
the most terrible view of all is, that the justice of God
will demand that such shall be given up. God will be
true to Himself; and He has declared, that those who
will not believe in the Son shall never see life. Gospel
r8
HJ..|*,f-Cir«^;^j5p
god's tender pleadings with sinners.
)mnipo-
LS moral
10 other
o other
It then,
be given
of soul !
ithough
slo, says
[1 terms,
earth !
•se, thus
leir own
who by
s ! Give
n up, as
cannot
of God,
rise and
rcy and
: not, if
d, they
ense of
ed, ex-
e Lord
rdition
mercy
tie of a
)se who
Jup and
lespised
]? But
lof God
[will be
who
rospel
despisers, who can resist all this tenderness of the love of
God, must be given up.
But in fine, my hearers, how can ye resist this ? Is
your heart harder than the nether millstone? Are you
resolved to go to damnation, trampling on the cross?
Are you resolved to go in amidst the wailings of perdition,
with these accents of the God of mercy ringing in your
ears ? — " How shall I give thee up ? how shall I deliver
thee ? Mine heart is turned within me, my repentings
are kindled together." No, no ; thou wilt not. Thou
man, that hast never cried for mercy before, cry for it
now. Go to thy closet this night, and cry earnestly to
the Lord, Give me not up, leave not my soul to perish ;
but save me, thou God of mercy, save.
19
CHAPTER II.
THE BEARINGS OF CHRIST'S INCARNATION AND DEATH,
UPON god's universal DOMINION.
"The Lamb which is in the midst of the Throne." Rev, vii. 17.
EFORE proceeding to unfold the doctrine con-
tained in these words, it is needful to fix the
sense of the two terms, "Throne" and "Lamb."
When taken literally, the term " throne " signifies
the royal seat of a prince. But in its figurative sense, the
word often represents the abstract notion of sovereign
authority. Hence, in those passages in which we have
the phrases, " The throne of God," or " The throne of
judgment," it is the sovereign authority of God that is
meant ; and in a more especial manner does the term
throne signify His moral sovereignty: Jeremiah, 14-21.
It is not denied but there may be a literal sense attached
to the phrase, " throne of God." The supposition is fair,
and supported by some share of evidence, that there will
be at the day of judgment a glorious something, on which
the Judge shall appear in the air ; and there is also
ground for supposing that there is a place in heaven of
surpassing glory, which is called the throne of God. But
in the text, and in other passages, the term " throne " is to
be taken in its figurative sense, as implying the sovereign
dominion of God over His moral creatures.
To those who are acquainted with the phiaseology of
Scripture, it is at once apparent, that the term " Lamb "
is applied to Christ as the sacrifice for sin. Under the
Jewish dispensation, the lamb was not only offered fre-
quently, but on such solemn occasions, as to mark it out
20
Christ's incarnation and death.
|.-2T.
Lched
fair,
will
rhich
also
|en of
But
is to
preign
ry of
unb"
the
fre-
It out
as a chief type of Christ. Hence, when the Saviour made
His first public appearance as Mediator, the Baptist
pointed Him out, as " the Lamb of God which taketh
away the sin of the world," or, in other words, as the
true sacrifice for sin. To the same purpose is the declar-
ation of Peter : " We are redeemed by the precious blood
of Christ, as of a lamb without blemish and without spot;"
while the song of the ransomed in heaven is, " Worthy is
the Lamb, who died to redeem us from our sins." And
John tells us, that one of the wonderful visions he had of
heaven revealed to him " a lamb as it had been slain."
These passages conclusively fix the sense of the term
" Lamb," as applicable to Christ, as the true sacrifice for
sin. It is therefore with a singular disregard of the plain-
est truth, when men have aflirmed that the term " Lamb "
is applied to Jesus because of His meekness and gentle-
ness. That He possessed these qualities in the highest
degree is not denied ; but when He is called the " Lamb
of God," it is clearly not His moral qualities that are
designated, but His atoning sacrifice for the sins of men,
with all that this implies, in accomplishing redemption.
Having thus fixed the sense of the two terms, it is easy
to see, that the meaning of the whole phrase, " The Lamb
in the midst of the Throne," implies that an atoning
Saviour is the central object in the moral government of
God, as seen in heaven. We may assume what there is
abundance of evidence to prove, that the whole work of
redemption is well known in heaven. Now, the doctrine
we adduce from the text is this : that those of God's intelli-
gent creatures in heaven, who would acquire the clearest
and fullest views of the moral reign of Jehovah, will find
these in the work of redemption by a crucilied Saviour.
In illustrating this doctrine, I shall show : —
I. That the redemption of Christ unfolds, even in
heaven, the highest view of the necessity of a government
of moral law. — For *'the Lamb is in the midst of the
Throne."
21
THOUGHTS ON HIGH THEMES.
:i!;i
By the necessity of the moral government of God, we
mean that it is in the highest sense fit that He should
rule over His creatures, and that, in the nature of things,
it ought not and cannot be otherwise. Finite minds can-
not rule for themselves. All sin is just the attempt to do
this ; and hence the anarchy and misery which sin pro-
duces. He only who created minds can rule them. But
the reign of God over intelligent beings is far different
from that which He exercises over material agents and
irrational creatures. It is a reign by fixed principles, sus-
tained by rewards and penalties, as creatures are obedient
or disobedient. All nature obeys God ; but intelligent
minds can alone, by a loving volition, own Him as Su-
preme King. His omnipotency keeps other creatures in
harmony, and makes them answer the end of their being ;
but it is His moral reign that keeps rational minds in
harmony with each other, and in harmony with Himself,
as the source of all wisdom, truth, and goodness. The
rational soul not only feels the force of moral govern-
ment and discerns its equity and its benefits, but can see
the whole flowing from the Divine mind. This is the
peculiar excellence of rational creatures, and in this lie
their responsibilities, their means of high advancement,
and their purest enjoyments. Hence, to deny the neces-
sity of the moral reign of God is at once to dishonour Him,
and to sink man down to a creature of mere instincts
and physical influences. Thus it is that atheists, while
they strip man of his moral responsibilities, always deny
him every hope of a future existence. Whatever, there-
fore, weakens our notions of the moral reign of God is to
the last degree pernicious. But it is not enough for the
high ends of our being that His government is admitted —
it must be clearly seen and felt ; and just the more fully
it is realized, the holier do. intelligent r-eatures become,
the higher do they rise in the scale of existence, and all
the greater and purer is their happiness. The application
of this must be equally true to all minds, in all places and
22
Christ's incarnation and death.
sus-
vern-
n see
s the
is lie
nent,
eces-
rlira,
incts
vhile
ieny
ere-
is to
the
d—
fully
me,
all
tion
and
at all times alike. Hence, the text teaches us that the
highest lessons that can be learned of the moral govern-
ment of God in heaven are learned from the redemption
of Christ : For He is " the Lamb in the midst of the
Throne."
In showing how Christ, as Mediator, unfolded the
nece sity of the reign of God, I remark : —
I. That He perfectly obeyed the Divine Law.
As a Divine person He was not subject to Law, but as
Mediator He came fully under it. Tp all the laws of God,
ceremonial as well as moral. He was entirely submissive.
Hence His own declaration that it behoved Him to fulfil
all righteousness. He came not to do His own will but
the will of God. Indeed, all that He did and said was
but practically carrying out the petition, " Thy will be
done on earth as in heaven." Nor was this obedience less
perfect in suffering than in doing the divine will. In the
depths of His agony His language still was, " not my
will, but thine, be done." But in His active obedience
this was more fully brought out, as during the whole of
His sojourn on earth, He acted the part of His Father's
servant. Now, there must have been something of highest
moment to be accomplished by this. The making of an
atonement was a grand end of His incarnation, but not
the sole end. The truth is, that while He was to atone
for a broken law. He was also to magnify an unbroken
law. He thus bore the penalty of the former, and likewise
showed the glories of the latter ; for in being the Father's
servant in obeying, He showed how equitable, wise and
good the law of God is. Hence, He not only taught with
incomparable clearness and beauty what the law of piety
is, and what the law of justice and charity is, but by His
whole conduct He illustrated both branches of the Divine
law. He did this in all the relations in which He stood to
God and man. Thus it is that the life of Christ is the
most perfect exemplification of what piety towards God,
and justice and charity towards men, are. It is but little
23
THOUGHTS ON HIGH THEMES.
of Christ's excellence that unbelievers can see, yet a little
has been seen and acknowledged even by infidels ; for
some of them have owned that the character of Jesus is
the consummation of moral excellence. This is true to
a far greater extent than they can comprehend it, but its
truth lies simply in this, that He kept the Divine Law
perfectly, for the beauty of Christ's moral character is but
the beauty of the reign of God in a perfectly holy mind.
It is not affirmed that nothing more of excellence was in
Him than a perfect conformity to the Divine Law ; but
this perfect conformity and its results is the subject we
have at present to do with.
Now, that the Son of God should as Mediator have
been for three and thirty years perfectly obedient to the
Divine law, is an amazing fact, and mighty ends must
have been answered by it. Yes, and mignty ends were
answered ; for it proved that the law of God was per-
fectly just, wise, and good ; it showed that there was a
high necessity in the nature of things that the reign of
God over His creatures should be sustained.
But, 2. Christ obeyed the law from love.
Much is done when the law is taught and illustrated,
but, to the high ends of obedience, right motives must
also be taught. The grand motive is love ! Hence, says
the apostle, " Love is the fulfilling of the law." Other
motives may be auxiliary to this, but without this they
become worthless. God will be feared, but it must be
with a loving heart ; His servants are to have rewards,
but they must seek these under the influence of a supreme
love to him. God will not be served because He is
omnipotent, but because he is all excellence. He will
reign, not by the mere terror of His arm, or by bribing
creatures to submission, but because He only has the right
to reign, and because obedience to Him, in confidence and
love, is the only moral condition in creatures — honour-
able to Him and beneficial to them. Hence, He requires
that His intelligent creatures shall serve Him from love.
^
I
24
CHRIST'S INCARNATION AND DEATH.
Le IS
will
ibing
[right
and
lour-
lires
love.
This is grand, beautiful and simple ; but this was fully
illustrated by Christ. It was love to the Father that
brought Him into the world ; it was love to the Father
that animated Him in all that He did md suffered. So
that Christ, as Mediator, was not only entirely sub) issive
to the Divine will, but all His obedience sprang from love.
And thus He showed not only that obedience is right, but
that love is its grand motive. Truly He magnified the
law, made it honourable, showed it to be one of the
grandest of God's works ; for, in keeping it. He unfolded
what the reign of God is in its principles, motives and re-
sults. What a grand development was this ! The
obedience of Christ gave it as it was never given before.
He showed that for the servants of God to obey, is their
place ; is to answer the highest ends of their being ; that
in this way the reign of God, so necessary to His glory,
and so essential to their happiness, is carried on. Yes,
it is "The Lamb in the midst of the Throne !" For the
redemption of Christ in His active obedience will pro-
claim through all eternity the necessity of the authority of
God. Has not the whole universe thus got the most
luminous exposition of that statement, " The Lord will
reign ? " Can creatuies who know the work of redemp-
tion ever conclude that it is possible God should be in-
different as to His own reign, when they know that the
Son of God, when He became Mediator and the Father's
servant, was in all things perfectly obedient to the Divine
will ? And wherever this is known, — and I take it that it
will be known throughout the whole universe, — it also will
be known how unspeakably important the moral govern-
ment of God is. Not all the eloquence of angels, not all
the thunders of Sinai, could proclaim in such majesty the ne-
cessity of the reign of God, as was done by the three and
thirty years of the obedience of the Son of God as Mediator.
Having thus shown how the obedience of Christ estab-
lishes, to all intelligent minds, the necessity of the moral
government of God, I come now,
25
THOUGHTS ON HIGH THEMES.
II. To show how the redemption of Christ unfolds the
nature of the Divine reign.
I. It does this by showing that God's government is
conducted by love.
It has already been stated that love in creatures is the
grand motive to obedience ; but we are now to prove that
love is the grand principle in the mind of God in carrying
on His government. It is a vicious logic that attempts
to define a passion or emotion by a single term, as if the
passion were a separate element of mind. Is not love
rather a mood of the whole mind than a distinct element ?
Is it not just the mind delighting in excellence, and
seeking rightly the diffusion of happiness ? Suppose this
to be correct as to the mind of creatures, it becomes u"
nevertheless to speak with great caution on moods of the
Divine mind. Yet surely there is nothing rash in the
supposition that Divine love is God's infinite delight in
excellence, and desire to diffuse happiness. Now, what-
ever shows that His government is conducted on this
principle must be of the last importance to all creatures
under it. Redemption does this, as it shows,
I St. That God delig/its t'fi the excellence of His crea-
tures.
By sin man had lost all excellence — had become loath-
some and degraded ; but by redemption we are created
anew. The redeemed are sanctified. Their souls are
restored to a likeness to the moral excellence of God.
Hence we see that God delights not only at first to com-
municate His excellence, but to restore it to creatures
who have lost it. Among fallen men love is supposed to
consist in gratifying the mere likings of others. But in
the reign of God, as seen in redemption, the love of God
seeks the happiness of its objects, by first making them
excellent or holy. Hence there is in His love no weak-
ness or caprice, but the most perfect wisdom ; so that all
its favours are unmingled benefits. The redemption of
Christ fully shows this, but,
26
CHRIST'S INCARNATION AND DEATH.
2nd. It also shows someivhat of the depth or richness of
Divine love in the reign of God.
The angels of heaven and all holy creatures, from their
high endowments and the rirh and varied blessings they
possess, cannot but know well that God is good. B'lt
redemption has unfolded such a depth of His love that
they now know it to I ^ boundless. If He hath given us
His Son, will He not with him freely give us all things ?
So reasoned the apostle, so will all creatures reason
in heaven. After this unspeakable gift creatures can never
entertain a doubt that God's love will keep from them
anything which His justice and wisdom can grant. In
the gift of His son, He hath passed the finite ; everything
else lies short of this. It is not assumed, however, that
even this can enable creatures fully to comprehend the
love of God ; for that is literally infinite. Yet, far as the
intellectual vision of a creature can search, it never can
reach a point beyond the gift of His Son. This in reality
must have presented a new and grand view of the depth
of the Divine love.
3rd. But redemption shoivs at the safne time that the io7'e
of God is fiot merited.
It brings out this momentous truth, that creatures are
not the canse^ but the mere recipients^ of His love. True,
He may promise them rewards for obedience, still this is
but a development of His own love. The arrangement
sprung from it ; the power to perform the condition was
a result of it ; the benefit, the truit of it. But may it not
be of the last consequence that this should be placed in
the clearest light to all minds ? Redemption has done
this. For the gift of His Son, with all this implies, is so
unspeakably great, that whatever may be thought on earth,
be assured of it, intelligences in heaven see clearly that
this never could have been merited. But as all this was
conferred on sinners, who in no sense could have a claim
of merit on it, may not this unfold the broad principle in
the clearest light, that the reason why any order of crea-
27
BbbH
THOUGHTS ON HIGH THEMES.
tures have happiness, is not to be traced to their merit,
but to God's love ? Assuredly the redeemed from among
men will ever feel this with a profound and peculiar
gratitude. Yet, may not the thing that was done specially
for them, and which puts the thought of merit, when they
taste their blessings, utterly out of the question, teach
indirectly to all other creatures, that their blessings also
are in a sense unmerited, and flow directly from the love
of God ? And thus the mode of His reign will be still
further unfolded.
4th. TJie love of God in redeinptioji has been ma7iifested
i?i wondrous condescension.
Betwixt God and the highest of His creatures the dis-
tance is infinite. So that intercourse with the highest, or
favours bestowed on them, is condescension. But, when
both of these things are done to a low order of creatures,
the condescension then becomes the more apparent.
This is vividly seen in redemption. The angels that had
sinned were far nobler creatures than man, yet no medi-
ator was provided for them. Christ took not their nature
on Him, but the nature of man. It was, therefore, in
behalf of an order of creatures low in the scale of being
that the highest manifestation of Divine love was given.
But this condescension of God's love is not seen, unless
there be a clear perception of what the second person of
the Trinity condescended to do. It was He that became
man, that was born in a stable, that lived a life of poverty,
that submitted to the malice of men and devils, and at
last died a shameful and painful death. To redeem men,
it was needful that all this should be done, and the Son
of God did it. Say it was His human body that was spit
on, buffeted, nailed to the cross ; that it was His human
soul that was in an agony. Yes, and yet was not His
human nature all the while united to His Divine ? It was
Immanuel, personally, that passed through all this. Oh !
what condescension of love ! Comparisons, in other
matters so useful, are out of place here. For what were
28
■....,-..i.,-..;iti
CHRISTS INCARNATION AND DEATH.
icame
verty,
nd at
men,
; Son
s spit
man
His
t was
Oh!
ther
Ivvere
it should the mightiest monarch descend from his throne
to toil in a ditch to aid the meanest family — to this ?
What were it should the mightiest angel descend to earth,
and take on him the position of the most loathsome
beggar — to this ? This was not the love of a pure, but
distant, sympathy, that stands on high and scatters benefits
down on sufferers far below. It was love that came down
and took on itself all the wretchedness of the low aud
degraded sufferers. For, although in the form of God,
and thinking it no robbery to be equal with God, yet He
humbled Himself and became obedient unto death, even
the death of the cross. Oh ! what love ! Oh ! what
condescension of Divine love !
But let us see how this applies to the reign of God ; for,
says our text, " the Lamb" was "in the midst of the Throne."
God can rule the universe, because He is love. Now, we
have shown that redemption unfolds His love to all in-
telligent minds in the clearest, grandest and most tender
forms. For in this His love is seen to be the highest
delight in excellence, and is seen to be a love so vast that
having done this, it can do aught that is possible ; and in
this His love is seen to be unmerited, so that all the
happiness of creatures springs from Him. And in re-
demption His love is seen in amazing condescension.
Now, what a view must all this give of God as a ruler !
What confidence must this view of His love inspire in His
reign ! Shall not intelligent creatures, seeing in redemp-
tion what the love of God is, rejoice to obey Him who
reigns by such a love ?
2. But, next, redemption shows to all creatures that the
reign of God is the reign of justice.
It is a simple and comprehensive definition of justice
to say that it is the preserving of rights, holding sacred
what, in the nature of things, belongs to God, so that all
things are properly rights of His. As Creator, all crea-
tures belong to Him as H.' rights. As the source of
moral order, all law essentially belongs to Him as a
29
THOUGHTS ON HIGH THEMES.
right ; and, as the Supreme Governor of the Universe, its
peace, happiness, and moral beauty are His rights. When
men, therefore, talk, and often er think than express it,
how easy it is for God to pardon sin unconditionally, they
little understand what they say. Yes, it were easy for God
to grant unconditional pardon, if it were easy for Him to
give up His rights as Creator, Lawgiver, and Judge of the
Universe. For, be it remembered, that sin is a direct
assault on all these rights of God. To permit these
rights to perish were at once to resign all that is essential
to Him as God ; were to give up His universe to anarchy,
and to allow the caprice and will of creatures to take the
place of His sovereign authority. This is what uncondi-
tional pardon must lead to.
But in subordination to, and in connection with the
rights of God, creatures also have rights.- The obedient
have the rights of happiness, the disobedient the right of
punishment. We deny that this is an arbitrary arrange-
ment. It is in the nature of things essentially the product
of consummate wisdom. With reverence be it spoken,
God would be unjust if he punished for obedience, but
equally unjust if He did not punish sin. For, if the right
of obedience be happiness, the right of sin is punishment.
But, say they. He may punish or not as He chooses. Yes,
if He can choose to give up all His rights as Creator,
Lawgiver, and Sovereign Ruler — cease to act by fixed
principles, and act arbitrarily and leave all rights to be
supplanted by wrongs. Such is the foolish and impious
conclusion to which we are led, the moment we assume it
possible that pardon can be granted, short of the condition
that all rights are sustained.
But there is pardon for sin through the redemption of
Christ, just because that redemption has in it a condition
that sustains all rights. The condition in redemption secures
all the rights of God as Creator and Supreme Ruler. It
secures also all therights of holy creatures, and, we mayadd,
the rights also of the guilty and impenitent. Had God left
30
.-Tl'
CHRIST S INCARNATION AND DEATH.
verse, its
3. When
press it,
illy, they
J for God
- Him to
ge of the
a direct
lit these
essential
anarchy,
take the
uncondi-
with the
obedient
e right of
r arrange-
product
spoken,
;nce, but
the right
ishment.
[ses. Yes,
Creator,
by fixed
Ihts to be
impious
issume it
condition
iption of
Condition
secures
iler. It
lay add,
I God left
guilty men, as He did rebellious angels, to that punishment
which is the right of sin, He had done them no wrong.
But pardon was to be extended to man — myriads of our
race were to be saved, and this was to be done, not by
God giving up any right, but by laying the punishment
of our sins on Christ. Hence these declarations, " The
Lord hath laid on Him the iniquity of us all," and " His
own self bare our sins in His own body on the tree." No
creature could bear this, nor was any creature dragged
out as a victim on whom this vicarious punishment was
laid. The Son of God had the right voluntarily to offer
Himself. He said, " Lo, I come," and He did come, and,
by the assumption of our nature and our cause, fnade
Himself a sin offering. In dealing with this momentous
matter, we are not called upon to solve the question,
whether the Saviour endured as much suffering as His
people would have had to endure throughout all eternity.
It is enough for us to know that His sufferings amounted
to what in the fullest sense sustained the rights of God,
as Creator, as Lawgiver, as Judge of ihe universe. This
is what is meant by that mighty, but much misunderstood
phrase, the righteousness of Christ. Yes, my brethren,
your Saviour was perfectly holy, but you will mark it, it
was not His holiness that made out a righteousness for
God to act by in granting pardon, nor a righteousness for
sinners to stand up under in receiving pardon ; but it was
what He did as Mediator, and especially what He suffered^
that made it right in a holy God to grant pardon to those
who believe in Jesus. God might, as we have said, put
all to rights by simply punishing the sinner ; but in that
case the sinner would have perished. But when the Son
of God bore the punishment due to sin, then it became
all right in God to show mercy to the believer in Jesus,
inasmuch as the substitute met the right of sin, which was
punishment. The imputation, then, of man's sin to Christ,
was simply Christ bearing what was man's right to bear —
the punishment ; while the imputation of Christ's righteous-
31
THOUGHTS ON HIGH T'IEMES.
ness to man, is simply the mercy of God extended to
man, fci what the Saviour did and suffered in sustaining
rights. We know that Christ did this in the fullest sense.
" Father," said He, " if it be possible, let this cup pass
from me ; yet not my will, but Thine, be done." And
the Divine will was done. For there was no abatement
of the Divine claims, and just because God could give up
none of His rights, and yet would give pardon to sinners.
Is it asked, where is mercy then ? Mercy, my brethren,
is seen in this matter everywhere ; but is seen nowhere
amidst the ruined rights of God. For the mercy of God
is not the destruction of order, that anarchy may prevail ;
is not the destruction of law, that the lawless may live ;
is not the subversion of rights, that wrongs may be estab-
lished. Ah ! no. This were not mercy. The mercy of
God is His goodness to the unworthy ; but in granting it
no worth must perish, and hence Christ had to merit it
by bearing the penalty of sin. Now, this is the mighty
lesson which redemption unfolds to the whole universe,
that the reign of God, even when He is showing mercy,
is a reign of the most perfect justice, by which all rights
are gloriously sustained. Pardon could not otherwise be
possible. Pardon is certain, for the Son of God could do
that mighty thing. Hence, the redemption of Christ has
given the most awfully grand view of the reign of God as
just. No creature that knows what the Son of God had to
suffer before pardon could be granted, can ever think that
God will give up any of His rights. " Father, if it be
possible," said He. It was not possible. And if it was;
not possible in His case, when He had taken up the righi
of sinners, which was punishment, shall it be possible in
their own case to escape that punishment which is theii
right ? To all angels, to all men, to all devils, th'i
redemption of Christ hath settled this question.
3. By the Lamb in the midst of the Throne may be
meant not only a new view of the reign of God, but a new
visibility of the Divine Ruler.
■;
j
i
i
m
CHRIST S INCARNATION AND DEATH.
ided to
staining
t sense.
ip pass
' And
itement
give up
sinners.
rethren,
lowhere
of God
prevail ;
ty live ;
e estab-
lercy of
-nting it
merit it
mighty
|niverse,
mercy,
I rights
wise be
Duld do
rist has
God as
had to
Ink that
f it be
it was;
le righi
lible in
[s theii
lis, tho
lay be
a new
Immanuel is God. Every creature that sees Him sees
a present God in a way that all nature cannot show. But
on this I do not enter.
In conclusion, then, what a work of God is redemption !
God manifest in the flesh ! This thing is altogether extra-
ordinary ! Infinite wisdom must have intended to elicit
from it the mightiest results. The salvation of man is to
us its direct result, and will ever be its most interesting
aspect. But its direct benefits in the salvation of man,
although the most wondrous, may not be its greatest or
its most widely diffused benefits. To us the Lamb of
God on the cross is the all in all ; but the Lamb of God
in the midst of the throne may be to the whole universe
the all in all as to the reign of God. Not that the worlds
of holy creatures could know nothing of His reign except
from this. Assuredly, from many a source they could
learn much as to what He is, and how He reigns. Never-
theless, it seems plain that when the highest of creatures
in heaven, or creatures in any other part of the universe,
wish to learn the most profound, the most cheering and
the most awful lessons, they must turn and seek their in-
formation from redemption. It is in this that the reign
of God is seen in ineffable splendours. For in this the
principles of His government are seen to be for ever
immutable, and His reign is seen to be a reign of
perfect love and of perfect justice. Hence, the angels
desire to look into Christ's work ; hence, the Saviour has
thus gathered into one all things that are in heaven and
things that are on earth ; and hence, thrones, dominions,
principalities and powers are subject unto Him. For in
Him dwelleth all the fulness of the Godhead bodily. He
is the image of the invisible God. For " the Lamb which
is in the midst of the throne " is the grand develop-
ment of the reign of God.
U
D
CHAPTER III.
THE INTEREST FELT BY ANGELS IN THE WORK OF
REDEMPTION.
'* Which things the angels desire to look into." I. Peter, i. 12.
HE things into which the angels desire to look
are the essential and peculiar parts of the Work
of Redemption. The context clearly shows
this. The words employed by the Apostle are
the strongest compound terms which the Greek language
furnished. It were out of place to enlarge on the force
and beauty of the original. Suffice it to say, that the
sense which it conveys is that angels contemplate the work
of Christ with intensity of mind, and that, not merely as
high intellectual observers, but with emotions of the most
ardent love.
The Bible does not profess to give a circumstantial ac-
count of the attributes or pursuits of angels. This is not
a defect. Revelation is not, in the proper sense, a history
of the universe, but a history of man, and of man's redemp-
tion. Nevertheless, from many hints, incidental it is true,
yet sufficiently clear, a careful reader of the Bible may
gather the following facts : — that angels were the first
creatures that God made ; that they are the highest crea-
tures, are perfectly holy, possessed of great powers, are
capable of great improvement, are constantly engaged in
the service of God, and take the deepest interest in what-
ever displays the Divine glory.
Such creatures must feel a pleasure in studying even the
least of God's works, and from the contemplation of the
least must derive some advantage. The least production
34
:a
THE WORK OF REDEMPTION.
.K OF
;r, 1. 12.
to look
he Work
y shows
ostle are
language
the force
that the
the work
erely as
he most
Intial ac-
tis is not
history
[redemp-
is true,
Ible may
me first
ist crea-
5, are
iged in
in what-
[ven the
of the
Iduction
ot the Divine mind reflects some rays of the glory of that
mind. With what interest and advantage then must angels
have contemplated the work of redemption, a work
in which every attribute of Jehovah shines with full
splendour, and every person of the Trinity is so peculiarly
employed. '' ^lall this chief work of Jehovah yield to
angels no new information, nor enlarge their previous
views, nor open up for them any new sources of happiness ?
Such a supposition were contrary to all sound theology,
as it were dishonourable to the work of redemption. We
do not mean that angels received from'the work of Christ,
salvation, or their first stock of enjoyment. Pardon, re-
generation, and a title to the Divine favour, which are the
direct benefits of redemption, are benefits in which sin-
ners — sinners of our race — alone can share. Christ "took
not on Him the nature of angels."
But, among the many things peculiar and remarkable in
the works of God, this is not the least, that, while there
is one main and direct result, one class of creatures which
the work is intended specially to benefit, the indirect re-
sults may be numerous and great, and extend not to one
but to many orders of creatures. Now, if this principle
holds in the work of redemption, and doubtless it does,
then angels may share largely in its indirect benefits. From
this, it is true, their happiness has not sprung. We have
rason to believe that angels were and would have re-
mained happy though the Son of God had never appeared
as a Redeemer ; yet, who will say that this work of God
has not tended to increase their happiness, improve their
intellectual dignity, and enlarge their sphere of labour in
the Kingdom of God ? Accurate notions of redemption
and of the character of angels will lead to the supposition
the reverse of this. In my own mind there is not a doubt
that angels acquired information at the cross of Christ, as
well as new elements of feeling, which must have given
additional dignity to their character, and furnished them
with many new enjoyments. This is not mere surmise.
35
THOUGHTS ON HIGH THEMES.
The proof for it stands prominently out in our text. Nor
do we need to rest the proof upon one isolated passage.
If we examine the Book of Revelation, in which we have
many hints as to the spiritual economy, we find that
angels are represented as adoring and praising Messiah
for what He has dotte. If they cannot join with the re-
deemed in singing salvation through His blood, yet how
ardent is their song ! Admiration, love and gratitude
breathe in every note ! They adore Him for having
opened the seals of the Book which none else could open
— they adore Him as the Lamb slain. A careful analysis
of this portion of Sacred Writ would, I am convinced,
throw great light on this interesting subject. But this we
cannot attempt. Let us, however, take one quotation
from Paul — Ephesians, iii. lo. — "To the intent that now
unto the principalities and powers in heavenly places
might be known by the Church the manifold wisdom of
God." Here is decisive proof how much angels are in-
debted to the work of Christ for some of their choicest
advantages. But let us endeavour somewhat fully to
show what these benefits are, and how they have resulted
from the work of redemption. I remark : — I. That the
work of redemption must have benefited angels greatly by
presenting before them more accurate and enlarged vletvs oj
the moral pei'fectlons of God.
Angels must know much, very much, of God. Crea-
tures who are endowed with such great powers, who
traverse the universe with such rapidity of motion, who
survey the scenery of a world or a sun at a glance, who
can look, it may be, at a system of planets in motion, as
we may at a piece of machinery, must possess wonderfully
clear notions of the omnipotency and omnipresence of
God. The works of God thus beheld furnish, to creatures
of high intelligence, not so much the materials for induc-
tion, as evidence which compels an instant assent to
the eternal power and Godhead thus seen. The demon-
stration is, indeed, seen as soon as the data. It is worthy
36
THE WORK OF REDEMPTION.
Nor
issage.
^ have
d that
[essiah
the re-
et how
atitude
havmg
d open
nalysis
nnced,
this we
otation
lat now
places
dom of
are in-
Ihoicest
lly to
suited
at the
atly by
ews of
Crea-
, who
, who
, who
)n, as
|erfully
ice of
latures
induc-
mt to
imon-
^orthy
i
%
of notice that the knowledge of the eternal power and
Godhead lies the first in order for creatures to learn, is
rapidly acquired, and is on the instant complete as to
proof The reason for this is plain. Such knowledge of
God is indispensable as a first element of piety. Hence,
the notions of the being of God, and of His onmipotency
and omnipresence are acquired from creation with very
great distinctness. And is there not the same abundant
and clear evidence for the moral perfections? Unquestion-
ably ; yet, to the mind of man or angel, as far as we know,
neither is this sort of knowledge presented in the same
mode, nor does it rest on the same kind of evidence. Mak-
ing allowance for the original impress on the soul, we ap-
prehend that all knowledge of the moral perfections of God
must be acquired from an observation of His dealings
with accountable creatures. But, in order that this treat-
ment shall be seen, and the lessons which it is fitted to
teach learned, time and circumstances, both common and
peculiar, under which creatures are placed are requisite.
A knowledge of the moral perfections of God must be
to all creatures of the greatest consequence. It was pro-
bably some capital mistake on this very matter that led to
the first outbreaking of sin. A defect on this point stamps
any rational creature with degradation, while gross ignor-
ance of the moral attributes must lead to misery. On the
other hand, just in proportion as the purity, love, justice
and truth of God are seen, and loved, and revered, so
will the minds this instructed and moved rise to higher
dignity and befitted for more enlarged enjoyments. This,
we presume, is an universal truth, and is applied to angels
just as much as to men. Nor ought it to alter this con-
viction when we admit the great excellence of angels :
yet, from a fallacy of imagination rather than of judgment,
we are apt to suppose that the angelic mind, from its
original qualities, as well as from its capacious adorn-
ments, has hardly any room left for making advances.
This is to forget that, how great soever the distance may
a?
THOUGHTS ON HIGH THEMES.
be betwixt them and us, the distance betwixt them and
Jehovah is still not less than infinite. An archangel has still
boundless room for improvement, and shall not the very
excellence of such creatures prompt them to seize every
opportunity by which their knowledge of God may be en-
larged, and their feelings still further elevated and purified?
Now, we afiirm that, of all the works of God which are
known to us, the work of redemption is best calculated
to teach a full knowledge of His moral perfections. In it
all the moral attributes are as clearly displayed as is His
omnipotency in the greatest works of creation. The three
attributes, wisdom, justice and goodness, so essential to a
perfect moral governor, are in redemption brought fully
into view. We do not say that angels were ignorant of
these attributes until they saw them in redemption. Far
from it. We believe that from the moment of their crea-
tion they had a knovdedge of them, and this impression
must have been deepened by every part of the Divine
treatment towards creatures, which they ever beheld. Still
we think it may be shown on good grounds that, much as
angels knew of these perfections, their knowledge was far
from possessing completeness until they saw them mani-
fested in redemption. And next, we think it may be shown
that in the work of redemption there was given to them,
as well as to all the intelligent universe, the most perfect
demonstration of the moral perfections.
It derogates not from the honour of God to a,ffirm that
until redemption was finished, His perfections of wisdom,
goodness and justice appeared often to conflict, or rather
one or other of these was seen but imperfectly, even by
the wisest creatures. He knows best when and how to
reveal Himself to His creatures. Let us examine this for
a moment. His goodness would be perfectly seen in the
happiness which He had diffused among creatures. His
justice would be evidenced in the punishment which He
brought on the violators of His authority, while perfect
wisdom would, no doubt, be seen in both this goodness
38
THE WORK OF REDEMPTION.
and justice. This for all would be plain. But, may we
not suppose that in the case of our world there would
arise a mysterious peculiarity ? Man had sinned, had
offended the same God that devils had offended. He is
driven from Eden; but not into hell. He is forbidden to
taste the tree of life ; yet he dies not as a malefactor dies.
For him a grand design of mercy is revealed. Did angels
not rejoice in this, and yet was there not, along with their
joy, much perplexity ? Had they not seen God punish
their guilty compeers ? This was just. But had they not
heard the threatening, " In the day that thou eatest thereof
thou shalt surely die ? " Yet man lives. Is God partial,
unjust? Shall His threatenings fail — shall His truth
perish ? Far from such minds be the impious thought.
Never for a moment did their faith and loyalty swerve
from their Eternal King. Yet, well may we suppose that
darkness rests on the scene, and the highest minds are
perplexed, and must wait tor light.
ic is the glory of God to conceal a matter. Say not
there was no concealment, that in the first promise, and
subsequent announcements, the ministers of the eternal
throne saw not only the design of mercy to man, but also
the mode by which mercy and justice were to be equally
honoured. Readily do I grant that the typical economy,
especially when illuminated by the vision of prophecy,
taught much of Him that was to come. To us, all is
clear. But before the event happened, it might be far
otherwise to the wisest observers. My brethren, there is
something so amazing, so peculiar, in the fact that the
second person of the Godhead should assume human
nature and die in the room of sinners, thcit it must have
become matter, not of prophecy and of figures, but of his-
tory, ere it could be clearly understood. But it must not be
forgotten that the mode of redemption was the very hinge on
which the moral government of God may be said to have
revolved. It was in the mode that the intelligent universe
was to find the solution of every difficulty. But, was the
39
THOUGHTS ON HIGH THEMES.
mode clearly seen from the first, and if not, may we not
suppose it was often whispered in heaven, not with suspi-
cion and fear, but with anxiety and wonder, if man is to
be saved how is God to be just ? Before the throne was
there a seraph that could answer this question ?
Was the angelic mind, then, held in suspense for four
thousand years ? And did these high spirits feel them-
selves compelled to recede from many a lofty conjecture
and speculation, and seek repose in the simple faith that
the Judge of the universe will do right ? This is more than
probable. Nor would this keeping in abeyance of high
powers produce waste of power. The angelic mind thus
held under check would acquire vigour from the effort to
move forward, and learn a profound resignation from the
impossibility of advancing. It may be highly necessary
that the wisest creatures shall at times reach a point where
created wisdom utterly fails, and then be compelled to
pause, till God shall say, " Let there be light." Thus
shall they learn that the source of their being is the source
of all wisdom.
Possibly the mind of the universe has its grand periods
or revolutions. If so, may we not suppose that the
breaking out of sin in heaven was the commencement of
one of those eras, and that the words " It is finished,"
uttered on the cross, closed it ? At all events, great
lessons were learned during this period. Circumstances
had occurred which had evolved the .noral perfections of
Jehovah on a grand scale. The fall of Satan, the fall of
man and its consequences, had shewn much, both of jus-
tice and mercy. True justice, mercy and wisdom were
seen from heaven, were felt in earth. There was light,
but it was light shining in darkness, or, like the wheels in
the vision of the prophet, the light was terrible and the
shining glorious, but the motion was complex and myste-
rious. It was in redemption that angels beheld the
moral government of God, as simple in apparatus as it was
grand in its parts — as perfect in justice as in benevolence.
40
THE WORK OF REDEMPTION.
light,
els in
the
lyste-
the
It was
ence.
For in this work each perfection was seen in individual
glory, as all were seen in mutual triumph.
But, now, let us enquire more fully how the work of
Christ furnishes such perfect instruction on the moral per-
fections, and, of course, on the moral government of God.
I remark : —
First. That in this work the jusf ice of God shines forth
in awful majesty. No conception can be more terrible
than that of a Being of omnipotency without perfect
justice. And, the more clear the notions of creatures are
of the omnipotency of God, the more need is there that
they have equally clear conceptions of His justice.
We have shown that angels must -have had from the
first grand conceptions of the power of God. Now,
any work of His that would give them equally grand and
full notions of His justice would not only tend to enlarge
their sentiments but greatly to increase their happiness.
Proofs of justice they had had in the punishment of guilty
creatures ; but a grander proof remained to be given in
the punishment of imputed guilt in the Son of God.
Angels had heard the curse denounced on man, yet they
had seen many of our race saved. They knew far too
much of the Divine Government to suppose that the sacri-
fices under the law, or the imperfect repentance of man,
could take away sin. They would see that justice must
be satisfied. If the atonement was to be vicarious, still
there must be satisfaction to justice. It was vicarious.
Justice was satisfieri and though no creature could have
devised, or, if he had, could have ventured to propose the
substitution of the Son of God in the room of sinners ;
yet, when this was done, and when the atonement was
made, angels would clearly discern in the awful transac-
tion the most awfully grand display of justice.
I shall take for granted that many of these creatures
were in attendance on the Saviour, and watched with
deepest interest every incident in the closing scene. And
saw they not, think you, tV "ustice of God as they never
41
THOUGHTS ON HIGH THEMES.
saw it before ? Did they see the Son of God in an agony,
when His soul was sick unto death ? Did they hea^ that
prayer : " Father, if it be possible, let this cup pass from
me ! " Did they hear that bitter complaint on the cross :
"My God, why hast thou forsaken me?" Did they know
th the Father loved the Son, as no creature can be
loved by Him, and yet did they see that Son, when He
stood the substitute for sinners, left in darkness that fell
just short of despair ? Oh ! yes, they knew that there
was love in the Father's bosom for the Son, yea, infinite
love. But with Him there was also justice, and that jus-
tice must do its perfect work ; the curse was then in being
borne, man was to be. saved and God was to be true — and
true He was, for the dart threatened fell on the Son. Oh !
most plainly did these high intelligences see the justice
of God in every drop of blood, and in every tear which
the Saviour shed, and they heard its awful demands in
the groans and cries which He uttered. Did they not at
that hour exclaim with astonishment, this is justice, this
is the justice of God ? If the eternal King, the Father of
mercies, must not abate one iota of the law's demand,
when His own Son is the sufterer, who shall harden him-
self against the Almighty and prosper ? Fall what may,
come what will, perish who shall, justice shall never fall,
dishonour on His authority shall never come, and His
truth shall never perish. Be assured of it, my brethren,
that never, never, was the conviction of all this so deeply
felt by angels as when they saw the sword of Jehovah
awake and smite the Shepherd of His people.
But, further, the wisdo??i of the Divine mind was no less
clearly displayed in redemption than was justice. On
this I shall only make a few observations. Looking at
the scheme of redemption as a whole, we hazard nothing
when we affirm that no work of God with which we are
acquainted gives such displays of wisdom. How utterly
amazing the means, how wonderful the adaptation of the
means to the end, and how great the end ! How glorious
42
I
THE WORK OF REDEMPTION.
His
thren,
eeply
lovah
o less
On
ng at
thing
e are
tterly
)f the
in wisdom is the whole — the union of the Divine and
human natures — wonder of wonders ! Thus the curse
literally fell on the nature that sinned, for it was the human
nature of Christ that suffered ; yet, inasmuch as no crea-
ture could bear that suffering, omnipotency is exerted in
this union, so that the Divine sufferer is enabled to bear
the penalty. And then, when we think of the union of
believers to Christ, and the work of the Holy Ghost, the
change by which a sinner becomes a child of God, an
heir of glory, is of itself a wonder, to which no change or
matter can bear any comparison. These are but a few
points in this scheme, and the more it is seen, tl\e more
we are impressed with the conviction that the whole is a
grand display of infinite wisdom. But before we can form
any just conception of this wonderful work of God, our
dull apprehension must be greatly sharpened, and we must
know a great deal more regarding our own nature, and
our eternal destiny, and a great deal more of the perfec-
tions of God. But to the angelic mind, which saw all
this with wonderful clearness, we cannot doubt but in the
work of redemption they then saw the most perfect proofs
of Divine wisdom — and of Divine wisdom displayed in
moral government.
But the 7nercy of God was most conspicuously displayed
in redemption. When the inspired writers speak of God
giving His Son to die for sinners, they seem utterly lost
in admiration of His love. Words are wanting, and
language fails even these eloquent men, and they utter
the glorious sentiment in broken sentences and ecstatic
hints. "Herein is love," says one, as if no manifestation
of Divine love was worthy of being compared to this.
Amidst all the acts of Divine benevolence, it is ever
spoken of as standing alone, peculiar. And no wonder
that these gifted minds, fired with intense conceptions,
were overpowered with the glory of this love. We see it,
alas ! but as a distant star is seen, bright, but small. In-
spired men, and holy angels, must have seen this love, as
43
THOUGHTS ON HIGH THEMES.
that same star is seen by those who stand near it, and
behold in it all the splendours of a sun. Angels had seen
much of God's love in heaven, and often must they have
exclaimed. Great is His benevolence ; but when they saw
the love of the Father in sending His Son to suffer for
sinners, they must have exclaimed. Oh ! the height, the
depth, the breadth, the length of this display — it passeth ■
knowledge. Had God sent His Son to our earth to utter
words of wisdom, and to reveal some design of mercy, it
had been great \indness ; but to send Him to assume
our nature, and to be a man of sorrows, for three and
thirty years, and at last to die, that rebels might live,
what goodness, what benevolence, what wonderful mercy !
But oh ! my brethren, I want enlargement of intellect,
and I have not the burning zeal necessary to speak aright
on this sublimest theme ; nor do I think it will be until
we see hell close on the damned, until we stand at the
foot of the Throne, until we know much, very much, of
what the love of the Father is to the Son, until we see
Jesus face to face, until we see the hands that were pierced
holding the sceptre of the universe, until we see the head
that was crowned with thorns crowned with glory, that
we shall be able to form anything like just conceptions
of the love of God in redemption. The intellect, the love,
the zeal of angels, and the place where they dwell, fit them
for taking grand views of this love, and think you they
h^ve not been moved by the sight ? Have they learned
nothing new from it ? Has it given to them no new en-
joyments ? The reverse we must suppose to have been
the case. If there ever was a manifestation of Jehovah
that struck all heaven with mute astonishment, when
silent amazement was the only praise, when the seraph
found his harp unfit for the song, it was when the hosts
of heaven beheld this manifestation of Divine love. For
aught that we know, angels may yet witness far greater
displays of God's powers in creation, and greater proofs
of wisdom in the organization of matter and mind; but
44
1
t, and
d seen
y have
ey saw
ffer for
;ht, the
passeth •
o utter
ercy, it
assume
•ee and
It Hve,
mercy !
itellect,
k aright
be until
at the
[uch, of
we see
pierced
le head
y, that
jcptions
love,
t them
lu they
earned
lew en-
been
ihovah
when
I seraph
hosts
For
reater
I proofs
but
THE WORK OF REDEMPTION.
.1.
the greatest display of love hath been given, with reverence
be it spoken, that God can give, and great as the acts of
His love may be, never in eternity shall any creature be
able to say : Here is love greater than was seen in the gift
of His Son. To the love of God in redemption, angels
and men shall ever revert, when they wish to think and
to feel how great is the love of God.
And, hence, from what has been stated, it must appear
plain that angels would acquire a vast enlargement of
knowledge on the moral perfections of God from what
they csaw of these in the work of Christ. In this they
beheld justice as it was never seen before, and in the
incarnation of the Son of God, and in bringing greatest
good out of direst evil, they must have seen great wisdom,
and in this they saw mercy so magnificent, that for a time
it seemed, if I may so speak, to impoverish heaven that
it might enrich eternity, and cover the sceptre of God
with new glories, and fill the crown with new gems. Say,
then, is not redemption a great work, and have not angels
gained much from looking into it ? Oh ! my brethren, it
is not fancy to suppose that during those hours when
darkness hung over the earth, and the veil of the temple
was rent, the whole angelic mind was moving forward to
higher ground, from which these noble creatures were to
view Him that sitteth on the Throne under a new, and
more awful and interesting light, and at that time opening
up emotions purer and higher, than even the angelic mind
had yet felt ? Amazing crisis ! Thrones, principalities
and powers were then entering upon a grander cycle of
knowledge and happiness. But I remark,
n. — That angels, from the work of redemption, would
obtain more distifict notions of the evil of sin.
It were easy to shew that accurate notions of sin must
furnish to angels most essential wisdom, and many lessons
of highest utility. Sin has not only presented created
minds in a new and terrible aspect; it has also given
occasion for peculiar displays of the Divine mind. This
4S
j^r
THOUGHTS ON HIGH THEMES.
I
li!
of itself would be sufficient to lead angels to seek an
accurate knowledge of the nature of sin. But, further, we
apprehend that in proportion as they see the evil of sin,
so will they discover the beauty of holiness, the nature of
happiness, the worth of moral government, the source and
dependence of all virtue, the justice of God in punishing
sin, its eternal incompatibility with Divine holiness, the
degradation from which they had been preserved, and the
misery from which they had escaped — these are high and
practical lessons which would be learned from clear views
of sin. And, possibly, these lessons are not less, but even
more needed, the higher creatures stand in the scale of
being.
It is true, angels saw much of the evil of sin before they
saw it in redemption. They saw it first in heaven. We
cannot conjecture how pure spirits felt when they saw,
for the first time, God dishonoured, and His authority
opposed — opposed at the foot of the Throne. Great
must have been their horror when they saw their compeers
cast down their harps in scorn, and exclaim, "Let us
break their bands asunder :" ''who is Lord over us?" The
change on such creatures, in such a place, the change
from benevolence to malignity, from truth to falsehood,
from purity to pollution — in a word, their mad hatred and
impious rebellion against their Maker and benevolent
King — must have given on the instant an appalling view
of the nature of sin.
We know not how long it was after this before our
race was seduced. But, when this happened, the nature
of sin would be still more clearly understood. It would
be seen that those who were once benevolent spirits had
become the disseminators of misery ; that the mischief,
dreadful thought, might be spread through other orders
of intelligent creatures. But not in Eden only — in the
awful consequences, in the violence, falsehood, dishonesty,
pollution, the utter degradation of souls on earth, and the
eternal ruin of these souls in hell — would angels find
46
m
THE WORK OF REDEMPTION.
seek an
ther, we
I of sin,
lature of
Lirce and
unishing
less, the
, and the
high and
ear views
but even
scale of
fore they
en. We
hey saw,
authority
L Great
:ompeers
"Let us
s?" The
e change
ilsehood,
itred and
;nevolent
^ing view
ifore our
le nature
[t would
lirits had
mischief,
tr orders
—in the
[honesty,
and the
lels find
plain enough proofs what sin can accomplish on moral
natures. It was, however, in the life and death of the
Saviour that they saw the evil of sin most fully. The
nature of sin was displayed under a very awful light, in
the treatment which the Saviour met with from men and
devils, and especially from the suffering which He had to
endure, when His Father dealt with Him as under imputed
guilt. A few remarks on each of these points will show
how clearly the nature of sin was brought out in the work
of redempti;-
We cannot doubt but the appearance of the Son of
Gc i on earth gave rise to joyous anticipations among
angels. They knew this Divine personage, they knew
His benevolence, they knew the glory He had with the
Father, for they had seen Him adored and served in hea-
ven, and the song which they sung at His advent evi-
denced their joy and their anticipation — the anticipation
that the reign of peace and happiness was to commence
on earth under Messiah. Was it not natural for such
creatures to expect that so soon as His majesty and be-
nevolence shone forth, that as soon as His wisdom was
heard and His love displayed, every human heart would
be filled with reverence and love, and every mouth filled
with praise ? They had seen the greatest of God's messen-
gers abused, yea, some of their own order insulted ; but
surely man will reverence the Son. This we suppose was
a universal opinion in heaven when Christ appeared on
earth. What, then, must their astonishment have been
when they saw His majesty and benevolence treated with
indifferency or contempt, when they saw His benevolence
met with cruelty. His love with hatred. His condescension
with slander. His wisdom with insolent folly, and His
omnipotency blasphemed as Satanic power ! Man made
in the image of God is roused to fierce malice when that
image in its glory is displayed before Him by the incar-
nate Son. He showed man the Father, and they hated
Him. He did before them the works of the Father, and
47
THOUGHTS ON HIGH THEMES.
their malice knew no bounds. Practical demonstration
this, of the nature of sin.
It was, however, at the closing scene that all the viru-
lence of sin broke out. " Away with Him, away with
Him, crucify Him, crucify Him," cried those who had
seen His miracles and shared in His benefits. Had He
not healed their sick, given feet to the lame, bread to the
hungry ; had He not instructed the ignorant, and given
joy to the desponding, and had He not shed tears of
compassion at the sight of their approaching ruin ? Yet,
with one voice, they cry out, " Crucify Him, crucify Him:"
This was sin in its fruit, and that fruit in perfection. Did
not such outbreakings of pride, malice, ingratitude and
mortal hatred, as angels witnessed against the Son of God
in the palace of the High Priest and in the Judgment
Hall, and on Calvary, show to them, with terrific certainty,
what sin is ?
But there was another and more painful aspect in which
the same thing was to be seen. All His disciples forsook
Him and fled. If in His enemies there was supreme
malice, in Hi • followers, oh ! what treachery ! One of
them betrays Him for thirty pieces of silver, and he that
saw Him on the Mount of Transfiguration denies that he
knew Him ! Sad sight ! Yet in the oaths, and false-
hood, and treachery of Peter, the evil of sin was clearly
seen, and not the less so that he who thus acted was,
upon the whole, a great and good man. Angels were
possibly not more struck with the mercy that spared and
pardoned the fallen Apostle than with what sin could
accomplish in such a nature. In this way they learned
what it is, not in a devil, but in a saint.
But in this dreadful scene there were other actors than
mortals. That night hel' was moved, and the subtlest
spirits of the pit rushed to share in a conflict which was
to decide the empire of Satan. Devils appear from the
first to have had dim yet dreadful forebodings regarding
Messiah and His work, and now had come the time
48
nstration
the vim-
ray with
vho had
Had He
id to the
id given
tears of
I? Yet,
y Him."
n. Did
de and
of God
idgment
srtainty,
n which
forsook
lupreme
One of
he that
that he
d false-
clearly
ed was,
ils were
■ed and
L could
learned
•rs than
subtlest
ch was
om the
garding
e time
THE WORK OP REDEMPTION.
when these forebodings were m k , '~
temporary triumphAxDerhL '''''"'^''' a"d hell gain a
arouse Satan to desperatrd^eds °' ''" ^"fficieff "o
measure discover the tfmper of fl '^" ''"^ '» ^omf
he temptation in the Sness f""-/"u"'^- '^^^^ they
seen much of the nature o?s?n' r". *"^ ""^t have
temptation was emphaticallv ' ?L ,^'" ^''''ly Ae last
darkness," the grand effort of W •'°" ^"^ PO>ver of
smuggle of despair for fall ng emnire T"^' ^' ^^^ 'hi
suppose that angels saw a,.!?, f ' ^°*>'' may we nnt
ness, saw their foiL l^f Snik?;''^^'^^"'^^ °"dart
mahce mysterious terrors and wL IT''"'- ''"""^less
filled their minds at this time > n ''"'"^'Pations, which
ings thus fierce and mad ^1 ° "''^y see these be
assail Him with all The loa hf '"■°""'' *^ Son of God
hell? All this they migh , ii °T"f ' ^"'^ malignity of
not something in tWs f elr and hnw'^ "°'" '"^y^ '"^^ there
such a personage that muTt h^ '"* ''''^"It of devils on
audacious hght'thai'vhen the'L'^m??'"-^^ ^'" '" ^ -o^^
heaven ? This was, with reveren. k '"^' '"^^^^ "-ar in
encountering divinitv Th.-o '^'^ ^'^ " spoken hell
with the authorit; af „,it^the Ter ' '°"«'^' "°t «o much
here the foot tremble and th7.r'''°",°''Deity. But •
hasten back-yet we cannot Quit th^^"' falters, and we
see the leer of triumph on mtn • ^% '^^"^; ^'^ angel'
of r"^ > " ?f. thorns was plaTeTon th"T ' ^^''^' *hen
of God? Did something 4e jov If "'^'^ °^ '^e Son
hght up many a mahVnnnf ^^' ^ Mantle lurid fli«h
Son of God smi^ntirt e'ouJg^r; " "'^^ -' tt
they see, or wildlv thmi. f^ ^^"^ ^P^^upon ? nfri
shame, to lasting Zm'tt&^f™" -"'^^ P"' 'o
holy angels, we say, see thi, n?, 7 tne,"niverse ? Did
THOUGHTS ON HIGH THEMES.
bottom of helFs hatefulness ? Was ever the nature of sin
so displayed ? For these very spirits who thus assail the
Lord of Glory, and rejoice when He is smitten, and are
glad when He is scourged, were once pure servants,
praising and serving Him, and bowing lowly before the
throne. What awful transformation was this ! It was the
work of sin, and showed the nature of sin.
Yet the evil of sin was to be learned in the work of re-
demption on far higher and far different grounds. It was
not enough that angels should see what sin is in men and
devils ; they must also see what it is in the eyes of a
holy God. And had not God shown this in the expulsion
of devils from heaven, and man from Eden ? Had He
not shown this when hell was kindled and the world
drowned, and the cities of the plain overthrown vmder a
tempest of fiie and brimstone ? Clear proofs of the Divine
displeasure. Yet nothing so terrible as He gave that night,
when He turned away His ear from hearing that prayer
in the garden, and hid His face while the Redeemer was
dying on the cross. As the substitute of sinners, the
Saviour was dealt with as if the Judge had seen in Him all
the sins of His people. It was with sin that the eternal
Father was displeased, not with His Son. He was, in the
midst of all His suffering, the beloved of the Father. It
was sin that God was at war with — imputed sin.
To follow this train of thought clearly out, it behoves
you to ponder deeply the estimation in which the Son of
God was held by angels, and the adoration with which they
served Him in heaven ; and further to think well of the
knowledge which these beings might have of the love of
the Father to the Son. They must have known well that
it was not possible that the glorious Emmanuel could be an
object of hatred. If these things are borne in mind, you
will in some measure perceiVe that, in the whole of these
sufferings, the hatred of God against sin must have
appeared in an awful light to the minds of angels. I
know not at what moment the angels became acquainted
50
THE WORK OF REDEMPTION.
of sin
ail the
nd are
rvants,
)re the
»vas the
t of re-
It was
nen and
'cs of a
^pulsion
Had He
le world
under a
e Divine
lat night,
lat prayer
imer was
icrs, the
. Him all
e eternal
as, in the
Ither. It
behoves
le Son of
lich they
111 of the
love of
I well that
lid be an
lind, you
of these
ist have
igels. I
:quainted
with the grand principle on which redemption was to
hinge ; but, from that moment, the sufferings of the Son
of God might move them, but would no longer perplex
them. As soon as the grand truth opened before their
minds, that His sufferings were vicarious, that this holy
severity, this terrible vengeance, was falling upon Him
because there lay on Him a load of imputed guilt, then
would they see in every pang the evil of sin in the sight
of a holy God. Not in the cry of a perishing, burning
world, not in the groans of the damned, shall they ever
have such proofs of the evil, as they had on that dark
night, and that darker day, when His soul was exceeding
sorrowful, even unto death. Those shall be but the
sufferings of creatures ; this was the anguish of the Son
of God. After this, the universe never can forget, and
never can need another lesson to teach, the light in which
God regards sin. I have thus endeavoured to show how
the work of redemption would tend to illumine the intel-
lect of angels : I now proceed shortly in the third place,
in. To show how a?tgels would have their holiness
increased by looking into this work.
Those feelings or emotions which, when taken together,
we designate holiness, depend in a great measure on the
nature and extent of our knowledge. If our sentiments
of God be just, the mind is so far fitted for holy affections.
Not that we would say that knowledge is holiness.
Nevertheless, a mind utterly ignorant can neither love
noi fear God. Reverence and love, the main elements
of holiness, result from the views and notions which we
have of the Divine King. Now, if the work of redemption
has tended greatly to enlarge these views and notions of
God in the angelic mind, their reverence and love for
that Being must have been greatly increased, and of course
their holiness greatly improved. It is a knowledge such
as a holy creature may have of the moral perfections seen
in moral government, that produces reverence and love,
that powerfully affects the mind. We may feel a momen-
tary admiration and a slight emotion of regard for the
51
THOUGHTS ON HIGH THEMES.
Divine Being, as we ^aze on His works, that show His
omnipotence, wisdom and goodness, in creation. It
will, however, only be momentary, and will produce no
beneficial effect. We only revere and love God aright,
when we see aright His truth, justice, love and mercy.
We love Him because He first loved us. Thus seeing
God, our hearts expand with love and reverence to that
good and glorious King. This applies with undiminished
force, we presume, not merely to the moral nature of
man, but also to that of angels. And we hold it to be
plain, that if angels can have their notions of the moral
perfections enlarged, then may their reverence and love
for God be increased. But what is this but an increase
of their holiness ? Hence, they not only acquired new
sentiments from looking into redemption, but also new
feelings, or which is nearly the same thing, an invigoration
of all upiight notions.
But greater holiness is just greater happiness. It is of
its very nature to produce complacency in the Divine
Being. It leads to a nearer and dearer fellowship with
Him. It is not so much the eye of the soul looking at
God, as it is the very feelings of the soul, mingling with
the feelings of divinity. I speak soberly : what says the
Apostle ? "Ye are made partakers of the divine nature ; "
and again, " Our fellowship is with the Father and with His
Son," through the ever blessed spirit. This fellowship is
the being made one with the Father and the Son. This
is joy in the Holy Ghost. There may be a difference as
to the mode in which men and angels share in this.
There can be none as to the object ; that to both is the
same — God's love. The effect to both is the same —
happiness ; and that happiness just in proportion to the
holiness of the creature. But an increase of holiness is
an increase of dignity. Greater conformity to the divine
character is just greater dignity of character. For what
can more ennoble a creature than to become more like
to his Master? Reverence and love for God leads to
this near conformity. These direct, and possibly many
52
■
THE WORK OF REDEMPTION.
His
It
;e no
right,
lercy.
ieeing
3 that
nshed
ire of
to be
moral
d love
icrease
id new
io new
oration
1 It is of
Divine
ip with
king at
g with
ays the
iture ; "
ith His
vship is
This
ence as
in this,
is the
same —
to the
[iness is
divine
r what
ire like
leads to
many
I
indirect, advantages angels have derived from looking
into the work of redemption. Did the seraph at the cross
acquire his loftiest notions of the moral perfections?
There also did his reverence, zeal and love acquire addi-
tional force and expansion. There new matter was found
for praise, and that praise was uttered with a deeper
pathos. Were not the harps of heaven struck anew to
celebrate this matchless wonder of grace, and are not
these harps struck with a profounder reverence, higher
exultation and more ardent love, as these servants of the
throne celebrate a Triune Jehovah in the work of
redemption? My brethren, this is not fancy; these
creatures, much as they had seen, never saw God so
glorious in justice, so glorious in wisdom, so glorious in
love, as when He appeared to save a world by the death
of His Son.
And if these high creatures were for a while, as well
they might be, perplexed and amazed, and knowing not
what to think, as they gazed on the Son of God in an
agony ; if the sight astonished them beyond measure as
they looked at Him, and upon one another, and at the
Throne, and considered, and were silent, it was but to
break forth into higher strains of praise than they had
ever yet sung. It was but to have their feelings kindled
with a more intense love and zeal, and reverence and
joy. Oh ! methinks that as they rolled back the stone
from the sepulchre, and saw the mystery of God finished,
there were new emotions felt in heaven, and the princi-
palities and powers uttered their Hallelujah with an
exultation which ,as never felt before. And as these
glorious beings advance through the distant ages of eter-
nity, in the high pathway of wisdom, their powers expand-
ing, yet ever gratified with pleasures ever new and ever
full, shall they not often revert to redemption as that
work of God from which they gathered the noblest senti-
ments, and to which they are indebted for their highest
emotions and richest pleasures ?
CHAPTER IV.
, I
THE TESTIMONY THAT DEVILS GAVE TO JESUS.
** They cried out, saying, What have we to do with thee, Jesus, thou
Son of God ? "—Matthew viii. 29.
HIS testimony,although Uttered by the possessed
persons, who came out of the tombs, was really
the sentiment of the devils that had possession
of their minds. The terrible influence which
fallen spirits exercised at this time over the souls of men
was permitted by God for many wise ends. Among
other things, it showed what these once holy and benevo-
lent beings had become under the malignant influence of
sin. It also showed how one kind of mind may influence
other minds, and how sin and misery may be propagated
from mind to mind — a fearful and awful lesson of moral
contagion. And, in fine, it showed, in the deliverance
which the Saviour afforded to the possessed, His power
over the kingdom of darkness, and the nature of His own
reign over the souls of men.
Before, however, proceeding to examine the remarkable
testimony, which on this occasion devils gave to the
Saviour, a few preliminary observations on the person and
atonement of Christ may be useful.
The appearance of the Son of God in human nature to
atone for the guilt of man was assuredly the most amaz-
ing event that has taken place in the universe. The whole
is so extraordinary that it demands the most incontroverti-
ble evidence, as to the facts, ere the mind can repose faith
in the truth of the system. Great, indeed, is the mystery
of godliness—" God manifest in the flesh." It is not won-
54
THE TESTIMONY OF DEVILS.
US.
esus, thou
ossessed
as really
Dssession
:e which
5 of men
Among
benevo-
uence of
linfluence
|opagated
of moral
iliverance
is power
His own
Imarkable
]e to the
irson and
I nature to
: amaz-
:he whole
Lntroverti-
Ipose faith
je mystery
not won-
derful that those who have heard the story of the Redemp-
tion from infancy, but have never thought earnestly on it,
or believed in it, should feel neither astonishment nor
perplexity. It has never occupied an hour of earnest
thought. On the other hand, it is not to be wondered at
that those who look with some attention at the facts of
Redemption, but do not examine the evidence on which
these facts rest, should either become confirmed sceptics,
or fall into Socinianism, on the Divinity and Atonement of
Christ. I shall not stop to strike the difference betwixt
infidelity and Socinianism. Plainly those who deny the
Divinity and Vicarious Atonement of Jesus cannot hope
for the salvation in which Paul gloried. He gloried in
the Cross of Christ. But what is the Cross of Christ to
us, if Jesus was not divine, and His Atonement vicarious ?
As a creature, He could neither have offered Himself as
our substitute, nor have borne the penalty of our sins.
For the work He undertook to accomplish. He need-
ed not only omnipotency but all the divine perfec-
tions.
It is, nevertheless, plain that the doctrines of the
Divinity of Jesus and vicarious Atonement are the
doctrines which cause many to stumble at Christianity.
Remove these doctrines, say they, and we shall readily
embrace Christianity. We love the purity of its ethereal
lessons, and admire the moral character of its author.
Even were the statement made in sincerity, and it were
easy to show that it is not, yet what ..s asked can by no
means be complied with. If God has taught these doc-
trines in His Word, man must not remove them, either
to please his own fancy, or to gratify the caprice of others.
Besides, to remove these doctrines were to expunge Christ-
ianity from the Bible, and to leave it a religion wholly
unsuitable to the wants of man as a guilty, depraved and
helpless creature. Guilty and depraved men need some-
what far more, and far other than a beautiful ethical sys-
tem, plainly taught and fully illustrated by its teacher. If
55
Ml II
mmm
THOUGHTS ON HIGH THEMES.
lj|!i
im
man needs a teacher, he also needs a Saviour. But, says
the objector, I have no wish that any doctrine God has
taught shall be discarded. All that I want is conclusive
evidence that the Son of God did become man, and did,
in His human nature, die to satisfy divine justice and
save sinners. Than this demand nothing can be more
reasonable. For to believe in these and kindred doctrines,
without the most conclusive evidence, were monstrous
credulity. We have said that the essential doctrines
of the Christian religion are such as can only be received
as matters of fact, and held as matters of faith, on the
most irrefragable evidence. But, now, mark it, if such
evidence has been furnished by the God of truth, wisdom
and goodness, then there is nothing for man, if he would
act rationally, but to search for that evidence, and when
he has found it, give implicit assent to it. Surely it is
not too much to ask man to believe what the great God
has plainly taught.
But, then, it must be observed, that the whole force of
this depends on assuming that the Bible is the revealed
will of God. I cannot enter on the proof for this. A brief
and, of course, an imperfect argument to those who have
studied the question is not needed, and to those who have
not studied it, would do more harm than good. Suffice
it to say, that when we take fairly and logically into con-
sideration the external as well as the internal evidence for
the authenticity and inspiration of the Bible, no argu-
ment can be more complete. The Bible is proved be-
yond all reasonable doubt to be the revealed will of God.
No evidence for the past or the distant, for the moral or
the spiritual, can be more conclusive than the evidence we
have for this.
The Bible, then, or, to express it in other words, God
Himself, has given the most full, simple, and conclusive
testimony to the doctrines of the Divinity of Jesus and
His vicarious and meritorious sacrifice for the sins of men.
He was the Child born, the Son given, yet the everlasting
56
THE TESTIMONY OF DEVILS.
ut, says
iod has
1 elusive
nd did,
ice and
e more
)ctrines,
mstrous
Dctrines
•eceived
, on the
if such
wisdom
e would
id when
ely it is
2at God
force of
revealed
A brief
10 have
10 have
Suffice
Lito con-
en ce for
lo argu-
ved be-
of God.
noral or
ence we
is, God
nclusive
sus and
of men.
irlasting
God, Immanuel, God with us. He bore our sins in his own
body. By His stripes we are healed. He finished trans-
gression, brought in an everlasting righteousness. The
word was, "the Lord our righteousness." It is thus that all
the Prophets, from Moses to Malachi, speak of Messiah.
I need not add that the New Testament writers not only
speak the same truths, but give utterance to them with a
fulness, simplicity and variety that give to their testimony
a peculiar force and irresistible conviction. No candid
man can search the Scriptures without finding three great
truths most plainly taught : ist. That there was to be a
Saviour, the Messiah ; 2nd. That the Messiah was in His
person essentially Divine and truly human ; ■"•d. That
the atonement which He made for sin was in uie fullest
sense meritorious of pardon to all that believe. On this
view of the person and the work of Jesus has the faith of
man in all ages rested.
But, not only did inspired men thus testify, angelic wit-
nesses from heaven on divers occasions g3"'^e the same
testimony. We take two instances. When the angel an-
nounced to Mary that she was to be the Mother of the
Messiah, his declaration was : That He that was to be born
of her, was "the Son of God," a phrase implying His proper
divinity. And, again, when the angels came to proclaim
His birth to the shepherds, they not only announced Him
as the Saviour born, but as One who was to bring "glory to
God in the highest, and on earth peace, good will toward
men." These were the heralds of mighty truths which were
understood but imperfectly at the time they were pro-
claimed. They answered great ends, the full meaning of
which we may suppose they only found when looking at
events when accomplished.
It ao not wonderful that inspired men and angels give
testimony to these high doctrines. But it is not a little
remarkable, as we learn from our text and other passages,
that devils also give testimony to the same effect. Thus it
is that God cannot merely make the wrath of man to
57
lii
THOUGHTS ON HIGH THEMES.
I.
li
lilll
lUII
praise Him, but make devils utter a testimony to the praise
of Messiah. But now,
I. Let me examine the testimony which devils gave to
the person and character of the Messiah. And,
II. The personal feelings which they nevertheless en-
tertained towards Him.
I. Let us examine their testimony.
In many cases the good character of a witness gives
not a little weight to the testimony he furnishes. Yet
eveiy one knows that the most ur principled witness may
speak the truth, or may be iiiade to speak the truth, and
that the truth spoken by such is often of the highest im-
portance. Devils are false — essentially false. It cannot
be otherwise. They have entirely separated from the God
of truth, and, as their nature is in direct opposition to His,
they must be utterly false. Hence, Satan is said to be
the father of lies. Yet these beings have often spoken a
truth ; sometimes compelled to do so, at other times that
the truth they uttered might indirectly injure the grand
system of God's truth. This trick has often been
tried by the servants of the devil, and not seldom by him-
self But, without going further into this, it is enough to
say that the testimony or confession which devils on this
occasion gave was a testimony to the very highest
truths. Addressing Christ, they cry out: "Jesus, thou
Son of God." This was, for substance, the confession of
faith which every Christian then made, and does still make.
For, says the Apostle, " Every spirit that confesseth that
Jesus Christ is come in the flesh is of God." Is it not
remarkable that devils should have given such a testimony
as we have here ?
Let us look a little closely at it. Observe, they call Him
Jesus. This was a great name, and will be to all
redeemed souls through etc Jty a precious name. It
was the name given to xiim by the angels at His
advent, and the import of it, as to Him, was given at the
same time, " Thou shalt call His name Jesus," said th^
S8
THE TESTIMONY OF DEVILS.
e praise
gave to
ess en-
is gives
s. Yet
3SS may
ith, and
lest im-
cannot
he God
to His,
i to be
)oken a
les that
; grand
I been
)y him-
)ugh to
)n this
highest
3, thou
sion of
make,
h that
it not
:imony
II Him
to all
It
t His
at the
id the
'
angel, " for He shall save His people," not from their
enemies, but " from their sins." The simple term,
Jesus, signified Saviour. It had been applied to some
who had been, as we say, the saviours of their coun-
try. But when the name Jesus was applied to Messiah, it
bore a far other and an infinitely higher sense than it ever
bore when applied to successful warriors and statesmen.
Now, I cannot doubt that in the minds of the devils it
bore the high and proper sense — the Saviour from sin.
He was known to all the people as Jesus. This was His
name, and it needed no spirit from the invisible world to
proclaim that. But it was, nevertheless, tr^e that although
He came to His own they knew Him not. The Scribes
and the Elders knew not this Jesus any more than the
most ignorant of the rabble. They could not know
Him, for their minds were blinded by prepossessions and
prejudices ; and they could not look at the evidence which
the God they owned had given. To them He was merely
Jesus of Nazareth, the son of the carpenter, the despised
Galilean. A root out of dry ground, who had, to their
eyes, no form or comeliness. Hence, they neither knew
Him, nor loved Him, nor believed in Him. Not so with
devils, for although they did not love Him they knew who
He was.
These beings knew well that the person in whose pre-
sence they now stood was the Messiah that was promised
in Eden, as the seed of the woman, who was to bruise the
the head of the serpent. They knew that He was Jesus
the Saviour, who had come to make peace betwixt God
and man, to finish transgression and bring in an ever-
lasting righteousness. In short they knew that this Jesus
was to be the deliverer of fallen man from the power of
the dev'l. This was a mighty truth which these demons
knew, tirmly believed^ and uttered. This simple truth
must have awakened in their minds the most strange and
perplexing emotions. From the moment they held this
belief of Jesus, they must have felt an intense desire to
59
i
illllllill
THOUGHTS ON HIGH THEMES.
know what effect His mission into the world would have
on the kingdom of Satan, and, knowing that in some way
or other the effects would be disastrous, they must have
felt the strongest desire to prevent, or, at least, to mar the
great end of His mission into the world. Strange amaze-
ment, dread and hatred must have sprung from the views
they held of Jesus, as the Saviour of men.
But all this admitted, yet we need not, and indeed can-
not^ suppose that they at all understood the mode by
which Jesus was to accomplish the salvation of men.
Their malign passions were so completely dominant in
them, that their intellect would be incapable of drawing
just inferences from the clearest premises. It is thus
that pride, envy and malice give an utterly wrong turn to
the most vigorous intellects. The malignant pride of
devils would totally unfit them for apprehending the me-
thod by which the Saviour was to deliver man. What
they knew was this, that He had come to do it in some
way ; but the way they cculd not with their pride and
malice in the least comprehend. May we not suppose
that devils held a set of opinions somewhat of this sort :
That to the extent they could arouse popular indignation
against Jesus, especially the wrath of the priesthood, so as
to cover His name with obloquy and bring all kinds of
suffering upon Him, they would so far mar His work and
frustrate the ends of His mission. Nay, may we not go
farther and suppose that, when they at length saw Him
not only spit upon, buffeted, scourged, but actually cruci-
fied, they fancied that their malice against the Lord and
His Anointed had triumphed and that the end of His
mission had failed, under the violence and subtlety of hell.
That these beings were most active, in bringing all
kinds of suffering on Jesus, can not be doubted ; that they
were most active agents in bringing about His death can
as little be doubted. But, now, can we suppose that had
they clearly seen the grand design and results of
Christ's humiliation, sufferings and death, they would
60
THE TESTIMONY OF DEVILS.
lid have
)me way
1st have
mar the
J amaze-
le views
eed can-
lode by
of men.
inant in
drawing
is thus
\ turn to
Dride of
the me-
, What
"n some
ide and
;uppose
sort :
[gnation
d, so as
linds of
•rk and
not go
Him
cruci-
d and
of His
fhell.
ng all
tthey
th can
lat had
Its of
would
have been the active agents in all this ? I cannot think
it. They did not know that by His death He was to
destroy the works of the devil, satisfy divine justice for
the sins of man, and to all His followers take the sting out
of death and take away the power of the grave. All this
is now plain, so plain that he who runs may read ; but ere
events unfolded it, and Apostles explained it, did the
highest minds comprehend it ? I presume not. The
disciples, before the event, did not understand the death
of their Master : angels possibly did, for into this they
desired to look so as to learn. And assuredly devils in
no way comprehended what the death of the Saviour
would accomplish, either as to God, to men, or themselves.
These beings, so thoroughly disobedient, so thoroughly
the victims of pride and malice, could never comprehend
how a life of extreme poverty, of constant sorrow, but of
perfect obedience to the Divine law, followed by an igno-
minious death of the most terrible kind, all submitted to
by the Messiah, could ever be the sole means of saving
men and of glorifying God. Their minds, bUnded by pride
and malice to the grand ends of tlie moral government
of God, could never comprehend the lofty, wise, just and
merciful bearings of this mysterious transaction. Their
state of mind prevented them from either comprehending
it in theory or seeing its results.
May it not be supposed that the theory which they had
formed — if they had a theory as to the way in which Jesus
would save men — would be one of mere power. He that
was to come to bruise the head of Satan would come with
might and accomplish the work by Heaven's lightnings
and thunders. Hence, as it would seem, their utter per-
plexity as to the character of Jesus, and their subsequent
attempts, if not to overwhelm him, at least to impair His
glory and mar His enterprise. As their sin began in
pride, so did the pride and the malice that springs from it
utterly unfit them for comprehending this wisdom of God.
To them it appeared foolishness that one born in a stable,
6z
THOUGHTS ON HIGH THEMES.
and dying on a cross, should at once sustain the honours
of the throne of God, overthrow the powers of darkness,
and save men from perdition. We know that this has
often appeared to the wise men of earth foolishness. It
may have appeared the height of folly to the principalities
of hell. If this view be near the truth, then their course
of opposition to Jesus, on their theory, had a meaning in
it. And yet we may say, as He Himself said in reference
to others of His enemies, " They knew not what they
did." Had they seen what God would bring out of all
the suffering, shame and death of the Messiah, I cannot
think they would have been the parties to it that they
really were. What they did, they did as free agents, acting
according to the motives suitable to their depraved nature.
Hence, that God who makes the wrath of man to praise
Him, in this matter, makes the wrath of devils to praise
Him. Oh ! it is marvellous to see how God can make
all the actions of the most wicked creatures, when acting
voluntarily and from bad motives, instrumental in accom-
plishing His ends and glory, and yet in no sense be the au-
thor of sin ! It was thus that Judas, the chief priest, Pilate
and the devils were all efficient instruments in bringing
about the death of Jesus, which was to be the salvation
of men. Yet they meant it not. To them, and with their
motives, it was deep criminality.
But, although devils saw not what they were doing, while
urging on the death of Jesus, yet the time came when
assuredly they saw what they had done, and saw what
God had done by them, and what He had done without
them, and especially saw what He had done by Messiah
to save the world. When Jesus arose triumphant from
the grave and ascended on high, it then became, I pre-
sume, plain to the orders of creatures in heaven, earth,
and also in hell, not only that there *> as a great salvation
for lost man, but the why of it and the how of it became
plain to all the spirits of darkness, as well as to the angels
of light. The awful fact was now made plain, and thrt
62
■I
THE TESTIMONY OF DEVILS.
honours
tarkness,
this has
less. It
cipaHties
ir course
jailing in
eference
lat they
It of all
I cannot
hat they
s, acting
d nature,
to praise
to praise
an make
p acting
1 accom-
the au-
Pilate
bringing
alvation
dth their
ng, while
le when
aw what
without
VEessiah
int from
I pre-
earth,
alvation
became
; angels
md thrt
e
«■
i
fact made plain spread a new joy through heaven, gave
the hopes of earth a tenfold brightness, and, may I not
add, gave to hell a tenfold darkness. For who can con-
ceive the agony of that wounded pride, the misery of that
disappointed malice, which these proud and malignant
spirits must have felt, when they found that that Jesus of
Nazareth whom they for a time despised, and then in
furious wrath persecuted to the death, had by His death
destroyed their power and marvellously advanced the
Divine glory? Devils did not know, when they were
striving to raise Jesus to the cross, that they were raising
Him to His mediatorial crown, and that, by what they had
done in their way of it, and by what He had done in His
way of it, their misery was awfully augmented. Oh ! the
height and the depth of the wisdom as well as the good-
ness of God in this matter !
But, in fine, although the mode of salvation was hidden
from devils when they uttered the words of the text, yet
they knew the fact, to them a terrible fact, that the Saviour
of man had really come into the world. They knew that
Jesus of Nazareth is that Saviour — that they now stand in
the presence of Messiah. Devils believe in God and
tremble. They also believe in the one Saviour, and yet
tremble. How strange their position ! how perplexing
their feeling ! how strange their confession of faith ! '• We
know thee, who Thou art " — Thou art Jesus the Saviour ;
but the confession went further, for, said they, " Thou
art the Son of God."
6S
B
CHAPTER V.
THE TESTIMONY THAT DEVILS GAVE TO JESUS.
(Secofid Sertnon.)
"They cried out, saying, What have we to do with thee, Jesus,
thou Son of God?" Matthew, viii. 29.
T has, I trust, been satisfactorily shown that devils
firmly believed that Jesus of Nazareth was the
Messiah promised in Eden, who was to be, in
the full sense, the Saviour of guilty man. But
this testimony, wonderful as it is, is not all. Their testi-
mony as to the person of Jesus is equally true, and in
some respects even more remarkable ; for, you will observe,
they address Him not only as Jesus the Saviour, but as
the Son of God. In this statement devils testify to the
proper divinity of Jesus. Our business now will be to
examine this part of the testimony.
The person of Christ was twofold : He was man, for
there was in Him a perfect human nature as to all the
essential qualities of soul and body. This was indispens-
able to the accomplishment of the mediatorial work ; for
He was perfectly to obey the Divine Law, and bear its
penalty in His soul and body, in making atonement for
the sins of man. His human nature was alone capable of
this. But it was also necessary that He should be Divine,
that He might bear the terrible penalty, and in every way
magnify the Law. It was this union of the divine and
human natures which constituted the person of the Savi-
our, and which everyway qualified Him for at once glori-
64
THE TESTIMONY OF DEVILS.
US.
;e, Jesus,
It devils
was the
o be, in
in. But
ir testi-
and in
ibserve,
but as
to the
11 be to
lian, for
I all the
^ispens-
rk ; for
)ear its
lent for
lable of
iDivine,
^ry way
le and
^e Savi-
glori-
fying God and saving lost men. Devils had correct
notions of the person of Messiah. No proof is needful to
show that they knew that He was man ; but, mark it, the
text and many other passages furnish the proof that they
knew that He was, in the proper sense. Divine.
As the expression, the Son of man, which so often occurs,
teaches His proper humanity, so the phrase Son of God
is employed to teach His proper divinity. No doubt the
term Son of God sometimes impHes the Mediatorship of
Jesus, but then it ever implies His divinity. When devils,
then, spoke of Him as the Son of God did they firmly
beUeve in His divinity ? This is the question with which
we have now to do. It is plainly one not without its
difficulties. To know if Jesus really was a divine person
appears to have been a matter of the deepest interest to
devils, especially from the time of His public advent on
the bank of the Jordan, when announced from heaven as
the well-beloved Son of God. It was immediately after
this that the temptation in the wilderness took place. If
you read that remarkable scripture with care you will not
fail to perceive that whatever else Satan aimed at in that
temptation one chief object was to ascertain the real
character of this Jesus of Nazareth. There was much to
awaken in the mind of Satan the apprehension that
He was more than man, that He was different from and
quite superior to all other prophets that had appeared. In
short, the grand drift of the temptation was to ascertain if
Jesus was in reality a divine person. You will observe
that the hypothetical form in which the temptations are
put was to ascertain this — if thou be the Son of God, do
this — if thou be the Son of God, do that. The Socinians
say, that the term Son of God simply means a good man.
Now, it is not denied that sons of God and children of
God often signify good men or men of God ; but it is
denied that the term the Son of God, when used emphati-
cally, is synonymous with the term a good man. The
mere term, of itself, might not prove the Divinity of Jesus,
65 F
THOUGHTS ON HIGH THEMES.
H!:ii
but the term in connection with other evidence is strongly
designative of this. Besides, can it be supposed that
Satan required to employ all these arts and peculiar
temptations to find out if Jesus was a good man ? Had
he not had abundant evidence for this in the previous
life of Jesus ? Were there not good men here and there
— goor" ..ten such as Satan could see — and why this ex-
treme desire to know if this person from Nazareth was a
good man ? This explanation is so utterly lame as to be
absolutely absurd. Satan employed his temptations, not
to find out what he already knew, if Jesus was a person
of piety and had a moral nature of high worth, but to find
out, what was to him far more momentous, if He had a
Divine nature. Hence the demand he made : "If thou be
the Son of God, command that these stones be made bread."
If thou be God, says Satan, work a miracle, and that will
prove it. Satan knew well that God alone could work
miracles. And therefore he came, not as the foul fiend,
but disguised possibly under some venerable aspect, pro-
fessing to seek information and solution to doubts. It is
surmised, said he, and what was uttered on the banks of
the Jordan gave colour to it, that thou art more than man.
Art thou Divine ? If so, work miracles and prove it. If it
be assumed, then, as correct, that the mind of the devil
was haunted with the terrible apprehension that Jesus was
Divine, the grand end of the temptation in the wilderness
is seen to have had a peculiar significance in it. No
truth could be more terrible to the minds of devils than
this — that He who had come to bruise the serpent's head
was a divine person.
Did the issue, then, of the temptation in the wilderness
settle the question ? Possibly not. From the way in
which Jesus met the apprehension of His divinity, the
truth may only have been deepened, but not yet wrought
into a fixed conviction. We may well suppose* that they
would watch every movement of the Saviour in order to
be satisfied fully on this momentous matter. And are
* 66
THE TESTIMONY OF DEVILS.
Strongly
;ed that
peculiar
? Had
previous
nd there
' this ex-
th was a
as to be
ions, not
a person
at to find
le had a
f thou be
le bread."
, that will
uld work
bul fiend,
)ect, pro-
its. Tt is
banks of
han man.
eit. If it
the devil
esus was
ilderness
it. No
;vils than
t's head
wilderness
way in
[nity, the
wrought
Ithat they
order to
And are
there not grounds for thinking that the alarming appre-
hension that He was divine would deepen into conviction
when they saw the many miracles which He wrought, not
at their instance, but at His own volition P They had, no
doubt, seen many of God's prophets, such as Moses, Elijah
and others, work miracles ; but they were too careful and
profound observers not to perceive that the way in which
these men wrought miracles and the way in which Jesus
wrought them were wholly different. They performed
them as mere instruments in the hand of God ; but Jesus
wrought miracles as God. They were but secondary
causes in this, the mere manifestors of a Divine power.
Jesus wrought them as the first cause — wrought them as
Divine, possessed of Divine power. The miracles of
prophets, as done by them, proved — and that was much
— that God was with them ; but the miracles as wrought
by Jesus proved that He was God. Prophets and apostles
cry to God to help them and ascribe the work to Him ;
but Jesus speaks not as having delegated power but as
having the power in Himself To the dead He simply says:
"Arise," and the dead arise ; to the deaf ear: " Be opened,"
and the deaf hear ; and, when thousands are to be fed,
He creates the food by ^' • own power. Now, we assume
that devils knew all this, and knowing that no miracle
could be thus wrought but by God, they must from this,
and no doubt from other grounds, have come to the con-
clusion that Jesus was, as they expressed it, the Son of
God and a divine person.
But was this conviction held at all times with equal
firmness ? All that has been said may be admitted and
yet this be doubted. The prominent force of evidence
depends not merely on the state of the intellect, but still
more on the state of the passions. The intellect of these
beings would take in the logical truth with great clearness,
while their passions would sadly confuse that truth and
sorely perplex them in drawing sound inferences from the
plainest premises. One can easily see what work their
67
-Jpr
THOUGHTS ON HIGH THEMES.
pride, envy and malice would make among their intellec-
tual deductions. Their intellect would assent to the
evidence that He is divine. But think how their pride
would confound them as to this. To their pride nothing
would appear so irrational as the condescension which
the incarnation of the Son of God implied. Of humility
they knew nothing ; of this amazing condescension they
would understand nothing, while their malice would utterly
unfit them for seeing aught of that love which lies in that
expression, " God so loved the world that he gave His only
begotten Son that whosoever believeth on Him should
not perish but have everlasting life." A being, let his
intellect be what it may, who is incapable offeeling love or
understanding the workings of love, can form no just con-
ception of the incarnation, the death or the life of Jesus.
In short, devils would be sorely perplexed betwixt their
intellectual convictions and the workings of their malign
passions. Hence the conclusion to which I come is, that
the doctrine of the divinity was sometimes held by them
with great firmness ; at other times held loosely, and possi-
bly held oftenest with a mixture of doubt. Thus it is
that a hated faith blended with misbelief or unbelief may
be in fierce conflict in the bosom. This is the penalty
which guilty creatures pay for abused truth.
Yet plainly there were seasons when devils were com-
pelled to believe that He who was the Saviour of man
was divine. When they addressed the words of the text
to Jesus they did then so believe. But, mark it, when the
divinity of Jesus was firmly held, the minds of these beings
must have been filled with the strangest terror and amaze-
ment. May we not suppose them to exclaim: ''What
strange thing is this that has happened ? what new thing
is this ? what meaneth this new manifestation of God ?
God has come down to dwell among men, how and for
what ? " Much in this must have been to them painfully
incomprehensible. They could well understand how God
should appear in majesty, as He did when He clothed His
68
THE TESTIMONY OF DEVILS.
itellec-
to the
r pride
lOthing
which
umiUty
in they
utterly
in that
[is only
should
let his
[ love or
ist con-
f Jesus.
ixt their
malign
is, that
)y them
d possi-
lus it is
ief may
penalty
Ire com-
lof man
the text
Ihen the
beings
amaze-
J"What
(w thing
God?
land for
|ainfully
iw God
led His
arm with vengeance to drive them out of heaven when
they rebelled against Him ; or that He should appear in
majesty when He destroyed a guilty world with a flood,
or when He overthrew Sodom, and Gomorrah with fire and
brimstone. All this from a simple knowledge of His jus-
tice and power they could easily understand ; but how
He should now appear clothed in human flesh and in
human nature, go about poor, despised, not having where
to lay His head, instructing the ignorant, comforting the
afflicted and feeding the hungry, while those He was thus
so graciously aiding were the poor, the guilty and the
miserable, and, all the time He was scattering so many
various benefits and blessings, should be hated and perse-
cuted : — this, we say, these profound and malignant beings
could not comprehend. God manifest in the flesh, under
such circumstances, would not merely appear a mystery ; it
would seem an inexplicable absurdity. The matter looked
at in this aspect, not only the Cross of Christ — the closing
scene — but much that preceded it would appear to
them as it has often done to men of the world, utter
foolishness. And yet, it would have another aspect, or
rather two other aspects to them. ist. The proofs, as we
have shown, for His divinity would be so conclusive,
that they would be compelled to admit that, be it as it
may. He that is come to save man is Divine. And next,
from their knowledge of the wisdom of God, they could
not fail to infer that, seeing that God has really become
incarnate, it must be for some great ends worthy of His
wisdom. They could not fail to infer that, some way or
other, out of this shall come events which shall be for the
overthrow of the kingdom of darkness and for the advance-
ment of the glory of God in the universe. Whatever their
passions might surmise, these would be the dictates of
their intellect.
In fine, to sum up what has been said on this, we see
that devils knew that He before whom they now stand
is the Saviour of man, and that Saviour is the Son of God.
69
THOUGHTS ON HIGH THEMES.
What a Saviour is He ! not like other deliverers whom
God had at different times sent for the help of His people,
to save them from their enemies, such as Moses, Samuel
and David, grand and great men, but still fallible men,
over whom Satan gained many victories. But He, who
has new come, is altogether a different personage. He
is man — but more than man. This Saviour is Immanuel,
God in our nature. They would see that He could
neither be circumvented by subtlety nor overthrown by
power, for He is the Son of God. " We know Thee, who
Thou art," said they, " Thou art Jesus, the Son of God."
This was a true testimony, given not by friends but by
bitter enemies. Saul among the prophets — the devils
v/itnesses to Christ ; not willing yet true witnesses. Is it
not strange that not out of the mouths of men and angels
only, but out of the mouths of devils, God should thus
perfect His praise ? But,
II. — Let us proceed to notice the effect which the truth
and confession had on their personal feelings. They
exclaimed, We know Thee : " Thou art Jesus, the Son of
God." Knowing Him to be such, how did they stand
affected to Him ? To answer this we have only to look
with care at the other clauses of the text : ist. Observe,
they cry out, "What have we to do with Thee?" And
2nd. They exclaim, "Art Thou come to torment us before
the time ? " Let me briefly direct your attention to each
of these topics.
I. The expression, "What have we to do with Thee?"
plainly implies a complete disownment of all connection
with Him, as the Saviour, and all reverence for Him as
the Son of God. As a Saviour, they neither desire nor
expect His help. Their language clearly impli'^s this.
There is no intimation given that there ever was any
design of mercy for fallen angels. It is indeed expressly
declared that the Son of God took not on Him the nature
of angels, or, as it might be rendered, took not hold of
their fallen nature to raise them from perdition, but He
70
THE TESTIMONY OF DEVIJ.S.
whom
people,
Samuel
e men,
e, who
e. He
nanuel,
; could
3wn by
ee, who
f God."
but by
: devils
. Is it
1 angels
Id thus
le truth
They
Son of
stand
o look
3serve,
And
before
o each
hee?"
lection
lim as
re nor
this,
is any
ressly
nature
old of
lut He
4
took hold of the nature of man. Fallen angels, then,
were not to be saved by the Son of God. I presume it
may be safely admitted that this did not arise from the
want of power in the Son of God to lift even them from
perdition. If it had been so ordered by the sovereign
will of God, I think we may venture to say that there was,
or might have been, a sufficiency of merit in the atonement
of the Son of God to have satisfied the claims of divine
justice, even for fallen angels. But it was not so ordered.
When we speak of God acting sovereignly, which is indeed
the only way in which we can suppose Him to act, we
must not infer that He ever acts without the highest
reasons. Infinite wisdom pre-supposes this. Yet the
reasons from which God acts, may be wholly beyond our
apprehension. Now when the question is asked. Why did
God manifest pardoning mercy to fallen man but not to
fallen angels ? we cannot, I presume, give any satisfactory
answer. Yet, no doubt, infinite wisdom had the best of
reasons for the difference, and for the election made.
The following suppositions, which are not presented as
ceitain solutions, but humble surmises, may possibly throw
a few rays of light on this dark matter : There was no
scheme of mercy for fallen angels, because,
I St. They sinned with far more light than man, were
created with far higher powers, and had possibly expe-
rienced for many ages ail the advantages of heaven. 2dly.
Their sins may have had far more of malignity towa'-ds
God, and may have been a far more direct attack on ixis
moral government, than the sin of Adam. 3dly. Adam
stood for his posterity, so that all his descendants were
involved in his act, but each of these beings acted for him-
self 4th] y. Man was seduced from his allegiance by them ;
but we have no reason to suppose that any other creatures
seduced them. The revolt against God originated in their
own minds. And, lastly, their sin may, although not in
form, have had in it the elements of what is called the
sin against the Holy Ghost — not so much a failure in
71
THOUGHTS ON HIGH THEMES.
some positive or moral statute as a daring blasphemy of
God. But I do not go further into this. Suffice it to say,
that whatever was the precise nature of their sin, or the
guilt it involved, the Son of God was no Saviour to them.
They knew that they had neither part nor lot in the work
He had come to accomplish for man, so far below them
in the original qualities of mind and the station they had
occupied. They that were the younger and feebler were
to be saved ; they who were of the earthy, were to be
taken up and repaired, while those who were once golden
vessels in the upper sanctuary were to be cast aside as
utterly worthless. Possibly, in their pride of heart, they
once thought that heaven could not do without them, but
now they find that heaven can do without them, and that
their ancient places are to be filled by men of earth, re-
d( ned by the Son of God ; and that those whom they
expected to drag down with them into a common ruin
would be exalted to that glory and felicity which they had
forfeited. How intense must their envy have been, as
they beheld Jesus the Son of God, a Saviour to man, but
no Saviour to them ! Hence, they cry out in bitter resent-
ment : " What have we to do with thee ? " But,
2. Next, the expression, " What have we to do with
thee ? " taken in connexion with the declaration, " Art
thou come to torment us before the time? " — the final
judgment, as I presume — intimate very plainly their fear
of, and intense hatred to, Jesus. It may take many words
tc unfold the sentiments of the brain, but a few simple
words often express the emotions of the passions. This is
seen here. It is the strongest aversion that is uttered in
these words, " What have we to do with thee ? " Away
from us, or let us away from thee. Now, were not these
beings wretched ? Did they not need a Saviour, as much
as lost man ? Yes, but that is not enough. In order
that the lost shall be saved, there must be the sovereign
purpose of God, and ere any can embrace the Saviour,
there must be confidence in Him, love to Him, and obe-
72
THE TESTIMONY OF DEVILS.
smy of
to say,
or the
I them,
e work
V them
ey had
er were
to be
golden
side as
t, they
jm, but
,nd that
-rth, re-
m they
on ruin
ley had
een, as
an, but
resent-
io with
"Art
le final
lir fear
words
simple
'his is
:red in
Away
these
much
order
I'ereign
iviour,
Id obe-
dience to the Divine will in the whole matter. But, as to
devils, there was no divine purpose; so towards Jesus
there was not only no love and no confidence, but the
strongest aversion. They wished to have nothing to do
with Him, either as Saviour or Lord. One would suppose
that they might have uttered a cry for mercy. But they
do not. Their pride and despair alike forbid it. Indeed
we may readily suppose that their pride and malice were
aroused to the highest pitch, when they saw the Son of
God in human nature come to save man, and in that na-
ture to be a judge of them. For they now seem to know
that He who was the Son of Man, as well as the Son of
God, would judge them at last, and was now on many
occasions exercising a sovereign authority over them.
Thus it was that they would extract nothing but poison
from any view they took of Jesus.
The following inferences may be drawn: ist. That the
soundest creed may be held by minds deeply depraved.
2nd. That a sound creed held by such minds will in-
crease the despair of the lost.
3rd. That the clearest and grandest views of truth, lo-
gically held, may be all perverted by the malign passions.
73
CHAPTER VI.
THE GOOD OLD WAY.*
"Thus saith the Lord, Stand ye in the ways, and see, and ask for
the old paths, where is the good way, and walk therein, and ye
shall find rest for your souls." — Jeremiah vi. i6.
HE truth of God in revealed religion is often in
Scripture compared to a path. The figure is
simple, and pregnant with meaning. Progress
to a definite end is one of the deepest laws of
our being, and is indeed a law which seems to prevail in
all the departments of the Divine Government. But
motion is not progress, unless it be motion in the right
direction. The traveller who would reach his destination,
must first of all be sure that he is in the right road. The
path of religion is that which leads the soul to God, to
piety, virtue and life everlasting.
In illustrating the passage I have now read, I shall
I. Explain the general and broad principle in the text,
viz. : — that all reformation consists in a faithful return to
God^s truth — here called the Old Paths.
At the time the text was uttered, things among the
Jewish people were approaching a crisis. God forgotten ;
idolatry prevalent ; impiety and immorality, as might be
expected, had deeply and extensively affected the national
mind. Sin in any degree is offensive to God. It is that
* Preached at the opening of the new Presbyterian Church, Scar-
borough, 3rd Febiixary, 1850. This discourse was published the
same year, and was "dedicated to the Heads of Families connected
with the congregation, as a token of th ^ affectionate respc:;t of their
Pastor."
74
wjnshvrwESTM
THE GOOD OLD WAY.
abominable thing which He hates. But when sin reaches
a certain point, the Divine forbearance ends, and judg-
ment begins. Yet, God does not smite without warning ;
nor smite before He has compassionately employed those
various instrumentalities by which the thoughtless may
be aroused and the erring reclaimed. Hence, *^he pro-
phet Jeremiah was sent to this rebellious people with
arguments and appeals well fitted to produce conviction
and lead to repentance. The prophet was, indeed, ad-
mirably quahfied for his work. And the object of his
mission^ whether he spoke the language of commination
or of mercy, was to induce sinners to flee by repentance
and reformation from the impending wrath of Jehovah.
He tells the people of their sins — tells them in what their
reformation must begin — in what it must consist — and the
happy results that would flow from such a reformation as
God required. In the name of God, he calls upon them
to return from every way that is wrong — to turn from all
those ways that lead to destruction — to the good old
path that leads to God ; and He promises them if they
did so, they would " find rest for their souls.'' He calls
upon them to take their stand in the old way, and to in-
quire, honestly and faithfully, if it be not the only path of
safety. In a word, they are called upon by the prophet
to turn from all that is new and false in their religion and
practice to the old doctrines, worship and duties of the
old, but Divine, religion. And not because it was old, but
because it was of God and eternally true. It was thus that
God, by His servant, addressed the Jewish people. He
tells them that He had marked out a certain way for them
— an old way — truth as old as eternity — duties, obliga-
tions and rewards as old as the first hour that God
revealed himself to man, as his Creator, Law-giver and
Redeemer. As all their sin and misery arose from their
departure from this old system of Divine truth, so their
only safety lay in returning to it. And is not this the
essence of all true reformation — a thorough return to the
75
THOUGHTS ON HIGH THEMES.
faith and practice of what God has of old revealed, but
which in reality is ever new, and to man ever of the highest
moment ?
On the same principle on which inspired prophets pro-
ceeded, did the great Protestant Reformers act ; and, just
so far as they stuck to it, they were true reformers. The
nations of Christendom had departed from the good old
path, and were walking in ways not good — were worship-
ping the creature more than the Creator — were trusting to
their own merits for ustification, not to the merits of
Christ — were punctilious in rites, but forgetful of spiritual
and moral obligations. This state of things very much
needed reformation, and certain men of God were raised
up to accomplish it. They had got light themselves from
the lamp of heavenly truth. They brought this forth, held
it up, and called to their fellow mortals, bewildered with all
sorts of delusions, " See the way — the true way that God
has marked out for you ; forsake all other ways, walk in
this and it will lead you out of error, sin and misery to God,
to piety, to life everlasting." Many heard and obeyed, and
as many as did so had a blessed reformation.
Since that memorable time, Europe has had many
reformers, and has needed them. But it is deeply to be
lamented that not a few of those who have assumed tha'^
high and difficult vocation, should so often have forgott<'^ i
a principle, quite indispensable to the success of their work.
For I know of no principle that should be more funda-
mental with reformers than this : — That all reformation, to
end well, 7nust begin in a return to God. The work of
destruction may be carried on very effectually to a certain
extent, and this great truth forgotten. Nor is it denied,
that in many cases there can be no reformation till much
has been destroyed. Yet destruction is not it, and may
never lead to it. The true reformer is not a mere demoli-
tionist, but a wise master-builder. And he who would
build wisely here, must never for a moment forget that a
return to God, in the individual heart and conscience of
76
Tl
THE GOOD OLD WAY.
but
lany
io be
tha'--
ittr- .
:ork.
mda-
may
lOli-
louid
lat a
:e of
men, is of the last consequence to the accomplishment of
his work. Most candid persons will admit that more than
a few of those terrible men, who arose during the French
revolution, were possessed of vast intellectual attainments,
matchless zeal, and, upon the whole, were enthusiastically
bent on the reformation of society and the happiness of
their country. They failed miserably. Alas ! poor men,
how could it be otherwise. They knew not the old path
of God's truth. They had only learned the new way of
the infidel philosophy. That could afford them no safe
guidance in their difficult task, but could only lead them,
as it did, into helpless confusion and frightful ruin. Hence
the terrible labours of these men, and the disastrous conse-
quences — when compared with the labours of Luther and
Knox, and the results that followed their efforts — furnish a
measure of singular accuracy^ by which we may arrive at
the relative value of the two methods, by which it has
ueen attempted to reform men, and improve civil and reli-
gious institutions. The one method assumes it as indis-
pensable to all this that the Divine help be sought and
vouchsafed ; and that man shall, first of all, return to that
God from whom he has departed ; while the other method
arrogantly affirms, that all the reformation that is necessary
may be accomplished without any special aid from God,
or any hearty acknowledgment of His government. It is
true that bad men, acting from the worst of motives, might
be made indirectly instrumental in preparing the way for
great reforms, and so might a pestilence or shipwreck, by
cutting off some powerful and tyrannical despot. It must,
nevertheless, be borne in mind that all social or moral
reformation, which is to yield permanent benefit to man,
must spring from the great principles of Divine truth un-
derstood and believed by him. Not the ambitious and the
selfish, but the wise and the pious, can either understand
these principles or apply them. The world cannot too
soon learn this, and, let the lesson cost what it may^ it must
be learned. To dethrone God from among us, and tacitly,
77
iJilkii
THOUGHTS ON HIGH THEMES.
if not avowedly, disown his truth ; and to give place to
Satan, and to expect that his servants^ mainly influenced
by pride, avarice and selfish expediency, shall bring about
reformation, is really to unite the madness of Bedlam to the
impiety of Hell. My brethren, there can be no real reform
in the family or the State — any more than in the Church —
till there be reform in the bosom. But this has not so
much as l^ ^gun, till there is a return to the good old path
of God's truth. For let it be concealed as it may by self-
flattery, or the flattery of others, yet nothing is more cer-
tain than that the sole cause of all our maladies is our
departure from God. This was ever a grand fact insisted
upon by Old Testament Prophets, and they were the
wisest, the most earnest and thorough-going of all re-
formers.
True, it is an old path to which men are called to turn.
Now, with many, that a thing is old is sufiicient reason
for treating it with contempt, while the novelty of a thing
is to them its main recommendation. Worth and worth-
lessness will not be settled by wise men on any such
grounds. We are, perhaps, in our times peculiarly liable
to err on this point. The present age is remarkable for
new inventions, and some of them are, indeed, astonish-
ing. Every new discovery should be hailed with delight,
inasmuch as it not only enlarges the field of knowledge,
but multiplies the sources of human enjoyment. But re-
ligious truth, on which the moral and spiritual well-being
of man depends, is not a thing of human invention at all.
To this human genius can make no salutary additions.
Our religion is of Divine revelation — hence, the perfec-
tion of its truths and their complete adaptation to the
condition of man in all ages. Had man invented religion,
he might have improved it. He could not do the former :
it is at his peril if he attempts the latter. But while reli-
gion leaves no room for invention, it, nevertheless, affords
abundant scope for mental effort and progress in the in-
vestigation of its doctrines and duties, and in the faithful
78
THE GOOD OLD WAY.
application of these. He who believes, and sedulously
practises what God has revealed, is making progress in
the highest and best sense. In a word, the principles of
religion were not intended to be improved by man, but
to improve him. Religion is a work of God, and is per-
fect. Science may analyze water from the purest fountain,
or the rays of the sun, but cannot improve either. To
attempt to improve what is perfect is folly ; but to attempt
to improve religion by human inventions is at once folly
and impiety.
I have just glanced at a subject which, by two classes
of thinkers, extremely remote from each other in many
respects, has nevertheless been made the fruitful source,
on the one side, of much superstition ; on the other, of
not a little infidelity. There is then no room for mental
progress here, as men are bound down to principles that
are old and unalterable ! Boundless room, my brethren ;
but motion is not progress, unless it be motion in the
right path. A rigorous adherence to God's i;ruth is the
right path ; for it leads the soul to Himself, to holiness,
to happiness. The path of sin leads the soul away from
God, and in the end conducts it to eternal death. Hence,
Vv^hen men are called on to return to the old path, this is
not to retrograde but to advance. It is in the language
of Scripture to begin to live — " to walk with God" — to
go Heavenward.
Nor can this old path ever become unsafe for the tra-
veller. For although it is of the nature of every human
institution, after it has yielded the amount of influence it
possessed, to decay, not so with this. Corrupt systems of
religion are liable to decay. The particles of truth which
they may have contained, once exhausted, the systems
themselves must perish. But Christianity, as God has
given it, can never by being old become inefficient. The
reason of this is, that it is all truth, and that that truth is
of universal application to man. When religion, there-
fore, has lost its divine energy in the church, or, which is
79
THOUGHTS ON HIGH THEMES.
the same thing, manifests little influence on the souls of
professors, it is not because religious truth has lost its in-
trinsic force, but men have lost their hold on it. Their
faith has decayed, not the prmciples of faith. Now, the
remedy for this evil is not to set to work to invent new
doctrines, or any new ecclesiastical polity, but simply, and
with the whole soul, to return to the good old paths of
God's truth. This, by the aid of the Spirit — and the
Spirit will bless no means but His own — is the only way
by which the Church can regain her lost strength and
marred beauty. My brethren, it is even so. Would you
have light that your darkness may be dispelled ? — turn to
the Sun of Righteousness. Would ye have warmth for
the heart grown cold ? — turn to that altar with its live coals.
Would ye know what God would have you to be, and to
do ? — turn to that ark of the covenant and to the lively ora-
cles. Would you have peace and hope ? — turn to Calvary
— look to a crucified Saviour. Would you be prepared for
the conflict of life, and be fitted for the hour of death ? —
turn to that armoury in which you will find " the sword of
the Spirit, the shield of faith, and the helmet of salvation."
The remedy — the sole remedy — for darkness of mind,
coldness of heart, deadness of conscience, is a return by a
living faith to the good old path of God's precious truth.
Having thus explained the general sense of the text, I
now proceed —
II. To illustrate certain doctrines, which naturally flow
from the principle that has been established.
First. — That for the salvation of sinners, the old doctrine
of jusiificaiion by the righteousness of Christ must oe
adhered to, and if it has been in any way abandoned there
must be a return io it, else there ca?i be no safety for the soul.
Persons who are disbelievers in certain doctrines of re-
ligion r ■ ^t necessarily be indifferent on the whole matter.
If man ha^ no soul — if there be nothing of him that is to
live eternally, there can be no sense of accountability to
God, no right apprehension of guilt, no fear of hell, no
80
THE GOOD OLD WAY.
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ly flow
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latter.
is to
[lity to
?11, no
desire of heaven. To such a man religion at best is but
a useful element in government ; at worst, a pestilent
superstition, a cunningly devised fable. A cold indiffer-
ence is the natural and, perhaps, the least offensive form
that a sceptical mind assumes. But to all earnest men,
who believe they have souls — who believe they are ac-
countable for moral actions — dread guilt, fear hell, desire
the friendship of God — religion is seen to be an affair of
the last moment, and to them it presents itself under one
of two aspects, on either of which, accordingly as their
minds fasten, they attempt to obtain guidance and com-
fort. All men, earnest in this matter, hold in common that
they are under government to God, admit that they
have disobeyed Him, are exposed to His wrath ; that it is,
above all things, desirable to escape His wrath and to
obtain the Divine friendship. They all see their need of,
and to some extent all desire, salvation. But as to the
way of salvation, their views differ widely on certain very
essential points. Yes, say many, the Divine friendship
has been lost, and the wrath of God incurred by sin ; yet
man, nevertheless, can do, in whole or in part, what will
satisfy a merciful God and thus obtain salvation. It must
be confessed that the views held by not a few, of God's
mercy and human merit, amount to little more than a
metaphysical speculation, by which they very effectually
stifle conscience, and occasionally perplex an opponent.
These men are but poorly in earnest. But not so with
all, on the same side — the doctrines admitted take such
a hold of their minds that they work as well as speculate,
and if their works cannot, in the evangelical sense, be
called good, they are at least numerous, and some of them
very trying. Hence the painful rites of a spurious Chris-
tianity and the terrible sacrifices of an earnest Paganism.
For it is a mistaken notion to suppose that to seek salva-
tion by the works of the law is peculiar to guilty con-
sciences, merely wilhin the pale of revealed religion. Yet
every system by which human merit is either in whole or
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in part made the ground of pardon and acceptance with
God, '*s to seek salvation by the works of the law, and this
is plaiiiiy condemned or rather declared to be impossible
in the Revelation which Divine wisdom has made on the
matter. The Bible teaches man to seek for his safety
and hsup^iness far of /ierwise than in what would disparage
the holiness of God, or lower the claims of His justice.
But every scheme by which fallen man is supposed to
merit salvation really does this. To merit salvation is,
indeed, a religion congenial to the pride of our nature,
but altogether unsuitable to our present condition. By
flattering self-sufficiency, it but deepens guilt, hardens the
heart, and brings no healing to the soul, or real peace to
the conscience. It knows not God, as at an infinite dis-
tance above his creatures ; but vainly attempts to bring
men to something like an equality with the Law-giver, and
to make the Creator, in a sense^ a debtor to the creature.
The covenant of works, as God gave it, and as man would
modify it, are two very different things. As God gave it,
and as perfectly suited to the primitive condition of man,
it has all the grandeur of justice and truth, and the sim-
plicity of first principles. It is, do this — do all that God
requires, and thou shalt live ; but fail in one jot of the
law, and thou shalt perish. This is plain, it is just ; but
to depraved and guilty man it is altogether terrible. It is
a flaming Sinai, to which no fallen child of Adam can ap-
proach and live. But this scheme of salvation by merit,
as man modifies it^ is as various as his knowledge, his
moral tastes, or his fancy. In the common view, I may
say in every view taken on the matter by men, who would
be justified by the deeds of the law, a holy and a just
God is but imperfectly seen in their theory ; while man's
guilt and depravity are not taken into anything like full
account. Hence the erroneous inference that by the works
of the law man can be saved. Many, indeed, are the com-
plexions which this system, with its ineradicable particles
of truth and large portions of error, takes ; but in all its
82
THE GOOD OLD WAY.
ice with
and this
possible
e on the
is safety
lisparage
; justice.
posed to
ration is,
ir nature,
ion. By
rdens the
peace to
.finite dis-
to bring
giver, and
? creature.
nan would
d gave 4t,
in of man,
the sim-
that God
liot of the
just J but
ible. It is
|m can ap-
by merit,
fledge, his
:w, I may
ho would
,nd a just
Ihile man's
, like full
the works
|e the com-
e particles
in all its
forms, from the fanaticism of the Hindu, by which death
is sought under the chariot wheels of his god, to the prim
Pharisaism, which says its prayers at the corners of the
streets, it is but the religion of terror, pride and selfish-
ness. How can it be otherwise ? It is the vain attempt
of man to meet God without a Mediator, and to obtain
pardon without an all-satisfying atonement ; or, at the
least, to come with a righteousness which shall make a
Divine Mediator little necessary, and His atonement
scarcely more than supplementary. Hence the adherents
of this system, when they look earnestly at God's justice,
are filled with hopeless despondency ; on the other hand,
when they have what they call a clear view of His mercy,
their gratulation has in it nothing of humility, and but
Httle of that love and thankfulness which a profound sense
of unmerited mercy can alone inspire. This is an old way ;
but not the good old way.
It is titt>e, however, to enquire what is the Bible view
of man, and religion adapted to man. As to man, the
Bible lays down the truth, which it every where proves
and illustrates, that he is not only under guilt, but of him-
self is impotent to remove it. He can make no satisfac-
tion that shall meet the ends of justice, and yet very
plainly justice requires perfect satisfaction. For God has
added a penalty to His law. He had the unquestionable
right to do so, and who will question His right to enforce
this, if the law be violated? That penalty is death. Death,
my brethren ! — yes, but that implies much more than
temporal sufferings, or the separation of soul and body. It
implies separation from God, from holiness, from all happi-
ness. Yet the soul is not to be annihilated, and to a
creature of intellect, passions, moral wants and capacities,
and destined to live for ever, that death must be unspeak-
ably awful. He that shall endure all this, shall suffer the
loss of all that is great, good and lovely; and, in addition,
shall in various other ways, through every sense and
faculty, have to suffer great torments. In a word, man's
83
THOUGHTS ON HIGH THEMES.
'''9r:'
guilt is his liability to punishment, and that punishment
to him shall be eternal. The reasons for this? My
friends, many reasons might be given, but is not this one
enough, and comprehensive of all others worth much ? that
the Divine Lawgiver has said that creatures violating His
law shall be punished, and .that this shall bring on them,
" everlasting destruction from His presence, and the glory
of His power" — has declared that when they shall go
away from His judgment seat unpardoned, to meet the
penalty, they shall go away " into everlasting fire, pre-
pared for the devil and his angels." That is the curse,
and^ till that curse in some way be exhausted, there can be
no acquittal. But man can in no way exhaust it. How
can he ? He is ever sinning, hence the terrible thought,
that he must for ever lie under the curse.
But man is not only judicially but morally lost. With-
out holiness no man can see God — man wants holiness ;
he is not only a criminal at the bar, but morally unlike
his judge — yea, hates a God of holiness ; " for the carnal
mind is enmity against God, is not subject to His law,
neither indeed can be." If all this were not denied, or
very feebly admitted, man would never dream of acquittal
or acceptance with God in any way by his own merits.
But to deny a truth is not to refute it, any more than to
escape its consequences. To own what has been stated
may humble, but it is the way to be saved. The penitent
with his hand on his mouth, and his mouth in the dust,
crying out " unclean ! unclean ! " — crying out " God be
merciful to me a sinner" — is surely in the right way.
But revealed religion is not a mere announcement of
man's guilt, depravity and helplessness. If there be a
Sinai in it, dark and trembling with the presence of the
Eternal Judge, there is also, blessed be God, a Calvary in
it — trembling too, but trembling in the presence of the
agonies of the Divine Saviour, dealing with man's case,
that for him there may be mercy, and yet justice he held
sacred. The announcement of a Saviour, suitable to the
84
THE GOOD OLD WAY.
^an 3 case,
wants of a sinner, is what makes Christianity a Gospel to
man. Oh ! that was a day much to be remembered !
Darkness was over much, as well as over the land ; but
then hope was preparing to step forth from behind that
darkness and proclaim, in the midst of great light, that
the law was magnified, justice satisfied, and man saved.
This was the mystery of Godliness — Emmanuel identify-
ing himself with us — taking up our lost condition — ex-
hausting the curse, and so making justice and mercy meet to-
gether. He abolished death by takingthat death upon Him-
self. He could do this ; no one else could. And by what He
did, and suffered. He put matters to rights. Hence He
is " the Lord our righteousness " — hence all who believe
in Him may find a justifying righteousness. The substi-
tution was wondrous, the sacrifice was amazing ! yet all
in the highest degree suitable. For it was the voluntary
substitution of Him innocent for us guilty — of Him in
every sense all werful for us in every sense all weak-
ness and all helplessness. He drank the bitter cup to the
dregs, then said " It is finished." Yea, my brethren, and
was not that work most gloriously finished, for while
mercy was crowned at the cross justice held the sceptre
unshaken on the throne ?
Nor did the Saviour merely work out a perfect right-
eousness for pardon ; He also procured for His people all
the Divine influences for holiness. He not only obtained
for them a title to heaven, but also the means to fit them
for it. He is not only " made unto them redemption,"
but " also sanctification." Not unto us, then, not unto us,
but to Him, be all the glory of our pardon and acceptance
with God, and all the glory of 'our holiness too. But for
his atoning blood there had been no pardon ; but for His
mighty Spirit there had been no holiness for man.
Christ is then our hope — and He who was the hope of
Israel must still be the hope of all who will be saved. The
faith of the redeemed is simp]y this, that they are ran-
somed by His blood, sanctified by His Spirit, and ^shall at
85
i
THOUGHTS ON HIGH THEMES.
:.;i'.' It
last be brought by Him to the heavenly inheritance. 2 his
is the faith of the Saints — this is good news to the sinner.
And was it not for substance the Gospel of old ? It was
indeed the old path in which Abel walked, when he offered
his sacrifice in faith. It was that in which Abraham
walked, when he saw Messiah's day afar off and was glad.
It was the path in which prophets and apostles walked,
who all sought salvation in means by faith, not in merit
by works. In this way they found joy and peace. The
question is not how much did those ancient Saints, who
" all died in the faith " of the promises, understand of the
facts of the Saviour's work? There was much in this
which the events could only explain ; but did these
Worthies firmly believe what they were taught of Him who
was to come, as the substitute of His people ? The value
of a man's faith is not in the extent of the field of specu-
lative knowledge his eye may wander over, but in the in-
tensity of soul, by which he fastens on essential points.
Those who walked in this old way found it the way of
safety ; by it they reached heaven, and are now " the
spirits of just men made perfect." It is still the only way
that leads to grace and glory. All other ways lead but
from one delusion to another, and at last end in perdi-
tion. To the sinner trembling under a load of guilt, and
asking what he shall do to be saved, tell him, oh ! tell
him of the way of salvation — point to this, and say to his
troubled conscience, here is the way, walk in it, and thou
shalt find grace and peace, and rest for thy soul.
Be assured of it — for all ecclesiastical history proves it —
that during those seasons, when the Church has appeared
" fair as the moon, clear as the sun, and terrible as an army
with banners," she was then walking closely in the good
old path of gospel truth. It was this truths vividly seen
and intensely felt, that enabled the first apostles of the
cross so triumphantly to overthrow superstition and will-
worship, and in a little while to change to a wonderful
extent the whole moral aspect of society. Not in the gift
86
THE GOOD OLD WAY.
ce. Ihis
le sinner.
It was
le offered
A.braham
was glad.
walked,
in merit
:e. The
nts, who
nd of the
ti in this
id these
Him who
rhe value
of specu-
in the in-
al points.
e way of
ow "the
only way
lead but
in perdi-
juilt, and
oh ! tell
ay to his
and thou
oves it —
appeared
an army
;he good
dly seen
js of the
and will-
onderful
the gift
of tongues, or in the gift of working miracles, lay the great
strength of these men for their work, but in their firm
faith in the way of salvation, and in their ardent love for
the glory of their Master. It was this that made their
tongues like flames of fire, that gave them a strength
which no toils could exhaust, and a courage which no dan-
gers could appal. We shall have successful missionary
enterprises, not when the apostolic gift of miracles is res-
tored, but when men shall go forth to the work with a
large measure of apostolic faith and piety. And for a
moment yet to advert to our former argument. Wherein
lay the great strength of our reformers ? Plainly in their
ardent piety and extraordinary faith in the way of salva-
tion. These men saw the world lying in wickedness,
drowned in superstition, and they saw but one hope for it —
the old way of salvation. Yes, my hearers, this is the
pillar of fire in the wilderness. The God of glory and of
mercy is there. The way of salvation, then, held, not as a
popular hearsay, but in strong faith, as the best of all
heaven's truths to man, and the Church will have life,
energy, love and peace. And when it is asked, as it often
is, in deep vexation of heart, what shall cure us of our spi-
ritual feebleness and shameful coldness in religion ? — what
shall take away our criminal variance, emulations and
strife ? To my mind, there is but one answer. We must
turn with a more ardent zeal and with a stronger faith to
the good old way of salvation. We must get the whole
soul filled, and warmed with right views of Christ — of His
person. His work. His benefits to believers. As in this
lies the hope of each individual for well-being and well-
doing, so in it lies the sole hope of the Church. The
Church that expects to find light and warmth elsewhere,
than at the cross, is but deepening her blindness and
increasing the torpor of her spiritual paralysis. But
Secondly. — To walk in the good old path implies a
thorough practical piety.
The truth which we have briefly illustrated is the
87
i;
THOUGHTS ON HIGH THEMES.
Ill
(
heavenly seed. Whenever this is received into ^ood and
honest hearts, it will bring forth the fruits of piety — " in
some an hundred fold, in some sixty, and in some thirty."
Where there is not even the thirty fold, the seed has never
taken root, or has withered away — the precious doctrines of
the gospel have perished with the hearing, or gone off in
wordy speculation. They have not been received in love,
and are not held in faith, if there be no fruit. It is not
my intention, however, at present, to insist on those acts of
piety which are performed by all who walk in the good
old way, but rather to notice a few points in that temper
of mind ^ in which every duty should be performed.
I. Every religious duty should be made a business of
conscience.
A good conscience is the soul listening with an obedient
ear to the voice of the Lord — doing this, or eschewing that,
because God wills it to be so. Such a conscience is the
product of religion. It is also the instrument by which a
man of piety will constantly work. A conscientious man
may have a bad religion, and bear bad fruit, for he may
have, been ill taught ; but a man without a conscience
in religion will abuse the purest truths, and produce
nothing from them but the most fatal results. And it
is just all the worse, the more frequently he engages in
religious duties. Such a man professes to be waiting on
God ; he is waiting on self He professes to be desirous
to hear what God will speak ; but the desire of his heart is
to hear his fellow-man speak him fair, and he says to him-
self, Peace, peace — " to-morrow shall be as this day," for
all goes well. Very deplorable is the state of that man,
who engages in religious duties merely to serve some
low paltry end. He has more to fear than ordinary
formality or hypocrisy. He may well fear, lest he be
given up to utter judicial blindness. Can it be otherwise ?
He " holds the truth in unrighteousness, '^ and is perhaps of
all God's creatures the most criminally incongruous. On
the other handy to him who makes conscience ofdi.tyallis
88
THE GOOD OLD WAY.
simple, consistent, definite. In the duties of the closet,
the family, and sanctuary, he takes his part, not for form's
sake, or the sake of reputation ; but because God has re-
quired it of him. He prays, reads, hears and communi-
cates, because God commands him to do so ; and has pro-
mised an increase of grace, and the comforts of His Spirit
to those who obey Him. This is enough to the man of
conscience. He waits on God, and finds that he " is not
sent empty away." And even if the duty be painful, and for
a time appears fruitless, he feels that he dares not give it
over. He is a servant, the Divine Master commands it.
He is a child, his Heavenly Father requires it. He is a
redeemed man, his Saviour enjoins it. Sloth may demur,
a wordly expediency may plead, but to the soul listening
to the voice of God, there can be but one course — simple
obedience, and that obedience entirely on the Divine au-
thority. O, blessed, O, gracious state of mind ! For was it
not this, wrought in them by the holy Spirit, that qualified
martyrs and confessors for their trials, and enabled them
to manifest that strong and serene moral courage, which
adorned their profession and astonished and instructed the
world ? The soul listening with humility and love to the
all-wise God, must become wise and good, diligent in duty,
and in many respects great in duty as well as in trials ; for
he who has a heaven-enlightened conscience feels con-
stantly surrounded with many sacred and powerful motives
to duty. The command comes to him as a child of God, a
follower of Jesus, a lover of his brethren. What force
must every command laden with such motives have in
sweetly constraining the Christian to seek the advancement
of the Divine glory and the good of his fellow-men ! Indeed,
the language of his heart must be, I dare not leave these
closet or family duties undone, be undone what may. I
dare not forsake the assemblies of the Saints, or neglect any
means by which I may get good or do good. My gracious
Saviour's commands are on me, and He has added promises
to His commands. Nor dare I do aught that would hurt
89
THOUGHTS ON HIGH THEMES.
the soul of one man, or mar the peace, or break the unity
of the Church. My Saviour forbids all this. He has His
eye on me. This, my brethren, is conscience in religion.
This is the soul communing with itself — hearing, fearing,
loving and obeying God.
Would that men in matters of religion were ever men
of conscience ! Pity it is that men carry the word con-
science so much on their lips, but feel its power so little in
their hearts ! Let all its lessons be learned from the sacred
page, and then let these lessons be deeply pondered. Let
the dictates of an enlightened conscience influence you
thoroughly in every feeling and duty in your religion.
Vv ould not this end much, and begin much in the Church?
It would put an end to all the religion of mere pretence.
For , is not hypocritical pretence but a Satan-devised sub-
stitut;e for conscience ? It would end all that thing called
fashionable religion and, in fine, it would end the religion
of cold formalism. Till all this ends, nothing good can
begin. That there is so much of cant, frivolity and forma-
lity in sacred duties, among professing Christians, is proof
positive that many stand specially in need of severe les-
sons from an enlightened conscience. And surely it is
not easy to conceive of anything more offensive to the eye
of a holy God than a worship offered at his footstool,
without conscience. God will have sincerity in His wor-
shippers. But there is in this a total want of sincerity.
Alas ! is not this, of all wants, the most fatal ! Such a
worshipper is "sounding brass and a tinkling cymbal."
It is not, what will men say of you, if you do this thing, or
avoid that in religion? Man's approbation, or censure,
is at best a small affair in this matter — it may be less than
nothing ; but the solemn inquiry is. What has God com-
manded ? What will God say to you, if the thing is done,
and what will he say, if you do the contrary ? Will he
approve, or will he condemn ? My brethren, that is the
point for you to settle. But that is just conscience in
religion. To the right exercise of this you must come, if
90
THE GOOD OLD WAY.
you would be found walking in the good old way. But
if you feel that it hath not been thus with you, but far other-
wise in your religious duties, then I beseech you, turn to
that good way of making conscience of every religious
duty. Make conscience of it in all the forms in which it
can be looked at — in all the ways in which you go about
it. If not so, then I must tell you that your religious du-
ties, be they ever so punctiliously or decorously performed,
do but dishonour God, injure your soul, and in various
ways do mischief to others. Nor must it be the mere
conscience of party or public opinion that you are to go
by. This can never be a substitute for individual con-
science. Indeed, party very often has no conscience, but
only a loud voice ; and woe to the man who takes that
voice for guidance instead of the wisdom of God! If
each for himself shall have to answer at the judgment day,
then each for himself should have a conscience — should
listen with a " circumcised ear^' to what God the Lord doth
speak, and constantly and faithfully do what he thinks
God commands.
2. — Those who walk in the good old way will worship
God in love.
Man, as he came from the hand of his God, and as he
then stood related to Him, was in every sense a noble
and a happy creature. He bore the Divine image, " in
knowledge, righteousness and true holiness." To him God
could speak, not as to the inferior creatures, by the laws
of physical instincts ; but in the language of articulated
7visdom and love. And man could answer his God — and
by an intelligent, voluntary and loving obedience own
Him as his Creator and Lawgiver. Wonderful commu-
nion this betwixt the uncreated Mind and the mind of a
creature. This was the first order of things betwixt God
and man, and in it lay the chief glory of man, as out of it
would have flown for him a fiill and lasting happiness.
" But man being in honour abode not." His sin de-
stroyed this order of things, and introduced the fatalest
9^
THOUGHTS ON HIGH THEMES.
disorder. For, that man is now unfit, yea^ averse to hold
communion with God, is really the cause of all the other
disorder and misery into which he has fallen. The Son of
God came as a Restorer. Hence, the believer in Jesus is
not only ransomed, but in many senses restored to order.
For is not salvation the recovery of harmony betwixt God
and man ? Christ is our Daysman, and hath made the
peace. And that Spirit, who at first brought order out of
confusion, brings order into the bosom of those J e rege-
nerates, by making them fit to love God, and under the
influence of that love to seek communion with Him. If
this love be not felt, that communion cannot be sought.
But is not communion with God the chief thing the
Christian has in view in every religious duty ? It is love
that leads the soul to seek it, and prepares the soul for
the enjoyment of it. No two men are more unHke than
he who enters the sanctuary longing for communion with
God, and he who comes there as the other, but neither
desires nor hopes for this. These persons may differ in
many respects, but the grand difference is this, that the
former has love to God, the latter wants it. He who is
without love to God may outwardly worship as the other,
giving no sign of dissatisfaction \ yet he cannot conceal
from himself that in the duty he has no enjoyment, and
reaps from it no spiritual advantages ; while he who loves
his God and Saviour finds every duty a privilege, as it
affords him the means of the highest and most precious
communion. In many things the want of love is the
want of a power, which other and valuable qualities can
but imperfectly supply ; but in religious duties the want
of love has the ^^^oX. oi neutralizing all the other powers
and of turning the most sacred duty into a wearisome, if
not a profane, ceremony.
It needs scarcely to be remarked that love to God in
Christ, in thebosom of a believer., is an emotion far too com-
plex to be comprehended in any simple definition. Indeed,
human language is but a poor exponent of such emotions.
92
THE GOOD OLD WAY.
A delight in the excellencies of God — a d^re to be like
Him^ andde loved by Him, assuredly implies not a little of
what is meant by this love. And ought not this to be
felt by all who would hold communion with God in
sacred duties ? That God should be loved seems one of
the plainest of all aphorisms. Yes, and it has to the
Christian an emphasis, which can be but imperfectly felt
by those who merely see His wisdom and goodness in the
beauties of nature, or only partake of the fruits of His
goodness in the bounties of a common providence, rich
and varied as these are. God in Christ is the God of
the Christian ; on Him the believer can look and not die.
For this manifestation of God as He is, of what He has
done, is doing, and has promised to do for poor sinners,
not only superadds infinitely to the evidence which we
have in nature for loving Him, but furnishes an entirely
new and far more powerful kind of evidence, why we
should love Him with the whole heart, soul, strength
and mind. The earth is full of the goodness of the Lord,
and men are plainly without excuse if they do not love
Him. Yet the riches of God's love to man are in Christ,
and what Christ is to us. It will not be expected that I
should enter at length into this delightful theme. Suffice
it to say that Christianity not only unfolds to our view,
with amazing beauty and force, the perfect holiness of God
as well fitted to awaken love in pure minds, but it also
presents that holy Being in infinite wisdom, and with
marvellous condescension, bestowing the choicest bles-
ings on the undeserving. Christianity reveals God par-
doning the guilty, arraying the degraded in everlasting
honour, and communicating to the wretched " fulness of
joy and pleasure for evermore at his own right hand ;"
and for the accomplishment of this, the Word made flesh,
Emmanuel dying on the cross. Oh ! my hearer, dost thou
really believe it ? for it is this that will awaken thy love.
Dost thou believe that, but for what a" God of mercy hath
done, thou hadst been a lost soul through eternity — but,
93
THOUGHTS ON HIGH THEMES.
because of what hath in mercy been done, thou shalt not
be lost ? Tf!bu hast the friendship of God now, thou shalt
forever be a holy and a happy creature in the heaven of
heavens. Dost thou believe this and not love Him who
first loved thee, and gave Himself for thee, that He might
redeem thy soul from death, and ransom thee from destruc-
tion ? Looking at the blessed Jesus, is not this the lan-
guage of thy heart? "Lord, thou knowest that I love
Thee" — feebly, alas! but yet. Lord, I do love Thee.
Well, then, you who can say so may engage in duty
with the hope of honouring God in it, and of having enjoy-
ment and profit from it. It was thus that ancient saints,
who walked in the good old way^ loved God and longed to
meet with Him. " How amiable are thy tabernacles, O
Lord of Hosts ! My soul longeth, yea, even fainteth, for
the courts of the Lord : my heart and my flesh crieth out
for the living God !" And what else but this love caused
their hearts "to bum within them, while He talked with
them by the way, and opened to them the Scriptures ? "
Yea, and it was this love that made them exceeding glad,
" as they beHevednot for joy, and wondered" — seeing the
Lord. It was this, too, that brought a weeping Mary to
the sepulchre, " early on the first day of the week," vainly
seeking " the living among the dead," yet with ardent love
seeking the Lord. And, my brethren, why should not the
same love make you also long for the courts of His house,
and make your heart burn within you, while He talks
" with you by the way ? " This love, if felt as it ought ^ will
cause you to seek Him with sorrow when you cannot find
Him, and will cause you to be exceedingly glad when you
do find Him, i7i the closet^ at the Communion table, or in any
other ordinance. To His people Christ is, indeed, " the
chief among ten thousand," and they will seek Him
" whom their soul loveth."
Around the blind, every sort of beauty may be scattered
in profusion, but it affects them not, for they do not see it ;
and to many, even Jtie who is altogether lovely " has no
94
THE GOOD OLD WAY.
beauty that they should desire Him."
"the world
;r
. as It was
of old, " the world knoweth not God." J^'lBen man is
smitten with blindness of mind, and a far worse blindness
of heart to the Divine excellencies. Wonder not that such
feel no interest in the duties of religion. Indeed, the
interest which they sometimes manifest is of so question-
able a sort that it alarms one even more than their ordin-
ary indifference. But what of the coldness of Christians ?
On this much might be said in the shape of argument, and
in the tone of warning and reproof. And yet, methinks, a
ministei needs to be cautious in employing bitter censure
against the dulness and coldness of his hearers. I dare
not, for my part, say much in this strain, lest some pious
soul, afflicted with the evil, might whisper " thou art the
man ! " My brethren, I know it : the Pulpit may, in divers
ways, throw a freezing influence over the Pews. Yet let
me remind you of what you should know, that there may
also arise from the Pews a chilling influence which shall
sorely affect the Pulpit. But be this evil in whichever
quarter it may, I know of no cure for it, but an increase of
love to God, our Saviour. Then shall there be more power
in the preacher, and more comfort and edification in the
hearers. But
3. Those who walk in the good old way will worship God
in reverence.
Man must know God, or all his other knowledge is
valueless for the great end of his being, and may prove in
many ways pernicious. To what extent the knowledge of
God is accurately held may with tolerable certainty be
inferred from the forms of worship, but especially from the
temper of mind in which a man engages in these. The
childish follies, horrid cruelties and obscene rights of Pagan-
ism are simply the embodiments of the notions the heathen
entertciin of their gods. Whatever else contributed to the
growth of superstitious observances in the Christian
Church, there can be no doubt that the decay of correct
noiiofis of God was the main cause. The Reformation
95
THOUGHTS ON HIGH THEMES.
was the r^overy of much, but of nothing more valuable
to man than the correct view of God which was restored
to the Church. For it is of the nature of this highest
branch of knowledge that, when held in purity, it purifies
all other kinds of knowledge and turns them all into wisdom.
Indeed, without this knowledge all religion must be essen-
tially and necessarily wrong. Hence, all false religions
are characterized either by puerile levities or appalling
terrors ; but never by reverence or an enlightened adora-
tion. Where God is known aright He will be worshipped,
not with the mere fear which omnipotent wrath awakens,
but with the love and reverence which a just view of all
His perfections inspires.
Whatever may be the difference of form, the spirit of
worship should be the same among God's children on
earth as it is among the higher orders in heaven. Now,
we know that angels and the spirits of the just made
perfect worship God with the profoundest awe and reve-
rence. They veil their faces with their wings in His
presence. They cast down their crowns before Him. 2 hey
cry out, holy, holy is the Lord of Hosts. This is the temper
of mind in which these beings of excellent nature and vast
knowledge worship Him. But the same holy, holy God is
the Being that you worship. Is it with an awe and
reverence at all similar to theirs who surround His throve ?
Do they revere Him much, because they know much of
Him ? Man's knowledge, it is true, is more limited, for he
dwells not as they do amidst the unclouded splendours of
heavenly truth, yet he is not enveloped in darkness. If
God " keeps back the face of His throne " from man —
shows him but " a small part of His ways " — still, much
of " the invisible things of God " is clearly seen " by the
things that are made " and the things He has done in His
providence and grace. Hence, every Christian has abun-
dant means for knowing that the God whom he worships
**inhabiteth eternity," is omnipotent, omniscient, the
Creator and Ruler of the universe, and is perfectly holy,
96
THE GOOD OLD WAY.
lan —
nuch
the
His
ibun-
j-ships
, the
holy,
just and good. All this, unquestionably, is more fully
understood by angels in heaven than by man on the earth ;
still, every instructed Christian has the means of knowing
enough of God's perfections and government to awaken
great reverence in him when he draws near in acts of
worship to that glorious Being.
And wherewithal shall we, who are but sinful dust and
ashes, come before Him, or how shall we order our speech
aright in His presence ? To this momentous question
there is but one answer : " We have an Advocate with the
Father " — Jesus is " the way " to the Father. But, then,
mark ii, although in approaching God through a Media-
tor the fear that causeth torment is cast out, yet the
reverence for Him is not on this account lessened, but
rather vastly increased. If the soul never can see the
Divine amiability in a light so inviting, as when by faith
it sees God in Christ reconciled and reconciling sinners to
Himself^ so is it just >en this view is taken, that His
hoUness, wisdom, truth, justice and goodness appear in
surpassing grandeur. He who finds his reverence decay-
ing as he becomes familiar with a sin-pardoning God has
reason to fear that somewhat in the first principles of his
faith is essentially wrong. For when all the principles of
faith are sound, and this grace itself va. lively exercise, the
stronger it becomes the more profound will our reverence
be. The beliv'^ver sees enough to awaken the love of
complacency, but not simply that — adoring lone is properly
the mood of his most sacred emotions.
It was thus that holy men of old felt as they worshipped.
The Book of Psalms — the Prophets — the Epistles — are
all full of evidence of a pure and fervent veneration. Nor
is it unworthy of notice that the most favoured of these
saints, such as Isaiah and John, were the most humblei
and awed when they had special manifestations of the
Divine Glory. He who has no faith can have no vene-
ration. He whose faith is weak will adore feebly. But
with the Christian, whose soul is in high spiritual health,
97 H
THOUGHTS ON HIGH THEMES.
it is not thus. He feels that worship must be adoration^
or it is nothing, or worse than nothing. He knows that
he is to worship " with reverence and godly fear," and this
reverence influences his whole spiritual life, the inner even
more than the outer. For while he loves, he adores ; while
he trusts, he reveres ; and while with high joy he says,
"Abba, Father," he lies in lowest humility at the footstool.
And what but this high adoration, this reverence for
Jehovah, so humbling yet so elevating, has given to simple
forms of family piety and sanctuary services a dignity, a
meaning and a purifying influence, which the scenic and
gorgeous displays of a superstitious ritual can but poorly
imitate : gorgeous displays of superstiticn, employed
ostensibly to aid adoration, but much more truly to hide
the painful and conscious want of it ?
Yet, let me not be mistaken, the reverence in religious
duties for which I plead does not by any means consist in
the " disfiguring of the countenance," in a solemn and
affected tone of voice, the upturned gaze, or the wild glance
of the eye. A very little of this is a little too much. The
Church cannot too soon get quit of it, if she would retain
simplicity and sincerity. This is the reverence that we
desiderate : — 2 he soul enlightened, and all alive to a pre-
sent God in duty — seeing by faith the Almighty , the hily,
just and merciful God as near to search the heart, to answer,
to bless. To feel that thou art on the mount with God, and
as if with God alone — seeing Him to be all glorious, yet con-
descending; and seeing thyself to be mean and vile, yet gra-
ciously admitted to a near and precious communion with
Him. This is the adoration of the soul — this is the reve-
rence, or, if you will, the cause of the reverence, which
should be felt by all who worship God.
My hearers, think ye that this is a very prevailing cha-
racteristic of professing Christians in our times ? We may
be favourably distinguished for some things in which our
forefathers were deficient, but I fear that reverence for the
holy is not among these. I may be wrong, yet I cannot
98
THE GOOD OLD WAY.
but express my apprehension that in simple and ardent
reverence the present age will not compare favourably
with periods to which it were easy to refer. When religion
in our day appears with somewhat of earnestness, it is so
apt to go to the house-tops and stun all ears with feverish
excitement and the glories of partizan triumph, that one
feels sadly the want of that ancient reverence which, while
it warmed and strengthened, awed and humbled ! The
Lord was not in the wind ; the Lord was not in the earth-
quake ; the Lord was not in the fire ; but in the still small
voice; and when the Prophet heard it, he "wrapt his
face in his mantle." My brethren, when we are drawing
near to God, and when He is speaking to us, should there
not be a wrapping of the face, as it were, in the mantle ?
I mean that there should be awe, reverence and a loving
adoration. To think that the word of God should be on
our lips, or sounding in our ears, or the symbols of His
love in our hands, yet no reverence for Him in our hearts,
is sad. Brethren, it ought not so to be.
But I now come to the last topic in the discourse, and
on this I must be extremely brief.
2 hose who walk in the good old way will strive to have a
pure and consistent morality.
By this I just understand the keeping of the second
table of the law. Love to God is the sum of the first table ;
love to our fellow-creatures is the sum of the second. It
is pleasing to observe that all men whose opinion is worth
much are settling down more and more in the conviction
that morality can only be really effective when it has its
roots deeply struck into religion, and is drawing all its
nourishment thence. Even men of the world, in their own
way^ go far to admit this. Christians never had, and never
could have, a doubt on it. For how is it possible that he
who disowns the authority of God, and feels no love to
Him, can either be just or merciful to his fellow-men ?
Atheism can furnish neither Xht principles nor the motives
to this. Selfishness reigning in the heart, a man's princi-
ples are those of a narrow expediency, and his motives
99
THOUGHTS ON HIGH THEMES.
m
merely the impulse of the prevailing passion and the voice
of public opinion. Morality, without religious truth as its
basis, and no motives of piety as its support, has, under
every variety of circumstances, been repeatedly tried, and
has, in every instance, entirely failed. God has given to
man a perfect system of morality, both as to principles
and motives, and this has not failed and never can fail.
Those who 7va/k in the good old way must walk strictly
according to this. The Christian is no more at liberty to
trifle with the claims of the second table than with those
of the first. He dares not say " I love God," who hates
his brother. But that man hates his brother who is false
or unjust, as well as cruel. It is asked what, in that case,
is to be said of certain high-flown religionists ? Plainly
this is to be said — that if they are false men, malicious,
impure, or selfish, their religion is vain, and all the more
vain for high pretensions. It is not a set of orthodox
phrases, glibly or sanctimoniously uttered, that evidences
a man's Christianity to be sound at heart, but an humble
piety and a consistent and well-developed Bible morality.
If Christ be anything to you. He is your Saviour-King as
well as your Saviour-Priest. To talk of believing in Him
and yet live in wilful violation of His authority, is a pal-
pable contradiction, which you must get quit of, or stand
charged with a miserable formalism or a ruinous hypo-
crisy.
Nor do we fear gravely to afiirm that wherever the prin-
ciples of the Gospel are held in faith, and where its true
piety is fully carried out, there will be found among that
people a purity and strength of moral sentiment and a
broad and sincere application of moral practice in every-
day life, which will be sought for in vain where religion is
spurious, or where its heavenly doctrines are unknown.
Not to see this is to be blind to the plainest of all fact?.
To see it and yet deny it shows a weak and bitter preju-
dice against the truth. For I hold it to be axiomatically
plain, that when the Gospel of Christ has taken a firm hold
of the understanding, the conscience and heart of a man,
100
THE GOOD OLD WAY.
prm-
true
that
ind a
jvery-
lion is
lown.
fact^.
)reju-
f;ically
hold
man,
that man, although he may not be perfect, yet will in a
high sen5^ be rigorously moral. You who are professors
of religion readily admit this. Well, how does it apply
when each brings it home to himself? Dost thou adorn
thy profession, my hearer, with truthfulness, temperance,
purity, honesty and benevolence ? Or is it far otherwise ?
Does conscience accuse thee of a lax morality ? Then I
beseech thee to consider thy inconsistent and dangerous
position — inconsistent it is, with the profession thou hast
made of submission to Christ's laws — dangerous it is, for
if the context be looked at, it will be seen that the judg-
ments threatened against the Jews were mainly for breaches
of the second table of the law. Ponder this, ye who have
departed from the path by any duty neglected, by any
wilful sin committed, and instantly return to the good old
way. Live in purity, love justice, do mercy. In a word,
" love thy neighbour as thyself."
I need scarcely remark to those who are accustomed to
hear me, that partly from the nature of the text, as well as
from a wish to make the discourse suitable to the present
occasion, I have to-day departed very far from my usual
method of handHng a subject. Instead of confining my-
self to a somewhat close investigation of a particular topic,
I have been led to take up many, and to dismiss each
with but a brief illustration. And now, from a want of
time, I cannot do more than offer a few slight observa-
tions on one of these great moral principles — truthfulness.
Satan is the father of lies — the author of falsehood. A
false man is the child of the devil. Nor is there anything,
if, perhaps, we except malice, which more clearly evidences
this terrible and near relationship to the prince of dark-
ness, than an utter disregard to truth. Than falsehood, no
vice can be more directly opposed to the Divine nature,
and the established harmony of the universe. Hence the
false man is not only a child of the Adversary ^\iM!i becomes
himself a parent of confusion, and an adversary to every-
thing that is good. The God of order, who is the God of
lOI
THOUGHTS ON HIGH THEMES.
truth, will not tolerate this. He has very plainly pro-
nounced the doom of the liar. But God requires far more
of His children than that they do 7iot utter falsehood.
They are to be true in the inward parts. First of all, true
in themselves^ and to themselves. They are to be true to
their feelings, to the gentle as well as the severe emotions,
so that the symbols of thought and emotion shall fairly
tell what they ought, and what they are supposed to tell.
This were a grand thing to see, and innumerable great
and good things would flow from it.
Courage in any sense is a thing of some value ; but
that moral courage which braces up a man under all cir-
cumstances to speak the truth promptly, the moment that
duty calls — and that not only fully and fearlessly by his
words, but by his very look and tone — is a thing of infi-
nite value. He who has this courage will be afraid of no-
thing so much as a falsehood, even by his very silence. And
upon the whole, is not he the most dangerous of all cow-
ards, and the most meanly selfish of men, who never
speaks the thing as it is, because it is, but speaks as he fan-
cies it will please or soothe others, or save himself some
uneasiness or oring him some paltry gain ? Depend upon
it, whenever moral courage is low — when there is a want
of that honest manliness, which cannot say yes or no, as
it should be, let the yes or the no tell as it may — the fear
and the love of God is low in that soul. And I entreat
you to beware of being drawn into the path of falsity
by these plausible but dangerous excuses — a becoming cau-
tion — the interests of our party — amiable complaisance — and
the like. The Bible fact is, that the path of falsity leads
to hell. There can be no good excuse for taking such a
road. Be sternly truthful; for is it not an established
fact that the man who is sternly true is the man who, in
the end, is found to have been wisely tender ? Wicked-
ness and folly may compel him to utter what is disagree-
ably severe ; but what help ? unless wickedness and folly
are to be kindly smoothed down until ruin seizes its vic-
102
y pro-
r more
shood.
11, true
;rue to
otions,
1 fairly
to tell,
2 great
le ; but
all cir-
nt that
by his
of infi-
d of no-
ce. And
all cow-
I never
he fan-
If some
id upon
a want
r no, as
the fear
entreat
falsity
lingcau-
ce — and
ty leads
such a
blished
who, in
tVicked-
isagree-
nd folly
its vie-
i
THE GOOD OLD WAY.
tim ! This is often done. The world, indeed, is full of
such kindness ; just because overrun with falsehood.
Clearly the man of truth is the man of wisdom and kind-
ness. His smitings are those of a friend ; often most pain-
ful to himself, but always salutary to the erring, if they
have the sense and grace to listen, and not the infatuation
to repel disagreeable truth, when prudently and honestly
spoken. Whereas the false man, with his blandness, is
doing mischief in many ways ; and in the end will be
found to have done nothing but mischief. God is true ;
Christ is the Truth ; Heaven is a world of truth. Would
you walk with God ? Would you honour your Saviour ?
Would you be dwellers in Heaven ? Then walk now in
the good old way of truthfulness.
A word now in conclusion : The house which has been
opened this day as a place of public worship, does credit
to your taste and munificence as a congregation. You
will, iiowever, remember that it is the Gospel in its purity
and fulness that can make any place of worship either an
object of present interest or of future hope, ^his is the
true glory of the house. I would fain believe that the force
of this is in some measure felt by you. And, furthermore,
that it is the ardent wish of your hearts that not only in
your time, but for generations to come, the Gospel of the
Lord Jesus may be proclaimed within these walls. God
grant it may be so ! And may He grant, that while from
this pulpit the Gospel shall be preached y^/x/ as the Spirit
of the Lord hath revealed it^ the men and women who shall
in days to come sit in these seats, shall listen with believ-
ing and joyous acceptance to that Gospel of free pardon
and perfect peace. But if the time should ever come,
when in this house '' another gospel" shall be enunciated,
and shall be listened to with approbation, while the Gospel
of Salvation through a crucified Saviour is forgotten or
disrelished — then let the solemn inscription which is on
the slab in the front of the church be erased and let
* * Ichabod " be engraven there.
103
CHAPTER VII.
THE RIGHTEOUSNESS OF THE SCRIBES AND PHARISEES.
ill
** For I say unto you, that except your righteousness shall exceed
the righteousness of the Scribes and Pharisees, ye shall in no case
enter into the kingdom of heaven." — Matthew v. 20.
jHRIST, as a preacher of righteousness, discharged
personally some of the most important of the
functions of the prophetical office. We have
however, only the heads or outlines of the most
of His discourses. But the Sermon on the Mount appears
to have been fully given by the Evangelist in all the rich-
ness of sentiment and illustration with which it was de-
livered. Hence, for depth of wisdom, simplicity of illus-
tration and pointed application, it must ever commend
itself to all persons of taste, judgment and piety as the
most incomparable of all didactic and practical discourses,
which have ever been uttered for the instruction of men.
The character of the public instruction given to the Jewish
people at this time was rather the perversion than the
denial of the great truths of religion. For, if we except
the Sadducees, who as a sect were not numerous, nor very
active in propagating their opinions, there was no party
among the people who disavowed any of the great doc-
trines of revealed religion. But the perversion of Divine
truth, when this is accompanied with the introduction of
human opinions, to which an authority is given equal to
that of the word of God, may be as fatal to the piety and
moral well-being of a people as an open scepticism. This
was precisely the state of things when Christ delivered
His Sermon on the Mount. Hence, we meet with so much
104
THE SCRIBES AND PHARISEES.
)ivine
)n of
kl to
and
I This
^ered
luch
reproof, as well as direct instruction. But, indeed, Christ's
reproofs were always intended to instruct and reform. The
reproof contained in the text is directed against the Scribes
and Pharisees, who at this time gave the tone to the reli-
gious feelings of the people. The Pharisees, as is well
known, formed at this period the most popular and by far
the most powerful sect among the Jews. They were punc-
tual and zealous in their attendance on the outward rites
of religion, proud of their Abrahamic descent, and bigot-
edly attached not only to the Mosaical ritual but equally
so to a vast mass of human tradition, which they had gra-
dually incorporated with the truth of God. This could
not produce a healthy piety. Indeed, the religion of the
Pharisees was perhaps as bad a display of religion as has
ever been given by men possessing any measure of D'vine
truth. They were men of a thoroughly self-righteous spi-
rit, possessing all the pride and bitterness of disposition
which has ever characterized those who have fancied that
their own works have secured for them the friendship of
God. As the righteousness to which they trusted was
that of ceremonial observances, their morality, as might
be expected, was to the last degree spurious and defective.
The Scribes, who are frequently spoken of as the lawyers,
and never with commendation, were for the most part of
the sect of the Pharisees. As their business was to ex-
pound the law, they came to be regarded as oracles of know
ledge ; hence, in addition to the common faults and sins of
Pharisaism, they were exceedingly vain of this speculative
knowledge. We may, therefore, suppose that, as the right-
eousness to which the common Pharisee trusted was the
righteousness of a pure church connexion, the Scribes'
righteousness was that of speculative knowledge. This
distinction must be kept in mind as we shall afterwards
revert to it.
In theological language the term righteousness has two
senses, which practically run into one. Man, as a sinner,
needs to have his state put right with God. This is
105
THOUGHTS ON HIGH THEMES.
called justifying righteousness, or that righteousness in
law which the sinner needs in order to escape punishment,
and to stand acquitted and be accepted with God. This
is what the inspired writers mean by the righteousness of
faithy the righteousness of God^ and the righteousness of
Christ. It is called the righteousness of faith, because
faith is the instrument by which man becomes possessed
of it ; it is called the righteousness of God, as it is such a
righteousness as He can accept, and on which as a just
Ruler He can act ; and it is called the righteousness of
Christ, inasmuch as Christ has, by His active and passive
obedience, done what is needful to put all thui; was wrong
betwixt God and the sinner to rights — betwixt a holy and
just God and him who believes in Jesus. In short, right-
eousness employed in this sense is just the answer to the
question : " How shall man be just with God?" How
shall matters be put to rights betwixt a just God and the
sinner? The answer on which faith fastens, and which
will satisfy Divine justice, is Christ's doings, Christ's
sufferings, in a word. His righteousness. This is the right-
eousness which has to do with man's state, as upon this the
change from a condition of condemnation to justification
can alone take place. It is the corner-stone of all religion ;
on right action on this everything depends. The whole
moral duty of man, the moral commandments of God, the
motives to the performance of the Divine will, must appear
different to him who believes he is saved und put
to rights in the sight of God, through the merits of Christ,
from what these do to the man who thinks that he is
saved by his own merits, and that his own doings have
put all to rights. But the term righteousness is often
applied to man's moral condition ; and in that case it
bears the sense of holiness of heart and life. In this sense
a righteous man is a holy man, not merely free from con-
demnation, but brought to be like God, to love Him, -and
to serve Him. In this sense the term is used throughout
the devotional portions of the word of God. Farther, as
io6
THE SCRIBES AND PHARISEES.
has been shown, both senses of the word righteousness
run into one, and in every case practically do so ; so that
in this compound state a man's righteousness is just a
man's religion — his religion as it justifies him, his religion
as it makes him holy, and as he lives by it, to God and
for God. This is righteousness in th most comprehen-
sive sense, and he who has this, and is this, is a righteous
man. In further discoursing from these words I shall
show : —
I. That the righteousness of the Scribes and Pharisees
can neither justify nor sanctify the soul.
I . The Pharisees, as a body, trusted for pardon and ac-
ceptance with God to a punctilious observance of external
rites. It is fashionable with some persons wholly to deny
external religion. They allege as their reasons for their
neglect or contempt of the outward ordinances of religion,
first, the abuse which hypocrites make of them, and, next,
that although gone about sincerely they can be of no
avail in worshipping that God who is a spirit and must be
worshipped in spirit. These apologies — for they are rather
apologies than reasons for the neglect of outward religion —
are often made, I fear, with little sincerity. The duties are
disliked and neglected, and when the persons are charged
with the neglect they find it needful to say something as
an excuse. That hypocrites disgrace outward religion by
their hollow professions is not to be denied. But if we
were to consider everything useless that has been abused,
we rhould find few things which we could value. Before
a wise man treats everything as useless he will search f
better reasons than that it has been abused by the thought-
less or the hypocritical. Besides, it is a great error to
suppose that those whose general conduct belies their
outward profession are in the proper sense hypocrites.
Admit that there is a flagrant inconsistency betwixt what
they would appear to be on the Sabbath and what they
are during the week, is it too much to suppose that they
are attempting to atone by a Sabbath sanctimoniousness
107
THOUGHTS ON HIGH THEMES.
for the sins of the week ? This, it must be confessed, is a
pitiable form of self-righteousness, but it is far from being
a well-defined form of hypocrisy ; while to attempt to ac-
count for the neglect of the outward duties of religion from
what these persons call the spirituality of religion, is to
profess to be wiser than that King whom they profess to
reverence. It must not be forgotten that God has not
merely required His rational creatures to worship Him,
but He has also prescribed the mode in which this is to
be done. And surely God knows best by what means the
sentiments of piety can be most suitably kept alive in our
bosoms, and most suitably expressed for His glory. The
man who neglects or despises the externals of religion is
either grossly ignorant of its nature, or attempts to hide
his aversion to all intercourse with God by plausible but
groundless excuses. I thought it proper to state this much
to prevent any misapplication of what is to follow ; for
true it is, man is so constituted that if he neglects all out-
ward religion he cannot have the inward. If you neglect
sanctuary duties, family duties, the means are neglected
by which the knowledge of Divine things is acquired, and
by which the sentiments of piety are cultivated, and the
feelings of piety kept alive in the bosom. This fully ad-
mitted, there are several things that must be kept in mind,
2iS^ first, that, without the religion that is inward, there can
be no outward religion that will be acceptable in the sight
of God. If the outward be the means of aiding the in-
ward, it is, nevertheless, the state of the heart that gives
stamp and value to the religion of the life. Bodily ser-
vice profiteth little, and mere bodily service, without the
heart, can profit nothing.
The things needed are anghteousness of justification and
a righteousness of sanrtification. The thing assumed and
acted on by the Pharisees was, that a punctilious atten-
dance on outward duties would, in the sight of God, se-
cure both. Now, suppose their attendance on outward
duties to have been sincere, and we know that in many
io8
THE SCRIBES AND PHARISEES.
* .
cases it was hypocritical — done merely to be seen of men
— but suppose it done to be seen of God, how then does
the matter stand ? The man feels himself to be a sinner,
deserving God's wrath both in this life and that which is
to come. He goes to church, as the Pharisee of old went
up to the temple to pray, reads the Bible, prays in secret
and in his family, partakes of the sacraments of the
church ; now all these duties are of God's appointment,
and if gone about from pure motives, and from proper
ends, very great benefits might be expected. But the
motives here are purely s fish, to the last degree merce-
nary. The man feels himself a sinner, he wishes to get
pardon ; he has the feeling — a feeling amply implanted in
our nature — that God cannot grant pardon without a some-
thing being done which will furnish a reason for the par-
don b^ing granted ; and the something which he does is
to attend to certain external duties of religion, and he
expects that this something done by him will furnish a
reason for a just and holy God's granting him pardon and
accepting him as righteous. In short, it is admitted that
sin has put all wrong betwixt God and the sinner ; but it is
assumed that if the sinner attends to certain external com
mands, this will put all to rights — that the justice of God
which has been emended will with these observances be
satisfied. And by justice being satisfied, I understand
something done which sustains the right of the Sovereign
Ruler of the Universe, and makes it consistent with all
His perfections, and His government over His creatures,
to pardon the offender and accept him as righteous, and
treat him as if all were right. God has prescribed reli-
gious ordinances ; those are to be attended to. This is
what the creatures owe as creatures to their Creator ; that
never can be an atonement for sins that are past — for the
violations of the Divine Law — unless it shall be supposed
that the performance of certain ceremonies of religion by
a sinful man is a thing of such importance to the glory of
God and the sustaining of His government, that this will
109
THOUGHTS ON HIGH THEMES.
*
be viewed as an equivalent for pardon and an atonement
for guilt. This would be to make the Creator dependent
upon the creature — the stability of God's government
rest on the sinner's performing certain rites. But this was
plainly the main ground assumed by the Pharisees in at-
tempting to procure a righteousness for justification.
The righteousness which is of the law, the Apostle tells
us, cannot justify. But this was a rnost imperfect form
of even legal righteousness. The moral law implies far
more than a mechanical and bodily performance of out-
ward rites. It implies all the duties which, as moral crea-
tures, we owe to God and to our fellow men. A man may
be a most thorough-going cererrionialist, and make no
attempt to keep the moral law. If legal righteousness be
a shell without substance, the righteousness that is purely
ceremonial, must be the very husk of the shell. But this
is not all, it has been clearly shown that, unless the heart
be right, the ceremonies cannot be rightly performed. The
heart of the self-righteous ceremonialist is altogether wrong
— he is ignorant of God's righteousness, ignorant in fact
of his relation to God, and of God's relation to the uni-
verse. Hence, the wicked attempt by outward rites of
getting pardon.
But, farther, such a man wants humility, or, rather,
is full of pride. For he fancies that his service is of
such importance to God's glory that his Maker specially
needs it, and is ready to grant him the highest bene-
fits for it. Such a state of mind, in the performance
of any duty, so far from producing the righteousness of
sanctification, must sink the person into the deepest de-
pravity. To suppose that God can in any way be depend-
ent on the creature is the height of ignorant presumption,
and indicates a state of mind quite unfit for any worshipper
of God. The first thing in a penitent worshipper, who is
conscious that he is depraved and needs to be made a
holy creature, is that humility which implies a complete
abnegation of self. But the man who engages in the
no •
PPM
"n"i!R?
THE SCRIBES AND PHARISEES.
ceremonials of religion, with the view of obtaining a
righteousness that shall justify him in the sight of God, can
have no humility. Were it possible, therefore, for such a
man to perform every religious rite with the most scrupu-
lous punctuality, and even be, after a sort, sincere in going
through these, that is, earnest in getting pardon and
holiness by attending on these, still, if he wanted humility,
it would avail nothing. I am far from thinking that all
who engage in religious duties, even of those who become
the children of God, do so at first from pure motives.
Nor would I say to a man you must not go to church,
you must not pray, nor read your Bible, till you are sure
your motives are pure. These are means in which God
is to be sought, and in which the most guilty and depraved
are invited to seek Him. But there is a vast difference
betwixt telling a man to seelc God in these means, and
telling him that he shall merit pardon, and heaven, and
holiness by these means.
II. But, next, the righteousness of the Scribes is not
more efficient as a justifying and sanctifying righteousness.
That which the Scribe thought would put all to rights
betwixt God and his soul, was his possessing such an ex-
tensive stock of sacred knowledge. These men sat in
Moses' seat, and had their heads filled with Divine truth,
and this they seem to have thought would be their safety.
There can be no true religion without knowledge. We
must know God before we can believe in Him or serve
Him. Yet knowledge is but the instrument for the soul
to work with. Very wicked men have had much sacred
knowledge. Devils have it in no small degree. To those
who have sacred knowledge and do not make a proper
use of it, it will be a curse. It increases their account-
ability; it is a talent, and a talent abused increases guilt.
Indeed, is not the greater part of the guilt of men but
knowledge, to a greater or a lesser extent, abused ? The
servant that knows his Lord's will and does it not shall be
beaten with many stripes ; and the curse of Capernaum
III
THOUGHTS ON HIGH THEMES.
T
which Christ uttered was knowledge abused, the knowledge
which the people there had heard from His lips, but by which
they had not Nprofited. But let us try to make this plain.
Knowledge is valueless while it merely remains in the
memory. Memory is that faculty by which we retain
sentiments, emotions and ideas, which may have been
brought before the mind. Without this power man could
draw no lessons from the past, could make hardly any use
of the information or experience of others, could scarcely
make any arrangements for the future. Indeed, without
memory, man would be the mere creature of present emo-
tions and of passing scenes. But this power, like others,
but in a higher degree than most, is only useful when
rightly employed. Were the memory filled with the highest
truths, were these truths permitted to lie there, they could
be of no use if not turned to some practical purpose.
Faith must embrace them ; the judgment must deal with
them, digest and arrange them ; the feelings must be
moved by them ; the conscience must apply them, and
the life must be brought under their influence. When
memory thus holds truth like this, wrought up and applied,
it is of the last importance to have it well stored with
truth. But the Scribes, there is reason to believe, did
not keep truth lying as an inert mass in the memory. They
were the expounders of truth, and there is reason to be-
lieve that some of them had an intimate acquaintance with
it. We may well believe they read, wrote and talked
much about truth — yes, talked much, and there the
matter ended. With them, in short, it was mere specu-
lation \ and their speculations were so far from being
pure or sacred emanations, that they mixed up the tradi-
tions of men with the word of God. But even had their
speculations been perfectly aound — if truth was nothing
more than a speculation— it must have been hurtful and
not beneficial. Let the speculation be conducted on the
purest principles, as to enquiry and as to teaching, that
could not have produced a justifying righteousness. Be-
112
THE SCRIBES AND PHARISEES.
ledge
which
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been
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that
Be-
e
cause you know there is one God — know that he is in
every sense perfect — know what you owe Him as a crea-
ture — know to what extent you have offended against Him
— yea, know well by what way offenders are to return to
God, what they have to do, and how they have to do it,
as His children ; now, say that all this knowledge is in
the mind without one particle of error, that you think often
upon it, often speak of it ; and suppose all this is done
not through hypocrisy, but done with earnestness, would
that make any atonement for sin ? Would the remember-
ing of the Saviour's death, and the uttering of ever so much
of God's truth, satisfy sin-offended justice, and repair the
dishonour which your sin has done to His love and grace ?
To illustrate this — What would be thought of a criminal
who had been condemned for some heinous offence, who
would tell you that, true he is guilty, but he had no fears
lest he should get pardon, as he had a great knowledge of
the Prince and his government, and could speculate
learnedly on the institutions of his country and its various
laws ! You might tell such a man, although you very
much admired his extensive information, if he had the
knowledge of thePrince and of the Law before he offended,
that just made his offence the more heinous ; and, as every
one might have this knowledge, and was bound to have it,
it never could atone for his guilt that he could speak
learnedly as well as think clearly on these matters. The
application of this is plain and apposite. Sacred know-
ledge is of the greatest consequence to the soul. No
man can be saved without it. For how can a man believe
in God as merciful, if he does not know God ? And how
can he trust in Jesus, if he does not know Him to be the
Christ ? But to know all this is not the man's righteous-
ness for justification. If this knowledge becomes the
ground of faith, and if by it he is enabled to make a per-
sonal appropriation of the Saviour's merit for the salvation
of his soul, then it is well. But to think correctly over
what God has revealed, or to speak it well can no more
113 I
THOUGHTS ON HIGH THEMES.
merit salvation than can the performance of mere ceremo-
nies or rites. In the latter case it is mere bodily service,
in the former case it is intellectual ; but although this is
really more valuable than the service of the body, yet in
the sight of God, and intrinsically considered, it can no
more merit justification than the other, nor is it a justify-
ing righteousness.
All men who are not given up to practical atheism, who
have not accepted the righteousness of Christ, will be
found depending upon some sort of righteousness of their
own ; and among those who live at all within the pale of
the Church, it will be found that almost all depend either
on the righteousness of the Pharisees, which is a righteous-
ness of a peculiar church-connexion, and a punctilious
attendance on ceremonies — or the righteousness of the
Scribes, a speculative knowledge of religious truth. But
as it was of old so it is often now, both characters are
found in the same individual. The man fancies because
he attends to the duties of religion, and has a knowledge
of Divine things, he is not only in a pardoned state, but
for this will assuredly receive pardon. Alas ! such a man
is made the worse, not the better, for what he knows. He
falls into a fatal security as to his condition. He thinks
himself righteous, and despises others. Hence his religion
makes him proud and bigoted, and in the end he becomes
the victim of the worst of all passions — spiritual pride.
His case is all but hopeless. Hence the declaration of
our Lord in referring to the Pharisees, that publicans and
harlots would enter the kingdom of heaven before them.
Not but these persons were great sinners, and they,
too, no doubt, when conscience troubled them, had
their self-righteousness. But it was not of the kind that
wrought such desperate delusion, and produced such a
hardening of conscience as that which draws a force from
the mad delusion that God is so blind as to make it a
matter of justice that He shall pardon and accept the
sinner. * ,
114
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;ept the
CHAPTER VHI.
WHAT IS IMPLIED IN NAMING CHRIST.
** Let every one that nameth the name of Christ depart from ini-
quity." — 2 T'mothy, ii. 19.
N the preceding verses of this chapter the Apostle
puts Timothy on his guard against useless
discussions, and points out the dangers of
heretical opinions. He mentions two persons
who by error had corrupted the faith of some professors
of Christianity. Error when broached by those within
the Church is peculiarly hurtful, for, apart from the mis-
chief which it does to those who are the authors of it, and
to those who may embrace it, it does no little mischief to
many who are never ensnared by it. In stronger minds
it awakens grief and shame that those who know the
Christian rehgion should so grossly mistake or wilfully
pervert its simple and precious doctrines ; while in the
feeble and ill-instructed it awakens painful doubts, which,
if they do not endanger faith, in no small degree impair
peace of mind. Such feeble and desponding Christians,
when they look at the temporary triumphs of error, are
apt to conclude that although for a while truth may keep
the field, yet, in the long run, it shall be driven from the
earth, and soon become the prey of mentii darkness. All
error is in some degree dangerous, some errors are dam-
nable; yet the Apos le tells Christians that there was no
fear of truth perishing from the world — that the founda-
tion of God would stand sure, and that His chosen people
never could be subverted by false doctrines. But, lest
they should draw from this assurance the false inference
"5
THOUGHTS ON HIGH THEMES.
that since the cause of truth could not fail, they need give
themselves no concern about the truths of religion viewed
as matters of faith, or things to be carried into practice.
This has ever been the case with mere polemical wranglers.
When these men cease to fight for what they call truth, its
quiet and practical duties have no charms, and its great
principles awaken no interest. To see a man zealous for
the truth is a glorious spectacle ; to see a man furious for
his party and for party symbols, and calling this zeal for
the Lord of Hosts, is a sight to sadden the heart of every
reflecting Christian. Hence, while the verse contains a
severe rebuke to those who fear that God's truth shall
fail, our text contains an admonition which many a sturdy
wrangler for doctrine would do well to study. But I pro-
ceed to discourse to you from the words of the text, and
in doing so I shall, through Divine assistance, enquire —
I. What is implied in naming the name of Christ ?
II. Show something of the product of this.
I. The term name, when applied to God and Divine
matters, is much more than an arbitrary sign. Hence the
word name frequently signifies Deity in all His perfections.
Thus *' the name of the Lord is a strong tower, the
righteous run thereinto and are safe." That is they are safe
under the protection of Jehovah. And again, " Not unto
us, O Lord, not unto us, but* unto thy name give glory."
The name of God also often signifies His revealed truth.
" I will declare thy name unto my brethren." *' I have
declared thy name, and will declare it." And, more
strongly still, m the language of the prophet, " We will
walk in the name of the Lord our God for ever and ever."
These passages clearly fix the sense of the term name as
it is applied to God ; but does the same thing hold where
the term name is applied to the Son of God our Saviour ?
The following shows clearly that it does : " To them
gave He power to become the sons of God, even to them
that believe on His name," — that is, on Himself; and
again, " that repentance and remission of sins should be
ii6
WHAT IS IMPLIED IN NAMING CHRIST.
I give
lewed
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iglers.
th, its
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ial for
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ains a
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Ve will
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lame as
i where
aviour ?
them
to them
If; and
xild be
preached in His name," that is, repentance and remission
of sins should be preached as bestowed by Him, and ob-
tained through the doctrines which He taught. Such is
the sense you are to attach to the name of Christ.
It comes next to be asked what is meant by naming
this name ?
It was the practice in ancient times, and is still to some
extent customary, for the disciples or followers of any
distinguished teacher to take the name of that teacher
when they fully embraced his opinions. This /as done
by the followers of our Lord, for at an early period those
who were attached to Him and embraced His doctrines
were called Christians, and this application, as you are
aware, has up to the present time been generally given
to all that in any way profess the name of Jesus. Hence,
in a loose and political sense, whole nations are called
Christians. I need hardly remark that this is not the
proper use of the term. For many of those who thus
bear the name of Christ are His open enemies ; while
multitudes of others have no attachment to His person,
and scarcely any knowledge of His doctrines, and manifest
nothing of His spirit in their life. As the religion of
Christ is a religion of facts and sentiments, there must be
a knowledge of them, and a firm faith in them, in order
to the production of suitable feelings and actions. Now,
persons may assume a name, learn a creed, and perform
certain external duties, and yet have neither the know-
ledge nor the faith of the religion which they profess.
This applies not merely to those who live in popish coun-
tries, and where religion is comprised in the mechanical
performance of rites, and the blind adherence to the
beggarly elements of tradition, but to many who have
been brought up under far more favourable circumstances.
They have a name to live, but are dead.
In the Bible sense, to name the name of Christ is to
feel and manifest the strongest attachment to His person,
and to have .aith in His doctrines. This you will observe
"7
THOUGHTS ON HIGH THEMES.
is something quite beyond the mere nominal profession
which many persons make. This implies, indeed, that
the understanding is enlightened, as to Divine truth gen-
erally — that the conscience is awakened to a sense of sin
and the need of pardon. Those who thus name the name
of Christ are trusting in Him in all His mediatorial offices.
They are relying on Him as the Priest who has offered an
all-sufficient sacrifice for their sins, and whose intercession
on the ground of that sacrifice cannot fail. They are
looking to Him as their Divine Teacher, from whom they
can alone learn the will of God perfectly ; while to His
authority as Mediator they are ever ready to give a sincere
obedience. Such have put off the old man, and are
renewed in knowledge, righteousness and holiness. They
have put on Christ. They walk in Him, and are con-
formed to God as dear children. This is conversion, and
nothing less than this can entitle any man to the high
appellation of Christian. Such are the persons who can,
and do in the scriptural sense, name the name of Christ.
The Bible views man as guilty and deserving the punish-
ment of God ; at the same time it reveals the way of par-
don through Christ, and as men are saved through Him,
they who embrace the offer of God's mercy are called
Christians. They are sincerely attached to the person,
and have faith in the doctrines of Christ.
II. — We are to show somewhat of the product of thus
naming the name of Christ, and that, in the language of
the text, is to " depart from iniquity." Iniquity is a term
implying whatever is offensive to God as our Lawgiver,
Creator and Redeemer. God has in His word told us
what we are to do, and what we are to avoid. In as far
as we comply with His requirements, we depart from
iniquity ; and just in as far as we disobey God, whether
it be by sins of commission or sins of omission, we cleave
to iniquity. As accountable creatures we are required to
love God with the whole heart, soul and strength. This
implies all proper sentiments and feelings towards Him,
ii8
WHAT IS IMPLIED IN NAMING CHRIST.
giver,
d us
IS far
from
lether
leave
ed to
This
Him,
and all those acts of piety which, as they must spring from
faith, love, reverence and gratitude, at once manifest and
cultivate these graces. We are also to love our neighbour,
and this is to be shewn in justice, truth and benevolence
towards him, in all the parts of our conduct. A conform-
ity with this is holiness : the contrary of this is iniquity.
But those who have named the name of Christ must
(impart from iniquity. The professing Christian is required
to do all this.
And are others just to do as they choose in this matter?
Many persons hold opinions which they would be ashamed
and afraid to put into words. This I presume is one of
them. You have not named the name of Christ, you
have made no public attachment to His person, and have
made no profession of faith in His doctrines, and therefore
you may either cleave to iniquity or depart from it, just
as you choose. What a monstrous notion ! how unworthy
of a rational creature ! Has God made you and preserved
you ? Has He given you laws to keep ? Has He declared
that He will punish every violation of His law, no
matter by whom it is committed, and are you at liberty
nevertheless to disobey His authority, till you choose
voluntarily to assume the Christian profession ? This is
nothing less than to abridge or set aside the Divine
authority for the will of the creature. I tell everyone
that this notion, in what form soever it is held, is a griev-
ous error. The moment you can distinguish betwixt right
and wrong, you are bound to obey, and every act of dis-
obedience is sin, which exposes you to condemnation.
If it be true that every Christian ought to obey, it is no
less true that no rational creature is at liberty to disobey.
Wh^t ! because not professing Christians shall you neglect
the most obvious and solemn duties, and plunge into the
grossest sins, and all with impunity? The fact that you
are not professing Christians, so far from being an excuse
for other sins, is itself a very great sin. It is not more
certain that there is a God, than that He requires all His
119
THOUGHTS ON HIGH THEMES.
rational creatures to obey Him. "Who is the Lord that
I should obey Him ?" is the language of atheistic impiety.
The command to all is ** depart from iniquity."
Still, we readily grant this comes with special force to
those who have *' named the name of Christ." For, in
addition to the natural obligation under which they in
common with all are laid, to "depart from iniquity," the
profession they have made implies their hatred of sin, and
their choice of God's service as good, and implies that
they have felt and desire to retain His love. The ; -osition
they occupy as redeemed men declares that they are not
their own. The hopes they profess to cherish proclaim
their hatred and loathing of sin, and their love of holiness
and the'./ delight to do the will of God. But all these
principles are given up, if you do not depart from iniquity.
But is it so that all that name the name of Christ do so in
sincerity ? I shall not say perfectly depart from iniquity.
Alas ! no. And yet ought it not to be the prayer of
every Christian that he may not only be delivered from
all presumptuous sins, but also be kept from all secret
faults ? Let me speak plainly on this matter to you, my
brethren.
He that cleaves to any known sin does virtually
renounce the theory and spirit of the religion he professes.
The grand, I may say the distinguishing, characteristic of
Christianity is holiness. By it men are brought back to
God, and in some measure made like to Him in His
moral perfections. But how grossly soever men may
impose upon themselves in thinking that they are recon-
ciled to God, while they are living in sin, no sort of folly
can warrant the supposition that while they are living in
sin they are conformed to God's image. In short, if they
think at all, they must see they are not what the Author
of Christianity requires of all who profess His holy religion.
But, if what we have affirmed to be the genius of Chris-
tianity be correct, then we are required to present this
truth in a stronger form Those who live in sin virtually
120
WHAT IS IMPLIED IN NAMING CHRIST.
i that
ipiety.
rce to
^'or, in
hey in
r," the
n, and
;s that
osition
re not
oclaim
oliness
[ these
liquity.
.0 so in
liquity.
lyer of
from
secret
t)u, my
rtually
esses,
istic of
ack to
n His
may
recon-
f folly
in^ in
if they
Vuthor
ligion.
Chris-
It this
rtually
renounce the religion of Christ. They renounce it in its
spirit ; for the spirit of that religion is conformity with the
Divine will. But sin is the opposite of God's will. They
renounce it in its grand end, for the grand end of religion
is holiness ; they renounce it in its fruits, for the fruit of
all holiness is happiness. And as those who live in sin
are not holy, so neither can they be happy, as rational
creatures ought to be. Thus you will observe that every
wilful sin is just so far a practical renouncement of the
rehgion of Christ.
Narrow views of what religion is and hat it aims at
are often not so much imperfect views as that they embody
serious errors. Many when they think of religion, think
of it merely as the means of removing guilt. Assuredly
this is the grand end of the atonement. But although this
is the central truth and that v^ich gives efficiency to all
others, it is not the sole truth in Christianity. Religion
is not only a saving system, but a restorative system. The
atonement of Christ saves the soul, but to suppose that
this is the sole end of it, is a narrow and erroneous view.
Among other things, it has given a very full and sublime
development of the Divine perfections. By receiving the
gift of the Spirit, it has made effectual provision for the
regeneration of the human soul, and consequently has
fitted man for glory, honour, and immortality. It has in-
troduced a community of interest and feelings betwixt man
and angels. It has taught many high and beneficial
lessons to all intelligent minds ; but these ends never can
be fully accomplished but through the hoHness of those
redeemed. The guilty, redeemed and left depraved, could
neither be honourable to God nor could they be happy.
If you are cleaving to sin, then you are renouncing your
Christianity, alike in its spirit and in all its practical bear-
ings ; yea, if all were to do so the Redeemer's work would,
in a measure, and in a painful sense, be rendered vain.
This cannot be. " He shall see of the travail of His soul,
?ind be satisfied." The millions of the spirits of the just
. i?i
THOUGHTS ON HIGH THEMES.
made perfect before the throne, ana many who are now
preparing for heaven, show that the end of redemption
to them has been regeneration, and that their regenera-
tion has been, or will be, finished in glory. Flee from
every known sin then, and turn to God, for nothing less
than this can furnish evidence to yourselves that you
either understand or have embraced the religion, in its
spirit and benefits, which you profess. But next —
We cannot have peace unless we depart from iniquity.
Men may say " peace, peace," but the language of scrip-
ture is, " no peace, saith my God, to the wicked." Those
who do not understand how a holy God must hate and
punish sin, may have, if not peace, at least indifference on
this matter. It cannot be so with the man who has read
his Bible to any purpose. He knows that true peace of
mind and holiness are things inseparable, just as guilt and
misery must ever go together. Where there are any clear
views of Divine things, the mind can only have peace
when there is some evidence of peace with God. Now,
Christ is emphatically to us the Prince of Peace His
atonement hath made peace. But what evidence have we
that we are sharers in it ? Just the evidence of having
turned from sin to God. If you are cleaving to any known
sin, you may say "Lord, Lord,'^ but plainly He is neither
your Lord nor Saviour. For, if He were, you would do the
the things which he commands. But every wilful sin is
just a violation of His commands, and darkens or destroys
all evidence for a claim to the Divine friendship. How
then can there be peace ? But the want of peace is not
some negative evil — a sort of want which something else
may supply. If God be not our friend. He is our enemy.
If we are not the objects of His luve, we are the objects
of His wrath. With God we cannot stand on neutral
terms. Indifference to Him is rebellion against Him.
Many cannot be brought to comprehend this. Hence,
they have neither true peace nor are they filled with terror.
They continue in a sort of dreamy state, which has neither
122
f
WHAT IS IMPLIED IN NAMING CHRIST.
the refreshing sweetness of repose nor the activity of
senses fully awake. This shows a mind ill-enlightened,
or a conscience partially seared. It is an unhealthy con-
dition, and is far from being a state of happiness. In short,
there is not true peace while the individual is liable every
moment to be plunged into unspeakable terrors. A fit
of sickness, or the approach of death, must awaken greatest
anguish in such minds. Let a man have some good
assurance of his pardon through the blood of Christ —
let him know that God is reconciled to him — that justice,
truth, omnipotency, and infinite wisdom are on his side,
as well as goodness, and shall not that man have peace ?
If God be for him, who shall be against him ? If the
Almighty be his Father and his Friend, what can hurt
him ? This is what gives peace.
But, as we ought to guard against Jalse peace, which,
having no foundation in truth must, or may end in ruin, so
do we need to guard against supposing that a want of
peace and comfort is a proof that we want the grace of
pardon and the love of God in the present life. It is
enough that we shall be sustained now, and shall have
feelings of joy and peace at God's right hand in heaven.
The best saints have had wearisome days and nights ap-
pointed them on earth ; and this has been done, not
through a Divine enmity, but through a Fitherly tender-
ness. The best ends have assuredly been answered by
those mental afflictions and that interruption of peace to
which they have been exposed. Some severe outward
calamity, the folly or sins of others, not unfrequently
bodily indisposition, have been the causes of impairing
the Christian's peace of mind. But when peace of mind
is in this way broken up, God does not leave His children.
Weeping may endure for a night, but joy cometh in the
morning. So that the serenity which was for a time dis-
turbed, is felt to be the more precious after it is restored.
It is far otherwise when peace of mind is disturbed through
a sense of unpardoned sin, and that sin indulged in, To
123 •
THOUGHTS ON HIGH THEMES.
such there can be no peace. " There is no peace, saith
my God, to the wicked." And every man who has any
measure of Bible knowledge, and has an accusing con-
science, must realize the painful truth in this statement.
But again —
If we do not depart from iniquity, we cannot serve God
acceptably. The service that is acceptable to God must
spring from the heart — be offered to Him by affections
that are enlightened and pure. Bodily service in this
matter profiteth little, and, if it be mere bodily service, it
can profit nothing. The hypocrite and formalist may
utter words and go through certain rites, but in all that
they do there is no real service to God, nor can anything
come from it that shall benefit themselves. Hence, Jeho-
vah in addressing such by the prophets tells them that
their service is a weariness to Him, that He cannot away
with it. And the reason is plain ; if we regard iniquity in
our hearts, the Lord will not hear us. In this sense we
cannot serve two masters. If we hold to sin, we will in
our hearts hate God. Hence, all our service must be
abominable in His sight, while we are living in any known
sin. For to do so is really to disown His authority and
openly to rebel against Him. But the mind can form no
two notions more at variance than rebellion to lawful
authority and service proffered. This is, indeed, to add
insult to rebellion. And this, in the sight of Him who
sees the heart, must be unspeakably loathsome.
But more : if we are living in sin, we are doing that
which will wholly unfit the soul for the service of God.
The understanding, conscience and affections must be all
under the influence of truth, in order to perform any holy
duty aright. But sin indulged in darkens the under-
standing, sears the conscience, and spoils the affections.
I do not affirm that all sins do this to the same extent,
with the same rapidity. Still such is the natural tendency
of all sin ; consequently he that is living in sin, is every
moment more and more unfitting his soul for the service
J 24
a
WHAT IS IMPLIED IN NAMING CHRIST.
J, saith
las any
ig con-
tement.
ve God
)d must
fections
in this
rvice, it
St may
all that
nything
;e, Jeho-
em that
ot away
iquity in
ense we
; will in
nust be
/ known
rity and
form no
lawful
to add
im who
ng that
of God.
St be all
my holy
under-
ections.
extent,
mdency
is every
service
of God. All charitable and pious acts and habits are but
the embodiment of the sentiments and feelings of the
soul. But if the soul be debauched by licentious desires,
hardened by avarice, or frenzied with malice, how can it
engage in these acts which are pure, generous and benev-
olent ? The strong man that keeps the house will utterly
prevent any such movement within the breast. A mind
that is cleaving to the dust, wallowing in the mire, must
not attempt to arise on the wings of adoration, faith and
love. Perhaps no spectacle is more offensive to God,
and certainly few efforts are more painful, than for a bosom
all disordered by sin, to make attempts by forced ecstasies
to ape the fervour of genuine piety. Nor will this do long.
The whole thing is so unnatural, and so utterly unpro-
ductive of good, that either the man who attempts it must
become a shameless and unfeeling hypocrite, or the duty
will be given up. If I am addressing any who have lived
for a time in any known sin, and yet attempt to keep up
the duty of secret prayer, or any other duty that specially
demands the heart, they will understand very well the
force of what I have stated.
And this brings me to remark that, if we are living in
sin, we can do little good in a/iy case, in many cases no
good at all to others. Bad as the world is, it has some
respect for virtue; and those who attempt to improve
their fellow-men must themselves have some well grounded
claim to the character which they profess they wish to see
formed in others. It is true that some men can hide
their defects or errors, and, while their hearts are like a
cage of unclean birds, will speak or attempt to speak
like angels. I do not say that such persons have done
no good. For truth is still truth, let it be uttered by
whomsoever it may, and God has often blessed His own
truth even when it has flowed through very strange chan-
nels. But, admit that a wicked man may so order his
words and conduct, that for a time he shall do some good
to others, two things are worthy of notice : the extreme
.125
THOUGHTS ON HIGH THEMES.
'9
difficulty of playing this part in the presence of persons
of observation ; next, just the more successfully it is
played, the more destructive it is to the soul of the wretched
hypocrite, as no man can do greater violence to conscience
than such a man. But suppose he could carry this out,
alas ! how short a way can he go in doing good. He has
no principles which can lead to self-denial, and those
sacrifices which love to souls so often demands. The
hypocrite's efforts to do good are the efforts of words and
of a moment. Such a man is feeble for everything that
is really great and good. His heart loathes it, and his
hand will not long perform it. And as soon as it is
known — and that may be soon, and in ways that men
little dream of — that the professor of religion is living in
some known sin, his efforts to benefit others then become
the bitterest satire on himself, and often an unjust satire
on religion.
In fine, I do not mean to say that true Christians are
or can be perfectly holy in the present life. But while sin
cleaves to them, are they found cleaving to it ? Assuredly
no. They do not roll it as a sweet morsel under the
tongue. They feel it a bitter thing. Their language is,
" O, wretched man that I am ! who shall deliver me from
this body of sin and death ? " Brethren, ye ought to be
living epistles known and read of all men ; giving to all a
fair development of what Christianity is ; and, if you have
put on Christ, and are walking in Him, you will be able
to give a just testimony to the truth, you will know Christ,
you will edify souls, and you will have peace and joy
in believing the gospel. Let those, then, who have
"named the name of Christ, depart from iniquity."
126
lersons
IT it is
etched
jcience
is out,
He has
those
, The
ds and
ig that
ind his
IS it is
it men
ving in
become
t satire
ins are
hile sin
suredly
er the
age is,
le from
to be
o all a
u have
)e able
Christ,
nd joy
have
CHAPTER IX.
THE PURIFYING INFLUENCE OF CHRISTIAN HOPE.
((
And every man that hath this hope in him purifieth himself." —
I. John, iii, 3.
OD has given to man the capacity to hope, and
upon this his happiness, virtue, and intellec-
tual attainments in a great measure depend.
It is true that earthly hopes are often not real-
ized, yet if they are such as can be entertained without
debasing the imagination or hardening the heart, the
effects will be found in every respect beneficial. But if
our hopes are either extravagant or set upon what is
vicious, painful disappointment and serious moral evils
may be expected. It would not be proper, however, to
affirm that all earthly hopes that fail are either extravagant
or vicious. Partly from our own shortsightedness, but
mainly from the uncertainty which characterizes all earthly
objects and pursuits, many hopes must fail of accompHsh-
ment ; yet, as far as these are innocent and rational, it is
not wrong to cherish them. It is not wrong for a man to
hope for competency in the world, and a measure of re-
spect from his fellow men ; or to hope for the virtue,
health, and temporal prosperity of his children. Yet in
all these things, from diverse causes, the most rational and
best directed hopes may meet with the most painful dis-
appointment. Still the cherishing of these hopes made
the man all along a better neighbour and parent than he
otherwise would have been. It is plain that, under the
influence of these hopes, he partook of a 'arge share of
pure enjoyment, while his powers were vigorously exer-
127
THOUGHTS ON HIGH THEMES.
cised ; and this must have yielded, if not directly at least
indirectly, a reasonable measure of substantial advantages.
Hence, to hope rationally and to hope strongly is, for the
time, the means of happiness and, in no small measure,
the means of virtue and usefulness. This isso fully sustained
by experience that it must commend itself to every man's
judgment. But the principle thus briefly illustrated re-
quires a mighty expansion when it is applied to those
hopes which the children of God entertain. This is
broadly stated in the text, " and every man that hath this
hope in him purifieth himself."
It is plain from the context that the hope of which the
Apostle speaks is the hope of what must be regarded as
the purest bliss of heaven. Now are we the sons of God,
saith he, and although our honour and happiness, from
the relation in which we now stand, are both great, yet
from all that we now have it hardly appears what we shall
be, but this we know, that "when He shall appear we shall
be like Him, for we shall see Him as He is." Without at-
tempting fully to explain this rich and sublime language,
it cannot admit of any doubt, that to see God as He is,
and to be like Him, conveys the loftiest and purest happi-
ness of heaven. To be like God is to be perfectly holy,
and this is not only one moral qualification for heaven, but
in this holiness the soul must find its chief honour and
happiness. While to see God as He is, implies the near-
est and most delightful fellowship which the eternal and
sanctified soul shall have with God in heaven. As the
friendship of God may be regarded as the foundation from
which all the bliss of heaven flows, it may be regarded as
that on which hope mainly fastens, when the soul is look-
ing forward to heaven as its home. There is, therefore,
a peculiar beauty and force in thus making the perfect
holiness of heaven and the friendship of God as manifest
there, the two great points to awaken hope. In a general
sense, however, it is heaven in all its high service, and in
all its pure and satisfying enjoyments, that is here pre-
128
THE INFLUENCE OF CHRISTIAN HOPE.
sented as the object of hope. And this hope, says the
text, will have a purifying effect, that is, will produce
sanctification in the soul, or the growth of all holy princi-
ples. The Scriptures plainly teach that by an interest in
Christ's atonement we acquire our title to heaven, and by
sanctification are prepared for it. The Spirit is the grand
agent in this. But He works by means, and hope is not
the least powerful of these means in preparing the soul for
heaven.
Whatever else makes up the religious sentiments or
desires of men, the belief that Heaven is a place of hap-
piness, and the desire to share in that, will be found to
form part of the religion of every man who has the least
pretension to the thing. But with many the hopes of
Heaven are alike groundless and carnal ; groundless, be-
cause they have never sought nor obtained the pardon
which gives a title to Heaven ; and carnal, because they
never think of its joys as spiritual, and make no prepara-
tion for such joys. Such persons cannot be said to hope
for the Heaven which God has prepared for His people.
They wish for freedom from trials, repose from toil, and
the carnal desires of the heart gratified ; but a Heaven in
which God is constantly seen in all the glory of His per-
fections, ardently loved, and faithfully served, is not the
heaven they desire ; nor can it, when thus contemplated,
awaken hopes in their minds. It is only in the bosom of
God's children that proper hopes of Heaven can be found
to exist, or can exercise a beneficial influence. Nor t^an
this be affirmed to any great extent of all Christians, for
there are not a few whose knowledge is so obscure, and
their faith so weak, that their hopes of Heaven are neither
pure, nor strong nor effective. But where a somewhat
full knowlege of divine things is possessed, and faith
steadily exercised in these, the hope of Heaven cannot
but have a most consoling and purifying effect on the
mind. Hence it is that this hope of Heaven not only
yields a large measure of present enjoyments, but is the
129 J
THOUGHTS ON HIGH THEMES.
direct means of preparing the soul for the future joy of
the Lord. For " every man that hath this hope in him
purifieth himself." I propose, through Divine assistance,
to illustrate the text by the following considerations : —
I. The Christian, when engaged in the performance of
religious duties, will consider these as preparing him for
Heaven, and this consideration, in connexion with the
duties, will have a purifying effect.
There must, in the common affairs of life, be a keeping
betwixt our qualifications and the situation we would wish
to fill, if we are ever to fill it with either credit or comfort.
When this is overlooked from vanity, ignorance, or any
other cause, and persons get into situations for which they
have no suitable qualifications, they must fail in discharg-
ing the duties ; and if they have any honour or conscience
they cannot but feel very unhappy, even if they are per-
mitted to retain their place. This is so well understood
that all persons of sense and conscience make the greatest
efforts to prepare themselves for important stations to
which they may aspire. But every professing Christian
looks forward to a place in Heaven, and there is no place
there that is not one of high service, as well as of great
enjoyment. Hence all that hope to fill stations in Heaven,
if they act either rational! v or piously, will carefully in-
quire what qualifications tliey have for these. I do not
deny but there are many in Heaven who did not go
through the training of means on earth. It is plain that
all that die in infancy and go to Heaven go there without
the training of the Church on earth, and it is equally plain
that the Spirit of God might, in the hour of conversion,
not only regenerate but sanctify the soul. But whatever
may be affirmed of those who die in infancy, or die as the
thief on the cross did, in the hour of conversion, it cannot
be affirmed that those who reach years of reason, and have
the means of grace furnished them, and despise these, can
expect conversion ; or, if this were possible, if after con-
version they lived in the neglect of these means, could
130
THE INFLUENCE OF CHRISTIAN HOPE.
^mrr
i joy of
in him
istance,
ns : —
lance of
him for
vith the
keeping
»uld wish
comfort.
;, or any
lich they
discharg-
inscience
are per-
iderstood
e greatest
lations to
Christian
no place
s of great
Heaven,
efully in-
I do not
d not go
)lain that
e without
lally plain
)nversion,
whatever
die as the
it cannot
and have
these, can
ifter con-
ins, could
they ever be prepared for Heaven? Let it, then, be
deeply impressed on your mind that without preparation,
without qualification, your hope of Heaven is groundless ;
and if real, your hope in Heaven, without suitable qualifi-
cation, must even there end in disappointment.
Knowledge, I think, must be viewed as an indispensable
qualification for Heaven. Many of the works of God
perform His will passively. They are regulated in all
their movements by certain fixed laws and instincts. It
is in this way that all the irrational creatures and inani-
mate matter may be said to perform the will of the Crea-
tor. But another law holds with man and all rational
creatures. They, to answer the end of their being, must
serve God with reason and with a willing mind. God
is a Spirit, and those who would worship Him, must
worship in spirit and in truth. But, if a rational and
willing service be required of all the worshippers of God
now, surely the same, but to a far greater extent, will be
required in a future world. As the enjoyments of the
future world wir consist very much in the services to be
performed, and as these services will be eminently ser-
vices of reason and holiness, it is obvious that a large
measure of sacred knowledge will be needful for engaging
in these. For the performing of the duties of Heaven
there must be a knowledge of the Divine perfections, of
the will of God, of the character of those with whom you
are to associate, and of the disposition and situation of
those creatures, to whom duties may have to be performed.
It will be observed that I am taking it for granted, that
the happiness of Heaven is inseparably connected with
duty — an eternity of inaction, or of something approaching
to this, would be to such creatures as me, and I may say
to any rational creature, an eternity of misery, if not of
vice. But, as the service of heaven demands knowledge
and wisdom, it must follow that the children of God, as
they pass from earth to Heaven, will be the better pre-
pared for its high sei"vice, and of course its pure enjoy-
131
'■*..
THOUGHTS ON HIGH THEMES.
ments, as they have their minds the more fully stored with
sacred knowledge : nay more, in proportion as they have
had their powers enriched and purified by divine truth on
earth, so shall they be qualified for the higher stations
among their brethren in glory. And hence, I doubt not,
that many who have filled but humble places in the
world, win, through the treasures of wisdom and all other
graces, be found prepared for occupying some of the highest
trusts above. In our world presumption often pushes
aside modest worth, and cunning circumvents high talent,
and mere pretention gets the better of high attainments,
so that places of great trust are often filled with the in-
competent, while much genius and information are allowed
to run to waste. It would be well if this were peculiar to
the mere secular stations of life. In the Church, the
same incongruity is witnessed. The highest piety and
talent are frequently found, not in prominent, but in ob-
scure stations. In Heaven, we may well believe, there
will be found the most perfect keeping, the most exact
agreement betwixt station and attainments, betwixt duty
and qualification.
But although Divine knowledge is the basis of all moral
worth, yet this is but one of the graces that qualify the
soul for Heaven. There must, indeed, be all the graces,
especially faith, hope, and love. Without faith, it is im-
possible to please God now, and whatever of its elements
essential to a penitent believer on earth faith may drop
when the soul enters Heaven, assuredly that part of it
which implies unbounded confidence in God shall be
greatly strengthened above. It is plain that the higher
any creature is exalted in happiness, and the greater the
prospects before him of that happiness, just in proportion
must his confidence be in God, in order fully to partake
of that enjoyment. The slightest dc ubt as to the wisdom,
justice, or goodness of that Almighty Being in whom he
depends for all that he has, and all that he expects, would
destroy all the happiness of a saint in heaven. It is not
I -J '>
si*
ed with
ey have
:ruth on
stations
ibt not,
in the
ill other
; highest
pushes
ii talent,
nments,
1 the in-
allowed
culiar to
rch, the
iety and
It in ob-
/e, there
)st exact
dxt duty
1 moral
ilify the
graces,
is im-
lements
lay drop
irt of it
shall be
higher
ater the
oportion
partake
wisdom,
/hom he
s, would
It is not
THE INFLUENCE OF CHRISTIAN HOPE.
only when he is going to heaven, but while there, that his
confidence in God must be perfect.
The same may be affirmed of love. Not a single sen-
timent can be cherished in heaven without love, not a
single note of praise uttered, not a single action performed
without love. Without this grace, a man would no more
be fit for heaven, than the most voracious brute would be
fit for taking its place at the social circle, and discharging
the most tender and delicate offices there. But on this,
I do not further enlarge. Suffice it to say, that not only
all the graces must be possessed, but these must have
become habits of the mind — parts, as it were, of the
moral man — so that the soul on reaching that world of
glory shall find itself in its native element, having spiritual
tastes for the joys and intellectual attainments, and moral
habits for all the high and diverse duties to which it may
be called ; so that whatever enjoyment God presents His
creatures with, they may receive it with delight, and what-
ever duty He may appoint them to, they may be enabled
to perform it to their own advantage and that of others,
and to the advancement of God's declarative glory.
You all wish to go to heaven at death. But what are
your expectations of that place ? Are your views and
wishes in reference to it low and carnal ? The heaven
which in a sense would suit you might be a mere place
of repose, of delights for a depraved heart ; but that is
not the place Christ died to purchase for His people, and
which He has gone to prepare for them. The heaven
which the Bible reveals is worthy of its glorious Creator,
and suitable as an abode for rational and immortal minds.
There God is known, confided in, revered, ]oved, and
served. These holy creatures mingle with one another
engaged in the diffusing of truth, benevolence and hap-
piness, while they all engage in one form or another in
celebrating the praises of their God, in studying His per-
fections, and in extending the knowledge of His name.
Without being more minute, let me ask is this really
^33
THOUGHTS ON HIGH THEMES.
the heaven that you hope for? Do you hope to exercise
your minds on the grand displays of God's perfections,
and in His service do you hope to be happy with intelli-
gent and pure-minded features in their high and benevo-
lent duties ? These hopes embrace Bible views of heaven ;
are they yours, and if so, what are the practical results
they are producing ? If your hope of heaven be of this
sort, it will have a sanctifying effect. It will lead you to
attend upon every holy habit. The language of your
heart will be : I expect to dwell eternally in heaven ; but
heaven is a place of such holy duty, as will demand much
sacred knowledge. I shall by all means endeavour to
obtain that knowledge now. I shall read and hear Divine
truth as I have opportunity, and meditate on what I hear
in Christ's school now. I shall endeavour to learn those
lessons which shall prepare me for the upper sanctuary.
And, as in heaven there will be a constant and perfect
dependence upon God, I shall endeavour now to culti-
vate that faith in God, which will fit me for implicit de-
pendence on Him in a future life. In heaven there will
be a constant manifestation of love in its purest and most
extended forms. I shall now cultivate love on earth in
feeling, sentiment and in action that, through the love
. and benevolence felt and exercised, I may be a fit com-
panion for those who are perfect in love before the throne.
I do not deem it needful to pursue thi-- ' i of thought
further. From what has been said, ^ .r, it must be
evident that the hope of heaven e ,c;a on Bible prin-
ciples has a purifying effect. If it ads to the getting of
sacred truth in great abundance, it must have this effect.
If it leads to confidence in God, as He has revealed
Himself to men, it must produce a sanctifying influence.
If it leads to the cultivating of holy habits, the benefit to
the soul must be great. For no man ever set seriously
about secret or family prayer until these became a gracious
habit, who did not derive from them a purifying effect ;
and just so in the manifestation of love in the acts of
134
THE INFLUENCE OF CHRISTIAN HOPE.
benevolence. Who ever set earnestly to work to instruct
the ignorant, to reclaim the vicious, to help the poor, or
to comfort the afflicted, that did not derive from one or
other of these efforts a purifying effect ? " Every man
that hath this hope in him purifieth himself."
No ; the Christian will never forget that it is solely to
Christ's atonement that he is indebted for his title to
heaven, and he will never forget that the Holy Spirit is
the grand agent in preparing him for heaven ; and no
more will he forget that those whom Christ has redeemed
are a peculiar people zealous of good works, and that
every means is to be used for the preparation of the soul
for heaven. Hence it is that the hope of our text is a
powerful means to this. Under its proper influence the
intellect is trained, the heart purified, and all the graces
strengthened ; so that every man that hath this hope in
him purifies himself. But
II. — When under severe trials your hope of heaven will
have a purifying effect. The declaration is still true that
man is born to trouble as the sparks fly upward. And
when we look at the sufferings of men, in the outward
part of the dispensation, the inference which we will draw
is that, in this, there is one event to the righteous and to
the wicked. But when we look at the inward or moral
effects of suffering, no two things can be more widely
different than <^he influence that suffering has on the
wicked, and the influence it has on the righteous. In
general, for there are exceptions, the effect of suffering on
a wicked man is either to make him fret against God or
sink him into a state of apathy and despondency. If the
former, all his malignant passions are roused into force,
and sometimes open rebellion against the God that smites.
If the latter, hope perishes in the bosom, and all the
powers of the mind give way, and he is heard crying out :
" My punishment is greater than I can bear." Without
stopping to enquire which of these conditions of mind
involves the greater amount of guilt, it is plain that neither
135
THOUGHTS ON HIGH THEMES.
of them can produce any benefit, as there is in neither
any just views of the ends of suffering, nor aught of that
repentance which sufferiiig should awaken. Hence, as
far as suffering produces a hardening or a stupifying effect,
it is punishment, not chastisement; and it is a painful
conviction that those who thus lie under it are, from the
sins committed, only treasuring up wrath again the day
of wrath. But, as has been stated, the child ot God may
have to endure as great suffering in the outward part of
the dispensation as has ever been inflicted on the most
wicked of men in the present life. Sickness is not less
painful to him than to others, while from the superior
delicacy of his mind, and purity and benevolence of his
motives, certain losses and disappointments may be even
more exquisitely painful. Yet, under all this, how different
is his temper of mind from that of the wicked when under
suffering ! He is awake, but not fretful ; he is resigned,
but not apathetic. His language is : It is less than I
deserve. "The Lord gave and the Lord hath taken
away ; blessed be the name of the Lord." He sees that
the suffering is just; he hears the rod, and Him that
appoints it ; searches himself ; casts out the old leaven ;
he is humbled under the stroke, and goes to God for help
to bear it. In a word, he regards all his sufferings as
needful discipline to purify his heart and life from sin,
and as the means to prepare him for future blessedness.
But at the same time, it is plain that all these views, sound
as they are, could be of no avail but for the hope spoken
of in the text. Patience can only have its perfect work
from faith. Take away hope, and patience would soon
end in despair. The Christian, amidst all his toils and
sufferings, turns with delight to that happy world where
there shall be no more suffering, nor sighing, nor sin, nor
death. And while he lies under the suffering, he hopes
that his Heavenly Father will give him strength as his
day shall be. This leads him to God in prayer, and he
gets grace. H;; hopes that all he endures now will just
136
THE INFLUENCE OF CHRISTIAN HOPE.
the better prepare him for glorifying God on earth, and
for serving and enjoying God eternally. In a word, his
eye turns upwards to that world where all is peace, love,
health and joy.
" I shall not," 3ays the child of God, when under severe
bodily pain, " fret or despond ; my God can raise me up,
or, if He take me away in the midst of my days, and this
earthly tabernacle shall be dissolved, I know that I have
an house not made with hands in the heavens. I hope
that this body, now so feeble and full of pain, shall at last
be made a glorious body, free from all weakness and pain,
and with a perfectly sanctified soul in that body. I hope
to be forever happy with my Lord." " I have lost my earthly
property," says another, " but I have not lost all. I hope I
have mansions above — a kingdom with Christ — a crown
of glory that cannot be lost, and these I shall inherit for-
ever. I miss my earthly wealth, but if the want of it
makes me more anxious to lay up treasure in heaven, I
hope it shall be all the better for me at last." " I have lost,
unjustly lost, my reputation," says a third, " and this is
painful. But if I have lost my good name among men,
I hope I have my name in the Book of Life, and out of
that it cannot be lost ; and although I should be covered
with reproaches now, the Judge at the great day I hope
will own me, and on that day say : ' Come, ye blessed of
my Father. ' " While another is heard saying : "True, I have
lost my earthly friends — some by death, and others in
ways more painful than by death ; the loss is painful, yet
over them all I do not sorrow as those who have no hope.
Some of them sleep in Jesus, and with these I hope to
meet, where there shall be no more tears shed, and no
more partings. Besides, I hope to meet with innumerable
friends in heaven that I never can lose. My Saviour is
there to be seen in His glory, to be conversed with and
eternally loved ; and angels are there who were ministering
spirits on earth, and in heaven shall be companions
throughout eternity ; and the spirits of the just are there
137
THOUGHTS ON HIGH THEMES.
who were companions on earth, and shdU be so through
lasting ages in heaven."
Yes, my brethren, true, most true, ye may have heavy
trials, and heart and flesh may faint and fail under these
trials ; yet, though cast down ye cannot feel that ye are
forsaken ; though in distress, ye cannot sink into despair ;
for he that has the well-grounded hope that he is in
covenant with God, and the hope of heaven burning in
his bosom, will be sustained in the midst of the severest
trials ; and he that hath this hope under these trials will
purify himself. He cannot prove rebellious, who thinks
that he needs all the affliction that his Heavenly Father
sends, in order to prepare Llm for an eternal weight of
glory. He cannot become stupid under affliction, or sink
into despondency, who thinks that it is but for a moment,
and who hopes when that moment of suffering is over, he
shall enter into an eternity of unspeakable happiness.
He cannot mourn sinfully over losses, who beli^yes him-
self an heir of God, and who hopes to be a joint heir
with Christ in heaven. With such a hope in the furnace
of affliction, faith, meekness, joy and peace must all be
improved ; but, as these graces are improved, the soul is
sanctified, and hence it is that every man that hath this
hope in him, when under affliction, purifies himself But
III. — When under temptation to sin, the hope of heaven
wiii be found to have a purifying effect.
Whether we are tempted by the world, the devil or the
flesh, the two grand means employed by the tempter are
pleasure and profit. Something to gratify, and something
from, which gratification may be obtained. Man will have
pleasure of one kind or other, and if he has not a relish
for pleasures that are rational and spiritual, he is apt to
be led astray by those objects which profess to gratify his
depraved passions and appetites. That temptation, under
certain circumstances, may overcome even good men is
as little to be doubted as it is deeply to be deplored ; and
this should make all pray and watch against temptation.
138
THE INFLUENCE OF CHRISTIAN HOPE.
or the
Iter are
lething
111 have
relish
apt to
lify his
under
»en is
and
Itation.
But of all the means which have been furnished by God to
enable us to resist temptation, next to faith, there is no
one more powerful than the hope spoken of in the text.
He that has godliness, in its spirit and substance, is even
now in possession of much real pleasure. He enjoys truth
in its enlightening and purifying influences; he has
fellowship with the Father and the Son, through the ever
blessed Spirit ; peace of conscience and fellowship with
Christian men, with all the precious benefits that flow
from a sense of pardon and sanctifi cation, in all its princi-
ples and fruits ; so that he might well say : I have a
pleasure in religion, which the world can neithex ^ive nor
take away. Now, he that hath this pleasure, when
tempted by the pleasure of sin, is so far fortified against
temptations. It is, however, mainly in hope that his
strength is found to resist temptation. Does the Christian
hope to be like God — that is, to have a nature in Heaven
as holy as any creature is capable of, to be like God in
knowledge, righteousness, and purity ? and shall he listen
to those temptations which would spoil his soul and make
him like to the devil, or the brutes that perish ? Shall not
the hope of approaching near to a likeness to the God of
all perfection cause us to repel with a holy indignation
whatever would prevent this ?
Whatever else the expression " to see God as He is " im-
plies, it certainly conveys this notion, that saints in a future
life shall have the nearest and most delightful fellowship
with Him who is the source of all wisdom and excellence.
This, indeed, must be the highest bliss of heaven. But
of this, sin deprives creatures, for it is sin that separates
betwixt them and their God. Let it be deeply impressed
on your mind that there is such a contrariety betwixt the
holiness of God and sin that minds tainted with it never
can enjoy the Divine friendship. But if you are hoping,
on Bible grounds, for heaven, the enjoyment of the
Divine friendship constitutes the main part of that hope.
Now, when tempted to sin, you are just tempted to forego
139
:• i
THOUGHTS ON HIGH THEMES.
this, and when you embrace the offers of sin, you just say,
as plain as actions can speak, I would rather have this
pleasure and profit from sin than the friendship of God,
and I will take what sin offers, and give up all hopes of
fellowship with God for ever. But shall it be thus with
the Christian ? Shall he give up the friendship of his
Father in heaven for all that the devil can offer ? No,
my brethren ; if he has this hope in him he will resist the
temptation. He will say : " No ; I cannot give up the
hope of seeing my Heavenly Father, and of sharing in His
love through eternity, for all that the world or the devil
or the flesh can offer ;" and in a holy indignation he will
exclaim : " Get behind me, Satan ; what are thine offers
but shameful insults to reason and to piety ? I hope for
the friendship of my God in heaven, and I know that an
hour of that will be far better than ages of sinful plea-
sure. And are eternal ages of that to be lost, or to be put
in peril, for an hour of sinful pleasure ? " Every man that
hath this hope in him purifies himself But sin has its
profits, or at least its pretended profits, which it offers.
Well, are these to be embraced at the risk of losing the
treasures of heaven? Time forbids me to enlarge on
these treasures. The terms under which they are spoken
of, such as an inheritance, a crown, a kingdom, show at
once their fulness and their richness. Assuredly the trea-
sure of heaven will be abundant as the capacities, and
diverse as the holy tastes, and lasting as the existence of
the immortal beings that dwell there. But all the trea-
sure of heaven is sure to the Christian, and then it has
all been secured for him by the merits of his Redeemer.
Believers, what say you to it, when sin holds out its profits ?
Are you willing to give up all right and title to these trea-
sures, or at least to put all these in peril, for the profits of
sin ? An heir-apparent to a great throne, giving up his
right to that throne, or putting his right in peril for a few
pence or a mess of potage, were wisdom and noble mind-
edness to this. But will the Christian, in whose bosom
140
THE INFLUENCE OF CHRISTIAN HOPE.
burns the hope of that heavenly treasure, and who looks
at it under the light of Divine truth, and in strong faith,
pander to sin with the treasures of heaven? We say,
with clear views and strong faith, for there is much in
this. Ah ! my brethren, when sin overcomes you, is it
not when faith is weak and hope obscure ? Who with
heaven open before him, as it was to Paul and John —
who that beheld, as they did, its material glories, and its
far higher moral glories, its society and the order and
converse, and the songs of that society — who, after hav-
ing seen and heard these unutterable things of bliss, would
turn round and exchange it all for the profits and pies
sures of sin ? That could not be ; the cry would be,
away with the thought, as madness and folly. But, my
brethren, why should not hope and faith produce at least
somethin£^ like the same results ? Are you a child of
God ? Then that treasure is yours. It is laid up for you.
A few days or a few years, and you shall enter upon it,
and shall find it to be far more than eye hath seen or ear
heard, or than hath entered into the heart of man to con-
ceive of. *' Every man that hath this hope in him puri-
fieth himself."
emer.
ofits?
trea-
fits of
p his
few
mind-
osom
141
CHAPTER X.
THE OCCUPATION OF THE SAINTS IN HEAVEN.
** Him that overcometh will I make a pillar in the temple of my
God, and he shall go no more out ; and I will write upon him the
name of my God, and the name of the city of my God, which is New
Jerusalem, which cometh down out of heaven from my God ; and I
will -write upon him my new name." — Revelations iii. 12.
ITHOUT faith and hope the mind must sink
under severe trials. These graces support it.
But the faith and hope of the ancient Christian,
when under trials, were upheld by the promises
of God, and thus they were enabled to resist temptations,
and firmly to endure the greatest persecution. But the
promises which support the Christian graces draw their
main strength from the prospects which they unfold for
the soul in a future world. To those who are struggling
under trials, and are faithful to their Saviour, our text con-
tains a promise distinguished for its sublimity of thought
and the consolation it is fitted to confer. Our Lord pro-
mises that those who overcome in the spiritual warfare
shall be made pillars in the temple of God. It is neces-
sary in a passage so highly figurative to explain the lan-
guage, before we proceed to illustrate the doctrines which
it contains.
The Jewish temple was a sacred building, consecrated
to the service of God, in which He was worshipped, and
where He gave many visible proofs of His power. But
the temple spoken of in the text was no earthly sanctuary,
but the heaven of heavens. It is promised that the faith-
142
THE OCCUPATION OF THE SAINTS IN HEAVEN.
fcrated
[d, and
But
Ictuary,
faith-
ful followers of Christ shall be pillars in this temple.
Pillars are erected in public buildings either for support
or monumental ornaments. The latter is the sense of the
figure employed. God alone can support the heavenly
temple. But while no creature can share in supporting
heaven, holy creatures may be made its ornaments. The
redeemed are monuments of His glory in heaven. But
when the figure of a pillar is employed to designate an
individual, it is descriptive of very high worth and of high
standing. Thus Paul on one occasion speaks of Peter
and James as pillars of the Church. Pillars which are set
up to commemorate events, or in honour of an individual,
have generally inscriptions upon them. And the moral
and spiritual pillars mentioned in the text are spoken of
as bearing these inscriptions : the name of God, the name
of the city of God, and Christ's new name. The mean-
ing of these sublime and significant inscriptions may be
thus briefly explained. That the redeemed in heaven
shall be publicly known as the sons of God, and shall
visibly represent the Divine image. Next, they shall be
the citizens of heaven, and fully entitled to all its privi-
leges. And, lastly, their relationship to Emmanuel — for
that is Christ's new name — shall be plainly and eternally
recognized. This, I think, is a just, though brief, explana-
tion of these remarkable expressions. The words thus
explained, we find that the passage unfolds several great
and consoling doctrines. At present I can only attempt
to illustrate one of these.
The redeemed who have been faithful to their Lord^ under
trials while on earth, shall be advanced to a very high
standing and great honour in heaven.
Perhaps no creature in the universe presented a more
strange and instructive subject for contemplation than
man when looked at in his moral condition. At first
c-jated in the image of God, his soul was endowed with
tne purest knowledge, righteousness and holiness. A
creature thus endued, and secured of immortal existence,
143
THOUGHTS ON HIGH THEMES.
possesses capabilities of great usefulness to others, and is
fitted for tasting varied and lasting happiness. Such was
man as he came from the hand of God. But being in
honour he abode not ; his fall into sin destroyed at once
his happiness and moral beauty, and rendered him inca-
pable of serving God acceptably. A mind hardened by
sin, enslaved by the vicious passions, and hating what is
wise, just and pure, cannot but be miserable and depraved,
and very offensive in the sight of a holy God. The
powers of thought and passion which remain in such a
mind — as in the case of devils — but tend to render the
degradation the more visible, and the misery the more
complete. In man, these powers of thought and passion
survive the loss of the image of God. And the history of
our race furnishes ample and frightful illustration, what a
creature of intellect and desires becomes, when he disowns
the law of God, and is entirely destitute of the Divine
love. Although sin in the proper sense did not destroy
the reasoning faculties of man, yet it made him far less
capable of happiness suitable to his nature, than the lowest
creatures \irhich retain the place assigned to them in the
scheme of Providence. Hence, the powers which man
retains after he has lost the image of God tend but in one
way or other to dishonour the creature and increase the sum
of human wretchedness. That God makes the wrath of
man to praise Him, and often brings good out of evil,
merely shows the Divine power and wisdom, not that the
depraved heart possesses any tendency to glorify God or
do good Had man been left in this deplorable condi-
tion, it easy to see that his wretchedness must have
been as lasting as his rebellion.
But God had mercy on man. Redemption is a scheme
of restoration. Man^ by a free pardon through the merits
of Christ, is restored to the favour of God, while regene-
ration by the Holy Spirit restores the image of God to his
soul. When we look at the guilt and depravity of man
we may well exclaim: How shall the Ethiopian change his
144
THE OCCUPATION OF THE SAINTS IN HEAVEN.
and is
:h was
:ing in
t once
1 inca-
led by
vhat is
)raved,
The
such a
ier the
2 more
passion
story of
what a
iisowns
Divine
destroy
far less
J lowest
1 in the
ch man
t in one
the sum
vrath of
of evil,
:hat the
God or
condi-
st have
skin and the leopard his spots ? How shall he that is
accustomed to do evil learn to do good ? The answer is,
the Spirit of God is the agent in restoring man to holiness.
He is omnipotent and can do it. And when this is done,
the soul is again put in possession of knowledge, righteous-
ness and holiness, and all its powers fitted for endless hap-
piness and improvement. Men might be pardoned, but
without holiness they never could taste happiness, or pro-
perly exercise their powers for the glory of God.
When we affirm that all that enter heaven are perfectly
holy, we mean that their faculties are delivered from the
power of sin. They know the will of God and sincerely
love to obey it. Still we do not affirm that all who have
been redeemed from sin and death have equal intellectual
endowments, or have made the same attainments in holi-
ness. They have all the graces, but not all in an equal
degree. We know that as one star differeth from another,
so will there be a difference in gracious attainments
among the redeemed in heaven. Those who possess
eminent piety now will shine with peculiar glory here-
after. Yet all in heav^en shall be happy. As their rela-
tion to Christ is the same, and their holiness the same in
kind, their happiness shall be the same in kind, though
not in degree. The little child that just lisped a Saviour's
name and breathed out its soul in the arms of its mother,
and the Apostles that converted nations and died as mar-
tyrs at the stake are both in heaven, and both happy to
the extent of their capacities, though not to the same
degree. Restoration to holiness was restoration to the
dignity and happiness which saints possess in heaven.
Without holiness no one shall see the Lord. Without it
His friendship cannot be enjoyed, nor can any of His
rational creatures without this serve Him aright.
Knowledge of the highest sort is an essential element of
this holiness. It implies a knowledge of the divine per-
fections — of the ways and dealings of God with His
creatures — of what he requires of them, and what He
I4S «
THOUGHTS ON HIGH THEMES.
promises to bestow upon them. Whatever else we may
know, if ignorant of these grand truths, our souls can
neither possess dignity nor moral beauty. But he that
possesses this divine wisdom is possessed of great enlarge-
ment, elevation and purity of mind. This, to Fome extent,
is seen in every true Christian in the present life, even
while this sacred knowledge is mixed with error, and its
operations greatly marred by affections imperfectly sancti-
fied. It is far otherwise in heaven. We do not affirm
that even there the highest of creatures know all things.
The great book which had opened for their view will be
but imperfectly read after millions of ages have passed
away. But what we affirm is, that all this knowledge is
pure, and that all this knowledge in them is wisdom.
They possess with perfect accuracy all the essential ele-
mentary truths, and are continually adding to their stock
of knowledge. They have the most just notions of the
perfections of God, and as far as opportunity affi)rds scope
for observation — and this must be vast — their notions of
the providence and works of God are perfectly accurate.
Such knowledge must give to the human mind a wonder-
fill dignity. Those who possess it are monumental pillars
in the temple of God — pillars of wisdom that adorn the
heavenly society.
But mere knowledge, even of the highest sort, will not
confer dignity or moral beauty on its possessor, or ensure
him of happiness. Devils have capacious minds, fur-
nished with a vast mass of great truths, and yet remain
wicked and miserable. And we have all known men of
extensive information, who have been very wretched and
mischievous in the world. Man is not a mere creature of
thought and sentiment, but is endowed with feelings and
passions and, if these are malignant or impure, he will be
degraded and miserable, let him know ever so much.
Hence, he must be made holy in his affections, as well as in
his understanding. He must possess meekness and
humility, and above all he must possess love in all its modi-
146
THE OCCUPATION OF THE SAINTS IN HEAVEN.
fications. It is only when the affections are reduced to
perfect order and purity, that the powers of intellect can
be properly exercised — that the soul appears in the charms
of beauty, and is fitted to partake of durable and rational
enjoyment. The graces of the a^ actions are the graces
of the Spirit These are given in the hour of regeneration,
and are perfected in glory. If the knowledge of the
redeemed be vast, so are all their affections pure and
amiable. These taken together make up what the in-
spired writers mean by the image of God restored to the
soul, and constitute what in common language we call
holiness of character. The reason of man fully enlight-
ened — his judgment accurate on all matters — his memory
stored with the most lofty and valuable truths, and his
affections in perfect harmony with the Divine will, must
present a character in the highest sense beautiful and
noble. Such is the character of the redeemed in heaven
— hence they are monumental pillars — spiritual ornaments
in the temple above. Without holiness they could not be
there. Their high holiness gives them distinction among
the society of heaven. But next —
The duties which the redeemed perform in the heavenly
economy give them a high standing among their associates.
It has been already shown that the souls of the re-
deemed are richly endowed. But the gifts of God are
not intended for display, but for use. On earth the ser-
vant that hid his Lord's talent was condemned. No
servant in heaven can do this. The gifts they have are
employed. They serve God day and night in His temple,
without ceasing. From what is revealed of the heavenly
state, it is plain that active service is its prominent charac-
teristic. Not but finite natures may require repose, that
their limited powers may not be exhausted, as well as to
afford variety to their emotions and time for meditation.
Repose, however, seems the exception, and action the gene-
ral rule of their existence. Hence, angels are represented
with wings, and as flames of fire — figures which show their
147
THOUGHTS ON HIGH THEMES.
Ill
motion and activity. But this truth rests upon fact. We
find that the angels have been frequently employed in our
world, in working out some of the most important parts of
the scheme of providence. Sometimes they have come
as ministers of mercy, at other times as ministers of ven-
geance. But Christ tells us that after the resurrection the
redeemed shall be made like unto the angels. This like-
ness I take it will consist in holiness, happiness, and in
the service they shall be called upon to perform. But this
statement, although strong enough to warrant our infer-
ence, is by no means all that we have to rest our argument
upon. Have angels been commissioned to come into this
world ? so have glorified saints. Moses and Elias came
from heaven to converse with our Lord before His suffer-
ing on the cross. And who shall say that this was the
only mission in which they and others of their brethren
have been sent to earth ?
They shall, says Christ, be on a par with the angels-
And we know it was so in those visions which John had
of the heavenly service. The active services and the
adoration uttered seem to be shared alike by angels and
saints. They stand together before the throne — ^join in
the songs of praise — walk in white, and together hold
intercourse with God. But is their service wholly con-
fined to those times when they approach the visible
Shechinah, and adore Him that sits on the throne ? Do
they never leave the heaven of heavens, and serve their
God by doing His will throughout the universe? We
know that angels have often done this, and do it still, but
the redeemed are on a footing with the angels, and, as we
think, share with them in the service of God in various
parts of the universe. To be minute here, were to attempt
to be wise above what is written, yet we over-step not the
bounds of revelation and right reason, when we affirm that
some of the higher duties which are performed by the
instrumentality of creatures are performed by the re-
deemed from among men. The promulgation of the
148
■ill
THE OCCUPATION OF THE SAINTS IN HEAVEN.
truth of God is one of the highest and most benevolent
services in which creatures can be engaged. May we not
suppose then that Paul and Peter and James, with others
who promulgated truth on earth, are now communicating
to distant portions of God's universe certain truths of the
knowledge of which other rational orders may be benefited ?
Not that these worlds have sinned — not that doctrines of
faith and repentance need be preached there, for the reason
they are preached among men. Yet many who do not
need the direct benefits of redemption may, nevertheless,
be benefited by a knowledge of the principles and doc-
trines which this mighty work unfolds. Angels, we know,
who do not need a Saviour, desire earnestly to look into
the glorious mysteries of a Saviour's work. But why
angels alone ? Would not all other rational creatures who
love God desire to do the same ? Would they not all learn
much by having a full development made to them of what
the Son of God did when He appeared as Mediator be-
twixt offended Heaven and a guilty race ? It has been
shown angels were appointed to unfold to man the
Saviour's work before He came, and, as the work is now
finished, may not saints in heaven be commissioned — for
they are now equal with the angels — to carry the wondrous
tale from world to world, and to proclaim from system to
system the glories of this mighty work of Jehovah ? No
order of holy creatures can learn the amazing doctrines of
the cross and not acquire a more ardent love and a more
profound veneration for God.
When the Apostles stood around their Master on Mount
Olivet, His mandate to them was : " Go ye into all the
world and preach the Gospel to every creature." They did
this and fulfilled their course on the earth. But when the
same m.en ascended on high, and were clothed in white,
and crowns placed upon their heads in heaven, did they
not hear another mandate from the throne not altogether
dissimilar to the first — might it not run thus : "Go into all
the universe and proclaim the glories of my cross ? Tell
149
THOUGHTS ON HIGH THEMES.
it from world to world, how mercy and justice have met ;
how righteousness and peace have embraced each other ;
how God can be just, yet the justifier of the ungodly V*
Indulge me on this theme for a moment longer, my breth-
ren. If truth is thus promulgated, are Apostles the
only messengers ? No, may it not be at this very hour ;
there are some of those whom you knew on earth — ^/le
world knew them not — who are employed in carrying forth
from the Throne of God great truths to be diffused through
distant worlds. On earth they were men of God, of ardent
piety, yet no man regarded them. They are now pillars
in the heavenly society, and they are honoured in promul-
gating the truth of God among other orders of intelligences.
Nor can I quit this part of the subject without remarking,
that if redeemed men are thus employed, the service will
yield to themselves great happiness and afford the means
of vast improvement. In promulgating the truth we
do great good to others, and in the most direct way
glorify God. This cannot but yield the highest gratifica-
tion to a holy mind. But with such powers as the redeemed
possess this exercise will afford great scope for improve-
mert. The new regions they visit, the new orders they
hold intercourse with, the modes of thought and of action
that prevail there, all by the appointment and under the
government of God, cannot fail but open to such minds
boundless sources of knowledge, and the purest gratifica-
tion. But, further, suppose the knowledge communicated
to be the view given of the Divine perfections as mani-
fested in the work of redemption, are not the redeemed
from earth, on many accounts, admirably fitted to commu-
nicate this knowledge to them ? They understood it well,
possibly better than the highest angels. The deep per-
sonal interest which they feel in it will animate them with
the greatest zeal to make others acquainted with the
whole system of Gospel truth. When on earth there was
no theme on which they loved so well to speak, and shall
this feeling not be the same, yea, far more intense in
150
THE OCCUPATION OF THE SAINTS IN HEAVEN.
heaven, or in any other part of the universe ? It is no
fancy to suppose that wherever they can find rational
creatures to Usten, they will tell them of a Saviour's love
and condescension. And they will do this that others
may love and revere God more, and that Jehovah may be
more glorified by all His creatures. Hence will be fulfilled
the sublime declaration of the Apostle — Eph. iii. lo.
I need hardly remark that this reasoning proceeds on
the supposition that there are many other worlds besides
ours, and many other orders of creatures besides men and
angels. Who can doubt the former that looks at the
thousands of bright luminaries seen by the naked eye in
the aerial heavens, or thinks of the millions more which are
seen by the help of glasses ? I cannot doubt but all these
worlds are the abodes of life, of intelligence, of law and love
to God. These worlds are the abodes of rational beings
that know and serve their God. Not all the dead matter
or merely sentient beings together can show forth the
glory of God like one rational intelligence. It is the
rational soul that is the true mirror of the Divinity. Hath
God, then, who does all things well, created suns and sys-
tems innumerable, and placed no one there that can know
or love Him ? I, at least, cannot think so. All His
works praise Him ; and all His saints love Him. The
praise that arises from the worlds He hath made must be
the praise of rational service springing from grateful
hearts. Now, shall we suppose, that that work of God
which of all others is most fitted to unfold the Divine per-
fections so as to awaken the reverence and gratitude of
creatures is kept secret from the greatest part of the
universe ? Earth, it is true, was the platform on'which the
work of redemption was accomplished ; man the object
to whom its benefits directly apply. No other creature
shares in the pardon of Christ's atonement. But " other
holy creatures may share in the beneficial effects of those
truths which spring from the knowledge of that atone-
Tnent. Hence the indirect benefits of redemption may
THOUGHTS ON HIGH THEMES.
extend to every race, and its mighty truths be known in
every world. Well might an Apostle exclaim : " Great is
the mystery of godliness, God manifest in the flesh, justi-
fied in the spirit, seen of angels."
There is abundant reason for thinking that on the great,
the final day of reckoning, when the Son of God shall
appear to iudge men and devils, the whole universe shall
be assembled to witness that mighty event. And possibly
lessons shall on that day be taught, which shall be
throughout all eternity of unspeakable importance to all
finite minds. But it is easy to see that the transactions
of that day can be but imperfectly understood without an
intimate knowledge of the work of redemption. This
knowledge, if needful, will be communicated in order that
the vast assembly of principalities and powers and various
orders may be prepared for witnessing the final judgment.
Now there are two ways by which we can conceive God
to make other worlds acquainted with this knowledge —
either by direct inspiration or through the instrumentality
of such agents as He may employ. Both these means
have been employed in our world. The first, however,
has in all cases been made subservient to the second.
When men or angels have been inspired it was not for
their own special benefit, as far as we know, but that they
might be qualified to communicate the will of God to
others. We have every reason to believe that this order
of procedure shall continue. Angels and men have both
been employed on earth to promulgate the will of God,
and shall not redeemed men, when on an equality with
the angels in a future world be employed as well as they
to transmit Divine truth into other portions of the universe?
And thus shall the rational offspring of Jehovah be made
acquainted with the ways of God, especially with the work
of redemption. What a wide field shall thus be opened
up for the exercise of the expanded and sanctified powers
of redeemed men in heaven ! But if the service be great
so is the honour attending it. Now their sphere of labour
152
THE OCCUPATION OF THE SAINTS IN HEAVEN.
wn in
reat is
, justi-
great,
[ shall
2 shall
)ssibly
all be
to all
LCtions
out an
This
er that
/arious
gment.
^e God
[jdge —
ntality
means
is confined to a family or a small community ; hereafter
that field of labour may be vast and varied, beyond the
loftiest conception. God shall fit them for their work —
shall mark it out for them— and shall bless them in
it ; while it shall be seen to all the heavenly society that
they are moral pillars in the temple of God. But, lastly,
Saints in heaven have a high standing from their inti-
mate relation to the Son of God.
There is a vulgar remark pregnant with much wisdom,
that " fools should never judge of half-done work." The
sense of 'he adage is that those who understand a thing but
imperfectly ought to give no opinion upon it. But no-
thing is more common than for these very persons to
offer opinions, and often in a way that shows as little
modesty as wisdom. They condemn what they do not
undci stand, and ridicule what they never have studied.
Alas, that this should be applicable to the highest of all
subjects — the redemption of Christ. Many who ought to
understand it better are extremely imperfectly acquainted
with it. Hence, they treat the whole with indifference,
frequently with gross contempt. This is seen when some
of its most sublime and consoling doctrines are discussed.
These are regarded as the dreams of enthusiasts. No doc-
trine has been more exposed to treatment of this kind than
the union of Christ and believers. I shall at present only
offer a few remarks on this union, and that with the view
of showing the high standing of believers in heaven.
This union is of the most intimate kind. Christ in the
covenant of grace is the head or representative of His
people. But this Divine person in assuming this relation
to men assumed their nature. This was done for the
highest reason — that He might have something to offer.
The thing which he offered was His soul and body on the
cross, or, in other words, the human nature which he as-
sume'^.. But the nature which was thus humbled in m^^ing
an atonement for sin was afterwards highly exalted. That
glorious Person whom John saw — whose face was Hke the
153
THOUGHTS ON HIGH THEMES.
sun, and whose eyes were like a flame of fire — was Em-
manuel in His glorified human nature^ In that nature
He appears in heaven, and through it the whole of the
heavenly inhabitants have a constant and vivid manifesta-
tion of the Divinity. But every saint will possess the
same nature which his Divine Master wears. This must
make the connexion betwixt the Son of God and His
redeemed people more intimate, and altogether of a
higher and dearer kind than betwixt Him and any other
creatures. Our Lord intimated this very plainly to His
followers after His resurrection. He spoke of them as
His brethren. It is, therefore, not a mere covenant rela-
tion, but a fraternal connexion. If not in degree, yet in
kind, their bodies will be like His glorious body. And
this likeness shall be eternal. He has a fellow-feeling
with them, for the sympathies of His soul are human sym-
pathies. Hence, human nature in Emmanuel is exalted
to a far higher pitch than the angelic nature ever can be
raised to. And the brotherhood which Christ recognized
on earth shall be eternally recognised in heaven. He
that is in the midst of the throne leads His brethren —
leads them to fountains of endless bliss. And shall not
those who are regarded by Emmanuel as His brethren
be looked upon by all the inhabitants of heaven as monu-
mental pillars in the temple above ? Will not all who see
this connexion — all who adore the Son of God — look
with peculiar love and respect on those whom He has
redeemed and whose nature He wears ? The grand fact
that the Son of God died to redeem those whose nature
He assumed and wears must stamp saints with peculiar
excellence in tht ayes of the heavenly society.
^54
,s Em-
nature
of the
lifesta-
;ss the
s must
id His
r of a
r Other
to His
lem as
nt rela-
yet in
. And
-feeling
ansym-
exalted
can be
ignized
He
Ithren —
lall not
)rethren
monu-
rho see
I — look
; has
ind fact
nature
leculiar
CHAPTER XI.
BACKSLIDERS CALLED TO REPENTANCE.
** Repent, or else I will come unto thee quickly, and will fight
against thee with the sword of my mouth," — Rev. ii. i6.
HE Church of Pergamos possessed much that
was pleasing in the eyes of her Divine Master.
For although Christians in that city were sur-
rounded by many forms of wickedness, and
exposed to severe persecution, yet they continued to hold
fast the doctrines of the gospel in their purity. This was
much. A church that retains the essential doctrines of
religion, has still within herself the grand elements of
spiritual life and reformation. And we find, indeed, that
the Church of Pergamos stood in need of reformation.
There are certain sins mentioned as practised by some of
the members of this church, and as it would appear connived
at by many others. A holy God loves His children too well
to permit them to indulge in any sin. While our Lord,
therefore, commends the doctrinal purity of this Church,
He utters at the same time admonition and threatening
against those sinful courses into which some had fallen.
Were admonitions listened to, threatenings would not be
needed. Were threatenings laid to heart, neither chastise-
ment nor punishment would be required.
I shall first direct your attention to the admonition, and
next to the threatening.
I. The admonition and call to repentance.
Repentance towards God is comprehensive of so much
that it may be regarded as one of the chief branches of
155
THOUGHTS ON HIGH THEMES.
revealed religion. It is called in our Catechism a saving
grace. Indeed, without it a sinful creature could have no
religion that would be acceptable to God, or beneficial to
himself. There is a repentance which even needs to be
repented of; for, as it springs from mere selfish motives,
and has no reference either to the holiness or justice of
God, it can only, by the sorrow it awakens, work death to
the soul. But true repentance is a high spiritual condition
of mind. It is indeed the soul, by an act of faith, uniting
the past with the future, so as to see abused obligations in
consequences, and yet at the same time discover a hope
of mercy which leads to God and to newness of life. This
cannot fail to produce just thoughts, and all kinds of
healthy mental action. Hence the repentance to which
men are called in the Gospel, implies not only sorrow for
sin and separation from it in heart and life, but also a
return to God in faith and practice. Sinners have departed
from God, and are in rebellion against Him. The call to
repentance is a call to return to God and submit to Him
as His obedient servants.
But, important as this doctrine is, I can only devote to
it a very brief space. The guilt of man makes repentance
necessary, while the mercy of God through Christ makes
it not only possible, but in the highest sense beneficial.
Angels need no repentance ; for they have never sinned.
Devils need repentance. But as there is no scheme of
mercy for them, they only tremble while they believe but
do not repent. But although man is a sinner yet he is
within the scope of mercy, as for him there is a Mediator.
Hence, any sinner may say: " I will arise and go to my
Father;" for the declaration of his Father is, "Turn ye,
turn ye, why will ye die in your sin ? " Were there no
Gospel there could be no repentance unto life. The sin-
ner mourns aright when he looks at Him who was pierced
for sin.
Take away the cross and sorrow for sin becomes des-
pair, out of which can only spring intense hatred and aver
156
PJSU
BACKSLIDERS CALLED TO REPENTANCE.
laving
iveno
:ial to
to be
Dtives,
tice of
;ath to
idition
miting
ions in
I hope
This
inds of
which
row for
also a
^parted
call to
;o Him
vote to
ntance
makes
leficial.
sinned,
erne of
ve but
t he is
diator.
to my
urn ye,
ere no
he sin-
pierced
is des-
d aver
sion to God. But while all sin must be offensive to a
holy God, sin in His own children must be peculiarly dis-
honourable to Him, and if it brings not down upon them
His wrath, as a Judge, it cannot fail to awaken against
them His fatherly displeasure. Yet painful as it is to ad-
mit that the people of God often fall into sin, it were a
criminal folly to deny it. But as God hates sin in them,
He calls them to repentance. His dealings with the
Jewish people, while in covenant with Him, strikingly
illustrate alike the tendency of professors of religion to go
astray and the Divine procedure towards such. His peo-
ple are counselled, warned and threatened, and, if they
repent not, are severely chastised. There are degrees of
guilt in moral acts, but there is no sin so little as not to
need repentance. Are you living in any known sin, or in
the neglect of any known duty? The call to you is,
repent. Turn with hatred and loathing from everything
which God forbids — turn with a loving and obedient dis-
position to all that God requires. This is repentance in
its principles, and out of it will spring all the fruits meet
for it.
A faith 171 God's truth is essential to evangelical repent-
ance. The more a man knows of the truths of the Gospel,
he is all the better prepared to listen to the call to repent-
ance. Assuredly a man's principles and practice may for
a time be sadly in opposition. This, however, cannot last
very long, unless he so plays the sophist with himself as
to make truth subservient to a wicked practice. For he
whose mind holds fast the great doctrines of religion has
that in him well fitted to arouse conscience, and to warm
and enlighten the heart to a true repentance. The Church
of Pergamos was in this respect in a favourable condition
to listen to the admonition in the text. To call a man to
repentance who is ignorant of the grand doctrines of the
Gospel is nc' a hopeful task. There must be principles
on which faith can fasten ere the appeal can be felt.
True, many that know their Lord's will may, for a time,
157
THOUGHTS ON HIGH THEMES.
under the influence of strong temptation, fail shamefully
to do it. Still it is plain that the conscience of such men,
if not seared, is in the best state for being aroused to a
sense of danejer, neglect of obligations, and the claims
which God tneir Saviour has on them. These undutiful
children know of the holy, just and merciful Father they
are offending, know much of the Saviour they are dis-
honouring, and know something of that Spirit they are
grieving, and may know not a little of the joys and hopes
of that religion they are abusing. It is sad that under any
influence a soul with all this knowledge should even for a
brief period depart from God; yet that knowledge will ren-
der the time of departure a time of wretchedness, and will
prove mightily instrumental to the return of the soul unto
God.
It were not wise to suppose that such departures are
extremely rare. Alas ! if the best faithfully try their heart
and life by the Divine requirements, they will find ground
enough to confess that they often depart from God, and
by sins of commission as well as of omission grievously
offend Him. Woe be to us ! if we find in this apology
for committing sin or repose in lying under it. It ought
to produce grief, humiliation, watchfulness, in a word,
repentance. Christians at Pergamos were sound in the
faith, and men of courage and zeal, yet there was also
among them much that was off"ensive to Christ. Hence
the call for repentance. Examine your heart and life by
God's requirements, my brethren, and do it as in His
sight, and you will also find cause for repentance. Are
there no duties left undone ? Or, what may be worse,
done formally and hypocritically ? Are there no sins in-
dulged in? No temptation trifled with? No mercies
overlooked ? No opportunities for doing good neglected ?
An honest answer to this cannot but awaken regret, shame
and remorse. But remorse is only a means to an end.
The end here is repenta^^e. Your regret, shame and
remorse are vain, unless you have done with everything
158
BACKSLIDERS CALLED TO REPENTANCE.
nefuUy
hmen,
2d to a
claims
idutiful
er they
ire dis-
hey are
i hopes
der any
2n for a
will ren-
and will
)ul unto
ures are
jir heart
[ ground
rod, and
ievously
apology
It ought
a word,
d in the
was also
Hence
life by
in His
;. Are
worse,
sins in-
mercies
rlected ?
|t, shame
an end.
Lme and
jerything
which you would be afraid to carry with you to a death-
bed, and unless you begin to do everything which you
would wish you had d< when you shall stand at Christ's
judgment seat. He th^ does not cast out the old leaven
of every sinful passion and appetite, and who does not
say, and say it with the whole heart: "Lord, what wilt
Thou have me to do," is not Hstening to the admonition
in the text — repent. And against those who will not listen
to it, Christ threatens to fight with the sword of His mouth.
He has many ways of chastising. This is one of them.
It sounds very strangely. And this brings me —
II. To speak of tAe nature of the threatening. " Except
ye repent," said the Saviour, " I will fight against you with
the sword of my mouth."
God often emnloys the sword of war as well as the
sword of pestilence to punish the guilty. But the sword
which He threatens to employ against His erring chil-
dren is Divine truth. The term sword is used figuratively.
It is the Divine word. This at first sight may seem a
strange instrument of punishment. The word of God is
spoken of under the figure of a sword in several passages.
In Ephesians, vi. 17, the Christian is commanded, among
other portions of the spiritual armour, to take " the sword
of the Spirit, which is the word of God." And in Hebrews
iv. 12., the word of God is said to be " quick and powerful,
sharper than any two-edged sword," and in Rev. i. 16,
where Christ is represented as holding the seven stars in
His right hand, out of His mouth proceeded a two-edged
sword — plainly His word. Now, when Christ threatens
that if His people repent not He will fight against them
with the sword of His mouth, it is plainly His word that
is to be the grand weapon to punish. God's word is
compared to light, as it gives direction — to bread, as it
nourishes the soul — to water, as it purifies — to honey, as
it delights the spiritual taste. These figures are full of
meaning, and highly appropriate ; but, it may be asked
where is the appropriateness of comparing the word of God
159
THOUGHTS ON HIGH THEMES.
to an instrument that wounds and kills. The figure is
indeed highly significant. For the word of God is not
only a sword to pierce the heart with conviction, to divide
the soul ft-om its lusts, but also to pierce the heart of the
impenitent with killing agonies, or to inflict painful
wounds on the conscience of the backslider. And thus
Christ fights with His word against His offending people.
This seems a strange instrument in the hands of .^c
Saviour for such a purpose. If rightly thought of, ihe
threatening is very awful, the punishment inflicted very
terrible, and although often, yet not always, salutary.
We must try and make this plain. Man in his pre-
sent state may be punished either in body or in mind, or
in both. But as man is properly mind, so is mind the
proper seat not only of his exquisite joys but of his bitterest
woes. A stroke on the body may be severely felt, but it
is not, either in degree or kind of suffering, at all equal to
that which is felt when the heart is pierced. And, then,
the arrow that pierces the heart may come on one or two
winged words. A few words may tell you that your highest
hopes are to be realized. No mere physical gratification
can equal the joy which these few words awaken. Or,
again, a few words may blast in a moment all hopes and
all joys, and produce suffering far greater than any bodily
illness you ever felt. The figure that it goes to the heart
like a dagger, is scarcely too strong. What a creature is
man ! how mysterious his mind ! The heart may be made
to live or die by a few words. A word may make all
light around you and open up a golden vista far into the
future, or a word may plunge you into darkness or sink
you into despair. Words are but wind, but they may be
a whirlwind that rends and scatters every hope and joy,
or it may be a gentle breeze that bears on its wings fra-
grance, music and health.
But, to illustrate what I have further to say, I shall no-
tice that the threatenings of God must produce exceeding
anguish of soul.
i6o
BACKSLIDERS CALLED TO REPENTANCE.
are is
is not
divide
of the
)ainful
i thus
>eople.
of .^>c
of, ihe
d very
y-
is pre-
ind, or
ind the
litterest
:, but it
;qual to
d, then,
or two
highest
fication
Or,
les and
bodily
e heart
lature is
|e made
ake all
.to the
or sink
[may be
d joy,
|ngs fra-
lall no-
:eeding
If a word of threatening, uttering the true and the
terrible, by a fellow-creature, produces great pain while it
merely points to temporal ills, shall not the word of the
great God produce incomparably greater anguish when it
points not only to temporal but eternal ills ? For this
there must be faith in the utterances of God. He who
does not believe His word, but merely says he does that
he may not put himself to the trouble of denying it, will
not be moved any more by the most terrible threatenings
of God than by the pratings of a child. This non-faith,
or negative belief, is the real condition of many. These
men have false repose, not peace. But where there is a
faith positive, men will hear and fear when God threatens.
And if their faith be strong they will be filled, as well
they may, with intense anguish, when they hear the omni-
potent and just God declaring Himself their enemy. They
will feel, in some measure, as the guilty monarch felt when
he saw the writing on the wall. It was the hand of God ;
well might his knees smite together. They will feel as the
Jews did on the day of Pentecost, when the word of God
pierced their heart, and they cried out : " Men and breth-
ren, what must we do ? " or as David, when the prophet,
in the name of God, said to him : " Thou art the man." An
angry word from God would appal the mightiest angel,
yet men are stout of heart when God threatens. The
angel would believe, men do not. But when man does
believe he is appalled and trembles ; his knees smite to-
gether, and his heart is filled with unutterable anguish
when the word of an angry God enters his soul. The
threatening is like a sword, or, to use another figure of an
ancient patriarch, " the arrows of the Almighty " then
stick within him, and the poison thereof drinketh up his
spirit — the terrors of God set themselves in array against
him.
Many have realized this when under convictions of sin.
Some have confessed that when they first saw the law in
its just claims, the penalty in its terrible meaning, their
i6i L
THOUGHTS ON HIGH THEMES.
sins in the sight of a holy and just God, and His omni-
potent arm ready to punish, they felt as if environed with
the pains of hell. Yet no stroke had touched their bodies,
no blight had fallen on their temporal interests ; they
were in health, prosperous in the world, respected and
beloved. All was well but the bosom. That was smitten
by the sword of the Spirit. God's truth, in the form of a
few.simple words, had reached the understanding, and
awakened conscience to the sad past and the awful
future. God had said " the soul that sinneth it shall die."
This they believed. He had said, " Cursed is every one
that continueth not in all things written in the Book of
the Law," and they believed Him. He had said, " the
wages of sin is death," and they had come to believe Him.
He had declared that the wicked shall go away *' into
everlasting fire prepared for the devil and his angels," and
they had come to believe it would be so. But there was
another solemn fact, in addition to all this, which they had
also come to believe — that they were the persons, the
very persons, to whom all this is applicable. Assuredly,
my brethren, without faith in these, and the like, as God's
statements, and faith that He means as He says, and faith
in making a personal application of these statements to
themselves, they cannot awaken in you fear, shame, and
remorse. But where there is faith in the threatening, as
God's utterance, one sentence from Him of this sort will,
like a sword, pierce the guilty bosom.
But, it may be said, this only applies to the impenitent
in despair or to the penitent in conversion. Without
faith in God's word there cou' i be no despair. Many
die easily, as they die in utter stupidity, or in a sad mis-
belief, if not disbelief. It is some faith that makes des-
pair, as it is the want of enough of it which confirms des-
pair. Yet let it not be supposed that God's word only
produces anguish in the despairing, or when the soul first
awakens to a sight of the lightnings of Sinai. The back-
slider who, by his sins, has darkened his hopes, brought
162
i omni-
edwith
bodies,
; they
ed and
smitten
rm of a
ng, and
e awful
lall die."
very one
Book of
d, " the
3ve Him.
ly "into
;els," and
there was
they had
sons, the
assuredly,
as God's
and faith
ments to
ame, and
ening, as
; sort will,
upenitent
Without
Many
, sad mis-
takes des-
firms des-
vord only
soul first
The back-
;, brought
BACKSLIDERS CALLED TO REPENTANCE.
his adoption into question, and thrown his evidences into
confusion, will feel, when aroused to a sense of his dan-
ger, that every threatening of God has o him of all men
the most direct and terrible meaning. It is to him not
only the sword of God but that sword bathed in heaven.
When the Apostle denied his Master, the Lord turned
and looked upon him. The Saviour looked Divine Truth
into Peter's bosom, or, what is nearly the same, that look
as a flash of light kindled up much truth that was lying in
his bosom. And he went out and wept bitterly. No
torture of his most malicious enemies could have equalled
what he suffered. " The spirit of a man will sustain his
infirmities, but a wounded spirit who can bear ? " But
what sword can wound the spirit like the word of God ? "
For, mark it, the backslider, till he finds peace by a
new application of the blood of Christ, must really see
every threatening in a more terrible aspect than he saw
it in the hour of conversion or when living carelessly in sin.
He knows far more now of a just and holy God, far more
now than then of His law and its claims. And he has
now not only to look at the despised justice of God, but
at His abused goodness. If he has not crucified the
Saviour afresh, and put Him to an open shame, he feels
he has come fearfully near it. If he has not done des-
pite to the spirit of grace, he feels that he has at least
sadly grieved that Holy Spirit. And he knows that to be
a true saying,^that the servant that knew his Lord's will
and did it nof stiall be beaten with many stripes. In short,
every threatening must have a far more terrible meaning
to the backslider than to him who has never named the
name of Christ. No wonder that such a man feels that
every threatening is as a flaming sword, turning every way
to keep him from the tree of life, and has in it, to his eye,
an image of eternal death. Hence, if his conscience be
not utterly seared, and if he be not given up to judicial
blindness, every threatening pierces his bosom like a
sword. It is fearful to think that to backsliders every
163
1*
wm
THOUGHTS ON HIGH THEMBS.
page of the Bible in which threatenings are found sends
forth flashes of lightning to scorch their souls. Every
historical incident in which a wicked man is doomed by
Gc.i to ruin, reads them a frightful lesson of what is to be
their doom. The word of God is to them what the pro-
phet was to the wicked King of Israel, a denouncer of
evil and not a messenger of good, and just for this reason,
that they have forsaken the good and chosen the evil.
But,
III. I shall endeavour to show you how the promising
part becomes also a sword to pierce the heart of the sin--
ning Christian. All men live by hope. Take it away —
take all hope away, and men will go distracted, or sink
into idiotic despondency. But the life and movements of
the Christian depend especially on hope. By this chiefly
he has the earnest of his heavenly inheritance. Hence
his hope is nearly the measure of his joy. But, again, hope
depends on that faith which lays hold on the promises of
a covenant-keeping God in Christ. A full prraon, a
finished sanctification, Divine protection, the consolations
of the Spirit, and heaven at last, with all its varied and
satisfying joys for eternity, are the rich and suitable pro-
mises which God has given to His people. They are, in-
deed, the manna, the water from the rock, the cloud by
day, the pillar of fire by night to the Christian in this
wilderness of toil and affliction. He that can appropriate
the promises of God will have a joy and hope which the
world cannot give nor take away. The Christian who is
walking closely with God by a living faith can do this.
But far diff"erent is it with him who is living in sin,
either of omission or commission. Such a man may not
be a cast-away. No ; God, in mercy, may snatch him
from the jaws of destruction ; he may be plucked as a
brand from the fire, from the very edge of the pit. Such
triumphs of grace are wonderful, and they have not been
few. It is not my intention to notice symptoms of repro-
bation — a sad and difficult task — yet assuredly there could
164
BACKSLIDERS CALLED TO REPENTANCE.
sends
Every
led by
3 to be
le pro-
icer of
reason,
le evil.
)mising
he sin-
away —
or sink
lents of
; chiefly
Hence
in, hope
[nises of
rcion, a
olations
ied and
Die pro-
are, in-
oud by
in this
ropriate
lich the
1 who is
this,
in sin,
may not
tch him
ed as a
Such
ot been
3f repro-
re could
be few symptoms more alarming than this — that while
roUing sin, as a sweet morsel under your tongue, you
could profess at the same time that with a keen relish you
are tasting the sweetest of God's promises. This were,
indeed, the last infatuation — holding in a most frightful
form the truth in unrighteousness, and by a most destruc-
tive sophistry turning the grace of God into licentiousness.
When men have reached this point, they are given up to
believe a lie. Conscience is dead, or utterly debauched.
Even the sword of the Spirit no longer pierces these
hearts.
This is not the condition of all ; we hope, indeed, of
few. Those who have been instructed in God's truth
have to fight a hard battle with conscience in their depar-
tures from him. They know far too well what is required
of God's children to suppose that while they are serving
the world, the devil, or the flesh, they can appropriate
the promises of the covenant of grace. The backslider
may be a justified man, but while living in known sin he
dare not appropriate to himself the promises of pardon
and acceptance. He may be one of the adoption, but
while living in known sin he cannot lay hold on promises
of the inheritance of faithful children. The best robe
and the ring may be ready for him, but till he arises and
goes to his Father, he cannot say they are his.
It will not do to aflirm that, seeing he is now living in
sin, he cares nothing about the promises. This may be
if he is past feeling, and working all manner oi wickedness
with greediness. But many who fall sadly, do not fall so
low as this. They do care about the promises ; for they
have not yet completed their covenant with death and
agreement with hell. They have a painful impression of
the good they have lost, or may lose eternally. Their
knowledge is adverse to their false peace. They know
too much of a holy God to think that He can own them
as children while living in sin. They know that justifica-
tion implies adoption, but that both must be evidenced
'65
THOUGHTS ON HIGH THEMES.
by srnctification, and this must be seen in the fruits of
holiness. But they see their blossoms gone up into dust ;
hence the just fear that the root of the matter is not in
them. No ; my brethren, with lusts nourished, duties neg-
lected, sins committed, lying on the conscience unre-
pented of, you cannot put forth your hands and par-
take of the promises. You read : " Blessed are the poor
in spirit, for theirs is the kingdom of God." But you can-
not appropriate that promise if you are living in pride.
You read, " Blessed are the pure in heart, for they shall
see God.'' But you are not pure in heart ; you dare not
appropriate the promise. You read : " I will never leave
nor forsake you," but conscience tells you, you have for-
saken Him, and the promise is not yours. You read :
" As a father pitieth his children, so the Lord pitieth
them that fear Him." But you are undutiful children,
and do not fear Him. The promise is not yoi j. You
know that God is infinitely good ; but how can you claim
that goodness if you are not serving Him? You know
that God is able to protect ; but how can you claim that
protection if you are acting in opposition to His Divine
authority ? In fine, you know that heaven is a place of
perfect happiness ; but by sinning you have lost sight of
your title to that heaven. And just so with every pro-
mise in the covenant of grace. Each is full of comfort to
the obedient c^nld ; but to the disobedient, every pro-
mise, like the cloud to the Egyptians, turns its dark side.
Oh! is it not a fearful thing when a man has sinned
himself into that state that he becomes afraid to look into
God's word ? Every threatening is a sword to fierce his
soul, and every promise is that sword with a keener edge.
The most terrible sounds that the guilty hear are not the
sounds of the earthquake, the whirlwind, and the thunder
of God's alarming providences, but the still small voice
that comes from the Bible, in a just threatening, oran abused
promise. God's book is on God's side, and, depend upon
it, will fight against you, while you are fighting against
i66
BACKSLIDERS CALLED TO REPENTANCE.
Him. Ye, then, who feel alarmed at the thought of
having such a being fighting against you with such a
weapon, listen to His admonition — repent. Be ye separate
from sin. Touch not the unclean thing. Turn to the
Lord with your whole heart, and seek His mercy through
Christ, and do works meet for repentance ; and then shall
ye hear Him saying to you : " I will be a Father unto
you, and ye shall be my sons and ^daughters, saith the
Lord Almighty."
I
167
CHAPTER XII.
WITHDRAWING ABUSED MERCIES, THE RULE OF GOD S
GOVERNMENT.
'* Whosoever hath not, from him shall be taken away even that
he hath." — Matthew, xiii, 12.
ROM the time the children of Israel were consti-
tuted into the visible church, they possessed the
choicest moral and spiritual privileges. That
' t, these were, by great numbers of that people,
during long seasons of their national history earnestly
improved, and were productive of great spiritual advan-
tages, is a cheering fact which may be learned from many
passages of the Old Testament. It is, nevertheless,
abundantly plain that these peculiar privileges were often
neglected, and otherwise very grossly abused. They
forgot God — turned to idols, and in various ways destroyed
their own mercies. But great as their advantages were,
while they enjoyed the regular services of their priesthood,
and the teaching of their prophets duringv the long tract
of ages that the Mosaic economy was in force, it will not
be questioned that their privileges were vastly increased
when they heard Divine truth from the very lips of its
Divine Author. It was in many senses true, that no man,
priest or prophet, had ever spoken as He did. Yet we
learn from the context and many other passages, that
they understood but imperfectly the doctrines He taught.
So that neither the sublimity of His matter, the ineffable
simplicity with which He unfolded it, nor the heavenly
charms which His life threw around what He uttered ;
168 m^
WITHDRAWING ABUSED MERCIES.
tered
no, nor the force of the miracles which He wrought, could
commend to the understanding and conscience of the
bulk of the people the lessons of wisdom which He
taught. The cause of this is plain. They had not im-
proved their former privileges and ordinary spiritual
advantages ; hence they did not profit, even under the
teaching of the Son of God. Great privileges are solemn
trusts involving deep responsibilities ; and, if not improved,
must be followed by fearful results. The talents that God
gives cannot be hid, or otherwise perverted, with impunity.
In this God is jealous of His honour, so that those who
abuse His gifts shall at the day of reckoning not only be
called to account, but even in the present life God often
withdraws the misused talent.
Nothing is more certain than this, that privileges not
improved shall not be utterly futile : God will either
withdraw them, or they will prove curses to him that per-
veBts them. Than this, rio dispensation of God can be
more just. His gifts are all precious, bestowed for high
ends ; it is at man's peril to neglect them, but when
neglected, it is but just in God to withdraw them. A
moment's reflection will show you, if consequences be
thought of, that this is a matter to be deeply pondered
and conscientiously applied, by all who have trusts, and
by all who are misusing these trusts. The withdrawment
of misused talents is the doctrine taught in the text.
There is, as you "will observe, a peculiarity in the words,
*'To those who have shall be given." Have what? —
plainly, have improved their means or talents, and their
graces ; more means, talents and graces shall be given.
But next, " From those who have not " — have not what ?
— have not improved their talents or privileges, even these
privileges or talents shall be taken away, which they had.
He who buried his talent in the earth, had it not only
taken from him, but was condemned as an unprofitable
servant. We repeat it, that God justly calls in neglected
# 169
THOUGHTS ON HIGH THEMES.
talents, and thus even in the present life, punishes the
abuse of His gifts.
How does God do this ? What is the mode by which
He withdraws misused trusts ? The question admits of
no specific answer, at least of no answer that will apply-
to all cases. This need not be wondered at. Our know-
ledge only extends to facts, and a few of their relations to
each other ; but the inquiry. By what mode does God
call in neglected talents ? is not a question as to facts, but
as to the mode of the Divine operations. Of these,
properly speaking, either in Nature or Providence, we
do not know anything. You cast certain seed into the
ground ; you know it will produce a certain crop, but how
the seed expands into the plant, and the plant mto the
stalk, and how upon the top of that you find the precious
wheat, the wisest man cannot tell. Indeed, as to modes
of operation, it is a vast hidden machinery, moved by the
invisible hand of God. The eye of man cannot see it —
his wisdom cannot comprehend it. Our education, as
well as our useful benefits, must now be sought, in fairly
dealing with facts. When we attempt to go beyond this
field, we do not grow wise and happy, but speculative.
With our ey(i on the doctrine before us, the question is :
Is it a fact that misimproved talents are called in ? — does
the Bible teach this ? — and does experience more than
hint this ? Then, let no man weaken the force of this
awful fact by vain and perplexing questions, as to the
mode by which God withdraws misused privileges.
But what is a talent. or privilege, in this sense? Any-
thing by which God may be served and honoured, and
the soul bettered. These gifts of God — for they are all
His gifts by which we can work in this way — are of divers
sorts. Some are in their nature more refined and spiritual,
others more common and, as it were, earthy. To illus-
trate the doctrine of the text we shall select,
I. — A few of what are called the natural gifts of Provi-
dence, which ought to be made subservient to the glory
170
WITHDRAWING ABUSED MERCIES.
Provi-
! glory
of God and the good of the soul ; but, when not employed
in this way, may by the great Giver be justly called in.
I. Health very properly takes the first place among these
gifts of Providence. Nothing of an earthly sort is more
precious than this, or rather, as all men know, nothing on
earth, without health, can be precious. It is this which
gives a value to every possession, and a talismanic charm
to every enjoyment. The poor man that has health is
often not poor. The rich man that wants it is poor indeed.
The infirm and sick understand the meaning of this.
But, pity it is that those who possess the blessing most
largely seem often to comprehend its value the least.
Yet health is not grace, nor does its possession necessarily
imply either the getting of grace, or the increase of it.
There is, indeed, no essential connection betwixt health
of body and health of soul. There have been many
healthy bodies, connected with souls sick unto death, and
many bodies full of sore and loathsome diseases in which
the soul was vigorous with the grace of ^ L and very
beautiful with His holy image. Neve ''\.iess, is it not
true that, although health is not even among the primary
means, it is yet an admirable means for getting good to
the soul and for glorifying God ? In our present state,
the mental and corporeal are so intimately connected that
the mind cannot well perfo- some of its most important
functions without the aid o. bodily health. If in a great
measure destitute of this, you cannot attend at all on some
of the duties of religion. If sorely oppressed with infirm-
ities, the public ordinances of religion must be wholly
given up ; while the private duties, such as the reading
of the Word, prayers and godly converse, are attended
to under great disadvantages, unless the soul is in a very
high state of spiritual health indeed. Persons, by no
means strangers to piety, have owned that in severe sick-
ness they felt extremely unfit to attend to any religious
duties. Pain so distracts the mind, and scatters the
thoughts, that it is difficult to read, hear, or pray to edifi-
171
THOUGHTS ON HIGH THEMES.
cation. Oh ! it is sad to think how much is left, by most
persons, to be done on a sick-bed, and how unfit a place
it is for such momentous work ! The thoughtless do not
realize this when in health, while men in sore sickness
have their anxieties so enHsted, as to their bodily sufferings,
that they do not comprehend how little they are doing,
or, humanly speaking, ca?i do for the interests of the soul
If you have spent your years of health in serving God,
then has this precious talent been well employed, ^lA
when sickness comes you will not have the greatest of all
works to begin, but may be enabled, under the heaviest
affliction, to exercise strong faith, bear patier cly and hope
to the end. But even in this case is not the talent called
in ? In the sense of the text, it is not. The talent of
health is withdrawn not till it has answered its ends, and
not till God puts other talents in its place. Health was
given as a talent by which God was to be served in
action : sickness is the talent now given, by which God
is to be served by the good man in patient bearing. But,
now, let me ask how would it be with you if laid on a sick
bed — your bones filled with sore pain, every nerve and
muscle racked with suffering ? How would it be when
you looked back ? Should you, in conscience, feel that
you had employed the precious talent of health in the
service of God, and for the good of your soul ? Ah ! no :
with many, the frightful conviction would be that they had
spent the talent in the service of the world, the devil and
the flesh. For many a long year, God had continued this
talent with you, and often in various ways had He admon-
ished you to occupy the talent for high and holy ends.
But you never did this. Nay, did you not often take occa-
sion from the very fulness of your health to dishonour
God all the more, and do all the deeper a damage to
your own souls ? But the talent is now gone. No more
can that sick man go to the house of God. He may lie
for months — it may be years — in his sick bed ; but never
more shall he hear another sermon. Nay, he cannot
172
WITHDRAWING ABUSED MERCIES.
even attend well upon the more private duties. His
prayers are but wild exclamations, his meditations misty,
scattered thoughts. He cannot read — he cannot listen
to edification. Weary and woe-begone, how shall he be-
gin the great work ? He may be saved ; but oh ! what a
want is the want of health in commencing and carrying
on the business of the soul's salvation ! My hearer, didst
thou never see a man in this state ? — sick in body but
sicker in soul ? My hearer, art thou one of those who
misuse the talent of health ? Fear, oh ! fear, lest God
may call it in. What wilt thou think when on thy sick
couch, when in sore conflict with bodily infirmities, yea,
with the king of terrors, and the soul has never been
attended to, and eternity so near, and health so needful,
to set about the work ! But health is gone ; an offended
God has called in his talent, and is now about to call in
thy soul to His judgment bar to answer for the abuse of
the talent. " From him that hath not shall be taken away
even that he hath."
2. God may withdraw the use of the senses because they
have not been employed aright in His service.
It has been already stated that all talents or privileges
are misused when not employed in the service of God and
for the good of •^he soul. The senses are^those wonderful
bodily instruments by which mind holds fellowship with
mind, and intercourse with the external world, and by
which the soul gains its primary ideas and, to a great ex-
tent, its materials for thought and feeling. The least reflec-
tion as to what you gain for the mind by the use of sight
or hearing must satisfy you as to the importance of these
instruments, not only for corporeal gratifications, but also
for supplying the mind with its most refined material. But
it is needless to enlarge on this — every man of reflection
admits the great value of the senses. Let me ask, what
are they valuable for ? and to what uses do ye turn these
talents ? Valuable for many purposes assuredly ; but do
ye consider their highest value and their greatest use to
173
THOUGHTS ON HIGH THEMES.
consist merely in administering to bodily gratification ? Do
ye rejoice merely in the senses of sight and of hearing
in order to obtain wealth, or to secure any sort of low
gratification ? Alas ! how often are these senses employed
in fatally corrupting the heart, the fancy and the conscience.
Surely, surely, if man has a soul that is rational and im-
mortal, these noble gifts of heaven ought to be employed
for far higher purposes than to cater for mere bodily grati-
fications, and never, never ought to be employed in
debauching either the heart or the conscience. As they
are precious gifts of heaven, they ought to be used for the
service of God and the good of the soul.
My brethren, have you so used them ? Have you em-
ployed the sense of sight in reading what God has written
of Himself in the great volume of creation ? As you have
gazed upon His face and mighty works, and saw how His
hand had scattered beauty and beneficence around you
and above you — from the glorious sun in the heavens
down to the little flower in your path and the golden
harvest in your fields — were your hearts filled with adora-
tion at His greatness and wisdom, and with gratitude for
His goodness ? And, still more earnestly, have you em-
ployed the sense of sight in reading the wonders of God
— wonders of wisdom, justice and mercy — as recorded in
the volume of inspiration ? Has your sight often grown
dim in reading that blessed book which has brought life
and immortality to light, and in reading other books which
wise men have written to explain how God can be just
and yet the Justifier of the ungodly ? If so, my brethren,
the talent has been well used. And, furthermore, as to
the sense of hearing, has your ear been often employed in
earnestly listening to what wise and good men had to say
of the dealings of God with His creatures ? What He
has done for them, requires of them, promises to the obe-
dient and threatenings against the disobedient? 1. ^
word, are the things of God and the things of your soul's
eternal welfare, the matters on which you have employed
174
WITHDRAWING ABUSED MERCIES.
your eyesight and your ears, hearing that the soul might
be filled with instruction for guidance, warning and com-
fort ? If so, then have these talents been rightly used.
Much do I fear that if some of my hearers were to speak
out their declaration would be : We have not done so,
and we cannot comprehend all this. What were our senses
of sight or hearing given for, if not to aid us to get wealth,
honour and sensual pleasure ? Hast thou a soul, my
hearer, or art thou a brute that has merely animal life ?
Thou dost start at the question, thou art ready to cry out
"I have a soul, rational and immortal." Even so, yea, even
so, my brother. Thou hast a soul that can know God,
that can be saved, that can be damned. And if thy
senses are admirable instruments for the good of the soul,
why are they not employed for its good, in its service ?
I tell thee that these senses of sight and hearing — for I
fix mainly on them for illustration — are the choice gifts
of God, and if thou hast, for long, long years, employed
them not in His service, but for His dishonour — not for
the good of the soul — hast thou not cause to fear lest
God take them from thee ? God may call in His abused
talents. He may smite thee with blindness or deafness,
so that thou canst no more see His works, read His word,
nor hear His precious truth, and thus thy dark soul shall
be left forever in darkness.
I think this reasoning sound, and the appeal sober. Yet,
as the appeal may not be felt, so the reasoning may be
perverted. You may be ready to say ; " Yes, it is true,
that neighbour of ours who has lost his sight, or hearing,
has been unfaithful, and the talent is called in." This
opinion may be right, but what right have you to make
it } The affliction may not be a wrathful judgment but a
fatherly chastisement. The talent may not have been
withdrawn until it has answered the high ends for which it
was given, and the very withdrawment of it may be, so
to speak, to make room for greater talents with which the
soul is henceforth to work for the glory of God and its
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THOUGHTS ON HIGH THEMES.
spiritual welfare. On such matters judge not, or do it very
charitably, but rather judge yourselves than others, and
even in judging yourselves see that there is righteous
judgment. For truly it is with ourselves that we have
mainly to do in such matters. The home question with
every man should be, not how others are employing their
talents ; that may be a question, but the main one is, how
he is employing his. And oh ! let it be a question with
you whether these fine instruments which God has given
are employed in His service, or are only employed to
work for pride, for the flesh, for the world, for the devil.
If so, need ye wonder that God should call in His mis-
used gifts ? But do not these senses decay in all ? In
most they do, and in some they become extinct long be-
fore life ends. Does not this, then, weaken or neutralize
the force of our argument ? Nay, for we again ask, was
the soul enriched through them with Divine wisdom ere
they failed ? If so, that soul is not in darkness. The gift
has not been withdrawn in anger, it has answered the ends
for which it was given, and, as we said before, it is re-
moved to make room for other talents ; faith, patience,
and hope, by the blind or the deaf, are now to be more
fully exercised. But with you it may be all otherwise.
The gifts are not used but abused, the soul got no good
but much harm, and they are now gone or going, and oh !
what darkness and ''confusion is the soul still in ! and
like to be locked up in that frightful darkness and con-
fusion for eternity ! Sad spectacle this, my brethren !
Let it never be forgotten that the body is for the Lord
and that all its senses should be for the Lord. And if
one or other of these is not employed in His service, is
it not just that He should call in the talent, and condemn
the unprofitable servant ?
II. — The public ordinances ofreligiony which are precious
talents^ may be withdrawn^ if not improved.
There is obviously a strong tendency in our times to
slight the public means of grace. A man may wholly
176
WITHDRAWING ABUSED MERCIES.
neglect these, yet his standing in society not be the least
affected. He is spoken of as an honest, kind-hearted,
neighbourly man, although he utterly disavows all regard
for God. What is worthy of commendation — and there
may be certain traits of character even in godless men
entitled to a certain approbation — ought assuredly to have
its measure of approbation, but only its measure; and while
I cheerfully admit that there are, among those who practi-
cally disown God, persons who possess some worthy
qualities, yet I dare not speak in unqualified commenda-
tion of such men. To do so shows a looseness of princi-
ple which is at once pitiable and dangerous. Those
living without God cannot live well ; they are not safe
companions ; they are not trustworthy friends. But the
evil to which we advert assumes a more dangerous form
' when men fancy that they can themselves be in a tolerably
fair spiritual condition although living in the neglect of
public ordinances. Indeed, the matter in either form is
a frightful delusion ; it is, in fact, a mode of atheistical
indifference to God, which, although not so horrible to
the ear, yet may not be less fatal to the soul or dishonour-
able to God than theoretic atheism. To admit that
there is a God, that He has appointed ordinances, re-
quired attendance on them, and threatened His vengeance
against those who wilfully neglect them, yet wilfully to
neglect them is grossly to dishonour God, and practically
to deny Him. This is not the language of bigotry, but of
common sense, as well as of the Bible, It is a wretched
apology which some make for this neglect, that public
ordinances have beei^ turned to an ill use by the supersti-
tious and the hypocritical. That they have made an ill
use of them will not be denied, but is not the wilful neg-
lect of them a gross abuse ? God's talents neglected are
misused.
Most true, ordinances will not save you — the pulpit
cannot — sacraments cannot save you. The Lord Himself
and the Spirit of the Lord can alone do that. But God's
177 M
THOUGHTS ON HIGH THEMES.
means, as means, are no more to be set aside than God's
Son. He who slights the means that lead to the Saviour
and by which He is honoured, slights Himself. The pub-
lic ordinances of religion, the preaching of the Word,
sacraments and prayer, are to returning sinners and grow-
ing saints literally invaluable. Yet multitudes slight these
means. For high ends they are given : if not improved,
it is just in God to withdraw them. The candlestick may
be removed, or the shepherd of the people may be called
to another sphere of action, or his labours may be closed
in death, so that the whole of the public spiritual machinery
among a people may, as it were, stop. The pulpit no
longer utters its instructions, warnings, comforts. Men
go not up, or have not the opportunity as formerly to go
up, to the house of God ; the seasons of solemn assem-
blies have ceased, or come but seldom and bring but
partial benefit. The candlestick is removed and there is
a darkness that may be felt. On this minis ? need to
speak with caution, delicacy, and even with trembling ;
yet wise men do not need to be told that no community
can sustain a more serious loss socially, morally and
spiritually than in the loss of the regular public means of
grace. Yet when this happens to a people who have
made a right use of them when they had them, we cannot
think that God will long leave them comfortless ; He will
come to them again. But, mark it, if the Word has been
long and faithfully preached, and hath not profited, and
the sacraments often administered and have not profited,
and if men have grown careless, formal, vain and dispu-
tatious, under all these means, may not God in justice
withdraw them, so that there shall be a famine, not of
bread, nor of water, but a famine of hearing the word of
life?
Besides the loss of the public ordinances in the way
adverted to, there are other modes by which God may
withdraw this talent. Men who never had a hearty regard
for religion have nevertheless for a time attended its pub-
178
WITHDRAWING ABUSED MERCIES.
}o6!s -
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pub-
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lic services. But not having the root of the matter in
them, their attachment which was but whim, fancy, parti-
zan feeling or outward appearance, at length withers away.
These are truly the stony-ground hearers. Where the
Gospel is faithfully preached such men will hear much to
offend and little to gratify their tastes. It is, therefore,
not wonderful that they turn their back on the House of
God. Admit that they got little good, yet where are they
to get the good now ? To say it is better that they should
be off and have done with all shamming in this matter
expresses the truth so far well. Yet, upon the whole, it
is not a pleasing nor a wholesome statement. From the
public means of grace they derived little or no good, and
having flung up all these and gone to the world, how are
they to get good there ? The state of such men is to the
last degree melancholy. Nor is it rendered less so when
they try to cover their retreat from public ordinances,
either by high pretensions or by poor, most poor apolo-
gies. This is adding falsehood to unbelief. If the Gospel
has not gone from these men, they have gone from it, who
have cut all connection with its public ordinances.
There is another mode, my brethren, by which this
precious talent may be withdrawn or lost, and that is
where persons remove entirely beyond the pale of the
sanctuary and get out of sight of visible sabbaths. I do
not say that this in all cases is wrong. In such a country
as this, when the wilderness has to be filled up, the thing
1 refer to in many cases must be done. And when good
men go into new settlements carrying with them not only
civilization but a healthy Christianity, they may be instru-
mental — nay /lave been — in making the wilderness to blos-
som and rejoice as the rose ; but it is quite another thing
when men gospel-hardened, men grown careless of means,
loathing Sabbaths, sennons and communion seasons, quit
a region of gospel light and take up their abode where
neither churches nor ministers are ever seen. These men,
alas, feel well enough pleased with their silent and secu-
179
THOUGHTS ON HIGH THEMES.
larized Sabbaths, and the whole atheistic state of things
around them. Like him of old they have gone out from
the presence of the Lord, and whatever they build they
are not likely to build for eternity. " From him that hath
not shall be taken away even that he hath."
In fine, if you have not made a right use of the public
means of grace, we fear that these in some way or other
may be withdrawn. The talent may be called in, or, which
is the same thing as to you, the talent may be lost. Little
may you understand what you have lost. Nay, you may
madly rejoice, or at least feel complacent in the loss,
nevertheless, no words can utter the amount of your loss.
For Oh I may it not lead to the final loss of the soul.
" From him that hath not shall be taken away even that
he hath."
1 80
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CHAPTER XIII.
DARK DISPENSATIONS OF PROVIDENCE.
** But it shall be one day which shall be known to the Lord, not
day, nor night : but it shall come to pass, that at evening time it
shall be light." — Zechariah, xiv. 7.
OOKING to God for His blessing, I intend from
these words to illustrate this topic :
7 hat the providence of God as seen in the lot of
man, in the present life, has much of obscurity
about it.
Light and darkness are figures often employed by the
inspired writers. Light represents knowledge and happi-
ness, and very often is the figure used for holiness, which
is comprehensive of both. Hence heaven is a world of
unclouded light. There is no night there. God is light,
and in Him is no darkness at all. Christ is the Light of
the world — the Author of all knowledge, holiness and
happiness, to His people. Darkness, on the other hand,
is a figure for ignorance, sin and misery. Hence wicked
men are said to be blind, to walk in darkness, while Satan
who is the author of sin and misery is the prince of dark-
ness, and hell is the place of utter darkness. But mental
vision, or the want of it — knowledge, or the want of it —
is what the figure in the text specially teaches. You will
observe, however, that in the language of the text, it is
neither all day, nor all night ; neither fulness of light, nor
thick darkness, but an obscure dawn. Such is the figure.
The truth we adduce from \i for illustration is, that the
providence of God, although to Him so well known that
J8i
THOUGHTS ON HIGH THEMES.
He sees the end from the beginning, yet to man is neither
all clear, nor yet all dark, but often in many parts very
obscure. Somewhat is dimly seen, yet much not seen at
all. There is perhaps no moral question, which more
readily commends itself to the reflecting mind than this.
It has puzzled reason in all ages. It is clearly seen when
we turn to Job and his pious but bewildered friends, and
see them labouring to find solutions to dark dispensations
in Divine Providence. The wisest of men have felt that,
if all be not dark in the Providence of God, much is often
very obscure.
It will be observed that we assume that man's lot is
appointed by his Maker. None but an atheist will deny
this. And it is a sublime and cheering reflection that the
Providence of God extends to the most minute as well as
the greatest of things. The hairs of our head are all
numbered, and not a sparrow falls to the ground without
the Divine permission. It was thus that the Saviour
taught the nature of Divine Providence, when He would
lead men to draw consolation from it, and in faith cleave
to it, as a grand fact. But then there lies close by it
another fact, which meets us every day in the practical
movements of that Providence, which is, that to us it is
not all light, nor all darkness, but often seems a scene in
which light is mysteriously struggling with darkness.
Were the light perfect, we should see all the movements
of Providence so clearly as never to be perplexed. Were
the darkness complete, we should stumble at every step,
or sink down in utter despondency. But as man's lot in
the Providence of God is neither all dark nor all light,
but often very obscure, man is often sorely perplexed and
at his wits' end to know what to make of some parts of it.
The truth is, that the Providence of God is often so dark
as not to produce despair in His children, yet frequently
so obscure as to demand a constant exercise of their faith
in His ir finite wisdom and Fatherly guidance.
When men speak of a dark Providence, it is some
182
neither
ts very-
seen at
li more
m this.
:n when
ds, and
isations
elt that,
is often
s lot is
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that the
3 well as
are all
without
Saviour
e would
h cleave
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us it is
scene in
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)vements
Were
;ry step,
I's lot in
all light,
exed and
arts of it.
1 so dark
equently
heir faith
is some
DARK DISPENSATIONS OF PROVIDENCE.
dispensation which is painful to them. Man in his present
state is a compound creature. What painfully tries his
physical nature cannot but be felt even when the soul is
cleaving to God, and finding its supreme enjoyment in
Him. Hence, if a man suddenly loses the property which
he has gathered by patient toil and frugality to meet the
claims of parental affection, and is at once reduced to
beggary, the dispensation is called a dark providence.
And so it is, when a sudden stroke of disease paralyzes
the bodily powers, or some mental disease crushes the
mind into imbecility, or drives it to frenzy ; or some youth,
the hope and support of those near and dear to him, is
smitten by death in the morning of life, and the widowed
mother and helpless sisters are left sorely bereaved ; or
children taken away one after another, until fond parents
are written childless ; or a man's reputation is blasted, so
that with the mark of opprobrium on him, he totters into
the grave, blighted, forsaken and forlorn. Any one of
these trials is painful — and when several of them come
together, as you have sometimes seen — and all the earthly
happiness of a family is swept away, men are ready to
exclaim : " How dark, how trying the dispensation ! "
Assuredly there is truth in the statement that the dis-
pensation is trying. But is it not also true that, just
because it is exceedingly painful to flesh and blood, you
think it mysterious ? If it were agreeable, you would see
no mystery in the dispensation. It is because it is painful
that it perplexes. But why, my brethren, should you
reason so poorly ? The dispensation is sent by a God of
infinite wisdom, He cannot err ; by a God of infinite
justice, He cannot do wrong ; and by a Father of infinite
mercy, who can make all things work together for good
to His children. 1 is all this when His providences
are painful, and He is all this when His providences are
pleasant. But, then, as they are pleasing, we do not fret
under them, or think them dark. We get perplexed
because we are pained.
•83
THOUGHTS ON HIGH THEMES.
Still there are many of the dispensations of God in our
lot so truly painful and dark, that without strong faith we
could not bear them, and even in the exercise of faith
the perplexed and suffering child may be ready to cry
out : '' AH these things are against me." Yet this is wrong.'
For, although it is not all day with him, neither is it all
night. He is only in obscurity, not in darkness. But in
order to guard against misconception in this, as well as to
show how the providence of God is often obscure to His
people, I remark
I. — The mind of man sees but little of the inner move-
ments, and still less of the remote ends of the moral
providence of God.
The human mind is capable of understanding many
things partially, but nothing perfectly. In material nature
it sees facts, and the relation of these to one another, yet
how much in the operation of these facts is hidden from
it ! Indeed, man only sees the surface of things, and can
only deal with practical results.
The carpenter can employ the wood of a tree in fifty
different ways that may be useful ; but he cannot explain,
nor can the philosopher, how the seed unfolds itself into
a tree. And if man understands but imperfectly the
providence of God in material nature, is it wonderful he
should comprehend but imperfectly all the wheels and
springs of His moral providence, and should fail to see
all the ends God intends to accomplish by its complex
movements !
When at any time — and that is not seldom — we find
in our lot what is dark, would it not be well, ere we
despond under the trial, or foolishly arraign the providence
of God, that we quietly and modestly conclude that the
feebleness of our vision sufficiently accounts for the
obscurity around us ; and that there is perfect order where
all to us is confusion ; perfect justice where much appears
wrong, and perfect goodness where we see nothiiig but
severity? Let the afflicted say : "It is the weakness of
184
DARK DISPENSATIONS OF PROVIDENCE.
my mental vision, or the weakness of faith, and not an
unjust providence that is the cause of perplexity." But
this, my brethren, implies that humility, without which
nothing is seen aright. A proud self-sufficiency, while it
attempts to scan all things, and account for all in the
providence of God, is proof of the most fatal blindness.
The humble wise man will conclude that in all things his
Heavenly Father does right, and that it is only his own
imperfect knowledge of the movements and ends of God's
dealings, or his feeble faith in God, that perplexes hith.
Abraham was tried with the darkest providence that has
perhaps ever been in the lot of any man, when God com-
manded him to offer up his son Isaac. All that he knew
— and this was enough — was that God had given the
command. He, therefore, went on to the top of Moriah
simply determined to do what God bade him, and leave
the issue with Him, who never errs in justice, wisdom and
goodness. This was the faith which staggers not in the
midst of the greatest darkness. How can it, for it holds
fast by the hand of God ! In a thousand dispensations
that are painful, the eye of reason is bleared and dim.
Blessed is he who is conscious of this, and who holds fast
his confidence, that although he cannot see what God
means, yet God ever means what is right. But
II. — In addition to a conviction of our own weakness
to comprehend fully the providence of God, it should be
borne in mind that the present life is but the beginning,
not the end of man.
What a difference betwixt a thing in its beginnings and
the same thing in its finished condition. The house
building and the house finished, how different ! The for-
mer is all apparent confusion ; the latter all order and
design. Nothing can be made of man without assuming
that the present is but the commencement of his existence.
If his journey ends at the grave he is the most unhappy
and ^the most inexplicable of creatures. With powers
incomparably higher than the other creatures, he has often
185
^1'
THOUGHTS ON HIGH THEMES.
a far less share of mere sensuous enjoyment, and tastes
miseries of which they are wholly incapable. To suppose
that the human mind that can wander through space and
gather thought and emotion from distant worlds — can
draw upon the remote past and the distant future for
thoughts, motives, enjoyment, misery — with passions as
deep as hell or as high as heaven, or as dark and foul as
the pit, or as pure id gentle as the light of heaven, is to
end its course atdc th, is not only mysterious but utterly
anomalous and inexplicable ; and it becomes all the more
inexplicable when you admit that a God of infinite justice
and wisdom rules over all.
No — the grave is not the end — man is not a little orga-
nized matter. Death does not close his destiny. If it
did, we might well exclaim as we look up and recognize a
God of infinite wisdom and goodness : " What mean these
dark and trying providences in the lot of a creature who
has played out his part when he drops into the grave ? "
No, verily, death is not the end, but only the beginning
of his great existence. Now, my brethren, what appear
to be obscure or dark providences are only so because
we can only see the beginning, not the end. In short,
we do not see what is to come out of them ; what influ-
ence they are to have not only on future life, but on the
condition of the soul through eternity. But it is only the
order and beauty and glory of the finished condition that
can explain the apparent confusion in the beginning. It
was at the very time when the ancient Patriarch was about
to enter with his family on the greatest happiness and
honour, that he exclaimed, as he looked at the dark pro-
vidences of God: "All these things are against me."
Thousands have uttered the same exclamation, while God
was, by what to them were dark providences, preparing
them not for an earthly Goshen but for a heaven of
We repeat it, we are but in the beginning of our exis-
tence, on the lowest form in the school, learning the
i86
DARK DISPENSATIONS OF PROVIDENCE.
tastes
jppose
ce and
s — can
jre for
ions as
foul as
n, is to
utterly
e more
justice
ie orga-
. If it
gnize a
n these
ire who
[rave ? "
^inning
appear
because
1 short,
at influ-
on the
>nly the
on that
ng. It
LS about
ess and
irk pro-
st me."
ile God
eparing
iven of
)ur exis-
ling the
elements of our moral and spiritual education. But, then,
this elementary knowledge may be indispensable to the
highest acquisitions. Let me illustrate this. The boy at
school feels the learning of the alphabet and the learning
of the names and the simpler powers of figures a drudgery.
But the wise parent or teacher knows that unless he passes
through this drudgery, he never will make any higher
attainments. Indeed, is it not true, that the beginning of
all things has in it much apparent confusion, much that
is unmeaning, and much that is painful ? There is nothing
for it, however, but patient toil if we would reach the
completion, which shall have in it beauty, order and
happiness.
The application of this is simple. We are now little
children in God's school on earth. But we are there
learning what will fit us for the service, the joys, the
glories of the heavenly sanctuary. To be fitted for doing
God's will on earth is a great end, but not the greatest
end of an immortal soul. The child of God is to enter
the household above, is to take his place near the throne
— is to follow the Lamb whithersoever He goeth — is to be
the companion of angels and the sharer of their joys and
services through rternity. This is the high condition of
man's being. This is the completion of his spiritual nature.
But, at present, we only see the beginning of things — only
see the day of preparation, with its tasks, its toils and its
apparent confusions. And why should we wonder that
this training of man is a painful one ? He is not merely
a creature of feeble powers that need to be strengthened,
but of deeply depraved faculties that need to be spiritually
changed ere he can be fitted for the grand ends of his
being. The grace of God can alone do this. But remem-
ber that, although grace is communicated directly through
the Spirit, it is matu^-^d in the soul, and the soul culti-
vated by it, through many a dark providence. Jacob, Job
and David were men of God before they were tried by
some of His darkest providences. Indeed, but for their
187
THOUGHTS ON HIGH THEMES.
piety, they could have learned little from these, still it
was in passing through these dark providences that their
grace acquired its greatest beauty and strength. Possibly
those who occupy, in every sense, the highest positions in
heaven are those who had to pass through the darkest
providences on earth. God does nothing in vain ; does
not afflict his children for nought, and He knows best
what is necessary to prepare them for their eternal con-
dition.
It may be plausibly objected to this, that God might
prepare His children for glorifying and enjoying Him
without leading them through the furnace. But let it be
remembered, apart from all hypothesis, as to what God
might do, that men cannot be trained like angels. Man
not only needs to be instructed, alas ! he needs to be
corrected, that he may be instructed ; he needs not only to
be pardoned to be accepted, but to be sanctified that the
acceptance may avail him. And he needs not only to be
polished in his sanctification — he needs to be refined. In a
word, the dross must be taken away ere he can be a vessel fit
for the Master's use, or a gem fit for the Saviour's crown.
Ponder it, then, when unde. dark providences, that you
are but in the beginning of your existence, and that to be
prepared for your grand existence in your Heavenly
Father's house you need to be tried in the furnace. Cor-
ruption, which is so engrained in us, would utterly spoil
us for heaven. God employs His dark and trying provi-
dences to clear the soul from its pollutions. Those that
are before the Throne have come out of great tribulation.
They are now clothed in white. They did not wash their
roL^iS and make them white in their tribulations, but in
the blood of the Lamb. But in their tribulations they
learned how to keep these white robes unpolluted and
how to wear them. In fine, fasten on this, that the pre-
sent is but the infancy of our being, that if looked at
apart from our grand existence \i i^ all perplexity, obscu-
rity and darkness, when environ^jd by the painful dispen-
i88
-I
DARK DISPENSATIONS OF PROVIDENCE.
sations of God ; but when looked ..t in connection with
our grand existence in heaven, it is not all dark. It may
not be day, but neither is it night. To the best there
may be much in their lot that is very obscure, yet when
they think of the great end of their being — of their grand
existence in eternity —of the wisdom and goodness of
their Heavenly Father, of the terrible corruption that
needs to be taken away ere they can either glorify or
enjoy Him ; they see a meaning, a precious meaning,
even in the most painful dispensations of His providence.
While heart and flesh are like to faint and fail under some
sore and complex trial, the afflicted sufferer may not be
able to say: " I see it all, I see it all clearly;" yet he will
be able to say ; "it is not all night, my Father is here —
my God is doing it — even so. Father, it is right." It will
be right for eternity.
III. But a third reason why the providence of God is
often obscure is, that one man's condition and future
destiny are often mysteriously Imked in with the condition
and destiny of others.
No man can live for himself. Selfishness that attempts
this is as unwise as it is wicked. No doubt the selfish
man who dissociates himself from the feelings and interests
of others will avoid many sorrows and escape from much
that is painful in the course of providence. But this selfish
isolation will end not in happiness, but in wretchedness.
He that will only mind his own things will soon find that
he has little worth minding. Man leans on man, heart is
closely knit to heart, so that in the little social circles of
life, when one member suff'ers all the members suffer with
it. This is God's arrangement. It is at man's peril if he
deranges it.
Let me illustrate this :
I. As to the physical relationships among human
beings. The father of a family of helpless children is
suddenly cut off*. The dispensation so common is dark
and trying — for the children are left without guidance or
189
THOUGHTS ON HIGH THEMES.
protection. Or take another trying dispensation. A
son or daughter, the main support and comfort of aged
and feeble parents, is snatched away by death. In these
houses a blight has fallen. Joy has vanished, hope
has gone out. Assuredly these are painful providences,
but whence springs the pain? Plainly from that beau-
tiful arrangement which God has made, by which one
depends on another, and by which human bosoms can
pity, love and succour one another. If we could not
pity and love, we should be freer from many cares and
sorrows. But then we should no longer be men but brutes
or demons. He that sheds no tears, and has none for
whom he can weep, is not the best and happiest of men,
but is very depraved, and probably extremely wretched.
It is because we lean on one another, need help and can
give it — can love, pity and rejoice with the hearts of others
— that our own hearts are so often pained by dark provi-
dences. Had the Patriarch not felt the most . 'ent
parental affection, he had not cried out, in an agony of
grief: "Joseph is not ! and Simeon is not \"
2. The moral relationships that subsist among men are
often the causes of intense suffering from certain dark
providences.
Christian parents of enlightened affections not only
desire that their children may have bread to eat and rai-
ment to put on, but that they may be wise and pious,
and, in the best sense, honourable and useful in the world.
That this wish may bear its fruits, they educate their
children, watch over them, counsel them, pray for them.
Now, there is a command and a promise on this. The
command is " train np a child in the way he should go,"
and the promise, " when he is old he will not depart from
it." The principle in the promise is general, but not
without, at least, its apparent exceptions. Good men
may give counsel, but cannot give grace; may set a
godly example, but may fail to lead their children heaven-
ward. Hence, those in whom they feel the deepest
190
DARK DISPENSATIONS OF PROVIDENCE.
A .
aged
these
hope
jnces,
beau-
1 one
IS can
Id not
s and
brutes
ne for
f men,
itched,
nd can
•others
c provi-
. ^ent
;ony of
len are
in dark
ot only
md rai-
pious,
world,
e their
)r them.
The
lid go,"
art from
but not
od men
y set a
heaven-
deepest
interest may disappoint their hopes and fill their bosoms
with deepest grief. The child that was expected to be
the honour of the house may prove its shame ; who was
looked to with the tenderest joy of the heart, may break
the heart ; and who was the chief hope of the bosom, may
fill the bosom with darkest disappointment. Was not
this David's case when he cried out : " Oh, Absalom !
Absalom ! would to God I had died for thee, O my son !
Absalom ! " These are among the most trying dispensa-
tions in the lot of a good man ; for all the tenderest feel-
ings are lacerated, the fairest hopes blasted, and many of
the holiest joys of the heart perished.
Now, it is true, if the parent utterly failed in his duty,
this dispensation is more painful than dark. Alas ! it is
plain enough. But suppose he was upon the whole
faithful in duty, whence springs the pain from the moral
relationship ? It is just, my brethren, because you feel a
deep interest in the spiritual and eternal well-being of
those nearly related to you. It is this deep interest that
makes you labour so much, hope so arc ntly, and feel so
bitterly when hope is disappointed. This disappoint-
ment, mark it, will be in proportion to the depth and
strength of holy affection, and to the reasonableness and
ardour of your hopes. But now, it is asked, why should
such a dark providence befall the wise and the good ?
Ah, my friends, they were not perfectly wise and good.
Even they may have in many ways failed so sadly in their
duty that the dispensation is not to themselves all dark
And, yet, it is not all light, for they did much work that
was good, and now they do not reap as they expected.
For, as to their earthly expectations, they may be said
hardly to reap anything but disappointment. Is there no
light then in the dispensation ? Yes, surely there is, for
if this dispensation, or any other alike painful, lays pride
in the dust, and teaches a higher humility, and draws off
the heart from sinful attachments to the creature, and
fixes it in simple and stronger faith in God, then for them-
191
THOUGHTS ON HIGH THEMES.
selves through all eternity the dispensation will be found
to have wrought well. Their labour, then, was not lost.
No real labour of faith and love was ever lost. Yet we
are so wondrously connected together socially, morally
and spiritually, that one string snapping, all the music of
the heart is spoiled, and there is nothing but disharmony
ever after in the bosom, which will not end till the soul
enters amidst the perfect harmonies of heaven. In a
word, then., our lot in the providence of God is not all day
nor all night, but often very obscure. My brethren; let
us walk by faith and hope, that when the day-spring from
on liigh visits us it will be all day. When the immortal
soul enters the heavenly world, clouds and darkness shall
flee away, for there will neither be night nor obscurity.
192
found
t lost,
''et we
lorally
isic of
rmony
le soul
In a
all day
en; let
g from
imortal
ss shall
rity.
I
• CHAPTER XIV.
THE DUTIES OF SUBJECTS TO THEIR RULERS.*
** Let every soul be subject unto the higher powers. "^Rom. xiii. i.
N these words the Apostle requires subjects to be
obedient to their rulers. The grounds on which
this obedience is enjoined, and the various ways
by which it is to be exemplified, as well as the
benefits that result from good government, are concisely,
yet very distinctly, stated in the context. It is also worthy
of notice, that the obedience required is not to be rendered
merely to those who fill thrones, but to all who are in
authority — to all who are entrusted with the cares and
discharge of any of the functions of Government. Hence
says another Apostle : " Submit yourselves to every ordi-
nance of man for the Lord's sake, whether it be to the
King, as supreme ; or unto Governors, as unto them that
are sent by him.'' i Pet. ii. 13, 14. Obedience to the
sovereign power implies, of course, obedience to all sub-
ordinate officers ; still, there is much wisdom in making
the claim of obedience explicitly commensurate with the
various powers of Government. For no error in theory
could be greater, and few more mischievous in practice,
than the supposition that allegiance might be rendered to
the Sovereign with perfect fidelity ; while Governors and
Judges acting under, and by appointment of the supreme
* Preached at Scarboro', on a Thanksgiving Day, immediately
after the Canadian Rebellion in 1837-8, and published the same
year.
193 N
THOUGHTS ON HIGH THEMES.
power^ might be violently resisted, or treated with con-
tempt. Let successful resistance be made to those who
hold delegated authority — made to men of ability and
integrity, even in the lower departments, and the profes-
sion of submission to the Sovereign will be found to be a
mere phantom of the imagination, or more frequently a
screen artfully employed to conceal the movements of
sedition, until sedition is ready to break forth into rebel-
lion. These remarks, I trust, not only illustrate an im-
portant idea in the text, but also tend, if I mistake not,
to unfold a principle to which, in all fairness, may be
traced much of that seditious spirit, whether open or dis-
guised, that lately threatened the destruction of this
Province. If the authority of the Government is not felt
and respected, in all its servants^ its efficiency for good
hath come to an end.
As it is my intention in this discourse, rather to give a
plain exhibition of certain important duties which subjects
owe to their rulers, than to discuss abstract principles, I
do not feel called upon to inquire minutely into those
questions that refer to the origin of the magistrate's power ;
the grounds on which obedience is rendered ; the extent
to which it ought to be cheerfully yielded ; the point at
which, under certain circumstances, it may cease ; and
resistance, on the high principles of justice and mercy,
become a sacred duty. You will easily perceive, that
were these proposit. ns to be thoroughly discussed, the
discussion would yield matter rather for a volume than
for a portion of a sermon. When such topics are fully
investigated on purely philosophical principles, by a man
of ripe faculties, the inquiry must afford to the intellectual
labourer rich enjoyment, and be productive of substantial
advantages to others. Yet, in truth, all men of good
sense, and of virtuous dispositions, feel no difficulty,
under ordinary circumstances, in coming to just and
satisfactory conclusions on these and similar inquiries.
At the same time it is well known that these very questions
194
THE DUTIES OF SUBJECTS TO THEIR RULERS.
have furnished inexhaustible themes for the Demagogue
and the poUtical Empiric. Out of these they have often
brought darkfiess — not light, confusion — not order. For
what is more easy than for an ingenious sophist, or even
a determined wrangler, to lay hold upon some recondite
principle in politics, or religion, and out of that start
difficulties and objections which, in the eyes of the ignor-
nant, may have an air of learning and originality, yet do
not possess in fact one particle of solid wisdom, and serve
no other purpose save to weaken the understanding and
corrupt the conscience of men. It were really amusing,
if it were not so exceedingly mischievous, to hear men of
the most moderate powers of mind prate about laying the
foundations of Government, as if this were yet to be done;
and they, forsooth, the only persons capable of doing it.
It would be prudent in certain men to avoid, as much as
possible, all discussions on Government that turn on
abstract principles.
On the questions to which reference has been made, I
shall only make a few simple remarks. And ( i ) I observe,
that how much soever the form of Government may be
liable to alterations, from the changes incident to all
communities of men ; and much as human wisdom in all
cases must have to do in making suitable modifications ;
still it is abundantly plain, both from scripture and the
light of nature, that civil government is of divine appoint-
ment. God is the author of this, as well as of ever)' other
good thing which His creatures enjoy. Justice, Truth,
Wisdom; Power and Benevolence, the essential elements
of all good government, have been, and ever will be, the
same. But these elements wherever found to exist are
from the Author of nature ; and, if I may so speak, are
parts or reflections of the grand principles of His own
moral government. The powers that be — or the principles
that remain — are ordained of God. Now, whether we
think of these principles, or of the constitution of nature
— the latter rendering government so necessary, and the
195
THOUGHTS ON HIGH THEMES.
former making what is so necessary so unspeakably
beneficial to the human race — we cannot but conclude
that civil government is an ordinance of Heaven. In
what part of the universe soever innocency needs protec-
tion, or the virtues admit of cultivation, there this ordi-
nance will have place. But (2) all this being admitted,
it must follow that obedience, in the broad and natural
sense of the thing, should be freely rendered to the
Government under which we live. The word of God
and right reason alike demand this. And (3) rebellion
never can be justifiable, or right in the sight of God, until
the government has nullified its own claims to obedience,
by having in some way or other wilfully destroyed the
essential principles — and in all cases there are such,
whether expressed or implied — in the relation or compact
that exists between rulers and subjects.
With the last, by far the most trying of these general to-
pics, you, my brethren, are, I believe, as little liable to be
perplexed as you are disinclined at present to hear it
discussed. Indeed, its frequent discussion proves clearly
that either the Government is extremely bad, or the public
mind is in a most unhealthy state. It is folly, nay,
wickedness, for men to rack their imaginations in fancying
cases in which resistance to Government may become
their duty. Every man who knows when he should obey,
and does obey authority from right motives, will know
when and how to resist oppression. It will be time
enough for us, my hearers, to give our mind to this in-
quiry, when the Government under which we live has
ceased to be a Government of law and of justice. To this
pass things have not come. To say they have is to utter
the language of falsehood or sheer folly ; and out of hol-
low professions to make a cloak to hide the odiousness of
the late rebellion. Most mad and wicked attempt ! And
let us, my brethren, this day, with hearts full of sanctified
gratitude, adore Almighty God for the late deliverance.
He hath saved us from ruin. He hath broken the arm of
196
THE DUTIES OF SUBJECTS TO THEIR RULERS.
the wicked. He hath brought to light the hidden things
of darkness. He hath restored peace, and preserved order
among us. The Lord reigneth, to His name be the
praise.
But ere I proceed further, I beg to guard you against
supposing that I wish to inculcate a blind passive obedi-
ence to any Government armed with power to enforce its
villanies. This were not to support, but to subvert the
fundamental principles of our admirable Constitution. Of
its genius they are grossly ignorant who think that it
makes provision for arbitrary power ; and they are its
enemies who would seek thus to uphold it. Arbitrary
power cannot be established without tearing up the
British Constitution from its very foundation. I revere
that Constitution because I do, from my soul, regard it as
the nurse and protector of genuine liberty. I urge obedi-
ence to the Government under which we live, because I
believe it to be substantially a Government of law and of
justice. I stand up zealously in its defence because it is
my solemn conviction that whatever has been wrong in
its administration may be corrected by constitutional
means, while I would regard its overthrow as the sorest
calamity, of a temporal sort, that could befall this Pro-
vince. And say, does not the word of God demand obe-
dience to such a Government ? Does not a just sense of
your own best interests — a regard for the welfare of mil-
lions that may yet inhabit this vast and fertile country —
make it imperative on you as men, as Christians and
fathers, to stand up for a Constitution and Government
under which you have enjoyed such perfect security, and
have had, and do still possess, such a large share of tem-
poral blessings ? But I remark,
I. — That it is the duty of all good stibjeds to pray for
their rulers.
" I exhort, therefore," says the Apostle, "that, first of all,
supplications, prayers, intercessions, and giving of thanks
be made for all men : for kings and for all that arc in
197
THOUGHTS ON HIGH THEMES.
authority," i Tim. ii. i, 2. This injunction, so explicitly
laid down by the inspired writer, was faithfully attended
to by the primitive Christians. These pious men prayed
fervently for all rulers. On the importance of remember-
ing our rulers at a throne of grace, little needs to be said
to those who believe in the efficacy of prayer. They will
readily admit that believing prayer is one of the divinely
instituted means by which blessings are obtained for
others as well as for ourselves. No one more earnestly
desired the prayers of his fellow Christians than did the
Apostle. " Brethren, pray for us," was the affectionate
request made by him to those on whose piety and sympa-
thy he could rely. Nor will it be doubted that he whose
mind was illuminated by the Spirit of God must have had
clear and just conceptions of the connection between the
performance of believing prayer and the bestowment
of blessings. But he who desired the prayers of others
when labours and trials pressed heavily upon him, ear-
nestly exhorts all Christians to pray for their rulers. The
Apostle's exhortation is to us a divine command. The
reasons for this command will become strikingly apparent
if you reflect — • "
I. That the duties of rulers are extremely weighty^ and
their station highly responsible.
There are rulers, it is true, who do not feel the burden
of office, nor, to any good purpose realize the responsible
nature of their trust; men without principle or habits
of application to business, to whom office is a place
for repose, not a field for labour. Such men, it must be
confessed, will suffer little from the toils, and less from the
anxieties peculiar to their high station. But, alas, their
ease is without innocency, and their repose without
honour ! Yea, such persons, how great soever their talents
may be, are the scandals of Government, and the curses
of their country. No statesman can be neghgent without
being highly criminal. His sins of omission are often
gins of the deepest dve. This admitted and you will no^
198
THE DUTIES OF SUBJECTS TO THEIR RULERS.
fail to pray that your rulers may be kept from falling into
a criminal and dishonourable forgetfulness of their
responsibilities and duties.
It were, however, in my opinion, far from true to sup-
pose, that, as the Constitution is now constructed, and
the various departments of Government balanced, and
check-bound by one another, indifferency to their duties
is, or can be, common in British rulers. To them office,
especially in the higher departments, is not a bed of roses ;
its duty is something widely different from an elegant
recreation. Indeed, the ruler who feels his responsibili-
ties as he ought, and labours faithfully for the good of his
country, will have all his powers tasked to the severest
toils, and his mind fretted with cares and anxieties of
v/hich the greater part of men can form no conception.
Such, in fact, is the constant and severe friction that this
sort of labour produces on the intellect of faithful states-
men, that minds of the most solid structure have often
given way under it. And if it be — as it certainly is — far
more honourable to rule nations now than when men were
uncivilized, and in a state of slavery ; so is it far more
difficult, and demands an incomparably greater degree of
labour. The toil of the ruler now is mental toil ; and is
every day becoming more severe. The matters which in
the present ape require his attention — and in no country
more than in L tain and her dependencies — are so various
and complex, and the changes so great and sudden, not to
speak of the conflicting interests and the fierce and per-
plexing movements of the different political parties, that
plain it is that the statesman who would watch, anticipate
and arrange as he ought, must possess various powers of
a high order, and these powers must be constantly on the
stretch. Nor ought it to be forgotten, that the highly
artificial form which society has assumed in modern times
— the rapid changes to which vast masses of property are
liable — the human mind rather stimulated than nourished
by political knowledge — the contempt manifested by so
199 ■
THOUGHTS ON HIGH THEMES.
!
many for all that has hitherto stood by prescription — the
strong desire felt by various classes to break away from
the positions which they have long occupied, and sud-
denly advance to new ground — the numberless channels
which have of late been opened up for the gratification
of the passions of avarice and ambition : — all contribute
to render the situation of rulers eminently difficult and
laborious. The question is not, do these striking charac-
teristics in modern society augur good or ill for human
happiness ? but, do they not greatly increase the ruler's
du,ies, and make these at once more delicate and more
toilsome? Of this I think there cannot be a doubt. In
order to fill their places well, rulers would require the
patience of saints, and the wisdom of philosophers. To
please all is impossible. To do justice to all is often
difficult, and a single false step, O how fatal ! Generations
may feel and deplore the evil, yet may find it impossible
to correct in an age a measure that was passed in a day.
On the other hand, how many precious blessings have,
under GocI, been secured to a people by the wisdom,
integrity and firmness of a Prince, or a single statesman.
A slight acquaintance with history will sufficiently illus-
trate both these positions..
My Christian brethren, think not that I make these
remarks merely to display the duties and difficulties of
those in authority. No. They are made simply from a
wish to impress your minds with correct notions of the
necessity of praying earnestly f jr men whose duties are
so arduous and their station so responsible.
2. The temptations to ivhich rulers are exposed is another
powerful reason why subjects should pray for them.
An elevated station — great and, to some extent, imper-
fectly defined trusts — a keen sense of shame — ardent
ambition, and vast means for its gratification — will natu-
rally expose even solid virtue to serious danger. From
these, and similar causes, rulers are liable to peculiar
temptations, and to each temptation under peculiar dis^
?0Q
I U
THE DUTIES OF SUBJECTS TO THEIR RULERS.
advantages. Those who move in the humbler walks of
life, exposed to temptation, yet retaining their integrity,
and keeping a good conscience, are possibly not always
aware to what extent they are indebted for all this to the
narrowness of their sphere, and their very limited means.
Let no one sneer at this as a sly bow to greatness or a
heartless compliment to poverty. I am sure a little reflec-
tion will convince you that those who occupy the higher
places, and hold the greater trusts in Government, have
their virtue often severely tried. They are, indeeH, tempted
on all hands, and through all possible channels. They
are tempted now to substitute expediency for the princi-
ples of rectitude. At another time they are tempted to
sacrifice the claims of justice or of mercy. They are
tempted to-day to give up the interests of the many for
the sake of the few ; to-morrow, to sacrifice the interests
of the few to the caprices of the many. They are threat-
ened by parties, flattered by individuals, and frequently
deceived by all. To act a prominent part in such a scene,
and never err^ is more than can be expected of the best
of men ; while even to act with discretion, and with an
ordinary share of integrity, must require a large portion of
wisdom, firmness and pure moral worth. Pray that your
rulers may possess these qualities in a high degree. For,
bear it in mind, brethren, that the fall of rulers into cer-
tain temptations may cover a nation with disgrace, and
may be the cause of wretchedness to millions. Such per-
sons fall not alone ; " when the rulers sin the people
suff"er."
And, says the Apostle, " pray for them, that ye may lead
quiet and peaceable lives.'^ The reflections already thrown
out naturally suggest a few remarks on this important
truth. It is easy to conceive of a system of government
so admirably constructed, that even great folly, or wicked-
ness in the rulers shall not produce an instant derange-
ment in the public affairs, or create any sudden or visible
mischief. Things may go on for a time in their usual
30I
THOUGHTS ON HIGH THEMES.
course ; just as you may have seen a piece of machinery
when perfectly constructed and fairly put in motion, per-
form its operations for an hour, although entrusted to the
care of persons who neither understood its principles nor
regarded its safety. This, however, is a hazardous state
of things. To drop the figure — of this be assured, that
that land will soon mourn bitterly, the rulers of which are
children in wisdom, but veterans in crime. If they are
men either of weak intellect or of depraved hearts, their
conduct must — it cannot be otherwise — produce among
the people confusion, crime and misery. No form o
government can prevent wicked men in power from doing
mischief. Even in our own Government, spite of its admi-
rable system of checks, it is easy to see how wicked men
may originate, and, if sufficiently powerful, may carry
through measures, the ruinous effects of which may soon
be felt in the remotest parts of the body politic. If you
would enjoy the blessings of good government, and wish
to lead quiet and peaceable lives, pray to God that your
rulers may be men who possess much wisdom — " men
who fear God and hate covetousness."
And, may I be allowed to remark for once — from this
place it shall but be for once — that when you are called
upon at any time to choose persons to repre.,^nt you in
Parliament, you should do so with candour and wisdom.
Banish all party animosities and all low selfish considera-
tions. Let your suffrage be given — honestly and fearlessly
given — for men of ti^lent ; men sound in their political
views, of genuine moral woith, lovers of liberty, but haters
of licentiousness ; for men who will neither fear to oppose
what is bad, nor shrink from the defence of what is good
— who will neither cringe to the great, nor pander to the
passions of the multitude.
But, ?n fine, while you strive to act wisely in this matter,
never lose sight of the important duty which I have been
urging on your attention. The man who never prays
for himself is mad — is utterly forgetful of (jod. He
202
THE DUTIES OF SUBJECTS TO THEIR RULERS.
that prays for himself and will not pray for others — for
rulers — neither understands the principles of our holy
religion, nor have his feelings been purified or warmed by
its graces. Happy is that Prince who rules over a praying
people. Nor is it possible for a Sovereign to contemplate
a more sublime and cheering spectacle than that of a
nation of families as they approach their Heavenly Father
to supplicate blessings for themselves, at the same time
imploring the Divine Benefactor to protect by His omnipo-
tent hand, and with all His good graces to bless their
Sovereign. Around such hearths as these, a good Prince
has no reason to fear that sedition will ever be hatched ;
while the hands thus lifted up to supplicate blessings on
the throne will be the first to be lifted up to defend a
righteous throne when assailed by violence. Would to
God that rulers but understood how much their honour,
safety and happiness depend on the virtue and piety of
the people. But I remark,
II. — That it is the duty of subjects to pay taxes ^ that the
Government under which they live^ and by which they are
protected^ may be supported.
This duty is also enjoined by Divine authority. " Ren-
der tribute to whom tribute is due, custom to whom
custom," Rom. xiii. 7. In the context the reason
for this is in substance stated to be that Governments
may be supported, and subjects preserved in their rights
by an efficient magistracy. As to the obligatory nature
of this duty, the Saviour's example will be held to be
decisive by all who bow to His authority. Indeed, this,
when viewed in the abstract, hardly admits of two opinions.
All men are agreed on the principle. Yet, on this very
matter, more than any other, have differences arisen which,
in the end, have shaken constitutions to pieces, and more
than once changed the whole face of society in a country.
It is not my intention to go fully into the subject. At
the same time its importance very plainly warrants, or
rather demands, a few passing remarks,
20X
THOUGHTS ON HIGH THEMES.
Taxes are, in a sense, the sinews of Government. For,
except in the rudest conditions of savage life. Government
cannot be supported, save at considerable expense ; while,
from the peculiar circumstances in which a people may-
be placed, the means required for its support may, for a
time at least, be very great. On the relative merits of
different Governments, from their comparative expense,
it were improper in this place to enter. The subject is
one, indeed, which admits of declamation to any extent ;
but on which wise men will find it difficult, if not impos-
sible, to come to any definite or practical conclusions.
Suffice it to say, that the least expensive in appearance is
often the most so in reality ; while the cheapest is often,
in every sense, the worst, because to the people the least
efficient. The parsimonv that enfeebles a Government
is not a whit less mischievous than the profusion that
corrupts it ; while, on the simple principle of calculation,
the saving is often a loss. Nothing were easier than to
fix on cases in which the ill-timed economy of a certain
class of politicians has frustrated the most beneficial and
best concerted measures, and in the end led to the most
ruinous waste of national resources, It is, however, a
maxim as sound in politics as in morals, that a Govern-
ment ought to deal as carefully and prudently with the
public money as a wise man will deal with his own per-
sonal property.
But, alas ! who will say that this has always been the
case? The truth is, rulers have often been guilty of
wanton profusion and gross dishonesty, in handling the
public money. Men who thus act are foul stains on
Government, and their conduct, more than anything else,
makes authority cheap and despicable in the eyes of the
people. And God forbid that I should say aught to
screen the peculating courtier, or the minister prodigal of
his country's wealth. The wickedness of apologizing for
such men were, if possible, even greater than their crimes.
When we think that a large portion of the taxes is drawn
204
THE DUTIES OF SUBJECTS TO THEIR RULERS.
For,
rnment
while,
le may
', for a
erits of
xpense,
bject is
extent ;
impos-
;lusions.
ranee is
s often,
Lhe least
ernment
ion that
culation,
than to
I certain
,cial and
fhe most
ever, a
Govern-
Iwith the
iwn per-
I *
from the earnings ot the hard-toiling labourer, we cannot
fail but look with horror at men, who, instead of laying
out the money thus obtained for the public benefit, ex-
pend it on the gratification of their own lusts, and in the
accomplishment of their own selfish ends. Such criminals
stand among ordinary sinners, as Saul stood among the
people. The crimes of such men partake at once of the
most loathsome meanness, and the most appalling guilt.
He that plunders his country, let him do it in what way
soever he may, ought to be held up to reprobation, and,
if possible, brought to condign punishment.
Yet, you must not suppose that all that is said on the
prodigality of rulers is true, or is said from a generous
sympathy for those who bear the burdens. The public
money may be expended to a vast amount, yet there may
be no waste. Nothing more may be laid out than the
exigencies of the time may absolutely require. Hence
the oppositiofi in poiver have oftener than once been com-
pelled to own that retrenchment could be carried no
further. This was candid. But, then, what are we to
think of past professions and past appeals ? The truth
is — and it ought not to be concealed, the people need to
know it — that much of the outcry against profuse expendi-
ture is often nothing more than a low fetch of ambitious
and unprincipled men, by which they at once embarrass
those in authority, and minister to the basest passions of
the most ignorant portion of the people. The tax, or
finance, argument is, indeed, the patent argument of the
demagogue. Without it, it is extremely difficult to see
how he could at all get on. This argument he can at all
times employ without any expense of thought, and with the
certainty of a considerable share of applause, such as it is.
For who so generous, honest and patriotic, as the man
who labours incessantly to save the people's money !
All that is necessary, indeed, to render such men the
first of patriots, and entitle them in all justice to profound
gratitude and the highest applause, is merely honesty of
205 :
THOUGHTS ON HIGH THEMES.
motives, accompanied \ Xh mature wisdom in their plans,
and a rigorous consistency betwixt their professions and
their practice. Did they possess these quaUties, it were
almost impossible to admire or praise their labours too
highly. But, alas ! for poor human nature, the history
of not a few of these disinterested patriots is the bitterest
satire which their bitterest enemy can utter. Their pro-
fessions when struggling to gain public favour, and their
conduct after they have got hold of the public purse, and
the patronage of the Government — what a contrast !
But, admit that all uttered on this matter by the politi-
cal economist is uttered in perfect sincerity, and still it
may be good for nothing : yea, may turn out ruinous folly.
Suppose that his savings are made at the loss of national
honour, or that they endanger the existence of the state,
by weakening its means of defence — cramp internal
improvement — derange, or, it may be, utterly destroy
some great branch of commerce \ his folly, not his wisdom,
his waste, not his saving, would soon be made apparent
in the most calamitous results. The truth is, that with
men of wisdom the question is not, how much is expended ?
but, can it be spared — is it well laid out — will it contribute
to increase the wealth, honour and security of the people
— will it enlarge their means for moral and intellectual
improvement — will it tend, on principles of equity, to
advance the political influence of the country ? These
are obviously the questions that will engage the attention
of every statesman of sagacity and true patriotism ; and
by these questions will the wise financier be guided. But
these are questions which the man of fractions has neither
the will nor the ability to investigate.
Let it not be supposed, however, that these remarks are
intended to encourage a profuse, far less a reckless, ex-
penditure of the public money, or to cast odium on an
honest, wise, and temperate opposition. For such an
opposition the genius of the Constitution makes ample
provision ; while history furnishes abundant proofs that
206
THE DUTIES OF SUBJECTS TO THEIR RULERS.
eir plans,
ions and
;, it were
30urs too
le history
5 bitterest
'heir pro-
and their
)urse, and
rast !
the politi-
nd still it
nous folly,
f national
the state,
) internal
y destroy
s wisdom,
apparent
that with
xpended ?
contribute
;he people
ntellectual
equity, to
? These
; attention
dsm ; and
Lded. But
las neither
this is the best and most natural protection of liberty, as
well as an admirable security against executive extrava-
gance. Yet, who can see the public mind abused by
hollow professions, and the interests of a people sacrificed,
under a fair show of generosity and patriotism, by fools
who understand not one sound principle in politics ; or by
hypocrite^ who only seek their own mds, and not be filled
with indignation, to which it is difficult to give utterance
in decent terms ? He that robs the public mind of truth
is surely not less wicked than the man who robs the public
purse. What shall we think of him that would do both ?
No one entertains a higher respect for the good sense
of the people than I do. But this very respect, while it
warrants plain speaking, forbids flattery. I must, then,
tell you there are two points in this matter on which the
greater part of men must ever be very imperfect judges.
First, the amount necessary for the support of Govern-
ment. Second, the best methods of laying out a revenue.
Any man, it is true, may, by a little reading and reflection,
acquire some knowledge of the outlines of national finance ;
but to understand this subject thoroughly demands means
for obtaining information, as well as talents for making a
proper use of that information, which few, indeed, possess.
Now, let us suppose — a thing that has often assumed
more than the form of a supposition — that whenever the
people are taxed beyond what they think is necessary for
the support of the Government, or when the revenue is
not expended in perfect accordance with their precon-
ceived notions of utility and frugality, although the whole
may be done by their own representatives, they shall
refuse to pay the taxes. Who can conceive the mischiefs
and general anarchy to which this conduct must give rise?
Nor will the evil be much mitigated, should the popular
branch of the Legislature withhold the supplies whenever
it feels checked by the one above it. I am not to be told
that the Constitution has made provision for this, and,
therefore, it may at any time be done. The Constitution
207
THOUGHTS ON HIGH THEMES.
I*
allows the Sovereign to withhold the royal assent and
thus prevent any bill from becoming a law. Yet in a
hundred years this right has not been exercised by the
crown ; the power in both cases is similar. It is a sacred
reserved power on which either party may fall back, and
at a desperate crisis — never but then — employ it. There
is hardly anything that shows a man more clearly to be a
fool, than when he is seen drawing the most remote ex-
ceptions, and the most delicate principles, into general
rules and common practice. Such an order, or rather
disorder, of things would overturn the whole social system
in a day. Matters have come to a frightful pass, when
the popular branch of the Legislature can only cause its
power to be felt by stopping the supplies. Depend upon
it, this cannot be often done without dissolving the Gov-
ernment, and bringing matters to an issue in another
place than a Legislative Hall, and with other weapons
than those of argument and votes. Men should under-
stand this. Still the principle in the Constitution to which
we refer is admirable as a reserve principle. But it must
only be employed on extraordinary occasions. To use
it otherwise is matchless folly and great wickedness.
In short, without taxes no Government can be sup-
ported, unless it possesses great hereditary revenues. In
modern times, revenues of this sort are not possessed to
any great extent in the more powerful and civilized nations.
Nor is it desirable that this source of supply should be
increased. Hereditary revenues, held by the Crown, and,
in a great measure, under the influence of the Executive
— and, theories apart, this must ever, to a great extent, be
the case — it is easy to see how an ambitious Prince, aided
by a set of unprincipled Ministers, might enslave a people,
or at least prevent them from enlarging the foundations
of liberty by safe and constitutional means. Had certain
of the Princes of the House of Stuart not been under the
necessity of calling the Parliament together to obtain the
supplies, the liberties of England might yet have been to
achieve. 208
THE DUTIES OF SUBJECTS TO THEIR RULERS.
ent and
^et in a
L by the
a sacred
ick, and
There
^ to be a
mote ex-
) general
Dv rather
al system
,ss, when
cause its
end upon
the Gov-
i another
weapons
Id under-
1 to which
Lit it must
To use
less.
be sup-
nues. In
isessed to
d nations,
lould be
own, and,
xecutive
extent, be
nee, aided
a people,
undations
ad certain
under the
obtain the
^e been to
Hence, the tax which the Government requires, and
which the people, through their representatives, grant,
though when viewed abstractedly it may be regarded
as an evil, yet as a part of the system it becomes an
efficient security against the usurpations of the Crown,
and gives the people a right in the Government and a
power over its measures which they otherwise could not
possess. If men are to be free, they must submit to tax-
ation — they must support their own Government. Nor,
unless it is well supported, can it ever be efficient for good.
If you realize these truths as you ought, you will pay
taxes, "not of constraint, but willingly."
And is it not true, my friends, that the taxes paid
hitherto in this country amounted to nothing more than a
mere peppercorn tribute ? Had our taxes been less, we had
absolutely forgotten that we had a Government to support.
I know of no country, that has anything like a regular
form of Government, in which the people are so lightly
taxed as they have been in Upper Canada. Nor is it
difficult to account for this. We enjoy the protection of
the mightiest and most efficient Government on earth,
without contributing anything to its support. Truth and
common sense have often been outraged, but scarcely
ever to the same extent, as by the outcry raised in this
Province about oppressive burdens. There is an insolent
impudence about the whole thing, which makes one for a
moment forget the monstrous falsehood, in the insult
offered to his understanding. That persons could be found
who would utter this cry of oppression to answer an end^
is not surprising ; but that thousands should have been
found so credulously mad as to assent to it, is really fitted
quite as much to excite a smile of pity at their weakness,
as the conduct of their deceivers is fitted to provoke the
frown of indignation. He were a magician, indeed, who
could as easily and completely persuade suffering men
that they are happy, as certain persons have persuaded
happy men that they were wretched. And wretched they
209 o
■■,u
I
i'.
THOUGHTS ON HIGH THEMES.
have made them. Long did they amuse, or, if you will,
torture their victims with fancied ills : at last, they have
plunged them into real calamities. And, had it not been
for the generosity of that Government which they had so
shamefully maligned, these calamities would have proved
disastrously ruinous. There are others, verily, besides
Satan that perplex the mind with gloomy phantoms, that
they may drive their victims to despair — to utter ruin.
But I remark,
III. T/iat subjects ought to ho?iour their rulers.
Respect, or a well tempered and enlightened venera-
tion for those clothed with authority, whether they be
parents, princes or subordinate magis^trates, is a dictate of
nature. On this the word of God is full and explicit :
while the Divine injunctions to honour superiors are
enforced by numerous promises and threatenings. " Hon-
our thy father and thy mother, that thy days may be long
upon the land which the Lord thy God giveth thee."
" Fear God. Honour the King." Render *♦ fear to
whom fear" is due, and "honour to whom honour" is
due. And, at the same time, men are warned against
using language by which this respect for superiors may
be weakened. Hence, says another inspired writer, " thou
shalt not speak evil of the ruler of thy people." These
are but a few of many passages in which this duty is
brought before us in the Scriptures. Nor will the fre-
quency and the force with which it is urged on our atten-
tion appear surprising, if it be borne in mind that unless
the principles of subordination are thoroughly instilled into
men, society cannot be held together without a constant
course of miracles. God never works miracles to set
aside or overthrow the great principles of morals. Govern-
ment rests on these. On these it must stand, or go down.
It is true that Government may exist, after a sort, although
some of its elements are wanting, or possessed but in a
small degree ; but subordination, and what this implies
—lost, whether in the family or in the state, and all order
aio
THE DUTIES OF SUBJECTS TO THEIR RULERS.
pu will,
ley have
not been
;y had so
e proved
, besides
oms, that
tter ruin.
f.
d venera-
r they be
L dictate of
i explicit:
^eriors are
:s.
((
^ay be long
^eth thee."
*'fear to
honour" is
led against
leriors may
riter, " thou
" These
his duty is
ill the fre-
n our atten-
that unless
nstilled into
. a constant
icles to set
,ls. Govern-
or go down,
.rt, although
id but in a
this implies
Lnd all order
and morals will quickly perish. Now mark it, my friends,
all subordination must turn either on /ear or respect for
those who are clothed with authority. Respect is the
basis of subordination in the minds of enlightened free-
men, living under a righteous Government. Plain it is, that
all subjects ought to honour wise and virtuous rulers. If
they do not, to me it is very clear that their neglect, or,
which is not uncommon, their ignorant insolence, which
some mistake for independency of mind, will, in the end,
lead to anarchy, that will quickly bring them under an
iron despotism that will compel subjection without either
caring for or seeking respect. Making it, for a moment,
a matter of mere selfish calculation, I aver that every man
who does not wish to see the Government overthrown
and is not fully prepared for all the consequences of such
an overthrow, must feel sacredly bound to honour the
rulers of the countrj' in which he lives. Many who neg-
lect this, and treat their rulers with scorn, are only vain
men or more vulgar fools. They are not malignant
haters. Yet this sort of folly, or vanity, is assuredly far
more entitled to severe censure than pity. The man who
refuses respect to rulers fails quite as much in his duty
as he who refuses to pay tribute. For just the freer and
the more excellent any form of Government is, so is
there just the more need that rulers be sincerely
honoured. And let it be written down in your minds,
that such a Government as ours cannot stand if the rulers
are despised ; and never deceive yourselves by thinking that
you can honour the Government in the abstract, while at
the same time you treat with silent contempt, or assail
with open abuse, the persons entrusted with its adminis-
tration. This sort of abstract respect is like abstract
charity ; each must have its object — its living object — or
it is mere deception.
But, if respect for rulers be so essential to the existence
and efficiency of Government, what must we think of those
who labour to root out of the human mind this sentiment,
211
^f
■<}
THOUGHTS ON HIGH THEMES.
or class of sentiments? They are — profess what they may
— the bitter, the deadly, enemies of all Government, and,
by consequence, of human happiness. True, their aim is
not exactly to destroy the sentiments of respect. They
wish rather to transfer its fruits to themselves, or to others
equally worthless. But are they so ignorant as not to know
that, even were they entitled to respect, the course they pur-
sue will much sooner entirely destroy the principle than trans-
fer its fruits ? Hence, the reason why those who thus abuse
and madden the mind of the multitude may be borne to-
day on their shoulders into power, and to-morrow trampled
under their feet. Natural and just retribution, this.
But do not suppose that I wish to encourage a blind
devotion to those in authority, or would have you to pre-
sent them with a gross and obsequious homage. This is
the incense which slaves may offer to tyrants. But this,
if offered to high-minded British rulers, would, I doubt
not, be as loathsome to them, in our day, as it would be
intolerable to their high-minded subjects, if it were de-
manded. Than this, nothing can be more at variance
with the genius of our free institutions, and the manly
character of the people. Our rulers are not to be regarded
as the Grand Llamas of Thibet — sacred personages whom
few shall see, and of whom none shall speak but in terms
of adulation. Those, who exclaimed, *' it is the voice of a
god, and not of a man," beheld their idol the next hour a
lifeless corpse. And he that would flatter, or teach others
to flatter rulers, in the present state of the world, is the
most dangerous enemy to those in high places. But are
men to be doomed perpetually to the mischiefs of extremes?
When they cease to flatter, must they abuse ? and when
they do not abuse, must they flatter ? Alas, so it is ! And,
just because sycophants and traitors find their account
by it, enlightened friends of their country — men who
revere those in authority from proper motives — will do
neither. They will cherish a sincere respect for those
who, under God rule over the destinies of men, and are
212
THE DUTIES OF SUBJECTS TO THEIR RULERS.
sent " for the punishment of evil-doers and for the praise
of them that do well." Hence the respect of such men is
truly valuable. It springs from pure principles — it depends
not for its existence on the smiles of the great, the splen-
dours of a throne, or the trappings of office. It is as far
removed from cringing as it is from insolence ; it is the
product of the higher and severer virtues. In a worH my
brethren, let us honour our rulers for the place which, under
God, they have been called to occupy. If they are wise
men, let us admire them ; if they are just men, let us revere
them ; if they are benevolent men, let us esteem them.
But, then, it will be asked, what shall be done in case
rulers are weak, vacillating, or wicked ? The man who
acts from right motives, and cherishes for good rulers the
most profound regard, will feel no difficulty here. If they
are weak, he cannot admire them ; if they are vacillating,
he cannot esteem them ; if they are wicked and tyranni-
cal, he must oppose them. Yet, even in his opposition,
the respect due to authority will never, for a moment, be
lost sight of. His obedience to the law will not be weak-
ened in the slightest degree ; although, for a time, it may
be under the direction of persons whom he can neither
esteem nor love. He will never confound the man and
the magistrate ; and while he strives, by all constitutional
means, to reform the trring or displace the guilty states-
man, he will never do so by trampling on his office, or by
holding up to scorn the duties of his high station. Of
worthless men in power he will speak with regret, and
what is said will be said with the strictest regard to truth
— with .moderation and charity. He will make all possi-
ble allowance for the circumstances amidst which the
faulty ruler has been placed — the peculiar difficulties that
may be found in the situation — the temptations to which
the individual has been exposed, as well as the explana-
tions which the objectionable measures may admit of.
And does he who acts thus manifest a want of either
courage, or wisdom, or love of order ? We think not.
213
.
—
■
1
1
THOUGHTS ON HIGH THEMES.
But the character of public men, it is said, is public
property, and therefore ought to be carefully scrutinized.
Granted. And, if it is candidly and temperately gone
about, the scrutiny may be of real advantage to rulers as
well as subjects. The man who is able and faithful fears
no investigation. But, surely, the character of public men
is not public property, to be abused. One would suppose
that what is so valuable to a nation ought to be carefully
preserved. That country is deplorably forgetful of its
best interests that permits the character of its rulers to be
destroyed by insidious villains, or torn to pieces by a
furious mob. Yet what is more common ? Hence it is
that the character of rulers of the highest worth is con-
stantly assailed by every weapon which ingenuity can
devise, and the most reckless malice employ. Dark sur-
mises, sly insinuations, insolent jests and gross false-
hoods, are ;he weapons employed. And the wretches
that en;ploy them are frequently as cowardly, and not less
wicked, than those savages that pierce the traveller with
poisoned arrows from their thickets. It were bad enough
if such attacks were made merely against the individual.
But, almost universally, in the individual, the authority
with which he is clothed — the law — the Government with
which he stands connected, are all, if the assailant has
wit, turned into contempt, and if he has only dull malig-
nity, trodden down with a coarse and vulgar joy. Now,
whether this be done through the Press, or in conversa-
tion, it is alike to be condemned. It is wicked in design
and most hurtful in its effects.
Nor wi)' It do to reply, that, if what is said be slander-
ous, the ruler has ample means for vindicating — for
indemnifying himself The law is open. There is a
deception in this. To see it clearly two things must be
taken into account, (i) The liberty of speech and of the
press is completely secured by our precious Constitution.
This liberty, one of its most invaluable and fundamental
principles is dear to the heart of every British subject,
214
THE DUTIES OF SUBJECTS TO THEIR RULERS.
and is guarded by each with the most jealous care. God
forbid it should ever be otherwise. Yet wlio can look at
the way in which this liberty is abused when turned into
licentiousness, and not be greatly shocked? Yea, this
capital principle in the Constitution is sometimes so vici-
ously employed as to threaten its r^ntire overthrow. Things
not less strange havehappenedthan that this liberty — licen-
tiousness of the Press — should, in the end, lead to slavery.
Because the Constitution has made the law of libel rigor-
'^usly difficult and narrow for the prosecutor, and because
nen are patriotically delicate in giving a verdict for a
slandered statesman, shall every low scribbler take advan-
tage of these things to spread abroad base surmises, and,
by all possible means, blacken the character of rulers ?
Thus, alas ! it is, that the most precious rights are abused.
But (2) rulers, in many cases, cannot so easily prosecute
the slanderer as some persons seem to think. Every con-
temptible defamer is not entitled to the distinction which
such a prosecution gives. An infamous notoriety is valu-
able CO such wretches. It secures bread as well as fame
to them. Now, they are not to be thus fed or honoured.
Prosecute them, and you give power to vice, and dignity
to folly. Thus, at least, it is in many cases. Neglect is
at once their punishment and their desert. Let the com-
munity thus treat them and great good will follow. But
further, a mind of true greatness and conscious rectitude
is apt to treat slander, in many cases with silent scorn
and calmly leave its own worth to find proofs, or, if need be'
vindication, from time and eventr Nor will escape the'
notice of persons who reflect, that the dignity of office
may forbid its possessor hastily to descend and meet some
miserable calumniator either through the Press or in
Court. Under these means of protection — for such they
really are — the official and extempore slanderer pursues
his vocation — disseminates the poison of calumny, until
the public mind is, in the end, deeply and fatally affected
by It. You are aware, that a falsehood may be so often
215
THOUGHTS ON HIGH THEMES.
repeated, and repeated under such a variety of forms,
that it shall come at length to be credited by the simple-
minded as if it were really a self-evident truth. In this
way the credulity of men is scandalously abused by those
who speak evil of dignities — who malign Government.
The most excellent institutions are thus shamefully mis-
represented ; the most elevated and worthy characters
most vilely belied ; faults are imputed ; excellences con-
cealed ; doubts started ; crimes hinted at. And whether
all this be declared aloud, or merely whispered — declared
in affected solemnity, or low jest — with many the thing
takes ; the calumny sticks in the mind, and entirely de-
stroys the honour and respect due to rulers. Fatal effect
— but not more fatal to the ruler than, in the end, it must
prove to the subject.
Let me earnestly caution you, my brethren, to beware
of men who labour to destroy in the minds of others all
respect for those who are clothed with authority. Their
end ar omplished, and one main-stay of order and Govern-
ment is removed—and men are just so far prepared for
anarchy, and exposed to all its horrors. Pretend to what
they may, they are low inhuman miscreants. We say,
they are in the worst sense low. For no man that uses
the language which these persons employ, has any better
claims to the manners of a gentleman, than he has to the
wisdom of a philosopher, or the morals of a Christian. It
is painful to think to what an extent writers of this sort
have succeeded in perverting the views, and souring the
minds, of honest and simple-hearted men. These men
have been wrought upon, year after year, until many of
them have come at length to regard their rulers as little
better than a set of monsters whom it is a virtue to despise^
and whom it would be a greater virtue to drive from the
face of the earth. The person who can produce such an
impression as this on the public mind regarding wise and
virtuous rulers is no imperfect exemplification of the
Spirit of Evil — is no mean representative of the Father of
Lies. . 216
THE DUTIES OF SUBJECTS TO THEIR RULERS.
of forms,
le simple-
In this
I by those
vernment.
efully mis-
characters
:nces con-
id whether
—declared
the thing
ntirely de-
^i'atal effect
nd, it must
to beware
■ others all
Lty. Their
nd Govern-
•epared for
-nd to what
We say,
n that uses
any better
has to the
ristian. It
3f this sort
louring the
These men
il many of
ers as little
le to despise^
re from the
ice such an
ig wise and
ion of the
e Father of
I
And here I cannot but notice what some of the best
men in our times have marked with extreme pain — I
mean a general decay of respect for authority in all rela-
tions of life. Persons of reflection will not consider this
as a groundless complaint, or the evils which it involves
as of trivial consequence.
Where the honour due is not altogether withheld, it is
often rather reluctantly conceded, than frankly given.
Indeed, a restlessness under restraint — a desire to get
clear of all superior influence — an utter dislike to all
subordination, and a strong wish to see an end put to all
distinctions — are prominent and alarming features of the
present age. This state of things prevails, to a less or
greater extent, in all the relationships of life, from de
family circle to the community made up of millions.
This bodes no good, my brethren. For whether we think
of the cause that gives rise to this spirit, or of its effects,
if we either love our fellow-men, or fear God, we cannot
fail but think of the whole with much uneasiness. Do
you tell me this is mere peevishness, or a wish to see
arbitrary power established, and men and children curtailed
of their natural rights and just liberties ? Well — well, be
it so. If I am to be thus judged, be it so ; but hear me
— listen — remember I tell you that this spirit, if not
checked, will produce a licentiousness of intellect and of
heart that will ere long spurn all just restraints, substitute
will for law, fit men for every folly and every crime, and
endanger the very existence of society. But lest anyone
should say that now, or formerly, when I have spoken
plainly on this matter, I plead merely for the authorities
in civil Government being honoured, I answer no — not
merely do I plead that all civil authority may be respected,
but that all in authority may be honoured. And can I
not appeal to yourselves to say, if I have not often and
earnestly urged this thing home to the conscience of your
children ? And is there a parent so mad as to trifle with
the respect, with the sacred 'lonour, which is his due ?
217
THOUGHTS ON HIGH THEMES.
illil I
If he does, he perils the peace, virtue and happiness of
his family. Let subjects refuse all honour and respect to
rulers — treat them with all the contumely they can muster,
and dare manifest— and what is often witnessed in a
family v/ill be seen on a wider scale, and with the most
dreadful results in a state. And never, oh ! never forget
that in the family circle only, can the principles of sub-
mission and respect for authority be produced, matured
and first exemplified. Family authority universally
neglected, and the honour and reverence due to parents
universally withheld, and will magistrates be revered and
obeyed ? Vain thought. In any country where such
domestic dissoluteness prevails, the throne of the Prince
and the Judge's bench will soon become things "for the
slow-moving finger of scorn to point at." But,
IV. — It is the duty of subjects, in all cases, to aid their
rulers; and, if assailed by violence, to defend them.
This may be looked at under two aspects. First, it is
the duty of all subjects to aid their rulers in carrying the
laws into effect. It really matters nothing how excellent
soever the laws may be, unless the people generally are
ready to lend their assistance in detecting offenders, and
in bringing the guilty to punishment. Without such aid
from the people, the magistrate will be impotent, and the
law become a dead letter. And this truth and its conse-
quences are just the more apparent the freer the civil
institutions of a country are. Where disregard to the
laws begins, all safety ends. Nor can there be a more
dangerous state of things, than when criminals can count
on impunity, from the protection thrown around them by
the morbid sympathy of a community ignorant or regard-
less of the high claims of justice. Every man — the
meanest not less than the greatest — should feel that he
has a deep interest in the laws being fully supported, and
the claims of justice being ever held inviolate. Hence,
it is his duty to give all the assistance he can to the
ministers of justice — the servants of Government.
218
THE DUTIES OF SUBJECTS TO THEIR RULERS,
piness of
espect to
n muster,
sed in a
the most
ver forget
!S of sub-
, matured
iniversally
o parents
^ered and
lere such
he Prince
''for the
' aid their
n.
First, it is
Trying the
r excellent
lerally are
iders, and
such aid
, and the
its conse-
the civil
ird to the
3e a more
can count
d them by
or regard-
man — the
el that he
(orted, and
Hence,
an to the
nt.
But, secondly, subjects 7nust defend rulers if they are
assailed by viokfice. Under ordinary circumstances, the
regular force of the state is quite sufficient for the protec-
tion of authority. There may, however, be emergencies
— you are at no loss to conceive of such — when this force
may either not be at hand, or may not be sufficient.
The path of duty is then plain ; if the Government be
unprotected, and assailed by violence, every man who
does not wish it overthrown will rush, if he ];.ossibly can,
to its defence. And when he has done so, and exposed
himself to danger, he has done nothing more than what
was barely his duty.
But the discharge of this piece of duty rests, of course,
on the supposition that defensive war is lawful. This,
you are aware, has, of late, in this Province, been fre-
quently called in question. This opinion is not novel,
although it has acquired, in our times, rather a novel
form, and is found to embrace principles neither wise nor
safe, and, in some cases, far from being honourable to
those who hold it. I beg that it may be d* tinctly under-
stood, that it is my sincere conviction that war on any
other grounds whatsoever than those purely defensive^ is
the most heinous wickedness. And were it possible to
collect all the curses which the prophets of God ever
pronounced against sinners, and pour them forth in one
deep denouncement, that denouncement ought to fall on
the guilty heads of those men who have been the means
of originating and carrying on unlawful wars. Aggression
in this matter is a sort of wickedness that has hardly any
parallel. But does the criminality of this hellish conduct
render defensive war unlawful? We think the very reverse.
It is just because men will make aggressive wars that
defensive war becomes absolutely necessary, and, on the
plainest and most sacred principles of justice, clearly
lawful. I shall not take up your time by any lengthened
argument in support of this. The people whom I address
do not need argument on so plain a matter ; and they
219
THOUGHTS ON HIGH TH-^VIES.
have, I trust, too much honesty and loyalty to pretend
perplexity of judgment, where there is merely perversity
of will. Those who deny the lawfulness of defensive war,
for the sake of consistency, ought to go a step further,
and deny the use of all civil Government. For in such
a world as ours — and we must just take men as they are,
not as we could wish them to be — a Government without
force will very quickly be resolved into a number of per-
sons who bear titles, wear certain symbols, play their
respective parts in a national pageant, complacently hear,
and impotently announce opinions. If contending parties
choose to listen, good ; if not, the matter, as far as the
Government is concerned, is at an end. But if force is
used by those in authority, in order to carry out their
decision, and if violence must be employed in giving effect
to law — in defending the innocent, or in bringing the
guilty to punishment — whether this shall be the work of
five men, or of fifty thousand, the principle is the same.
In a word, a Government without force among depraved
creatures, is will, in place of law. To this it must come ;
and this, as it appears to me, is just no Government at all.
Excellent state of things, this, for the cunning sharper, and
the ruffian greedy for rapine : what it might be to the
virtuous, peaceable, and simple-minded citizen is quite
another matter. But the whole thing is as far wrong in
an international point of view, as it is in a municipal.
Assuredly, my brethren, the time will come when " nation
shall not lift up sword against nation, neither shall they
learn war any more." Universal submission to the Prince
of Peace will bring all this to pass. But ere this consum
mation takes place — a consummation for which all Chris-
tians are bound to pray and to labour — it will be too soon
to beat our swords into ploughshares, and our speais
into pruning-hooks. It would be well if persons who
speculate on this matter would look a little more carefully
into the cause — the true cause of universal peace. The
complete triumph of the Redeemer's kingdom alone can
220
m
to pretend
yr perversity
fensive war,
itep further,
For in such
as they are,
lent without
nber of per-
, play their
icently hear,
nding parties
,s far as the
It if force is
•ry out their
giving effect
bringing the
the work of
s the same.
Dng depraved
t must come ;
rnment at all.
\ sharper, and
It be to the
izen is quite
'ar wrong in
a municipal,
irhen " nation
er shall they
to the Prince
this consum
ich all Chris-
11 be too soon
our speais
persons who
nore carefully
peace. The
)m alone can
"^
THE DUTIES OF SUBJECTS TO THEIR RULERS.
bring about thiL. But to expect universal peace in a
world that " lieth in wickedness," is what neither reason
nor prophecy warrants. And to suppose a Government
to exist without power to enforce all its just claims, in the
various relations in which it stands to its own subjects,
and to foreign states, is the height of folly. A folly, it is
true, quite congruous with the other notions bred in the
minds of crazy enthusiasts. But what shall be thought of
those who are now clamouring against defensive war, but
who neither ask, nor are entitled to, the same apology
which, in all fairness, ought to be made for the enthusiast ?
Who can forbear to smile, when he sees this affected
humanity employed to hide principles as different from
justice and mercy, as they are from loyalty ? Defensive
war, murder ! Pity it is that John the Baptist did not
understand this matter better, so that, instead of telling
soldiers "to be content with their wages," he might
have told them, in plain terms, that they were murderers.
We wonder much what these persons would have said to
St. Paul, when he accepted a guard of Roman soldiers to
protect him from the daggers of assassins, on his way
from Jerusalem to Caesarea? On more occasions than
one did this Apostle find that human law would have
been to him a poor protection, had the magistrate borne
no sword, or borne it in vain. It is not a little surprising
sometimes, to see extremes meet. The upholder of des-
potic authority cries out : ** There must on no account
whatever be any defensive war. Lie down and die."
The man who is secretly preparing arms to overthrow the
Government exclaims : " How horrible to think of men
kept on pay to destroy their fellow-creatures — all war is
murder." All war, we presume, but his own.
There is something wrong — the intellect or the con-
science is diseased, or it is mere hypocrisy in a man to
declaim against defensive war. To execrate as murderers
all who have drawn the sword in defence of law and
human rights, is to execrate some of the noblest for moral
221
THOUGHTS ON HIGH THEMES.
worth whose name^adorn the page of sacred or profane
history. While to condemn the principle in unqualified
terms is to shield the guilty — to hold out an inducement
for the commission of the most horrid crimes — is to be
wiser and more benevolent than Almighty God — is to
play the fool or the knave in a manner truly deplorable. —
What ! are we to see a horde of men — men in nothing
but the form — plundering, burning, and murdering around
us, and shall we meet them only with opinions and appeals ?
Is violence, when suffering helpless innocency is flying
before its gory weapons, to be met with nothing but cool
reasoning? Contemptible madness, cruel mercy were
this. And when you see the Government and the Con-
stitution under which you live, and in which you find so
large a share of all your earthly happiness treasured up,
openly assailed by wicked men, are you to stand coolly
by and witness all, all torn to pieces, and scattered to the
winds, and a whole country filled with confusion, lamen-
tation and woe ? This you have not done. This, I ven-
ture to afiirm, you will not do. All boasting apart, as
morally indecorous, I fearlessly aver, that ere that glorious
symbol of liberty that waves on a thousand towers, from
the banks of the Ganges to those of the St. Lawrence, is
torn to the dust in our Western Capital, by the hands of
home-bred traitors, or foreign sympathizers, there are
many hearts in Upper Canada that will warm to desperate
defiance ; and if that day of deep desecration and woe
comes, that shall see our Constitution and British con-
nection perish, there are many hearts now warm that will
be cold ere that day's sun shall go down.
I shall now close this discourse with two general reflec-
tions.
First, I beseech you to think seriously of the civil blessings
which you enjoy, and beware of the men who would deprive
you of them.
You may not be profound politicians, and the greater
part of you are incapable of estimating, upon rigorous
223
i ■:!
THE DUTIES OF SUBJECTS TO THEIR RULERS.
principles, the relative merits of different Governments.
With any discussion of this sort I shall not trouble you.
There are, however, a few questions to which I must beg
your attention. Is not that Government good which pro-
tects every man in the full possession of his rights, under
which he may employ his powers and resources to the
best advantage, and under which the fruits of his industry
are secured to him, and which will not allow him to
suffer the slightest detriment in person or property, either
from the great clothed with power, or from the mob bent
on violence ? And can that Government be charged with
oppression under which every industrious and prudent
person has the means of prosperity, and really is prosper-
ous ? And were it not as absurd as wicked to talk of
tyranny while the poorest inhabitant has the most per-
fect protection of laws made by men of the people's choice,
and administered by Judges of the highest talents and
integrity? Now, my hearers, say, are not these things
true — substantial y true — of the Government under which
you live ? In it there may be corruption, from vice or
weakness ; just as there is, to a less or greater extent, in
every Government under heaven. But oppression, where
is it ? Tyranny, who has felt it ? Law prostituted^ who
has seen it? The industrious and virtuous wretched,
where are they ? Assuredly there is much misery here, as
there is in every country in which sloth, imprudence,
intemperance and discontent prevail. But are these
vices, and their dreadful consequences, to be charged
against the Government ? What folly ; and yet it is a
folly into which thousands of self-ruined persons fall. They
accuse the Government of corruption, while the evil is in
their own hearts. Hitherto we have been, as you well
know, a prosperous community, A winter of sad calamity
may set in on us ; and, if so, wise men will know where
to look for the cause. Cursed sedition — infernal rebellion !
This is the cause, if our prosperity is to perish. And I
must be permitted to say, that I do not know any part of
223
I*.
THOUGHTS ON HIGH THEMES.
I«
m,
the world in which honest industry has reaped more sub-
stantial fruits than it has reaped in this country. And
yet, forsooth, the world must be told that we are a people
peeled and oppressed, and, in every sense, wretched;
and, in order to improve us, we must be revolutionized,
and every thing thrown into hopeless confusion.
But, then, it will be asked, are there no evils that need
to be reformed — no corruptions that ought to be rooted
cut? I have, by implication, admitted both. And, were
this stated more explicitly, I am sure no sincere friend to
the country could either be offended, or wish to deny it.
Every civil institution is liable to corruption ; and one or
other of its parts will, in course of time, require modifica-
tion and repair. Consequently, there is room for legiti-
mate reform. And in bringing about this, every honest
man will use what influence he may possess. Before,
however, he commences in this work let him weigh care-
fully the following principles : — (i) Let him be sure the
thing is an evil, not a political misconception — not the
fretting of a discontented mind — not a difficulty wiiich
has sprung from his own personal vices or follies : (2)
Let him be sure that it is a real abuse, not the watchword
of a party : (3) Let him see that what is complained of
be not an essential part of the Constitution which may
create occasional inconvenience, but the removal of which
would produce infinite disorder : (4) Let him ponder
well whether the thing really felt to be an evil has origi-
nated with the Government, and whether the Government
has influence over it : And (5) let it be clearly ascer-
tained that the thing is, in itself and in its consequences,
really mischievous. These opinions must be carefully
kept in mind by all who wish to reform. How entirely
these principles have been disregarded is but too well
known. Nor did those persons to whom I refer merely
overlook sound principles, but for years past, in the eradi-
cation of evils, they have proceeded as an intoxicated
surgeon would do, who should commence in a dark room
224
^■■■ I HI M H H Iifi . "
lore sub-
yr. And
a people
retched ;
Ltionized,
that need
3e rooted
ind, were
: friend to
) deny it.
id one or
modifica-
for legiti-
2ry honest
. Before,
eigh care-
i sure the
—not the
ilty wAich
Ues : (2)
vatchword
iplained of
^hich may
il of which
,m ponder
has origi-
(vernment
irly ascer-
;equences,
carefully
•w entirely
[t too well
;fer merely
the eradi-
ntoxicated
dark room
THE DUTIES OF SUBJECTS TO THEIR RULERS.
to cut out a cancer, relying solely on his strenjjth of arm,
his decision, and the sharpness of his instruments. The
figure is only complete when it is borne in mind that our
state operators have f/ius cut more frequently at the sound
than into the diseased parts.
Beware then what persons you follow as leaders in re-
form.
He that is fully entitled to this character, in its high and
proper sense, must be no ordinary man. Oae capable of
detecting defects and abuses, and safely applying the pro-
per remedies, must be possessed of a strong, I had almost
said of a capacious, intellect. Cunning, prying, bustling
men, — men of mere management — active and really useful
among details, are often altogether unfit for dealing with
a great plan or system of things. But this the leader in
reform must be able to do with very great precision. If
he requires a microscopic eye to detect minor abuses, he
must also possess a telescopic vision to perceive the
more distant objects and relations of things. He must
thoroughly understand Government as a science. While
the history of his country — all its main relations — the
grand sources of its power, both moral and political, as
well as the dangers to which it is peculiarly exposed, must
be distinctly understood by him, and the whole understood
in system. A weak-minded man is incapable of this.
He will often mistake excellencies for faults — a partial
derangement for a radical defect — the effect for the cause.
While in the application of remedies he will employ means
which, instead of improving what is faulty, may lead to
ruin. A child entrusted with the command of a shattered
vessel on a tempestuous ocean is not less fit for the task,
than is the imbecile poUtician, who heads a party and sets
about reforming abuses in a troubled state. And do not
su[ pose that impudence will ever be a substitute for moral
firmness, or presumption an equivalent for high talent.
But,
Further, a leader in reform must be a good man. No bad
225 p
THOUGHTS ON HIGH THEMES.
man ever was, or ever will be, an efficient corrector of
moral evils. Such a man wants the steadiness of purpose,
the ardent philanthropy, the sincere love of truth, the
admiration of moral beauty ; and, above all, he wants the
fear and love of God, without which no man was ever
well qualified for dealing with human institutions that
required either nice modifications or severe correction.
When God intends to reform and to spare a people. He
raises up among them wise and good men. But when
the same Omnipotent Being is about to destroy a people
for their sins, he permits evil spirits to arise among them ;
and they are destroyed. Woe, woe to that land ! the
leading reformers of which are men without talents, or
men of great talents and no principle — men who live by
the mob — wield the minds of the rabble, by feeding their
insolence and vanity with falsehood and adulation. God's
vials of wrath are near to being poured out upon that
country that is cursed with such influential Demagogues.
In a word, my brethren, stick to your British connection,
cleave with heart and soul to the Constitution. While
we have the Constitution and British justice to look to, I
will hope for everything that is good. But the former
lost, and the Palladium is gone ; and if we are abandoned
by Great Britain, or crushed by her just indignation, what
is to become of us ? Then, indeed, shall liberty perish —
then, indeed, shall there be oppression, tyranny, and
wretchedness to fulfil the predictions, and glut the revenge
of our bitterest enemies. Think, then, oh ! think seriously
of the civil blessings you enjoy, and let no man cajole
you out of these, or violently rob you of them. But
Secondly, let me urge you to cherish a sincere respect for
our Constitution, and also for the country with which we
stand connected.
It were easy, as it were vain, to frame ideal systems
that might appear even more perfect than the British Con-
stitution. But for all practical purposes, this appears to
me incomparably the best system of civil polity for the
226
THE DUTIES OF SUBJECTS TO THEIR RULERS.
rector of
purpose,
-uth, the
vants the
was ever
ions that
orrection.
jople, He
But when
a people
3ng tliem ;
land! the
talents, or
10 live by
iding their
>n. God's
upon that
igogues.
onnection,
)n. While
look to, I
he former
.bandoned
ation, what
ty perish —
anny, and
;he revenge
seriously
lan cajole
But
respect for
which we
;al systems
British Con-
appears to
llity for the
people who live under it. But then the complaint is, that
we have not had the Constitution in its fulness. To this
I reply, that we have all which, under present circum-
stances, can be expected — that we have more of it than
many desire, and, may I just add, more than some persons
deserve.
Were it asked. Wherein consists the excellence of our
Constitution ? I should answer briefly, that it consists in
the obvious truths — that, firsts a large portion of its ele-
ments are drawn, either directly or indirectly, from revealed
religion. That, secondly^ its fundamental principles are in
perfect accordance with the soundest views of human
nature. Thirdly ^ the improvement which it has received
from a long tract of ages. Fourthly, the admirable divi-
sion of power, by which at once the most perfect liberty
is secured, and the most complete responsibility. It is,
indeed, take it as a whole, the image of the soul of a great
and wise people — a people jealous of their liberty — a
people watchful against the encroachments of the Supreme
power ; yet no less careful that the democratic influence
should be kept within proper bounds. And should no-
thing remain of the Empire, in some distant age, but its
Constitution, that would be monument enough — that
would stand an intellectual pyramid, to tell the world that
a free and a wise people once flourished in Britain.
We are best able to judge of human institutions from
their effects. Whatever institutions contribute directly to
the virtue, prosperity, and true greatness of a people, must
be good. Let us look for a moment at the British Con-
stitution under this light. Not to speak of the military
achievements of our country, or to affirm that her armies
have at all times fought on the side of right ; yet surely
truth warrants what patriotism prompts us to declare, that
more than once has Britain stood on the Marathon of the
world, and fought for the liberties of the human race.
Nor ought it to be overlooked, that when she has made
conquests, these have, in all cases, been accessions to the
227
THOUGHTS ON HIGH THEMES.
domains of intelligence, liberty and virtue. Even in India,
where, perhaps, more has happened than in any other
part, to humble and grieve us, the people have long since
found that, although individuals may, for a time, misdirect
and abuse British power, its natural tendency, when it
comes forth in the national mind, is not to destroy, but
to bless those under it. There a hundred dynasties had
arisen and fallen, and each had scourged the helpless
tribes of Hindostan with reckless oppression. It was
reserved for Great Britain — noble distinction — to give
repose and protection to the afflicted nations of India.
And for the first time for three thousand years have they
founds that rulers may be just, and conquerors may be*
rnerciful. The moral power of Britain at once retains and
benefits the whole of Southern Asia. Sublime spectacle ;
but its full sublimity shall only be seen when Christian
Missionaries, through God's help, have broken the chains
of superstition that bind the mind of India.
And who can think of what Britain has done, and is
still doing, on the shores of Africa for the helpless and
much-abused tribes of that continent, and not be filled
with admiration ? Did she there once, like other nations,
sin gieviously ? Admit it — and say, hath not the repara-
tion been noble, and befitting the case ? If atonement
-^an be made, she hath made it. On the shores of Africa
Jie now stands like a guardian angel — one hand, uplifted
in pity, she points to the blood-stained coast, and the other
she points to the ocean ; and the approaching slaver sees
in it the sword of vengeance. Demon-like man, little
cares he what flag appears till the Flag of England is
seen in the distance. Then does he tremble — then does
his guilty courage fail him, for well does he know
that under that flag there are tears of pity for the op-
pressed, and bolts of just wrath for the oppressor. In this
protection of Britain there is surely much of moral gran-
deur. But more impressive still — more truly grand — was
that act by which she made a million of slaves free men
228
'>>i!«ntitMIHpi»i<¥fi«Sr;«i
in India,
\y other
)ng since
Bisdirect
when it
troy, but
sties had
helpless
It was
-to give
of India.
/lave they
J may be*
stains and
spectacle ;
Christian
the chains
le, and is
Ipless and
be filled
r nations,
e repara-
^tonement
of Africa
., uplifted
the other
\laver sees
tan, little
,ngland is
Ithen does
Ihe know
the op-
T. In this
al gran-
land — was
free men
THE DUTIES OF SUBJECTS TO THEIR RULERS.
in one day — aye, and paid their price, too, from the taxes
toiled for by her noble and generous people. What in
Grecian story — what in Roman triumphs — can be put in
comparison with this ?
My brethren, I have aimed at no eulogy on our coun-
try. This is as little needed, as I am little able to do
justice to it. All the world knows Britain. And where
she is not loved, she is feared and envied : — envy often
the truest eulogy. But I have thrown out these hints
simply for two reasons. First, that you may love and
revere that country, which has grown to such a pitch of
power, and has secured so large a share of prosperity and
pure fame under her fostering and protecting Constitution.
Now, God forbid that we should forget that this has only
been a means. The Lord Omnipotent hath raised her
up, and made her a blessing to the world. Nor ought we
to forget the moral and religious worth of the people
which hath given being, in a sense, to their Constitution,
and which hath prepared them for deriving from it all
its natural and rich fruits. A people without religion
must not think they can possess true liberty. Still, it were
improper to overlook the fact that the Constitution has
contributed not a little to expand and direct the energies
the national mind.
Next^ that you may be upon your guard against those
new and untried theories, which are now so often put
forth, and never put forth, I am sorry to say it, without
some portion of censure levelled at Great Britain and
her institutions, and this, too, by men of British birth !
Is it not inexpressibly disgusting to see such men labour-
ing to hide the excellencies, searching for the faults, and
rejoicing in the anticipated ruin of their country? These
be the veriest wretches — the helots of humanitj'— the
most choice miscreants of our race. What ! rejoice and
glory over the fall — the expected fall — of their country,
and such a country ! These men do not so much hate
their native land as they hate th*^- race. Let the light
229
THOUGHTS ON HIGH THEMES.
that now blazes from Britain be quenched, and all nations
would feel that a great light had been put out, which the
world could ill want. Let the power of Britain be des-
troyed, and the fulcrum on which the liberty of the world
turns would be broken. He that wished that Rome had
only one neck was hardly a wretch more hateful than is
tha' xnan who calls himself a British subject, and yet
would rejoice to see his country covered with confusion,
and all her glory pass away. Of such men I will say —
*' O my soul, come not into their secret ; unto their
assembly, mine honour, be not thou united ! " And of
our country I will say, " If I forget thee, let my right hand
forget her cunning. If I do not remember thee, let my
tongue cleave to the roof of my mouth."
.1
w<r,
230
ill nations
which the
n be dp.s-
the world
jlome had
ul than is
;, and yet
confusion,
will say —
into their
• And of
right hand
^e, let my
i
CHAPTER XV.
THE SOLEMNITY PROPER TO THE HOUSE OF GOD.*
** How dreadful is this place ! this is none other but the House of
God." — Genesis xxviii. 17.
F the names of those who are mentioned by the
Saviour as being in heaven Jacob's is one.
Hence, we cannot entertain any doubt that,
while on earth, he was a true child of God. But,
although Jacob was possibly from early life a man of
piety, yet he was far from being a perfect man. There is
a wonderful candour in scriptural biography. The sins
and faults of the best are stated without any disguise or
apology. If the excellences of Jacob are mentioned to his
honour, so are his sins frankly recorded to his dishonour,
and as a warning to us. In supplanting his brother Esau,
and depriving him of his birthright, Jacob had, at the in-
stigation of his mother, employed a piece of base decep-
tion on his father. That Esau was a worthless man was
no reason why Jacob should have employed such repre-
hensible means to gain his end. The rage of the duped
and circumvented brother was aroused, not at the moral
obhquities of those who had circumvented him, but at the
loss which he had sustained. Yet the rage of Esau was
such that it was deemed necessary that Jacob should flee
to Padan-aram, and seek for refuge in the house of his
mother's family. Thus, the sin of Jacob was punished
with exile and much suffering for many years. When
God's children forsake the path of duty. He will find a
* Preached at the opening of St. Andrew's Church, Stratford,
Ontario, loth January, 1869.
231
it
THOUGHTS ON HIGH THEMES.
-'^
rod to correct them. An unjust and deceitful Laban was
God's rod to correct Jacob for his sin and deceit to his
father. But although he was to be chastised, he was not
to be forsaken of his God, who intended that great events
in His providence and grace should be connected with
him.
Hence, we are told that on his journey, while reposing
during the night on the earth, with the open firmament
over him, God vouchsafed to him, in a dream, a vision
remarkable for the sublimity of its form, and the precious
truths which it taught, and with which it was accompanied.
While the Patriarch sleeps, the eye of his soul is awake,
and the ear of his soul is opened to receive instruction.
He sees a ladder, as it were stretching from earth to
heaven, God at the top of it, Jacob sleeping at thebottom
of it, and on it angels ascending and descending ; and
God is heard saying, " I am the Lord God of Abraham,
thy father, and the God of Isaac : the land whereon
thou liest, to thee will I give it, and to thy seed ; and thy
seed shall be as the dust of the earth, and thou shalt
spread abroad to the west, and to the east, and to
the north, and to the south ; and in thee and in thy
seed shall all the families of the earth be blessed. And
behold I am with thee, and will keep thee in all places
whither thou goest, and will bring thee again into this
land ; for I will not leave thee, until I have done that
which I have spoken to thee of." How sublime the spec-
tacle, and how grand and cheering the Divine utterances !
I must, however, dismiss both the vision and the utter-
ances with the briefest possible comment. Plainly,thevision
shows that God is ever watching over His people on earth
— that there is the most intimate connection and relation-
ship betwixt the children of God in heaven and His children
on the earth. The angels are ascending and descending —
passing from heaven to earth, where Jacob sleeps, then back
to their proper home in the heavens, where the God of
?nen and angels reigns over all. And then, the uttef-
23?
'•»
THE SOLEMNITY PROPER TO THE HOUSE OF GOD.
iban was
;it to his
was not
it events
ted with
reposing
rmament
a vision
precious
mpanied.
is awake,
struction.
earth to
le bottom
ing ; and
A.braham,
whereon
,; and thy
lou shalt
, and to
id in thy
;d. And
ill places
into this
one that
he spec-
erances !
le utter-
he vision
on earth
relation-
children
ending —
:hen back
e God of
he utter-
ance to Jacob is, in its substance and spirit, applicable to
all the people of God in all times. God is their God. He
will ever be their covenant-keeping God. He will never
leave nor forsake them. But it is not to the whole of
this heavenly vision, nor the utterance of God, to which I
am to direct your attention, but to one utterance of Jacob.
When he awoke, he exclaimed, " How dreadful is this
place, this is none other but the House of God ! " I
have chosen these words as a text suitable for the pre-
sent occasion.
Waiving all critical disquisition, I shall only make but
a few brief remarks on two words in the text, viz. dreadful,
and House of God. The word " dreadful " in this pas-
sage conveys the sense of what is morally solemn or awful.
By " the House of God" I understand the spot, whether
a building or not, where God meets specially with His
people. There was, of course, no house where Jacob had
this interview with God. But it is no straining of the
sense to understand what we call a Church, as the House
of God. This, you know, is often the designation given
to it. The broad sense, then, which I educe from the
passage, and which I shall make the basis of my subse-
quent observations, is this — that a building erected and
set apart for the worship of God, and with propriety
called God's house, is a very solemn and awful place. In
establishing this proposition, I would remark,
I. That a church is a solemn place, because special business
is there done for eternity. Those who confine all their
religion and all their efforts for their souls to the hours of
public worship in the church are, I fear, little else but
formal and hypocritical worshippers, and really do little
business for eternity within the walls of the church. If a
man's religion be sincere, he will feel it and manifest it,
less or more, in all places, for religion is a spiritual con-
dition of being in which a man lives or moves, be his
body where it may. But this fully admitted, and it holds
true that the church is the place in which the soul specially
233
m
THOUGHTS ON HIGH THEMES.
does business for eternity. I cannot but think that far
more have been awakened to a sense of their danger
under sin, and have been savingly converted, and have
had all their graces cultivated to a higher sanctification
by the public preaching of God's word than by all other
means together. Whatever may have been done in pri-
vate or in secret, yet the whole history of the Church
shows that the House of God is the place in which men
do most for their souls and for eternity. Now, this
should make every church a solemn and awful place.
The human mind is fitted to be moved to high emotions
by many objects in nature, as well as by certain objects,
the products of genius and human labour. No person
who has a taste for the beautiful, or is capable of being
moved to sublime emotions, can fail to be touched by a
grand and beautiful landscape, or a splendid building.
Every person of taste can realize this, and has often ex-
perienced from it much refined gratification. You could
not help pitying the man who could look at Niagara or
gaze on a splendid building, and feel no elation of soul.
And yet it is not the sublimest scenery or the grandest
buildings that awaken the deepest and loftiest emotions of
the soul. Man's deepest emotions of awe or delight are
awakened by moral emotions, not by mere combinations
of matter. Hence, the spot where a nation's liberty was
first secured or bravely defended, such as Runnymede,
the field of Bannockbum, or the gates of Derry, will
throughout all ages awaken in all well-constituted minds,
profounder emotions, and will be looked at with greater
awe than a piece of scenery or a building, be it ever so
grand. The reason is plain ; at these places moral events
were transacted that were the springs and fountain-heads
of vast results, which will flow on through all time. Nor
is it needful to go to history and national events to real-
ize this deep law of our nature, by which certain places
move us deeply by their moral associations and memories.
Could any one among you visit, after long years have
234
THE SOLEMNITY PROPER TO THE HOUSE OF GOD.
ik that far
leir danger
, and have
nctification
•y all other
one in pri-
he Church
which men
Now, this
[ place,
yh emotions
ain objects,
No person
)le of being
uched by a
id building,
las often ex-
You could
t Niagara or
:ion of soul,
he grandest
: emotions of
r dehght are
lombinations
s liberty was
Runnymede,
f Derry, will
tuted minds,
with greater
)e it ever so
moral events
)untain-heads
1 time. Nor
^ents to real-
ertain places
nd memories,
g years have
passed away, the humble cottage where a father shook
you by the hand for the last time, and said, " God bless
you ;" or where a mother, through her tears, could only
look her blessing, but could not utter it ; or the spot where
some one first plighted her love to you, but long, long ago
sleeps in the dust — the mother of your children, and for
many a day the companion of your toils, your joys, and
your sorrows. I say, could any one of you, with a soul in
him, revisit anyone of these spots and not be moved with the
purest and deepest emotions ? and would he not say. How
awful ! how solemn is this place ! Now, mark it, it is not
the place itself '.it is awful — it is the moral associations
connected with it, the hallowed memories it brings up,
as the 'P'iOt where some solemn moral event was trans-
acted that has connected itself with thy moral being, and
thy future destiny. The material may be beautiful and
grand, or it may not, but it is the moral event that con-
nects itself with the material, that makes the meanest
building, or the simplest spot, awful, solemn, and wonderful.
But, assuming this as correct, let us apply it to a church
— the House of God. All persons of piety and of taste will
admit that the House of God ought not to be a mean and
shabby building, if the circumstances of the people admit
of something better. Nay, I must express my liking to
see the House of God every way a respectable, even an
imposing building, if the ability of the congregation
warrants it. This is in keeping with good feeling, taste,
and piety. Yet it is not the material building, be it as
splendid and gorgeous as St. Peter's in Rome, or St.
Paul's in London, that gives to the House of God its
awful grandeur, or throws around it a solemn awe. If
God be not worshipped there, it is but a mass of stone and
mortar ingeniously put together ; and if truth has ceased
to be proclaimed within its walls, Ichabod may be written
on its door posts. Sanctity is not in stones and mortar,
or wood, nor in gold or silver, be it ever so artfully en-
graved, nor is the sanctity of an enlightened association
235
mF
THOUGHTS ON HIGH THEMES.
to be found in these things, but in this — that the church,
whether grand or mean, is emphatically a House of God,
a place in which business is transacted by the souls of
men for eternity. It is this that makes a church, be it
ever so plain, ever so mean, a dreadful place — a place of
deep and solemn emotion to the heart of man.
That this view may strike its roots deeply among your
convictions, let me notice in the briefest possible way,
some of the parts of this spiritual business that the soul
transacts in the House of God. It is there that the soul
oftenest gets its first needful and hallowed fears of its
terrible wants — the want of pardon, of the Divine love,
the want of holiness, the want of heaven at death. Oh !
what a great forward movement that soul has made, that
under some pungent sermon has, with clearness of intellec-
tual vision and an awakened conscience, got a plain and
an abiding insight into these wants ! Man is mad — crazed
with self-sufficiency — till he gets a true sense of his wants.
Till then he will never cry out, " God be merciful to me
a sinner." Till then he will never cry out, " What must I
do to be saved ? " What a hopeful position has that man
gained who seei that he is in himself poor and miserable,
and blind, and naked ! The House of God is the place
where, for the most part, this discovery is made. This is,
indeed, the first healthy spiritual act of the soul. But if
this were all, it were little. But this is not all. For is it
not oftenest in the House of God, under a plain, earnest,
and full exhibition of the Gospel, that the soul gets its
first views of the sin-pardoning mercy of God through the
blood of Christ, and the first hope of acceptance with God,
and the first of those joys shed abroad in the heart by
the Holy Ghost, and that peace which the world cannot
give, nor earth nor hell takeaway ? In a word, it is oftenest
in the House of God that *' e conscience-smitten man is
enabled to say, " Lord, I believe," " Lord, save," " Lord,
I am thine," " Thou art my God and Saviour," " I shall
henceforth be called by thy name." Oh ' what a trans-
236 ,
warn.
THE SOLEMNITY PROPER TO THE HOUSE OF GOD.
e church,
; of God,
: souls of
rch, be it
a place of
long your
sible way,
t the soul
it the soul
ears of its
ivine love,
ath. Oh !
Tiade, that
Df intellec-
plain and
id — crazed
' his wants.
:iful to me
hat must I
,s that man
miserable,
the place
This is,
il. But if
For is it
n, earnest,
)ul gets its
irough the
with God,
|e heart by
Id cannot
is oftenest
m man is
" "Lord,
" I shall
It a trans-
action is this for time, for death, for eternity ! It is the
birth day of the soul ! A day to be mr remembered.
And when the day or the hour cannot be tixed or remem-
bered, yet even the spot where the mighty event took
place — the spot where the Divine instruction was got, and
the hallowed emotions awakened that led thee to bow at
the foot of the cross — can never be regarded as an or nary
place. Can you ever fail to think of it with peculiai awe
and delight ? When one who is born again visits the
place of his spiritual birth, be it the poorest little church
in the land, yet he will gaze at it with lowly awe, and say,
" this was the House of God to me — here God met with
me when a great transaction was gone about for my soul
— here was the gate of heaven for my soul."
But the House of God is more than the place of
entrance into life for the soul. The soul not only gets its
first lessons there, and has its first hallowed emotions
awakened there — it is also the place where souls receive
a large portion of their spiritual education for the services
of the heavenly sanctuary. Sanctification follows upon
regeneration, and is not the House of God eminently
the place where the prayer of the Saviour, " Sanctify them
through thy truth," is often accomplished ? Thus it is
that a church, in which the truth in all its relations, from
the tenderest love, and threatenings from the just wrath of
God, are fully, Sabbath after Sabbath, brought home to the
understanding, heart and consciences of men — becomes a
school in which souls are trained for the high service and
pure joys of heaven. If redeemed spirits, as some think,
occasionally visit the earth, may they not point to this or
that House of God and say, there I got my first schooling
for the place I now occnpy ? Be that as it may, it cannot
be doubted that the people of God on earth, who find
that Sabbath after Sabbath their sanctification is advanc-
ing, will say of the House of God, where this goes on,
" how dreadful, how solemn is this place ! "
237
THOUGHTS ON HIGH THEMES.
II. The House of God is a solemn place, as angels from
heaven and devils from hell may be supposed to be present
often among those who assemble in it.
I. First, as to the presence of angels.
That there is an intimate relationship and frequent in-
tercourse betwixt angels and men on earth, especially the
people of God, is plainly taught in the Bible. As has
been already hinted, the context clearly teaches this. The
angels are seen in the vision descending from heaven to
earth, where the patriarch sleeps, and again ascending to
heaven. Whatever else this implies, it assuredly teaches
that there is a constant communication kept up betwixt
heaven and earth by these holy creatures. As to the mode
of this, as well as to the modes by which they minister to
the saints, and the various modes by which they caiTy
into effect the behests of God, we must in our present
state be very much in the dark. But although we can-
not explain modes of operation here, any more than we
can do in many other cases, yet we have many plain and
consoling facts on this matter. When Lot A^as to be
rescued from Sodom, two angels were sent to do it. Peter
was delivered from prison by an angel. Paul, the night
before his shipwreck, was comforted by one, and John in
Patmos had frequent visits from them, and communica-
tions sent down from heaven by them. These are but a
few of the many instances that prove their relationship
to the children of God, and the intercourse that goes on
betwixt them and the people of God on earth. And what
can be more emphatic than these declarations : " He will
give His angels charge concerning thee ;" and again,
" Are they not all ministering spirits sent forth to minister
for them who shall be heirs of salvation ? " And still more
to our purpose, Jesus tells us that "there is joy in the
presence of the angels of God over one sinner that repent-
eth." Without atter pting any full exposition of the
doctrine I have indicated, yet assuredly the passages
quoted clearly warrant the following inferences : — ist.
238.
•l>|i;>||>f[;.'-.
THE SOLEMNITY PROPER TO THE HOUSE OF GOD.
That angels take the deepest interest in the affairs of God's
people on earth. 2ndly. That they are often with them,
watching over and ministering to them, srdly. That they
are especially interested in the conversion of sinners, and
feel the deepest joy in that great event. Now, from all
this, is it not a fair inference that the House of God is
often the place where these pure spirits are fo\md watching
and serving with the greatest care ? If the House of God
be the place where conversion takes its first or final form,
can angels fail to be present to mark that grandest moment
in the history of an immortal soul ? Are they not present
to watch the effects of God's truth on sinners, and ready
to rejoice when, here in that pew, or another there, one
gives up his soul to Jesus, and in the strength of God
resolves to forsake his sins and live to God ? Oh ! how
glad must their benevolent hearts be, when they can
leave the House of God and carry up the joyous tidings
to heaven, that another sinner has repented, another brand
has been plucked from the burning, another soul saved !
And when they ascend to their compeers, and the spirits
of the just gather round them to learn how it goes with
the preaching of the gospel in that nation, in that country,
in that Church, surely it is no fancy to think that wherever
there stands a minister of God to proclaim His message in
His house — which must ever be either a savour of life
unto life, or of death unto death — the angels of heaven are
there, watching the result of every sermon that is preached.
Vou may be absent — f^ey are not. True, you see them
not, yet they are present. It is the House of God, and
surely most suitable for being one of the stopping-places,
one of the watch-towers of angels on earth, that they
may see how the great battle betwixt light and darkness
goes. But if so, then well may we say, " how awful a
place is the House of God ! "
2. But we have said that devils may also be present
in the house of God, and they make it a dreadful place.
There are some things on the matter in question which,
239
THOUGHTS ON HIGH THEMES.
in addressing a Christian congregation, may be assumed.
I St. That there is a class of fallen and malignant spirits,
called devils. 2ndly. That these beings are engaged in a
constant warfare against all that is God-like. 3rdly. That
they go about with great subtlety seeking whom they may
devour. 4thly. That they are capable of being present
with men and acting on them by their temptations, al-
though not visible to the senses. Such being the nature
and pursuits of these malignant spirits, no one needs
wonder that they often make the house of God the scene
of their active operations. In addition to the general
ground now assumed, I select the following passages, as
furnishing direct proofs of the doctrine that the house of
God is a dreadful place, for devils come there to seek to
destroy souls.
First, we are told that Satan on a very solemn occasion
came into Christ's company of the Apostles, and put it
into the heart of Judas to betray his Master. And if so,
why not into the ordinary assemblies of Christians in the
house of God ?
Next, we are told that just when the seed of the word
is being sown, the devil comes, and at once, ere it has
struck its root into the heart, takes it away. This, surely,
plainly implies that at the very time when the preacher is
communicating Divine truth, the enemy may so work on
the minds of the hearers, as utterly to take the truth
away, alike from the understanding and the memory.
Lastly, a passage in the Book of Job is a decisive
proof of our position. The passage to which I refer is
that in which it is said, '•' The sons of God came to present
themselves before the Lord, and Satan came also among
them." It has been generally supposed that the sons of
God spoken of here are the angels, and heaven the place
referred to. This passage has not only given rise to many
an infidel sneer, for which there is not the shadow of founda-
tion, except the absurd exposition of theologians. It has
been asked, pertinently enough, how can we suppose that
240
.•(•vl-t1«VWCV.%'
[!(tH««;.Wii»i<|tUt>;
THE SOLEMNITY PROPER TO THE HOUSE OF GOD.
; assumed,
tnt spirits,
gaged in a
rdly. That
1 they may
tig present
ations, al-
the nature
one needs
d the scene
he general
assages, as
e house of
to seek to
an occasion
and put it
1 And if so,
tians in the
)f the word
ere it has
his, surely,
preacher is
|so work on
the truth
Satan went into heaven, and appeared among the angels
before the throne ? And the answers given to this are
most lame and unsatisfactory. I humbly think that there
is an explanation at once simple and consistent, ana which
removes all the difficulty. The sons of God spoken of
are not the angels of heaven, but simply godly men on
earth. The assembly spoken of did not meet in heaven,
but on earth. In short, it was, as I think, just the con-
gregation of Job's own family and retainers to whom he
ministered as patriarch-priest. On some sabbath, when
they came together to worship God as His children, Satan
came also among them. The omniscient eye saw him,
the omnipotence of God laid hold on him, and the King
eternal called him to account. This, I think, is the
whole ; it is all simple, all natural, and clears up all dif-
ficulties. With what grows out of the incident we have
at present nothing to do. But if this view of the inci-
dent be admitted, then it does clearly by inference estab-
lish our position — that we may suppose fallen spirits
present in the house of God. Nay, is not the house of
God, as it were, the grand battle-field where the powers
of light and the powers of darkness meet, where angels
from heaven watch with delight the triumphs of the gospel,
where devils from hell watch with malignity every oppor-
tunity to steal away the word, to perplex the mind with
the cares of the world, to fill the imagination with vain
thoughts and impure desires, to awaken doubts, to darken
hope — in a word, to harden sinners and perplex and
grieve saints, and so to prevent souls from being com-
forted and edified in the house of God ? But if so, then
may we well say, how f" ■*eadful is this place, where heaven
and hell, under such strange conditions so nearly meet !
But,
III. — The ambassador of Christ stands in the house of
God to treat with rebels^ and this makes it a solemn place.
't^Every true minister of Jesus is an ambassador. Hence,
says the Apostle, " we as ambassadors for Christ, beseech
241 Q
"tm
THOUGHTS ON HIGH THEMES.
you to be reconciled to God." Ambassadors among all
nations have been held sacred, and regarded with pecu-
liar respect, inasmuch as they are looked on as represent-
ing the sovereign whose commission they bear. But al-
though the office of ambassador is ever one of just honour
and responsibility, his duties are not always alike solemn.
Yet no one will doubt that when he is sent forth to
treat, in the name of his sovereign, with rebellious sub-
jects, and especially to off"er terms of mercy to the guilty
and helpless, his function is solemn, and every way
deeply interesting. But no ambassador from an earthly
prince ever bore such a message of mercy to a rebellious
people, as the ambassadors of God bring to guilty man.
We have all rebelled against God ; we are liable to his
wrath both in this life and in that which is to come. We
can neither excuse our guilt nor meet our punishment.
Under the just government of God, " the wages of sin is
death." But ah ! who can tell what that death spiritual,
death temporal, and death eternal is ? The tongue of
man cannot tell it, for it is the loss of all that is good in
God and from God. It is the suff"ering of all that the
physical, intellectual, and moral nature can endure, not
for a lifetime on earth, but for an eternity in hell. Devils
and lost souls know it, yet know it not fully. For oh !
who can tell to what that misery will grow to the lost,
as age after age passes on in that place where hope never
comes, but all is misery, and misery ever increasing to
them ! on whom God rains fire and brimstone in the
furious tempest of His wrath ! Such is the portion of the
cup of those who are rebels against God.
And yet, oh ! marvellous. He sends His ambassador
to plead with them to be reconciled to Him. Lastly, He
sent His Son into the world, not to condemn the world,
but to save it. This salvation, procured by the Son of
God, a salvation from all the misery of sin, and reinstate-
ment into the friendship of God in all its fulness, is offered
by the ambassador that God sends. Every time that a
242
.,..•. !-.•«•■«»«- :iivl«»l
THE SOLEMNITY PROPER TO THE HOUSE OF GOD.
among all
with pecu-
i represent-
r. But al-
just honour
ike solemn.
;nt forth to
ellious sub-
o the guilty
every way
n an earthly
a rebellious
guilty man.
liable to his
) come. We
punishment,
iges of sin is
-ath spiritual,
le tongue of
It is good in
all that the
endure, not
. hell. Devils
[ly. For oh !
to the lost,
re hope never
increasing to
istone in the
lortion of the
faithful minister of Christ proclaims the gospel from the
pulpit in the house of God, he is Christ's ambassador ;
offers a free pardon to the most guilty ; offers the g ice
of holiness to the most depraved ; offers the Divine pro-
tection to the feeble pilgrim ; offers the consolations of
the Divine Spirit to the desponding — beauty for ashes —
the oil of joy for mourning; offers support, hope, and peace
at death ; and, in his Master's name, and as his Master's
purchase, offers a heaven of eternal glory to the soul after
death. Oh ! what a commission is his — what a message
is his, who stands as Christ's ambassador, in the house of
God, to proclaim all this !
Say, then, is not the house of God a very solemn and
awful place, seeing it is the place where the ambassadors
sent by God to treat with guilty man, appear to deliver
their message ? Tell the condemned man that at a certain
place there stands one sent to offer him a free pardon,
and would he not hasten to that place, and think it then,
as he took the pardon, the most sacred spot on earth.
The application of this is easy. Oh ! make a literal
application of it, my hearers. We are all by nature con-
demned men in the sight of God, and it may be not a few
are still in that sad state ; for, saith the scripture, " he that
beHeveth not is condemned already." For you who have
some hope, that condemnation is cancelled through Christ's
blood, what a sacred pbce is the house of God, in
which that gospel is proclaimed that brought peace to
thy soul ! It may have been in some other place than a
church, when the first ray of hope daw aed on thy dark
and troubled bosom. And yet thou canst never look on
a house of God, the appointed place for Heaven's ambas-
sador to proclaim God's mercy to the guilty, without
saying : " How solemn, how awful is this place," where
Christ's ambassador stands to tell of the great mercy of
God to sinful man ! No, ye ransomed — ye men of faith
in the blood of Jesus, ye men who have got some hope,
joy and peace, through that blood, ye cannot look at a
243
THOUGHTS ON HIGH THEMES.
1 I
house of God, where that precious gospel is preached, and
may have been long preached, without saying : ' ' How
solemn, how awful is that place ! " Nay, are not the very
ruins and dust of an old church, as may often be seen in
other lands, dear to the soul, and sacred to the feelings,
when you think that age after age men went there to hear
the gospel, and to transact business for that eternal world
into which they have gone. The godly man who is living
by faith on the gospel will thus say : *- How solemn is the
house of God ! "
And why should it not also be a solemn place for you
who have not yet that faith, nor that hope ? Oh ! ye
children of men, who are even now living without God
and hope in the world, what should the house of God be
to you? It should be the place where God has promised
to meet with you, to pardon you, to accept of you, and
to bless you. He is saying in His house, every time the
gospel is preached in it, " Turn ye, turn ye, why will ye
die?" He is saying, "Look unto me and be ye saved."
For it is in the house of God that God pleads with men,
that they would not destroy their own mercies ; and it is
in the house of God where the sacraments, the seals of
the covenant, are administered by Christ's ambassadors.
In a word, it is there where the rich provisions of the
gospel are by special means presented to the souls of men.
Now, to those who neglect and despise all the rich pro-
vision of the house of God, who either never go there,
or go there as mere occasional visitors, or go as mere
formahsts and hypocrites — to them the house of God will
net prove a solemn and delightful place, but in the full
sense, a dreadful place. It is fearful to think of a com-
munity without the means of grace ; for, where no vision
is, the people perish : woe and alas to that people who
have no sanctuary, no sanctuary-sabbath, and no faithful
ambassador of Jesus among them ! That people will
soon lose all that is refined in feeling, all that is noble in
sentiment, all that is pure in morals, and all that can
244
THE SOLEMNITY PROPER TO THE HOUSE OF GOD.
furnish any stable basis for society ; while all lights go out
that can guide the soul through death. And yet, is it
not more fearful to abuse the means of grace ; to grow
hardened under these ; to permit mishelief to grow into
disbelief, till the conscience under the means of grace
becomes seared?
If the means of grace are to be vouchsafed to you
within these walls, and a true man of God is to be sent
to proclaim the gospel in all its fulness, oh ! endeavour
so to improve these means by earnest preparation for duty,
by diligence in waiting on public duty, and a thorough
application of truth to conscience, that you shall grow in
grace, so that by the increase of your knowledge, the
cultivation of your devotional feelings, by the word, sacra-
ments, and prayer, you may at the hour of death fii " that
the house of God here has been instrumental in preparing
you for the house of your Heavenly Father above, " where
there is fulness of joy and pleasures for evermore."
♦•««;^,
245
1^
CHAPTER XVI.
THE TERCENTENARY OF THE REFORMATION IN SCOT-
LAND.*
"And Moses said unto the people, Remember this day." —
Exodus xiii. 3.
OR a people to celebrate great events in their
history, has been customary in all civilized
countries. A little reflection will suffice to show,
that, from the laws of mind, the com.memoration
of great national events may, if wisely performed, be in-
strumental in yielding high social and moral benefits to a
people. Hence, we find that divine wisdom employed
this laudable custom to preserve truth, strengthen faith,
and awaken gratitude in the minds of ancient Israel. For,
although the Passover feast was typical and promissory,
and hence prospective, yet it had also a grand retrospec-
tive significancy which no true Israelite would fail to
realize, as it pointed to an extraordinary historical event,
in which the power, wisdom, and goodness of God were
manifested to his ancient people. If that rite, truly com-
memorated, led the believer's hope forward to what was
to be achieved when the efficacious blood of sprinkling
was to be shed, did it not also lead pious souls back to
that night, much to be remembered, when the blood was
sprinkled on the door-posts, and when the Lord led forth
His hosts from the land of Egypt ? Hence, through long
ages, this national celebration must have awoke, in all
the true people of God, ma^^y lofty and tender emotions,
as well as high and cheering hopes.
*Preached in St. Andrew's Church, Kingston, Dec. 1 6th, i860.
246
^
THE REFORMATION IN SCOTLAND.
• IN SCOT-
Now, this day, my brethren, we meet to commemorate
another kind of deUverance, wrought by the same God.
Three hundred years ago the Lord wrought a mighty de-
Hverance for the people of Scotland, which freed them
from a bondage, in some respects more terrible than that
of Egypt. It was, indeed, the spiritual emancipation of
a people from superstition, and the resurrection of the
mind of a nation. It is in the highest sense becoming for
Scottish Presbyterians, in what land soever they dwell, to
say of the Reformation, it is an event much to be remem-
bered. Patriotism aud Christian piety alike sanction this
celebration. It is true, the children of that land, or more
properly the children of the Church of that land, cannot
meet, as the Israelites met at Jerusalem, in ( ae great con-
vocation. There is no one temple in the courts of which
they can assemble. They are scattered over all lands,
and have so multiplied that those who hold this occasion
sacred, are far more numerous in other countries than in
Scotland. But, although they cannot meet in one assem-
bly to celebrate their great deliverance, yet it is grand to
think that they will meet in thousands of churches, not
only in Scotland, Ireland, and England, but in far-off
Australia, and in all the cities and villages of the United
States, as well as in these Provinces, to celebrate a day
in history dear to every Scottish heart, and sacred to every
Presbyterian conscience. When God looks down from
His temple on high, may He see in thousands of earthly
temples, congregations of devout and humble worshippers
thanking Him for the mighty deliverance He wrought in
Scotland on that day, which to them is a day much to be
remembered. This should be our wish, as to our brethren
at home and in other lands. And our desire should be
that this celebration may be so gone about that it shall
contribute to the glory of God, in an increase of piety in
our day. And, that we may derive from it, in this our
present ineeting, suitable lessons for our understanding
and conscience, and an increase of motive to a higher
247
THOUGHTS ON HIGH THEMES.
m
i!
i ii
1
1
, jl
1 j
I ' 1
; 1
i
i j
piety as well as lofty emotions, I shall confine your atten-
tion to two general views.
I. I shall guard you against cherishing certain senti-
ments, which, if cherished on this celebration, will be
hurtful to piety.
II. I shall direct your thoughts to some of the high
advantages the Scottish Reformation has yielded, so that
our gratitude to God may be increased, and our sense of
obligation deepened.
>(^ I. T/ien, let us beware^ on this occasion^ of cherishing mere
national pride. National pride is the arrogant estimate of
a people as to their own superior worth, with a foolish
and insolent contempt for others. This is every way
hurtful. For, although it may not have in it the virulent
malignity of personal pride, yet, he has read history to
little purpose, who does not know that it has been one of
the most fruitful sources of rapine, degradation and
misery. But its more obvious evils are, perhaps, not its
greatest evils. A strong national pride long cherished,
renders a people blind to their deficiencies, scornful of
warning and reproof, and ends in that fatal complacency
with the worst corruptions and crimes, because the na-
tional honour is fooUshly supposed to be identified with
them. Hence, when national vanity leads a people to
say, " We are the men ! and wisdom, virtue, and power
shall die with us," they are a doomed people. We find
from the Prophets, that it was thus with Assyria, Egypt,
and Tyre. And where are they? The Lord brought
them down, and laid all their glory in the dust. I stop
not to show how national pride must lead to national
ruin. Philosophical speculations are not needed. He
that is infinitely higher than the highest, cannot and will
not endure it. Such a people is doomed to ruin. The
nobler forms of intellect decay, public morality is para-
lyzed, and even material greatness and true military prowess
in the end perish under this malign spirit. Pride may be
the first article in the creed of hell, and there find scope ;
248
wmJf4M4tniffiiH
)ur atten-
,in senti-
, will be
the high
d, so that
sense of
?kmg mere
stimate of
a fooUsh
jvery way
e virulent
history to
jen one of
ition and
ips, not its
cherished,
;cornful of
Gciplacency
se the na-
;ified with
Deople to
ind power
We find
la, Egypt,
d brought
I stop
national
ided. He
and will
■uin. The
is para-
y prowess
ie may be
nd scope ;
THE REFORMATION IN SCOTLAND.
but it is the last principle that a people should cherish,
who would be either virtuous or great.
But if so, what then of patriotism ? My brethren,
patriotism does not live by pride. May not a people have
a noble and sober high-mindedness, and a keen sense of
national honour, without the aid of blind conceit or na-
tional arrogancy ? The highest forms of national great-
ness, as they spring from manly humility and sobriety of
thought, so do they cherish these qualities in a people.
A people ever manifesting a morbid consciousness of
their own greatness, either have it not or are in eminent
peril of losing it. And what is true of nations, as to this,
is eminently so of churches.
But is it not plain that national or church celebrations
have been often made the means of nourishing a most
unwholesome popular vanity? If the present celebration
should have that effect, there would not only be in it
pitiable folly, but deep criminality. If the event we cele-
brate did much to make our country unspeakably lovely
and dear to our souls, let us beware of corrupting our
hearts by irrational boastings, as if Scotland had made the
Reformation, and not the Reformation made Scotland
what she is, the dearest and, in some respects, the noblest
of all lands. In close connection with this, I would
remark :
2. That we should g"uard, on this occasion, against un-
due admiration of the men who were merely instruments
in bringing about the Reformation.
There were assuredly some great men and many good
men engaged in this. Let these, according to their deserts^
have our admiration and love. It is a debt we owe them ;
and to refuse to pay it, either to them or like noble souls,
gives evidence of a mind not only incapable of reverence
and gratitude, but essentially little, and thoroughly base.
To withhold the well-merited debt of admiration is the
last form of a mean dishonesty. But then, mark it, this
admiration which is so beautiful a virtue in moderation,
249
T 'OUGHTS ON HIGH THEMES.
in its excess becomes a frightful folly and vice. For is it
not a sad folly to lose sight of the Divine King of the
Church, by being so dazzled with the appearance of His
humble servants ? It is beautiful to notice how inspired
men acted in this. They never confound the worship due
to their Master with the respect and love they cherished
to the greatest of their fellow-men. They esteem very
highly their fellow-labourers, but they do not adore them ;
they love them ardently, but it is not the love they felt
for Him who redeemed them. It is, *' Our beloved bro-
ther Paul." "The beloved physician Luke." "The faith-
ful in Christ Jesus." " Beloved fellow-labourers in the
gospel, whose praise is in all the churches." This is
beautiful ; so sincere, so ardent, yet so chastened and
guarded. Theirs was indeed the purest and highest
brotherly love ; but the highest place in the heart is not
given to the best of men, but to their precious Lord
and Saviour.
This wisdom of Apostolic times decayed with the true
piety of the church ; hence that confusion of sentiments
and emotions which you find in not a few of the early
Fathers, when they have to speak of their deceased breth-
ren and their glorified Master. Of Him they speak,
but their tone is comparatively cold when contrasted with
that which they employ when speaking of the saints and
martyrs of the church. In setting forth their merits^
they exhaust the loftiest epithets which one of the richest
of languages could furnish. This was worse than bad
taste — it led to bad theology ; for those who were thus
praised so extravagantly came in the end to be regarded
as more than mortal. Hence the idolatry which sprang
up in the Church, and which was one of the chief causes
that made the Reformation so necessary. Men mould
language, but do not always notice how it moulds them.
When human beings are praised as GoJs, the distinction
is first impaired, and finally lost, betwixt God and the
creature, and the worship ^due to Him alone comes to be
'250
THE REFORMATION IN SCOTLAND.
For is it
ing of the
ice of His
w inspired
worship due
cherished
;teem very
dore them ;
e they felt
:loved bro-
The faith-
rers in the
," This is
jtened and
nd highest
leart is not
cious Lord
ith the true
sentiments
Df the early
;ased breth-
hey speak,
;rasted with
saints and
heir merits,
the richest
e than bad
were thus
)e regarded
lich sprang
chief causes
VIen mould
Dulds them.
distinction
od and the
omes to be
divided betwixt Him and them. This is fatal alike to
piety and morality. In its grosser forms Protestants can-
not fall into it, but then, remember, the grossest idolatry
began in losing the distinction to which we have referred.
Indeed, hyperbolical eulogies uttered on the best of men
are mischievous because untrue, and are eminently dan-
gerous, as they confound in the popular mind what is di'e
alone to God, and what should be properly accorded to
men.
Yet on such an occasion as the present we are very-
apt to fall into this criminal folly. Every one competent
to form a judgment will readily admit that some of the
Scottish reformers were men of high talents, and many of
them men of distinguished piety ; yet those best able to
do them justice know well that the greatest among them
had serious faults, while not a few were cunning and self-
ish men. In this admission neither the sceptic nor the
Papist can find just ground for triumph. Our religion is
not of man ; his wisdom could as little devise it, as his
folly or selfish wickedness can destroy it. We hold it to
be a prerogative of God to use instruments who, by their
own voluntary agency, shall accomplish His holy purposes.
A Nebuchadnezzar, or Henry the Eighth, or an Earl of
Morton may be employed as a besom of destruction to
sweep away much error. Men of God only can truly
build'up. 2 here is a rhetorical way of writing history,
which, as it lacks discrimination, is exceedingly pernicious
to truth. Not seldom have all the Scottish Reformers
been spoken of as if they had been men of eminent piety,
of great self-denial, and purity of motive. This way of
speaking of them is very wrong. Yes, there was much to
admire and love in many of these men ; but truth will not
warrant the indiscriminate and general eulogy which has
been employed. The more thoroughly you sift the his-
tory of that period, you see cause to lower, more and
more, your estimate of the instruments of the Reforma-
tion, and raise your admiration of Him who wrought out
251
THOUGHTS ON HIGH THEMES.
«
such marvellous results with instruments so imperfect.
Hence you exclaim, not unto them — the Knoxes, '^'^ Hur-
rays, or the Melvilles — be the glory of this worls jut to
Him who moves in the midst of the golden candlesticks,
holds the stars in his hands, and makes them shine as He
gives grace, or makes men instniments of His will when
they are merely seeking their own selfish ends. Let good
men have their due meed of praise, but when the work
is evidently God's, let Him have the glory of it. It was
He who built up our Zion ; it was He who repaired our
wastes ; it was He that was then her true defence, and
the glory in the midst of her. If we forget this, our com-
memoration must be offensive to God and hurtful to our-
selves. But,
3. Let not this celebration nourish in us a self-righteous
spirit.
The true Christian feels that in no sense can he boast.
He cannot boast of a personal or justifying righteousness
or holiness. If saved, he feels that it is for the righteous-
ness of Christ. If prepared for heaven, it is through the
work of the Spirit. Hence, he is a man of thorough self-
abnegation, giving all the glory to God. But how hard
is it to reach a position at once so humbling and so
elevated ! How apt are we to seek for something i7i our-
selves^ or in our church relationship, by which we shall be
able to say we are at least somewhat rich, we are some-
what increased in spiritual goods, we do not just stand in
need of simple mercy ! It was thus with the Jews. They
had Abraham to their father — they were the children of
the covenant — they had the law and the testimony, and
divinely appointed ordinances ; hence they were not poor
and needy as other men. Yes, they had these high
privileges ; but the light in which they looked at them as
grounds for boasting, wrought disastrously on their moral
and spiritual well-being. Like causes must produce like
effects. Are we self-sufficient because we are the descend-
ants of eminent reformers, inherit a pure creed, and a
252
THE REFORMATION IN SCOTLAND.
imperfect,
s, '"^^ Mur-
otI jut to
mdlesticks,
hine as He
J will when
Let good
1 the work
it. It was
ipaired our
efence, and
is, our com-
rtful to our-
elf-righteous
,n he boast.
Lghteousness
le righteous-
through the
lorough self-
ut how hard
ling and so
:hing in oiir-
we shall be
e are some-
ust stand in
ews. They
children of
imony, and
ire not poor
these high
at them as
their moral
Iroduce like
;he descend-
eed, and a
scriptural worship? That cannot justify us. That can-
not make us more holy than others ; but if we boast of all
this, and trust to it for salvation, we fearfully deceive our-
selves. High privileges imply high responsibilities, which
if not met and improved must deepen guilt and intensify
depravity. It were sad if such a celebration as the pre-
sent should lead us through these false views to think less
of the need of a Saviour. As far as this were the result,
Satan would gain from the occasion which occupies our
thoughts.
II. But now, let us return to a brief contemplation of
some of the direct benefits of the Scottish Reforma-
tion, so that our gratitude to God may be awakened, and
our sense of our responsibility to Him deepened. And,
I. The Reformation imbued the popular mind with cor-
rect notions of the character of Popery.
This was of great consequence at the time, and is
scarcely of less consequence in our times. Popery may
be overthrown, as in France at the close of the last cen-
tury, and yet the real nature of it as a system of religious
error be imperfectly understood. Popular indignation
against great practical evils does not necessarily imply
either a knowledge of the nature of error, or of the truth.
But the Scottish Reformers did far more than expose error
and destroy superstitious practices — they taught truth and
right practice. In fact they taught the people not to
hate Papists, but to hate Popery ; and to hate it because
of its opposition to Gospel truth. These men saw that it
was Popery that had taken away the key of knowledge,
made the law of Cod of none effect by its traditions, put
the priest and his offices in the place of the Saviour and
His work, the Church's efforts in place of the Spirit's work,
and the intercession of Saints in place of the intercession
of Jesus. In short, they taught that Popery had given to
the world another gospel than that given by the Son of
God. This view, however, of the antagonism betwixt
Popery and the gospel never could have been given, had
253
I
THOUGHTS ON HIGH THEMES.
J i,'i
V 'I'
! I
I
the people not been taught fully what the gospel is. It
was, indeed, by holding up truth in the face of error that
the odiousness of error came to be clearly seen, and a
holy hatred awakened against it. It cannot be concealed
that in some parts of the world Papists have been, through
mere party spirit, intensely hated, while some of the worst
element? o* Topery have been embraced. For ages there
has been hardly any hatred to the Papists in Scotland,
but all along an intense hatred to the doctrines of Popery.
This hatred has in it something malignant, but very much
of high wisdom and pure love.
But the descendants of the Scottish Reformation have
not only been taught to abhor Popery as a frightful per-
version and caricature of the Gospel, but also to dread it
as the enemy of all true civil liberty. They believe it to
be the subtle and necessary enemy of this in all parts of
the world. Hence, the very general opposition which the
Scottish mind made to that great measure by which
Papists were intrusted with the functions of Imperial
Legislation. It were worse than folly to descant on this
measure now. The great political event of 1829 has yet
to unfold its fruits. I merely refer to it to show that the
opposition to it in Scotland did not arise from any wish
to abridge the privileges of civil liberty, but from a dread
that liberty might be put in peril if governmental powers
were entrusted to men necessarily the slaves of the most
despotic priesthood in the world. We may hope much
from counteracting influences, yet it will take more time
to show whether the views of the popular mind in Scot-
land were narrow prejudices, or were views that embraced
a profounder wisdom on the principles of liberty than
were found in the elaborate speculations of many states-
men, and some Hberal divines. There are now obviously
certain great questions standing ready for solution in
Italy, which, as they may be solved, will throw much light
on this matter.
. And here I cannot but remark that this deep abhor-
254 .
' iMKKiiWi!' vt.mK«;>»uw>^:Mt»:ii<tf<ii(.|.i]fjrf.:4!(t^;{ ,
^ •
THE REFORMATION IN SCOTLAND.
spel is. It
f error that
een, and a
J concealed
en, through
Df the worst
r ages there
I Scotland,
; of Popery.
; very much
nation have
rightful per-
) to dread it
Delieve it to
all parts of
in which the
J by which
I of Imperial
:ant on this
829 has yet
.ow that the
im any wish
rom a dread
ntal powers
of the most
hope much
more time
And in Scot-
at embraced
liberty than
many states-
w obviously
solution in
V much light
deep abhor-
rence of popery in Scottish Presbyterians has led many to
accuse them of bigotry. The charge is groundless. A
salutary hatred of deadly error, and an enlightened love
of divine truth, is not bigotry. Indeed, I do not know
any section of the Church freer from bigotry than Scotch
Presbyterians ; those of them who love the truth as it is
in Jesus, love all who hold that truth, in what corner of
the Christian world soever they are found. As a proof of
this, it is sufficient to say that in no section of the Protest-
ant Church are the great writers of the Church of England,
held in more esteem than among the Presbyterians of the
Scottish Reformation. Hervey, Bishop Hall, Newton, and
Scott, have possibly had more readers among Presby-
terians than among Episcopalians. TAe Scotch were taught
what popery really is, and they hate it, but they do not
hate it either with the malice or blindness of bigots. May
it not be truly said that Scottish Presbyterians cherish an
enlightened and Hberal attachment to all spiritual truth ?
They know well how to form a sacred circle of union
around the ark and the testimony. But their folly and
wickedness often break out in shameful conflicts about
the hanging of a loop, or the colouring of a badger's skin,
in some particular spot of their common Presbyterian Ta-
bernacle. Their wisdo .. teaches them union on all that
is great, but neither logic nor the scorpion whip of honest
scorn can drive them out of the folly of ever fighting for
what is ineffably little. But,
2. Next, the Reformation produced among the people
a high order of thinking.
Men should be careful not to mistake cause for effect,
as well as to notice how cause and effect act and react.
There can be no doubt that the revival of learning in
Europe was one of the causes that aided the progress of
the Reformation. This admitted, it should also be no-
ticed, that there was a certain revival of religion which, as
an under current, was one chief cause of the revival of
learning. It is not, however, with learning in its high and
255
^"^
•^ t
THOUGHTS ON HIGH THEMES. »
P
technical sense that we have at present to do, but with a
high development of thought in the popular mind. A few
great thinkers may flourish, where the mass of the people
scarce think at all. Not seldom have these imperial
minds pursued their own speculations, with hardly any re-
ference to the popular mind, or without producing on it
any practical effects. Thus, learning may advance, while
the bulk of the people are left in gross ignorance. It is
when the thinking of the few elevates the mass, that great
thinkers are true benefactors to their fellow-men. Now,
this was done by the Reformers to some extent in all
countries, but to an eminent degree in Scotland. It could
not be otherwise when they made the Bible the national
book ; for the Bible assuredly more than all other books,
when studied vigorously, humbly, and prayerfully, is fitted
to expand and elevate the whole sum of a people's think-
ing. Its doctrines are so incomparably grand, yet so
practical ; its moral principles so simple, yet so com-
prehensive ; in a word, its views of God so just and noble,
and its theory of nature and of man so philosophically
true, that no one can carefully study its principles without
having all his intellectual powers wonderfully cultivated,
aud his memory stored with the purest and most lofty
sentiments.
This is as little abstract theorizing, as it is national
boasting. The principle, to which I have referred, has
been demonstrated in Scotland. All intelligent foreigners
admit that the Scottish people as well as their Presbyterian
descendants in other lands, have been distiiiguished for
strong common sense, clear reasoning, and for sound taste
in many departments of thought. But, on this I do not
enlarge. Let two observations suffice : ist. There is no
reason to suppose that at the time of the Reformation, the
natural intellect of the Scotch was equal, and it was certainly
not superior to that of many nations of Europe. Next, if
we look for a cause sufficient for the effect we witness, we
can find no other for this wonderful awakening of thought
256
■/■*
'■ W w mitti i n uBiiiw M wwiw n wi i l WIII i n i Ullfl ll flOt
'*!.
THE REFORMATION IN SCOTLAND.
but with a
id. A few
he people
; imperial
ily any re-
ding on it
ince, while
nee. It is
, that great
en. Now,
tent in all
i. It could
he national
ther books,
illy, is fitted
»ple's think-
,nd, yet so
et so com-
t and noble,
losophically
Dies without
cultivated,
most lofty
in the Scottish mind, than the teaching of the Reforma-
tion. Without this, the country might have produced men
of genius, but without this there would have been no such
widely diffused national elements of common sense, vigo-
rous thinking, and correct taste.
That was a gracious promise, " to the poor the Gospel
shall be preached ; " and it is a grand reflection, that wher-
ever this Gospel is preached in its purity and power, it not
only brings healing for the conscience and the heart, but
also brings for the poorest of the people a rich intellectual
culture. This has been realized to a wonderful extent in
the Scottish national mind ; and, here, I cannot but re-
mark that when the English mind yielded that harvest of
thought to the world, the like of which had never been
seen, it was from the virgin soil of the Reformation.
Yet, let me not be mistaken, for, while I hold that the
highest forms of national intellect can only be developed
from a widely diffused Christianity among a people, yet
the intellectual development never can of itself bless any
people. It must be sanctified by heavenly motives, and
consecrated to sacred ends, in order to be for their honour
or their real good. But then, the intellectual force and
attainments of a people, that spring from Christian cul-
ture, are thus sanctified ; hence they are for the glory of
God, and for the good of the world. But,
3. Lastly — The Reformation gave to Scottish Pres-
byterians a high order of domestic religion.
Religion should be with man everywhere. But its
proper home is man's proper home — the family. When
the religion of a people betakes itself to the church, it
may be orthodox in its creed, in all its movements aesthe-
tically correct, and may be able to boast of much learning,
and clerical decorum, but it is no longer the religion of
Jesus, purifying, directing, and consoling the popular mhid.
The religion of the home, and the religion of the sanctuary,
must respond to each other. Yet the religion of the
home must give the tone, and in a sense be the accom-
257 ' R
THOUGHTS ON HIGH THEMES.
paniment of that of the sanctuary. And just for this plain
reason, that Christianity is not the religion of priests, not
the religion of days and festivals, but the religion of the
homes of men, bringing peace and purity to their con-
science, and strength, beauty and order to their affections;
and life. Could we suppose, which we cannot, that the
Reformation had cleansed the sanctuary, but had left the
firesides of the land without domestic piety, the advantages
to the people would have been small indeed. It was the
glory of the Scottish Reformation that it carried religion
in all the grandeur of its heavenly principles, and with all
the force of its divine motives, to the firesides of the
poorest of the people. Whatever it might be in other
lands, there it found its proper home in Scotland. For
just observe, the Bible was by the Reformers made the
book not merely of the pulpit, the college and the school,
but emphatically the book of the family. Every father
was required to read it in his flimily, and to teach his
children from it, or to teach them from summaries of
divine truth drawn from the Bible ; while all parents were
required to pray in their families, so that in a high and
holy sense, each father at the head of his family became
the instructing and the intercessory priest of his household.
This was the theory ; a grand theory indeed. Now, it
cannot in truth be affirmed that the theory has ever been
fully carried into practice. Had this been done, Presby-
terians of Scotch extraction would long since have given
to the world a most complete exemplification of an
enlightened and practical Christianity. Yet, all boasting
apart, there has been enough of practice to show how
wise the theory of the Scottish Reformers was, as to
domestic religion. There may in many cases have been
much of formality in it, and also more of the dogmatic,
than of the sweet influences of the affections. Yet, oh !
when I think of the sound, full, and simple exhibition of
divine truth which I have heard from the lips of poor
Scottish i)easants, addressing their children on a Sabbathi
258
r this plain
)riests, not
ion of the
their con-
r affections
t, that the
lad left the
advantages
It was the
ed religion
md with all
des of the
3e in other
tland. For
3 made the
I the school,
:very father
o teach his
mmaries of
parents were
a high and
lily became
s household,
d. Now, it
IS ever been
Dne, Presby-
: have given
ation of an
all boasting
show how
was, as to
have been
le dogmatic,
Yet, oh !
exhibition of
lips of poor
)n a Sabbathi
THE REFORMATION IN SCOTLAND.
evening, and when I think of their earnest, sober, Christian
prayers, offered up for all under their roof, and when I
think of the beautiful exemplification by these men in
their lives of what they taught by their lips, I cannot but
exclaim : " Was family religion in any land ever more
wisely planned for the godly upbringing of the young, and
for the ripening of the graces of the aged?"
Ves ; and it has borne much precious fruit. That high
dom.estic theological training made the people familiar
with the whole scheme of the gospel doctrine, the whole
principles of moral duty, and the high motives by which
duty should be performed. This was much, but not all.
It enabled the people to detect the aberrations of pulpit
teaching from gospel doctrine, while it qualified plain
men for appreciating a very high order of vSabbath-day
instruction. Let no man doubt it : the firesides of such
a people furnish a surer protection for sound doctrine
from the pulpit, and clerical consistency of conduct, than
^jither imperial statutes or the decrees oi" churc i courts ;
and, moreover, do not such a people give strength as well
as scope to a pious minister's efforts, which he can well
understand, but cannot easily express ? The law of action
and i-e.-^ction is beautifully seen when the pulpit is seen
blessing houses and homes ; and they in their way bringing
down rich blessings on the pulpit. A.nd oh ! was it not
also beautiful to see that while the minister in that land
made many homes virtuous, pious, and happy, no man
was more loved and revered than he, in these homes.
Th . love and respect for their minister among Scottish
Presbyterians was cherished for ages with singular ardou%
wisdom, and sobriety. This sentiment sprung from the
domestic piety of the people, and did much not only to
strengthen the piety, but to mould the whole character of
the people, I appeal to the patriotic and pious Scotch-
men to say, if fmong all the institutions of his native land,
he knows one which, if transported into all other lands,
where Scotch Presbyterians dwell, would be a
259
greater
,,m
THOUGHTS ON HIGH THEMES.
Ill
blessing than the inst'tution of the domestic piety of these
simple but godly homes. These are but a few of the
benefits. Time prevents me mentioning more. Nor will
time allow of the suitable application which this celebration
demands. There are two views which must at least be
slightly touched on.
I St. This celebration ought to awaken ardent gratitude.
The benefits we see which God conferred on us through
the Scottish Reformation, are many and precious. Well
may we exclaim, " hath God dealt so with any other
people ? " To some others He has given much ; but I
think to none so much as to us. Truly ** the lines have
fallen to us in pleasant places, and we have a goodly
heritage." For three hundred years there has been open
vision in Scotland. Possibly in no other land, or to no
oth> people, save to Scotch Presbyterians, has the finished
work of a Saviour been preached more fully or more truly.
And in the olden times, when wicked men arose to quench
gospel light, what noble martyrs have started up within
our Church,^ ready to die for Christ, rather than deny Him
as their Saviour and their King. If the truth was not
always preserved in purity in the pulpits, and if the heroism
of these men was sometimes wasted on false theories, yet
there was much of grand, simple truth, in these old times,
and much of true moral heroism in these noble men and
women who sealed their testimony with their blood, that
the land might have a pure gospel, and the Church have
Christ for her sole King. Now, mark it, we have got from
these men, and from others that came after them, an open
Bible, a gospel pulpit, a scriptural school education, an
admirable system of domestic piety, and their moral and
godly heroism as ensamples. Now, my brethren, all this
and more God has given us, and that unspeakable boon,
civil and religious liberty ; and for all this, ought not our
hearts to burn with gratitude to God on this day ?
2ndly. But next, let Ui, on this day try to realize the re-
sponsibility which these Reformation benefits involve.
260
(• i^ '
THE REFORMATION IN SCOTLAND.
y of these
;w of the
Nor will
elebration
t least be
; gratitude.
IS through
)us. Well
any other
ch ; but I
lines have
a goodly
been open
, or to no
:he finished
more truly.
; to quench
up within
I deny Him
h was not
the heroism
heories, yet
e old times,
le men and
blood, that
hurch have
Lve got from
;m, an open
ucation, an
r moral and
iren, all this
kable boon,
.ight not our
day?
;alize the re-
5 involve.
" To whom much is given, of them shall much be re-
quired." To boast of privileges without realizing respon-
sibilities, is a folly that must lead to the saddest conse-
quences. There is not a man whose mind has been nur-
tured by these Reformation principles who has not re-
ceived the five talents. But if he was justly condemned,
who buried the one talent, what must be their condemna-
tion who pervert theyfz^^? Woe unto thee, Capernaum ;
thou hast been exalted to heaven in privileges, and for
their abuse thou shalt be cast down to hell ; and it shall
be more tolerable for Sodom and Gomorrah than for
thee. Ah ! my countrymen ; — ah ! my fellow Presby-
terians, may not this terrible doom hang over us ? Think
of it \ exalted to heaven in privileges, are these realized ?
are these rightly employed ? If not, woe and alas ! for
God is just. Well, then, let us this day rejoice with
trembling, and ask with humility, " Lord, what wouldst
thou have us to do ? " Yes, there is work for all Christian
men in this land. There are yet living, men who can re-
member when there were in Upper Canada but a few
scattered settlements, with a few thousand inhabitants.
There is now in the same region a greater population than
was in all Scotland at the time of the Union. There will
be children in the Sabbath school to-day that will live to
see possibly a population of ten millions to the west of
the Ottawa. What a thought ! But this is the solemn part
of it for us. What are we doing to give to these millions,
who are to live after us, a high-toned piety, and a pure
and high-toned morality ? For be assured that what we
are now thinking, speaking, and doing in our homes — in
our Sabbath schools and in our churches, will, when our
bodies are dissolved into dust, be found moulding into
spiritual life, and heavenly beauty, those generations of
men and women, or will be found shedding through their
souls a deadening and demoralizing influence, which shall
lead them down to perdition. Ah ! my brethren, if from
Jiese homes and churches, in our native land, there hath
261
THOUGHTS ON HIGH THEMES.
come with us a hallowed influence into this land, let us
see to it, that we send it down to our children's children,
so that at the next celebration they may rise up and call
us blessed, and thank God that the doctrines of the Scot-
tish Reformation were brought to this country by their
ancestors, and taught with some measure of truthfdlness
and zeal. — Amen, Amen, and Amen. One word more.
The next celebration, i960. Children of men, there will
not be one of us here. When the bells ring on that Sab-
bath morning, not one of us will hear them. Where then,
if not here? As thou sowest now, oh! man, thou shalt
then be reaping. It will not be to us i960; it will be
eternity.
262
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