sea ^m^ &p&^A^f/ fiZc &&^> ^A ^u^^ V(nA ,o^l^/ i < ) c< > %m^. SERMONS BT THE LATE REV. JAMES AITKEN, MINISTER OF THE ASSOCIATE CONGREGATION OF ORIGINAL SECEDERS, KIRRYMUIR. WITH A MEMOIR OF THE AUTHOR, AND A NUMBER OF HIS LETTERS. EDINBURGH : WILLIAM WHYTE & CO. BOOKSELLERS TO HER MAJESTY J WD 3. LINDSAY & CO. A. BROWN & CO., AND P. GRAY, ABERDEEN; W. COLLIN- GLASGOW; A. ALLARD1CE, DUNDEE; J. DEWAR, PER1H. MDCCCXXXVI. ABERDEEN : PRINTED BY J. DAVIDSON & CO. 68, BROAD STREET. CONTENTS. Letters, . — — ~~ — ~~~~~ — ~~~~ xxxiii I. Christ's Counsel to Sinners, — — - — 1 Rev. iii. 17, 18- — " Because thou sayest, I am rich, and increas- ed with goods, and have need of nothing ; and knowest not that thou art wretched, and miserable, and poor, and blind, and na- ked : I counsel thee to buy of me gold tried in the fire, that thou mayest be rich ; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear ; and anoint thine eyes with eye-salve, that thou mayest see." II. Seeking the Lord connected with True Psalm cv. 3 " Let the heart of them rejoice that seek the Lord." III. Giving Heed to the Word, - ~~~~ — 54 Hebrews, ii. 1. — " Therefore, we ought to give the more ear- nest heed to the things which we have heard, lest at any time we should let them slip." IV. Same subject continued, *J0 V. Looking at things Unseen and Eternal,- 84 2 Corinthians, iv. 18. — " While we look not at the things which are seen, but at the things which are not seen : for the things which are seen are temporal ; but the things which are not seen are eternal." VI. Obedient Disciples dear to Christ, . 103 Matthew, xii. 50. — " Whosoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother." VII. Satan's Power over Sinners, and their Deliverance from him, ~ ~ . , 123 2 Timothy, ii. 26 " And that they may recover themselves out of the snare of the devil, who are taken captive by him at his will." VIII. Same subject continued, ~ 140 CONTENTS. IX. Going into God's House in the Multi- tude op his Mercy, ~~~ ~ 156 Psalm v. 7. — " But as for me, I will come into thy house in the multitude of thy mercy." X. On the Death of Christ, ™ 173 Romans, viii. 34 " It is Christ that died." XI. A Good Work in Believers carried on to Perfection, — — ~ ™ 199 Philippians, i. 6. — " Being confident of this very thing, that he who hath begun a good work in you, will perform it until the day of Jesus Christ." XII. True Faithfulness very rare, ™~ 224 Proverbs, xx. 6. — " A faithful man who can find?" XIII. Drawing Water with joy out of the Wells of Salvation, — — —™ .... — ~~ 245 Isaiah, xii. 3. — " Therefore with joy shall ye draw water out of the wells of salvation." XIV. On a state of Spiritual Decay, ~~ — ~ 268 Hosea, vii. 9. — " Gray hairs are here and there upon him, yet he knoweth not." XV. The Wonders of God's Law,~~— — — * 286 Psalm cxix. 18. — " Open thou mine eyes, that I may behold wondrous things out of thy law." XVI. The Duty of Beholding the Wonders of God's Law, — ™ — — — „ — „ 299 Same text. XVII. The Right Manner of Beholding the Wonders of God's Law, ~ — ~- 312 Same text. XVIII. The necessity of Divine Illumina- tion to Behold the Wonders of God's Law. 324 Same text. XIX. Same subject continued,™ 336 XX. Application of the preceding subject,- 348 XXI. Rejoicing in hope of the Glory of God, 363 Romans, v. 2. — " We rejoice in hope of the glory of God." XXII. The Death of God's Servants, and Consolation under it, ~ 387 Genesis, xlviii. 21. — " And Israel said unto Joseph, Behold I die ; but God shall be with you." MEMOIR. The author of the following Discourses was born in the parish of Forgandenny, in the neighbourhood of Perth, on the 4th day of January, 1757. His parents, though in hum- ble circumstances, were respectable and pious. He always spoke of his father as a very godly and consistent man, and there is reason to think, that his early instruction and example, had no small influence, through the Divine blessing, in the formation of his character. One of Mr. Aitken's earliest recollections, was the death of Mr. George Brown, Minister of the Anti-burgher congregation of Perth, with which his parents were connected. This event was impressed upon his memory by the follow- ing circumstance, which the writer of this memoir has frequently heard him mention. One evening, when he was only five years of age, he observed his mother weeping while 11 MEMOIR. preparing supper for the family, and upon en- quiring the cause, he was told that Mr. Brown was dead. Much attention appears to have been paid to his early education by an able teacher, Mr. Dempster, of whom he often spoke with much respect. While classical studies were eagerly pursued under his direction through the week, religious instruction was not forgotten. On Sabbath, the scholars were regularly convened, in the interval of public worship, in the church or school, where strict examinations were car- ried on from the Larger and Shorter Cate- chisms, and from Vincent's Exposition. These exercises, accompanied with judicious and af- fectionate domestic tuition, laid the founda- tion of much solid Scriptural knowledge, the effects of which were very apparent in future life. As it does not appear that Mr. Aitken kept any notes of his personal history, it cannot now be certainly known when, or by what means, he was first brought to the saving knowledge of the truth ; but that it was at an early period, seems very probable from the fact, that he was admitted into full communion with the church, when he was only twelve years of age ; and as much care was then exercised in the Secession, MEMOIR. Ill with reference to the admission of young per- sons to the Lord's Table, it is not likely that he would have been received at so tender an age, if his conduct had not been very becom- ing, and if there had not been encouraging evidence that he was acquainted with the " power of godliness." Having finished with approbation the course of Philosophical and Theological Study pre- scribed by the Associate Synod, he was licens- ed by the Presbytery of Perth to preach the gospel, at the early age of twenty, and being much esteemed as a preacher, he soon after received harmonious calls from various congre- gations to take the oversight of their souls. According to the mode of settling such cases then practiced in the Secession, the decision was left to the Synod ; and Kirrymuir having been preferred, Mr. Aitken at once cheerfully acquiesced and accepted the call, although ex- ternal appearances were far from promising. He was ordained, Dec. 29, 1778. Kirrymuir was, at that time, an exceeding- ly rude and wicked place. As an illustration, it may be mentioned that, when the first ap- plication for sermon was presented to the Pres- bytery, a venerable father remarked, "Modera- tor, this is a petition from the mouth of hell." IV MEMOIR. The adherents of the Secession cause there were, at the time of Mr. Aitken's settlement, few in number, and very poor as to outward circumstances. But it was one of his decided principles, that the judgment of the Court, in case of a competition of calls, ought to be viewed as the voice of God ; and he often re- marked that amidst all the trials which occur- red during the course of his ministry, (and they were not few), it was one great conso- lation, that he could, with humble confidence, approach his Divine Master and say, that he had come to the station which he occupied, not of his own accord, but at His bidding. Though his talents might have procured for him a more eminent and lucrative situation, he never expressed the most distant wish for a change, and could truly say, that it was in his heart to live and to die with the people whom the great Head of the Church, had been pleased to commit to his pastoral charge. During a long incumbency of nearly 56 years, Mr. Aitken discharged the office of a diligent and faithful minister of Christ ; and although many were brought up under his ministry, over whom he was disposed to weep, because they turned a deaf ear to the words of instruction, and walked in the ways that are MEMOIR. V evil, there is reason to believe that there are a goodly number who shall be " a crown of joy" to him in the day of the Lord. His nume- rous note-books, containing discourses to the amount of several thousands, and generally fully written, though in a character difficult to decipher, shew plainly that he did not serve the Lord with that which cost him nought. He sometimes, indeed, regretted that he had been, as he said, " so great a slave to his notes ;" as, towards the close of life, when me- mory began to fail, he found the task of com- mitting his discourses to heart a heavy burden : but if it was in some degree painful to himself, it was beneficial to his people ; and many, we believe, will agree with his esteemed colleague, who remarked, after his death, that he never heard him deliver an indifferent discourse. In fixing on subjects, while he always sought counsel from above, he was generally directed by the aspect of providence. Afflictions and bereavements in the congregation were not forgotten. The return of the seasons, — as a new year, and harvest, was ever suitably im- proved, as well as remarkable events in the place ; and, as one who was a careful observer of the u signs of the times," he was always ready to sound the trumpet in the way of a 3 VI MEMOIR. warning, and to answer the question, " Watch- man, what of the night ?" He did not make a professed zeal for the public interests of religion an excuse for ne- glecting the duties of his own particular flock. He was regular, year after year, so long as bodily strength permitted, in the work of catechising and family visitation, as well as attending upon the sick and dying. And there were two things in the congregation about which he manifested a particular atten- tion, viz. : the spiritual interests of the young, and the support of societies for prayer and re- ligious conference. For many years, he had weekly classes for the instruction of the young. This was a part of his ministerial work, in which, as he often expressed, he felt much pleasure ; and when at length the state of his health obliged him to give it up, the parting was painful on both sides. Praying societies were, and still are, numerous in the congrega- tion ; and when urging young communicants to join them, he was wont to remark, that this had been one of the most eminent means of preserving religion in the congregation, and that if it was given up he much feared true godliness would not long prosper. As an evi- dence of the deep interest which he took in MEMOIR. Vll this means of spiritual profit, it may be men- tioned that not long before his death he drew up a brief, but perspicuous and most satisfac- tory, view of the warrant for such associations among Christians, with the proper mode of conducting them. The manuscript, which was not printed, is still in the Editor's posses- sion. But while very attentive to the welfare of his own congregation, Mr. Aitken had a truly public spirit, and felt the deepest concern in the things w r hich related to the honour of Christ, and the prosperity of his Church. In the early part of his ministry, it was his practice occasionally to visit various of the neighbour- ing parishes, which were, at that time, lament- ably destitute of the knowledge of gospel truth. He frequently preached in them, both on Sabbath-days and at other times ; and there were good evidences that his labours were not in vain. He took an active part in the busi- ness of Church Courts, for which he was well- qualified, and continued, as long as he was able, regularly to attend them. The duty of renewing our National Covenants for religion and reformation, in a manner suited to present circumstances, was a very important object in his estimation ; and, during the period of his Vlll MEMOIR. ministry, this solemn service was engaged in at Kirrymuir no less than four different times. — He was an early, decided, and consistent friend to the principles of the Reformed Covenanted Church of Scotland ; and the most prominent part of his history ought certainly to be an ac- count of his contendings and sufferings in be- half of these principles, in the religious society with which he was connected. Without entering at large into the history of the melancholy change in that society, it seems necessary, in order to do any justice to the subject of our Memoir, to advert shortly, at least, to some of those circumstances which led to it. A proposal was made about the year 1796, to remodel the Testimony, which had been for nearly seventy years the bond of ministerial and religious fellowship in that branch of the Secession, to simplify and to bring it forward to present times ; and a Com- mittee of Synod was appointed for this pur- pose, of which Mr. Aitken was a member. But it soon appeared that, under the pretext of simplifying and enlarging the great design, at least, with many, was to introduce a change of principle, especially as to the important doc- trine of the connexion between Church and State, and the duty of civil rulers with refer- MEMOIR. IX ence to religion, which has since become the great subject of controversy in this country, and divided society in a manner which, a few years ago, could scarcely have been anticipated. After a protracted struggle of ten years, the majority in the Synod prevailed to get the new deeds enacted as terms of communion ; which distinctly declared that " the power competent to worldly kingdoms is wholly tem- poral, respecting only the secular interests of society/' and confined the duty of magistrates with respect to religion, in their official cha- racter, entirely to protection and the securing of an universal liberty of worship. Mr. Ait- ken, along with several of his brethren, now found themselves virtually excluded ; and every proper means having been used without effect to obtain a reversal of the obnoxious deeds, they considered it their duty to with- draw and form themselves into a Presbytery, as the only method left them to maintain that cause which they had solemnly sworn to ad- here unto in all circumstances. This Presby- tery, accordingly, after a considerable time spent in prayer and conference, was constituted at Whitburn, on the 28th day of August, 1806, under the designation of the Constitu- tional Associate Presbytery; the original mem- X MEMOIR. bers being Mr. Archibald Bruce, Whitburn ; Mr. James Aitken, Kirrymuir; Mr. James Hogg, Kelso ; and Mr., afterwards Dr., Tho- mas M'Crie, Edinburgh. Mr. Robert Chal- mers, Haddington, joined them the following year. With the exception of Mr. Hogg, who was soon removed by death, they were all af- terwards deposed and excommunicated ; al- though nothing was laid to their charge either as to error in doctrine, or immorality of prac- tice. The greater part of Mr. Aitken's congrega- tion adhered to him in the maintenance of his ordination vows ; but, a small minority hav- ing continued with the Synod, a contest arose respecting the property ; and after some time an amicable settlement was entered into, ac- cording to which Mr. Aitken and his friends retained the manse and garden, while the other party kept possession of the Church. Soon after, a new Meeting-house was erected in a centrical part of the town, and the con- gregation became as flourishing as before. During these painful struggles Mr. Aitken was much tried, but he often said that this time of outward trouble for the sake of Christ was a season of much spiritual consolation ; and it was evident to many that he was then MEMOIR. XI signally supported in his Master's work. As an illustration of his feelings and exercise about this time, it may not be improper here to subjoin an extract from a letter written by himself: — " You may naturally suppose that the awful scenes of that Sabbath* were trying ones to your friend. Doubtless they were ; but he thinks he can say, to the praise of the love and faithfulness of a covenant- keeping God, that he w T as ' a very present help in trouble,' and accomplished his gracious pro- mise, « As thy days are, so shall thy strength be. ' He has frequently felt more agitation and discomposure of mind when entering his Meeting-house on an ordinary Sabbath, than he did on any part of the scenes of that day. There was not a cloud on his judgment, nor ever has been since, with respect to the justice and the value of the cause for which he and his flock were suffering ; however unworthy he * The reference here is to that remarkable Sabbath on which the Synod's sentence of deposition was inti- mated, when Mr. Aitken was excluded from his Meet- ing-house, or rather voluntarily left it, with a view to prevent, as far as he could, the open profanation of the Lord's day, in consequence of the extraordinary and violent proceedings which were instituted against him. Xll MEMOIR. was, and is, to be so honoured. He was satis- fied that any small sufferings to which he and they were subjected were scarcely < running with the footmen in the land of peace/ while multitudes with whom he cannot compare himself, and ( of whom the world was not worthy/ had, in adhering to the same cause, to ' contend with horses in the swellings of Jordan.' The congregation, which continued in the open air through the whole day, was the most numerous he had ever seen at Kirry- muir, and the most attentive. He lectured in the forenoon from Heb. xi. 35 — 38, and was endeavouring to attain something of the exercise set forth in the text from which he preached in the afternoon, Heb. xi. 27, ' By faith he endured as seeing Him who is invi- sible. ' He trusts that he and others had some experience of, and were trying to sing that song in Isaiah, xxv. 4, ■ Thou hast been a strength to the poor, a strength to the needy in his distress, a refuge from the storm, a sha- dow from the heat, when the blast of the ter- rible ones is as a storm against the wall.' " And, again, " Your friend cannot conclude without bearing his feeble testimony to the undeserved kindness of the great and blessed Master whose unworthy servant he is. Truly memoir. xiii He sendeth none of his servants * a war- fare on their own charges.' He makes sea- sons of suffering for his cause, comfortable seasons. Never, during the many preceding years of his ministry, had your friend such peace, satisfaction, and comfort in his work, and from his flock, as since he has had the honour of being distinguished as a sufferer in Christ's cause. And what is more, u the things which have happened," whatever wicked hand Satan and men have had in them. " have fallen out rather unto the furtherance of the gospel." More attend on the dispensation of the Word than before, and it may be hoped, not without some gracious fruit. He can, from experience, heartily caution all against being deterred from endeavouring to act a faithful part in the Lord's cause, for fear of sufferings : ' Blessed be God, even the Father of our Lord Jesus Christ, the Father of mercies, and the God of all comfort, who comforteth us all in our tribu- lation, that we may be able to comfort them who are in any trouble, by the comfort where- with we ourselves are comforted of God ; for, as the sufferings of Christ abound in us, our consolation also aboundeth by Christ.' " As Mr. Aitken was, at this time, the only minister adhering to the original principles of XIV MEMOIR. the Secession on the north side of the Forth, and as there were many friends of this cause in all the congregations around, who felt them- selves under a necessity of separating from the Synod in consequence of the course which had been pursued, he was necessarily exposed to much labour and fatigue ; and, although he had already passed the prime of life, he exert- ed himself often beyond his strength for the advancement of that cause which was dear to him, and for the encouragement of those who w r ere engaged with him in its support, and who were now left " as sheep wanting a shep- herd." Many thousand miles did he travel to attend presbyteries, assist on sacramental oc- casions, and afford a partial supply of sermon to vacant congregations. And previously to his death, he had the high satisfaction of see- ing them almost all comfortably settled in the enjoyment of a regular dispensation of divine ordinances. Such is the situation of Aber- deen, Arbroath, Carnoustie, Dundee, Balmul- lo, Perth, Cupar-Angus, and Alyth, places which he often visited, not to speak of others at a greater distance. A very harmonious and agreeable union having been effected between the Constitu- tional Presbytery, and the Associate Synod, a MEMOIR. XV body of ministers and people who felt them- selves compelled to separate from the General Synod, at the time of its union with the Burghers, — Mr. Aitken rejoiced in being again connected in church fellowship with some of his early and highly-esteemed friends ; and, as the oldest minister present, he constituted the Synod of Original Seceders at their first meeting at Edinburgh, in May, 1827- The subject of our memoir had an excellent constitution, and, although somewhat corpu- lent, he enjoyed, for the most part, good health. In 1807, he had an attack of apoplexy, and dropped down in the pulpit, after having con- cluded his sermon. On recovering a little, he returned to the meeting-house, and addressing his people as one who had the near prospect of being soon called from them, he distinctly declared that his only ground of hope for ac- ceptance with God was the all-perfect right- eousness of that Saviour whom he had long preached ; and solemnly and affectionately " exhorted them, that with purpose of heart they would cleave unto the Lord." It pleased God, however, at this time, to disappoint the fears of his friends, and to spare him for a con- siderable time longer to his congregation and the church. 62 XVI MEMOIR. But at length nature began to fail. Owing to a weakness in his limbs, he was unable to stand in the pulpit, and for several years preached from an easy chair which his people had kindly provided for him. For more than twenty years he preached thrice every Sab- bath, not so much for the sake of the mem- bers of his own congregation, as at the request of a number of the inhabitants of the town. But he felt it a great burden in his de- clining years. Indeed, he always distinctly stated his firm conviction that constant evening sermon did not tend, in ordinary circum- stances, to the real benefit of a congrega- tion, although he considered it to be his duty to yield to the call which was made upon him, there being at that time no evening service in the place. But now he was obliged to give it up along with some other parts of his ministe- rial work, which he had long and conscien- tiously performed. Although, however, his body had become feeble, his mind retained its wonted vigour. Mr. Aitken had always a pe- culiar gift of conversation, and when his friends called upon him, they were generally delighted and instructed by his company ; for he had read much, and was able to communi- cate information in a ready and most agreeable MEMOIR. XV11 manner. He often expressed fears that his body might survive his mental powers, and was a good deal affected with several instances of this kind which he had witnessed. But it pleased a kind Providence to save himself and friends this painful trial. With the exception of memory, of the decay of which lie sometimes complained, though it was scarcely perceptible to others, all his mental faculties continued in full strength to the end ; and, w r hen he be- came animated in the pulpit, he appeared as if he had been yet in his prime. This aged minister had long desired an as- sistant, who might relieve him from some part of that labour which was now become too heavy ; and, through the kindness of his gra- cious Master, this high comfort was vouchsafed to him. A very excellent young man, Mr. Anderson, who had been born and brought up in the congregation, having preached with ac- ceptance in Kirrymuir, was harmoniously cal- led to be his assistant and successor ; and the choice being most agreeable to Mr. Aitken, he was ordained in October, 1830, and always acted toward his colleague in the kindest and most respectful manner. Mr. Aitken felt his mind much relieved by this merciful arrange- ment of divine Providence, and was generally b 3 XV111 MEMOIR. able, for three years and a half afterwards, to preach once every Lord's day. The last sermon which Mr. Aitken heard, was preached by his colleague on the first Sab- bath of June, 1834, from Heb. xi. 13, " These all died in faith ;" and on the following Sab- bath he appeared in public for the last time. In the forenoon he lectured a part of the 8th chap, of the Epistle to the Romans, and preached in the afternoon from the 28th verse of the same chapter, * We know that all things shall work together for good to them that love God, to them who are the called according to his purpose." And many of his hearers* ob- served that they never heard him speak with greater energy and animation. Having inti- mated, in the forenoon, the dispensation of the sacrament of the Lord's Supper in the con- gregation at the usual time, he again address- ed his people at the close of public worship ; and taking occasion, from mentioning the want of evening sermon, (Mr. Anderson being ab- sent), he earnestly and affectionately advised them to devote the time to secret and family duties, and to the instruction of their children. On the Tuesday following he w r as seized with his last illness — universal dropsy, and was afterwards confined almost wholly to his bed MEMOIR. XIX or the sofa, but retained the entire use of his mental faculties ; and, when able to speak to members of the congregation who called upon him, he tenderly urged them to frequent and serious consideration of death, and timely pre- paration for it. While this faithful servant of God was per- mitted publicly to speak to men, he pressed much upon them the duty of reliance on the testimony of him who cannot lie, and in his own trying hour, he found his stay in divine faithfulness. His words were, " I cannot say that I have always comfort, but I do not want peace ;" and his peace seemed to rest much on that assurance, " Fear not, I am with thee : be not dismayed I am thy God." During his many painful and sleepless nights, he mention- ed that the book of Psalms was peculiarly sweet to him, and that his communion with God was chiefly kept up by means of it. His conver- sation with those around him was frequently respecting the invisible world, on which he was fully aware that he was soon to enter ; and, al- though he expressed his inability to under- stand in what manner the disembodied spirit could hold intercourse with other spirits, he doubted not that, when released from this clay tabernacle, he would enjoy immediate XX MEMOIR. comfortable fellowship with his God and Sa- viour, and with " the spirits of just men made perfect." He often dwelt on these words with much satisfaction, " There his servants shall serve him, and they shall see his face." For sixteen hours before death, he was unable to maintain conversation, but he seemed to be aware of the devotional exercises around his bed, and the last words he was heard to utter were, " I shall soon be well." When asked by his daughter, whether Christ was precious to him, and his hope continued firm, he distinct- ly gave the affirming sign, by pressing her hand. The Rev. Mr. Hay of Arbroath, who providentially called, prayed with him, — also his colleague, Mr. Anderson ; and, throughout the day, successive companies of the elders and members of the congregation prayed and praised, till, without a shriek, or groan, or sigh, he ceased to breathe, just as the last party of worshippers had sung out Psalm xci. 16. " With length of days unto his mind, I will him satisfy ; I also my salvation Will cause his eyes to see." This event, which took place on the even- ing of the 24th of September, 1834, produced, MEMOIR. XXI as might have been expected, a considerable sensation in Kirrymuir. Most of the inhabi- tants had grown up under the ministry of this aged servant of Christ, and he was uni- versally respected and esteemed. By more than one of the ministers of the town, with whom he had lived in terms of the most friendly intercourse, the dispensation was im- proved on the Sabbaths following his death and funeral, particularly by the very respect- able minister of the parish, Dr. Easton, who chose for his text, " By it, he being dead, yet speaketh ;" and spoke to the honour, not only of Mr. Aitken, but also of the cause for which his deceased friend had contended and suffer- ed. All due respect was paid to his memory by his affectionate congregation, and they have since erected a stone on his grave, bear- ing the following inscription : XX11 MEMOIR. THE REVEREND JAMES AITKEN, SENIOR MINISTER OF THE CONGREGATION OF ORIGINAL SECEDERS, IN KIRRYMUIR, DIED ON THE 24th OF SEPTEMBER, 1834, IN THE 78th YEAR OF HIS AGE, AND THE 56th OF HIS MINISTRY. THIS STONE WAS ERECTED BY THE CONGREGATION, IN GRATEFUL REMEMBRANCE OF A FAITHFUL PASTOR, AND A ZEALOUS AND STEADFAST WITNESS FOR THE PRINCIPLES OF THE REFORMED CHURCH OF SCOTLAND. It will, doubtless, be very agreeable to the readers of this volume, to see here an extract of a letter, addressed by the late Dr. M'Crie, to the writer of this Memoir, on occasion of Mr. Aitken's death. A communication of this nature would have been valuable and highly prized in any circumstances. But its peru- sal must produce a feeling of peculiar interest when we reflect that the hand of the distin- guished writer is now mouldering in the dust. MEMOIR. XX111 The anticipation contained in his letter has been soon realized, and, within a few short months, he has been called to follow those who w r ere his companions in service and in suffer- ings for the sake of Christ, to receive his re- ward. We might have wished that h e had been spared for some time longer, and fondly flat- tered ourselves, that there were yet many days of usefulness before him. But, " he had serv- ed his generation by the will of God," he fell at his post, and was permitted, — high privi- lege in an evil time ! — to leave the w r orld with- out a stain : " Them that honour God, he will honour." The letter is as follows : — Edinburgh, 30th Sept. 1834. Rev. V. Dear Brother, Though the tidings it conveyed could not be said to be unexpected, your letter produced a feeling which partook of surprise. The accounts I had heard flattered the hope that a vigorous constitution, aided by medical skill and domestic attention, would resist, for some time longer, the advance of disease. But he who knows our frame both of body and mind, and in whose hands our lives are, has ordered it otherwise, and we should believe it was wisely and kindly order- ed. ie It is done," — a long, laborious, and useful life is finished. He has rested from his labours — escaped from bodily pain and mental anxiety — from a body of death, an evil world, and an evil time. Some of us XXIV MEMOIR. must soon follow, and those of us who may survive for any long time, know not the trials, private and public, which await us, and from the sight and enduring of which he has been taken away in mercy and in wis- dom. The grace, however, which sustained and car- ried him through in the midst of his duties and temp- tations is sufficient for us. Let us follow his faith and the other graces which he was helped to display, both in life and death. He has been spared to his family and the church longer than many — longer than, from repeated warnings, we had reason to expect. Let our selfish feelings yield to gratitude. Dear Sir, you have enjoyed a father in a sense in which many sons cannot employ the term ; — you have been honoured, benefited, blessed, by his affection, example, prayers, counsel, and sympathy, and I know you will not forget the kindness of Providence. Though you may not have had the sad satisfaction of seeing him in his last moments, yet' you had many op- portunities of seeing and conversing with him, since he was laying his heart to his approaching dissolution. His death's advice, (if not his dying advice) to you, was just that of Paul to Timothy, his dearly beloved Son, in his 2d Epist. iii. 10, 11.* I sympathise with your sister, and trust she will reap the comfort contained in that precious word, " I will never leave thee nor forsake thee." She has been helped, amidst much bodily weakness, to do her duty to a beloved parent, and, (which I am sure she did not * " But thou hast fully known my doctrine, manner of life, purpose, faith, long-suffering, charity, patience, persecutions, afflictions, which came unto me at Antioch, at Iconium, at Lys- tra ; what persecutions I endured : but out of them all the Lord delivered me." MEMOIR. XXV overlook), to a faithful servant of the Lord Jesus Christ. In ordinary circumstances, nothing would have pre- vented me from being with you on Thursday, and as- sisting to pay the last tribute of respect to the mortal remains of one whom I so much loved and esteemed. You are not ignorant of the causes which over-rule my inclinations. When you find leisure after returning home, I will reckon it a particular favour, that you write, acquainting me with any thing as to your Father's last days, which you think I would like to hear, and saying how your sister is. The members of my family who are here desire to join me in affection- ate sympathy with her and you ; and I remain, Rev. V. Dear Brother, Yours, affectionately, THO. M'CRIE. It may now be expected that a brief account should be given of Mr, Aitken's family. In 1783, he was united in marriage to Miss Isa- bella Ferguson, of the family of Kinmundy, in Aberdeenshire, and the connection proved to both parties a source of much comfort. Her life was honourable and her death triumphant. The following testimony to her character has been given by one who knew her long and well, and who was every way qualified to judge of her excellence : — « Mrs. Aitken, who died May 15, 1822, lived forty years with the husband of her XXVI11 MEMOIR. chiefly devoted to reading, of which he was exceedingly fond. His mind was well stored with knowledge on almost every subject ; and, as opportunities offered, this was brought forth with much advantage. History was a favour- ite study, especially the history of the Church, and he had prepared a considerable quantity of materials for a work, shewing the influence which the civil powers had in promoting the Reformation in the different countries of Eu- rope ; which, however, like various other plans he had formed, was never carried into execu- tion. The exposition of the Scriptures, in the way of Lecture, was a part of his ministerial work, in which Mr. Aitken often expressed that he had much satisfaction ; and it was a service in which he was generally thought to excel. There were few parts of the sacred volume which he had not gone over in this way, espe- cially of the New Testament ; and some of them more than once. He felt a strong de- sire to publish his Lectures on the Epistle to the Romans, and had proceeded to transcribe them with this view as far as the 9th chapter. The work behoved necessarily to be of con- siderable extent, and the publication of it at present has been thought hazardous, especially MEMOIR. XXIX as various expositions of that Epistle have lately appeared. The writer of this applied to Dr. M'Crie for advice on the subject a few months previous to his lamented death. In reply, he writes, " I return the Lecture, which I have found time to read since its arrival, I need not say I have read it with pleasure, — indeed it was not necessary to send it with the view of my making up my mind as to the intrinsic worth of the Lectures. The difficulty of judging as to the publication turns on very different grounds." He then goes on to say that he supposed the whole could not be con- tained in less than two volumes, and doubted that there might be a considerable pecuniary loss, — especially as Mr. Robert Haldane's work, on the same Epistle, which was then in the press, and whose sentiments are decidedly evan- gelical and Calvinistic, would preoccupy many purchasers. The Doctor suggested that perhaps a volume of Sermons might be selected from Mr. Aitken's manuscripts. This has been done ; but if encouragement were given, the Lectures might be attempted at a future pe- riod ; and it is believed they would be found worthy of general approbation.* * " A good practical family exposition of the Epistle to the Romans is still a desideratum in our libraries. c3 XXX MEMOIR. It is not without considerable anxiety that the Editor has ventured to publish this volume. His fear is lest he should in any de- gree injure the memory of the Author, by presenting to the world what may not be con- sidered as worthy of him. The discourses were composed rapidly, in the ordinary course of his ministry, and not with the most distant idea of publication, and they were seldom afterwards touched by him. A few, indeed, were trans- cribed, at the desire of his family, more than thirty years ago, but it was not because he judged them to be superior to the rest, or had bestowed more attention on their composition, but because they were selected by another. * The Editor is quite aware that Mr. Aitken's discourses are by no means, as to language and style, suited to the taste of the present age ; but he trusts that there are not a few We have at present before us a manuscript volume of Lectures on this Epistle, by the late Rev. James Aitken of Kirrymuir, which we think not unsuited to supply the blank. We hope this volume will yet see the light ; for we have much misjudged the portion we have examined, if it be not calculated to do much credit to the memory of the venerated author, and afford to the friends of evangelical truth a high degree both of plea- sure and profit." — Presbyterian Magazine, Dec. 1835. * The Sermons above referred to are Nos. II. III. IV. & V., and the series on Psalm cxix. 18. MEMOIR. XXXI who will relish the plain and Scriptural state- ments which they contain. It may, perhaps, be thought by some that they are too much loaded with quotations from Scripture, but it was the decided conviction of the Author, which he has been often heard to express, that sermons ought not only to be in accordance with Scripture as to the matter of them, but also to contain much of the language of the Spirit of God in them, as the proper foundation for faith to rest upon. The fre- quent reference to chapter and verse, which occurs especially during the first part of his ministry, was common at that period. If it tended to interrupt the agreeable flow of the language, it had the advantage of leading the people to be more employed in searching the Scriptures. And here it is wished to exhibit as nearly as possible, the preacher, as he really was. Yet it ought to be mentioned, that while some parts of what was written might have been omitted in the delivery, other things were frequently introduced, particularly in the application, which had not been prepared. Four practical Sermons, transcribed from Mr. Aitken's notes, were inserted a number of years ago in the w Edinburgh Christian In- structor," on the danger of placing a form of XXX11 MEMOIR. godliness in the room of its power ; and three have appeared since his death in the " Pres- byterian Magazine," on the gracious call of the Redeemer, " Come unto me, all ye that labour and are heavy laden, and I will give you rest." Some may be disappointed with this volume, not duly considering the disad- vantages under which a posthumous publica- tion necessarily labours, and the great want of the attractive and impressive manner, which often delighted them in listening to the living voice. But one principal object of the Editor was to gratify the wishes of a number of the members of Mr. Aitken's congregation and other friends, who desired to have a memorial of his labours ; and he is not without hopes that the volume, with all its imperfections, may, through the divine blessing, be useful both for directing sinners to Christ, and for refreshing and edifying the people of God. LETTERS. As Mr. Aitken had a considerable talent for letter- writing, and maintained a pretty extensive corres- pondence ; if his letters had been preserved, and there had been access to them, an interesting and useful selection might perhaps have been made. This, the Editor has it not in his power to do ; but he has been induced to present a few, as a specimen, and he trusts that they may not be unacceptable or unprofitable, particularly to the young and the af- flicted :— * To his Son on entering College. KlRRYMUIR, Nov. 11, 1803. You are now, my dear Boy, launched out into the world, and away from the eyes of your parents. On this important occasion I would put you in mind of a few things, to which I beg you will not only give a first reading, but frequently peruse and ponder them in a serious manner. First, You will be miserable in every situation, without an interest in God, as your Father and friend. This is to be obtained only in the way of " be- lieving on the name of his only-begotten Son whom he hath sent;' Rest not, therefore, in any thing short of XXXIV LETTERS. this precious faith ; and remember that it is only the Holy Spirit who can produce it in you, and that He does this especially by means of the word of the gospel. What a blessed life would you lead under all the diffi- culties and troubles which you may have to encounter in the world, could you always look on the Great God, who ruleth over all, as your Father in and through Christ, and constantly repair to him in all your straits, as standing to you in this endearing relation ! Again, Attend conscientiously and with your whole heart, to the secret duties of religion. I dare not allow myself to think that you will ever on any occasion ne- glect secret prayer morning and evening ; but you need to be reminded of the danger of observing the form, while the heart is not engaged : " God is a Spirit, and they who worship him, must worship him in spirit and in truth." Remember that bowing the knee, in the way of professing to pray to Him, while the heart is not en- gaged, is one of the most awful ways of dishonouring him, as it is really mocking him to his face. Beware of short hurried prayers, which are over before the heart is at all fixed. Reading the Scriptures in secret is no less a part of daily religious duty, which I hope you will never neglect. If this cannot alwavs be attained in- the winter mornings, let some time, if possible, be redeem- ed for it through the day. Read regularly through your Bible, and read attentively, remembering that it is God's Word. Pray for the faith of what you read, and daily look up for the teaching of the Holy Spirit, without whose light you will neither rightly understand, nor truly relish any part of this precious volume. While you give the most careful attention to the word preached, let it be your concern not merely to hear, in order to re- member, and be capable of repeating it, but that you may apply it to your own heart, conscience, and con- LETTERS. XXXV duct. I would urge you to devote some part of every Sabbath evening to fervent prayer in some place of re- tirement. You cannot want a room for this purpose in the house where you now are, and let not a false mo- desty hinder you from it. In your addresses to the Throne of Grace remember particularly the family in which you reside — remember also this family ; and lay yourself at the Lord's feet, for his blessing on your studies, and for this direction as to your future lot in the world. Farther, With respect to your studies, the chief things I would press upon you are diligence and regularity. Lay it down as a fixed resolution, to master every thing in your learning as it comes in the way, though it may cost you sleepless hours ; and be assured that, by per- severing in this way for some time, you will contract a habit of diligence in study, which will gradually make every thing easy to you. But if now, in the entrance of your studies, you give way to a trifling habit, you will grieve me and disappoint my hopes ; and, what is more, you will dishonour God, to whom you are accountable for your time, as well as for every other talent bestowed upon you. Think not that I restrict you from necessary recreation ; but you will never relish recreation, if you leave any thing in your studies undone, which ought to have been done. This reflection will poison your amusements. First finish what you know to be neces- sary in your studies, and then you will enjoy an hour or two for recreation with pleasure. The last thing which at present I would put you in mind of, respects your general conduct. Be on your guard against thoughtlessness and forwardness. Hear attentively, think much, and speak little. Beware of hasty friendships. I hope I need not warn you against associating with any boy who is given to the least vice, XXXVI LETTERS. either in words or conduct. Remember the divine warning on this head, " He that walketh with wise men shall be wise, but a companion of fools shall be destroy- ed/' I would not have you to make those your com- panions, from whom you cannot receive any advantage. Cultivate, though not in the way of mean condescen- tions, or intruding yourself upon them, the company of those who are sober and studious. I trust you will show, on all occasions, the most respectful carriage to your kind benefactors. Hearken to their instructions, listen to their counsel, learn by their example, and re- ceive their reproofs when they have occasion to tender them, as the best evidence which they can give of their affection for you. If spared, I may, on some future occasion, resume the matter of the above advices. In the meantime, ponder them frequently, as you cannot doubt that they are all tendered from parental affection. But remem- ber that, without the divine blessing upon them, which is to be sought by earnest prayer, they will do you no good. The next letter is on the same subject. After entioning an affecting in occurred, he proceeds : — mentioning an affecting instance of fraud which had This is one of the many discoveries that are made of the deceitfulness and desperate wickedness of the hu- man heart. O what need have we to seek " truth in the inward parts," a principle of godly sincerity and up- rightness, that we may be " Israelites indeed, in whom is no guile I" This puts me in mind of a book of great importance, the perusal of which I neglected to recom- mend to you in my last, but would now earnestly press upon you. It is a book from which much is to be learn- LETTERS. XXXV11 ed; but if you do not read and study it, all your other studies will be unprofitable with respect to your most important interests. It is always at hand tor your looking into, whether you are alone or in company. By studying it, you will obtain much knowledge of man- kind in all ages. It is one of the best helps for under- standing the most precious book in the world, viz. the Bible; yea, without some acquaintance with it, the Bible cannot be understood. The knowledge of it will serve much to show you the preciousness of Christ, and the necessity, suitableness, and excellence of his salvation. It will also afford you daily matter for prayer. And there is a depth in it, which you will never fully see in this world. By this time I need not tell you, that the book which I so earnestly recommend to your study, is your own Heart. Attend much to it, that you may see the fountain of wickedness that is in it. It is from this that all the streams of actual transgression in lip and life flow. If ever you saw your heart, you will have seen it to be like " a cage full of every unclean bird/' It is naturally full of Atheism with respect to God, — unbelief of his Word, — contempt of his Son, — disregard of his glorious grace in salvation, — hatred of his law, — aversion to any close fellowship with him, — murmuring and fretfulness against his afflictive providences, — hor- rid ingratitude for his manifold mercies, — propensity to all kinds of wickedness, — inconsideration, pride, envy, hypocrisy, vanity, folly. Consider, whether you may not see the seeds of all these sins in your heart. How absolutely necessary, and how precious, then, are these and similar promises, " The Lord thy God will circum- cise thine heart, to love the Lord thy God f " A new heart also will I give you" ! How bottomless and boundless is the love of that Saviour who could die for such sinful creatures as we are ! How great is that d XXXV111 LETTERS. grace which can make such hearts holy ! How condes- cending that Divine Spirit who comes to make his abode in them ! And I may add, how delusive is all that religion which does not sanctify the heart ! While you are contemplating your heart, remember what God is saying to you, " My son, give me thine heart." Give it to him that he may begin and carry on the work of making it a pure heart, capable of loving and serving him here, and having him for the object of its delight and joy through eternity. The following letter relates to the death of a young lady, of much intelligence and piety, who was cut off by consumption in the 16th year of her age, and the circumstances of whose removal were most delightful and confirming to all who witnessed it : — March 29, 1804. How much need have we, on all occasions, to recol- lect that divine warning, " Boast not thyself of to-mor- row, for thou knowest not what a day may bring forth V What important events have occurred since I last wrote you ! Particularly, how important to you, as well as other relatives, is that change which has taken place in your uncle's family ! The Lord has a variety of ends to serve, and many lessons to teach different persons by one event of his providence. And you may be assured that it is not for nought, he has so ordered it that you should be one of the family, at the time when our Lord sent his messenger death, to call hence your now, (as I trust), glorified cousin. Many lessons the Lord has been setting before you in this event. But it is only his own spirit and grace that can teach them effectually unto you, and " open your ears LETTERS. XXXIX to the discipline" and instruction which he designs you should receive by them. And for this you should be daily praying, for he teaches by providences as well as by ordinances. One striking lesson you have got is, that death may come to you in the days of your youth. You have seen one not far beyond you in years, and who, to all appearance, bade as fair for arriving at mature age as you, te cut down as a flower" not fully blown. The improvement you should make of this is, to be studying to bring the thoughts of your own death very closely home to yourself, saying, " I know that thou wilt bring me to death, and to the house appointed for all living ; and I know not how soon death will come to me. O what necessity have I to be striving to enter in at the straight gate — to get an interest in Christ with- out delay !" Another important lesson which you may learn from this dispensation is, that there is a reality in religion — that it is no vain fancy, dream or delusion, as many in the present age account it. You have seen it to be such as can support and comfort a soul under the near pros- pect of the most awful and shocking event to our na- ture, viz. death. Your now thrice-happy cousin had the full, certain, and near prospect of leaving this world, and every enjoyment of it, of parting with relatives un- speakably dear to her, not to see them again, (C till the heavens be no more." She also had the prospect of en- tering, within a few hours, perhaps within a few minutes, into a world of spirits — into the invisible and eternal state. Yet, having all these things full in her view, did you observe any signs of fear about her ? was she not calm, recollected, and composed ? What a tes- timony was this to the truth of religion ? What gave her all her composure ? Just that which made the Psal- mist look on death with such ease long ago : (( My flesh d2 Xl LETTERS. and my heart faileth ; but God is the strength of my heart and my portion for ever." Be concerned, then, to treasure up this lesson of the reality of religion, and " power of godliness" in your heart. And when the time may come that you will be assaulted with tempta- tions about religion, both from Satan and an infidel world, recollect the manner of Betsy's death. Again, From this you may also learn the loving- kindness of Christ to those who are brought by grace to choose Him, and to put their trust in him. He u loves them to the end ;" and, as in the instance which we are now attending to, he is sometimes pleased to give very distinguished tokens of his love to them at the- end. Many of these you had access to see or hear of in the spiritual supports and comforts which your Cousin received from Him, when she was " walk- ing through the valley of the shadow of death." But what I think the most distinguished token of his love to her at that period was, his enabling her, in so re- markable a manner, to glorify him. The chief honour which he puts on any in this world is, his making them to honour him. And was she not highly favoured in this respect ? Was it a small honour, indeed, that she was made capable, in her last moments, to commend Christ to you all, to testify how infinitely good he is, and that all his ways are pleasantness and peace ? She was enabled to leave her dying testimony to religion, to each in the family, and to all who have occasion to hear of the events of her death-bed. It was a signal honour which the Lord conferred on the aged Patriarch, Jacob, that he called his sons around him on his death- bed, and commended the ways of the Lord unto them. But in the case before us, we see that " out of the mouth of babes, the Lord can perfect praise," that chil- dren are enabled to cry, " Hosannah to the Son of Da- LETTERS. Xli vid." What saint would not desire to have such a Christ-glorifying death ? If we would expect it, O let it be our study to glorify him in our life. Many other lessons from this event I might have mentioned to you. You have seen that there is such a thing as " seeking Christ early, and finding him/' and thereby finding the " life" that is worth the having. Let this recommend early religion to you. Give Christ ce the dew of your youth/' and seek that you may experi- ence " the kindness of youth, and the love of espousals." You have also got a lesson of the vanity of this world and every thing in it : " Vanity of vanities ; all is va- nity." Seek that you may learn to sell all, in respect of setting your affections upon them, that you may buy " the pearl of great price." There is but " one thing needful ;" and blessed are they who are enabled to choose that good part which shall not be taken away from them. The sacrament was dispensed here last Sabbath. We had good sermons, and were not, I trust, without some tokens of the Great Master's presence. But com- fort in ordinances is much marred among us at present, owing to the state of matters in the Synod. I have not room to enter on this subject. Suffice it to say, that there is every present appearance, that the congrega- tion will be broken in pieces. Your prayer should be that the Lord may plead the cause that is his own, and enable to singleness, faithfulness, and prudence, in the way of leaving all events as to disposing of me and mine, to Himself. I have not room for the texts ; you will get them afterwards. You have also the near prospect of wait- ing about the Lord's hand for some days in ordinances. Seek that it may be a time of Christ's meeting with you — of your giving your heart to Him, and making choice of him for your Saviour and portion for ever ; that thus d3 xlii LETTERS. you may be able to look back to it as the " Bethel, where you anointed the pillar, and vowed the vow." The following year, Mr. Aitken thus wrote on the subject of practical religion, attention to study, and general conduct : — November 25, 1804. — — With respect to your conduct to God, to your- self, and to those you are connected with, I would refer you to some, of my first letters, when you entered to the College last year. But there is one thing which I would earnestly press upon your attention, viz. that you are in more danger of misconduct now than formerly. More will be expected from you, and such things as youth and inexperience would have pled an excuse for then, will not now be so easily excused. But your danger will especially arise from this, that your former diffidence will be apt to wear off. Last winter every scene was new, and therefore you thought there was a great necessity for acting with caution. But O beware of this mode of reasoning. Remember that most cer- tain and important truth, " It is not in man that walk- eth to direct his steps/' Be diffident of your own wis- dom, and your own watchfulness. And with respect to every part of your conduct ask direction from Him who has graciously said, " In all thy ways acknowledge him, nd he will direct thy steps/' With reference to the concerns of your soul, which ought always to have the first place, it will be of great use to be frequently calling into your recollection the awful and yet pleasant scene whic you witnessed last winter, at the death-bed of your now glorified cousin. Think often how little, against a period like that, every LETTERS. Xliii thing will bulk in comparison of the " one thing need- ful," — an interest in Christ ; and think that you know not how near that period may be. Probably this time twelve months she was thinking as little of it as you may be doing now. I hope that I need say little as to diligence in your studies. Only remember that here also you are in dan- ger of becoming more remiss than formerly. Lay it down as a maxim, that no one ever became master of any branch of science but by persevering industry. Re- collect also that those parts of knowledge which we at- tain through diligence, and in the way of surmounting diffiulties, are best retained by us, because they make a deeper impression upon the mind, whereas those which we easily come by, are soon forgotten, — like marks on the sand, soon made, and as soon obliterated. I will expect a very minute account of your studies in every letter, as they are such this season as can be communicated. The study of Natural History is not only entertaining, but, if rightly attended to, may be very profitable. It treats, in sum, of the external works of God. In this view you should consider every object in it which is presented to your contemplation. I know the common phrase employed is, that Mature does so and so ; but this is truly a Heathenish mode of expression, or rather worse, for some, at least, of the Heathen phi- losophers acknowledged the hand of a supreme Being more in the phenomena of the natural world, than many of our modern philosophers, though nominal Christians, do. When, therefore, you hear such an expression used, substitute for it in your own mind, the God of nature. And O ! what a display is made of His infinite wisdom and power in all the objects which come within the com- pass of Natural History ! The sun, and a particle of dust — the universe and an atom, are equally the work Xliv LETTERS. of his hands. When studying the unnumbered wonders of his wisdom, and power, and glory, which appear in all his outward works, think of the Psalmist's reflection, " What is man, that thou hast been mindful of him V He who framed the heavens and " all the host of them," the earth and all its fulness, the sea and all that is therein, — He died on a cross for men ! February 26, 1805. I am much pleased with the distinct account which you give, particularly in your last letter, of the subjects of your studies. The arrangement of the heads of Natural History seems to be both full and exact. You must recollect, however, that they are merely the skeletons or great outlines, either of this or of general history, which you can obtain from a professor in the prelections of a few weeks. You should consider him as a person standing on an eminence, and pointing out to you a great variety of roads in a beautiful country, which you are afterwards to travel by yourself, and mi- nutely to survey the many curious and interesting ob- jects as they occur. It was an observation of the late Dr. Campbell to his students, that his business was not so much to teach them, as to direct them how they might teach them- selves. The proper improvement of this study is not the gratification of a vain curiosity, but the raising our minds to the contemplation of the infinite perfections of God, his wisdom, power, and goodness, which are so strikingly displayed in every object around us. The more minutely these are examined, the meaner in com- parison of them will the most celebrated works of men appear. You have also, it seems, run through the outlines of LETTERS. Xlv general Civil History, and the observation which I have already made, applies equally to it, viz., that you have merely had a few of the great high-roads pointed out to you, which, along with a multitude of other smaller ones, you are afterwards to travel deliberately by your- self. You must have seen that one important thing ne- cessary to any distinct knowledge of this subject, is to have the principal great eras fixed in your memory, such as the Creation of the World, — the Deluge, — the call of Abraham, — the deliverance of Israel from Egypt, — the siege of Troy, — the commencement of the Olympiads, — the building of Rome, — the destruction of Carthage, — and the Birth of Christ. These events belong to what is called Ancient History ; and unless the student has a distinct idea of them, all must appear to him a mass of confusion. You will see that, for a very long period, in the first ages of the world, we have no knowledge of its history, except from the Scriptures. And this is none of the least external arguments for the inspiration of the sacred volume, — that it gives us the only account of the Creation and the events which followed. The various fables of the Poets on these subjects are evi- dently derived from the accounts which are given in the Word of God, and which were handed down by tradition and gradually obscured and disguised by the additions and fancies of one age after another. But on these things, if spared, we may have opportunity of conversing deliberately afterwards. One great use of the know- ledge of History is, that we may observe the constant operations of Divine providence in all events ; and how these in all ages have contributed for bringing to pass the glorious purposes of his grace in reference to the Church. For C( all things are for the elect's sake." — You say nothing as to your progress in Mathematics ; but I hope they are not neglected, as they eminently Xlvi LETTERS. conduce to the clearing and strengthening of the reason- ing faculty, which is of much importance. Especially, I trust that you are prosecuting the Greek and Latin with increased assiduity. Be assured that proficiency in these languages lies at the foundation of all solid learning. It gave me much pleasure to hear that you have got access to a praying society. I hope the Lord will bless this means of promoting your most important interests, — those of your immortal soul. While seeking after the knowledge of other things, which is useful and neces- sary in its own place, beware of forgetting that it is all a trifle, in comparison of the knowledge of a crucified Christ, and of God as manifested in Him. So did Paul esteem it, who was evidently a great proficient in the learning that was common in his day. u I," said he, " count all things loss for the excellency of the know- ledge," — the most excellent knowledge, — " of Christ Jesus, my Lord." May you obtain such a measure of this most excellent knowledge, as will dispose you to reckon as he did ! And this, you know, is to be got only from the Spirit of Christ, in the use of your Bible and prayer, and the other means, public and private, which Christ has appointed. A number of interesting letters were written by Mr. Aitken to a highly esteemed friend, labouring under much mental distress ; and as they exhibit clearly and fully the views of the writer respecting the only way of obtaining true solid comfort in such circumstances, and may be useful to persons in a similar situation, it has been thought proper to give pretty large extracts from them. LETTERS. Xlvii Kirrymuir, 17th Nov. 1803. According to your desire, has shown me your affecting letter. I call it affecting, because it represents the state of a soul wounded and in distress about mat- ters of eternal importance. But happy were it for many that they were so wounded. It is the method of our great Physician, to wound in order to heal ; and he does so, not only when he begins the cure of a poor diseased soul, but often afterwards, that he. may bring the work to a happy issue. I have no doubt that you are now in the hands of this all-skilful Physician, and that he will, in his own time, make you cc every whit whole." His foolish patients frequently mistake his design. They think that he is wounding them (( with the stroke of an enemy," while all is in love, and he is just employing the most proper means to make their cure perfect. The task of answering your letter has been laid upon me. It is indeed a pleasing task ; and if " the Interpreter, one among a thousand," is pleased to give me a small portion of " the tongue of the learned," whereby I may be directed to " speak a word in season" to your weary soul, I shall account any small labour of mine unspeak- ably repaid. But you know from experience, that it is only when he is pleased to bless any means that it can be useful. You beg plainness ; and I shall be very plain in giving you my views of your case. I tell you, then, that in my apprehension, the great malady, the radical distemper, " the running sore" of your soul, is unbelief. Were this subdued, your other distempers would be gradually healed. Your incessant cry to the blessed Physician should therefore be, " Lord, increase my faith." I fix on this view of your case from that remarkable experi- ence you mention with regard to Ezek. xvi. 63. You Xlviii LETTERS. say, " It composed my mind in the meantime." Good ground, — ground for eternal composure, — does it, in- deed, hold forth to you. That God, whose anger you deserve to have felt for ever, assures you in his faithful Word, that He is, in and through his Son, " pacified towards you." And whence was it that you obtained any relief from the passage ? Just because he enabled you to some exercise of faith upon it. But you add, u I have reason to fear that it did not come from the Lord." Here you just speak out the language of unbelief. It was, and continues to be, spoken to you for your believ- ing it, as really as ever it was to any of those who are now in the full possession of all that unspeakable blessed- ness which is wrapped up in it. One of the most horrid deceits of unbelief is, that it tries to draw away the soul from the immediate and only ground of faith, which is just God speaking in his faithful Word, — to something in the person's own feeling and experience. Here, if I mistake not, is the radical error you are labouring under. You are looking into yourself, to your own feelings, frames, exercises, and experiences, for a ground of faith and hope, while the Lord is calling you to look directly to his own divine testimony in the Scriptures. You ought, therefore, to be endeavouring to imitate the ex- ercise of the father of the child, " Lord, I believe, help thou mine unbelief." Remember that God's word of pro- mise, and such as this in particular, is exhibited as a ground of faith, equally to every one who will believe it. It is given to you, and it is the same as a ground of faith at all times, whatever your frame may be. But I think I hear you saying, " O if I could rind some exercise in my soul corresponding to such a preci- ous declaration, I could believe it." And this is just in other words, if I could find a ground of faith and hope in myself, I could believe. Away, away, with LETTERS. xlix exercise so dishonourable to the free grace of the glori- ous Promiser. It is the deceitful working, not only of unbelief, but of the legality and spiritual pride of the heart, for these are all in close connection. And it is just a more disguised way of going about to establish your own righteousness, not submitting to the righteous- ness of God. Direct believing in the promise, then, as it is seen in Christ, must be the way of your deliverance from your present distressed situation. O look away from yourself, — from every thing which may have the appearance of good about you, as well as from all your guilt and unworthiness, and look straight to the faith- fulness of a promising God in Christ, who has said, and who is constantly saying to you for your believing him, * I am pacified towards thee for all that thou hast done." Be assured that one act of direct faith upon this will compose your soul. You have, indeed, already had some experience thereof. It will also be attended, ac- cording to the degree of your faith, with all these hap- py fruits, which are so glorifying to God and so profitable to the soul. It would make Christ precious, and holi- ness amiable. It would fill you with love, it would bring in that peace which passes all understanding, it would make every duty pleasant, and cause you to go on your way rejoicing. While I thus fervently press upon you faith in the promise as it is in Christ as the only way to relief, I need not remind you that you are no more able of yourself to put forth one act of faith than you are able to save your soul. But remember, that faith is also promised, and it is in the way of your attempting the exercise, that divine power may be ex- pected to assist you in it ; as in the case commonly al- luded to, of the man with the withered hand, who ob- tained strength from Christ to stretch it forth, in the very attempt which he made to do so. 1 LETTERS. Hitherto I have written as if you were yet under the influence of a spirit of bondage, and had not been brought into the liberty of the children of God ; because your relief from your present downcastings must be brought about in a similar way as the relief of a poor sinner is at his first conversion ; and in many cases the saints are called " to do their first works/' particularly the work of immediate believing, as if they had never believed before. And I have written in t^e above manner, because I am persuaded that, in the present state of your mind, reflecting on former experiences, and examining yourself by marks and evidences of grace, is not the probable way to bring in comfort to your soul. No, the Lord, by his present mode of treatment, is cor- recting you for your unbelief in a special manner, and would have you brought, yea, and will bring you to that exercise which is of all others most glorifying to him, and least liable to mistakes, — believing on him, on the footing of his own declaration in his Word, as your re- conciled God in Christ. And when this is accomplished, there will be a light cast on your past and present expe- riences, of which, in the mean time, you can form little idea. But although I have written in this manner for the above reasons, yet, could it be of any use, I could freely tell you, that " your speech bewrayeth you." It indi- cates to what family you belong, It is not the language of the children of Ashdod, but the language of Canaan. What but this is signified by the holy jealousy which you express concerning yourself. There was only one traitor among the twelve, and he was the last to say, " Lord, Is it I ?" Can any person be persuaded that " the act of rejecting Christ justly deserves to be an ob- ject of hatred," who does not see him to be infinitely precious ? Who but one that is a partaker of the Spirit LETTERS. il of holiness can " desire in the strength of the Lord to adhere to the ways of truth and holiness in the strictest manner/' and that at the expense, not only of reproach from the world but also of losing the countenance of the nearest and dearest on earth ? I could say much more in this view of your case, if I thought it would be profitable. It was the Lord who girded you with strength in the days of your youth, when you did not know him. It was He who drew you to himself and his good ways, and " Ask and it shall be given you, Seek and ye shall find." SERMON III. GIVING HEED TO THE WORD. Hebrews, ii. 1. " Therefore, we ought to give the more earnest heed to the things which we have heard, lest at any time we should let them slip." (delivered august 2, 1801.) It is mournful that the advantage of attending upon divine ordinances frequently appears to be so small, and that what good seems to have been obtained during the time of them is so soon lost. — In respect of these things, it is often too true of professors of religion — yea, of real saints, that they " are like unto a man beholding his natural face in a glass ; for he beholdeth himself, and goeth his way, and straight- way forgetteth what manner of man he was." And thus the Lord has reason to complain, " O Ephraim, what shall I do unto thee ? O Judah, what shall I do unto thee ? For your goodness is as a morning cloud, and as the early dew it goeth away. 1 '' As a mean of preventing this, it may be profitable, on the back of the solemn occasion which we have lately enjoyed, to turn our attention to the impor- tant exhortation in the words now read. We may observe in them in general, 1. An exhortation to a duty, " Therefore, we GIVING HEED TO THE WORD. 55 ought to give the more earnest heed to the things which we have heard." Here, again, we may more particularly notice — 1st, The persons who are exhorted, " We, that is, the hearers of the gospel amongst the Hebrews. The Apostle joins himself with them, to manifest that the duty which he is exhorting unto, is of common interest to all to whom the gospel is preached, to ministers as well as others ; and so, that he was laying no singular burden upon them. It was a matter that he needed to attend unto, as well as they. 2d, The object of the duty, " the things which ive have heard"" By these are meant, all the dis- coveries of the doctrines of faith and the duties of religion which they had obtained by means of the gospel. In this way of expressing the gospel, the Apostle has a respect to the special manner by which it was made known, viz. by preaching ; for u faith cometh by hearing, 11 Then, he would mag- nify the great ordinance of preaching, as being that which is the ordinary mean of begetting faith and spiritual life in the souls of men, and also the mean of their preservation and increase. 3d, The duty itself, we ought to give heed, &c. The word signifies to attend ; and it is an attend- ance with reverence, assent, and readiness to obey. Hence is what is said of Lydia, Acts, xvi. 14, " Whose heart the Lord opened, so that she attended unto the things that were spoken of Paul. 11 It was not mere outward attention which Lydia gave ; there was no need of opening her heart in order to this ; 56 GIVING HEED TO THE WORD. but she attended with readiness, humility, faith, and resolution to obey the word. The duty, therefore, here exhorted unto is carefully to consider the au- thor of the word, the matter of it, its weight and importance, and the ends thereof, — and all this with faith and subjection of will and conscience. 4/A, The manner in which this duty is to be per- formed, " We ought to give the more earnest heed." This, with respect to the Hebrews, may intimate, that they had more abundant reason to give heed to the things of the gospel, than to the things of the law, because the gospel was preached to them immedi- ately by the Son of God himself. But, in general, it intimates, that peculiar diligence and holy ear- nestness of soul which is our duty in attending to the things of the gospel, on account of their vast importance to our eternal well-being. 5th, The reason why we should give the most earnest heed to the things of the gospel. This is in- timated in the word, " therefore" It refers to all that the Apostle had been discoursing in the imme- diately preceding chapter, about the dignity and glory of Christ, the great author of the gospel. He had described him, as the eternal Son of God, as in- finitely higher than Angels, as that Lord who " laid the foundations of the earth," and whose " throne is for ever and ever." Considering, therefore, the in- finite dignity of the Speaker in the gospel, " we ought to give the more earnest heed to the things which we have heard." 2. We have a special enforcement of this duty " lest at any time we should let them slip" The GIVING HEED TO THE WORD. &7 word here translated, " Let them slip" is by some rendered ' ; lest we should fall or perish." Accord- ing to this, the punishment of the neglect of the duty is intimated. And thus the force of the motive is, " We ought to attend to what we hear in the gos- pel, lest by our negligence herein we fall, perish, or come to ruin ;" and it is true, that they who enjoy the gospel, by neglecting to attend unto it, " ne- glect the great salvation," and, therefore, cannot escape perishing. — But the Apostle is not here speaking immediately of persons, but of the word of the gospel ; and the danger which he intimates concerning it is, " lest we should let it slip." The expression seems evidently to be an allusion to leaky vessels, which allow the water that is poured into them in one way to run out many ways ; and the figure is most natural and proper. So we find the word compared to showers of rain, Deut. xxxii. 2, " My doctrine shall drop as the rain, it shall distil as the dew, as the small rain upon the tender herb, as the showers upon the grass." Christ is said to " come down as the rain upon the grass." And the Apostle calls the preaching of the gospel unto men, " the watering" of them, 1 Cor. iii. 6. And he compares these unto whom the gospel is preach- ed to M the earth that drinketh in the rain," Heb. vi. 7- It is in pursuit of these metaphors, that, in the text, gospel hearers are said to pour out the word, or to " let it slip," when, by their negligence in attending to it, they lose all the benefit of it. Thus, when elsewhere our Lord had compared the same word of the gospel unto seed, he exhibits the 58 GIVING HEED TO THE WORD. sin of men's losing the benefit of it, by all the ways and means by which seed cast into the earth becomes unprofitable, Mat. xiii. And as he there shows, that there are various ways and means whereby the seed that is sown may be lost and perish ; so there are many times and seasons, ways and means, where- by we may lose, let slip, and pour out the water or rain of the word which we have received ; and that consequently the greatest care is necessary to guard against this. From the words we may accordingly observe this doctrine, That the greatest measure of holy care and dili- gence is necessary in reference to our attending on Gospel ordinances, and after they are over, if we would not lose the benefit of them. For method, we shall mention — I. Some things that are necessary before wait- ing on the dispensation of the Gospel, in order to our profiting by it. II. Some things that are necessary in the time of hearing the word. III. Some things that are necessary on the back of our attending on the dispensation of Gospel ordi- nances, that we may not lose the benefit of them. IV. Add a few considerations which ought to ex- cite to this holy care and diligence. Before proceeding, however, we would observe the two following things by way of caution : 1. That we are never to suppose that any care or diligence in the use of the means which may be men- tioned can be meritorious of the Lord's blessing on Gospel ordinances. Our legal hearts are in great GIVING HEED TO THE WORD. 59 danger of this. When we have attended, in some measure, to the appointed means, we are ready to think that we have made God our debtor for the blessing. When we have used the means of pre- paration — when we have prayed diligently before we came to ordinances — when in the time of the dis- pensation of them, we have given careful attention — and when, after they are over, we have used the means for profiting by them — how ready are our legal hearts to think that surely now we shall get the blessing ; yea, that we have earned it ! Against these workings of legality we have need to watch in the most careful manner ; remembering that the Lord is debtor to no man, that none of our duties can be meritorious of the least blessing from him, that after all we have done, or can do, we are only " unprofitable servants ;" that such guilt cleaves to our best endeavours and best performed duties, that on account of it, the Lord would be just in consum- ing us, and that if at any time we get a crumb from him in ordinances, or any benefit by them, it is all of mercy. 2. That we are never to think, that we can even rightly use the means which may be mentioned in our own strength. An external attention to them is indeed within the compass of natural powers ; and persons will be justly punished for the neglect of this ; but the right observance must be wholly the work of God's spirit and grace in us. We need, as to all these, to be ever deeply impres- sed with the Apostle's acknowledgment, 2 Cor. iii. 5, " Not that we are sufficient, of ourselves, to 60 GIVING HEED TO THE WORD. think any thing as of ourselves." We just need the Lord's grace and his spirit as much for preparatory duties, and for the means which we are to set about after public ordinances are over, as while we are at- tending on them. — Having observed these things by way of caution, we are to view the particulars which may be mentioned on the different heads, as the Lord's instituted order, as the means which he hath prescribed, the duties which he has commanded, in the way of which, though not for which, we may expect his blessing, and to reap benefit to ourselves by waiting on him in the dispensation of gospel or- dinances. I. Some things necessary before waiting on divine ordinances. 1. Preparation of heart. We find this much spo- ken of in the word, particularly in reference to our waiting on the Lord in the means of communion and fellowship with him. It is often enjoined upon us as a duty. Thus w r hen the solemn work of bringing up the ark to Kirjathjearim was to be engaged in, Samuel gave that direction to Israel, " Prepare your hearts unto the Lord." And to the same purpose we frequently read of the people's hearts being pre- pared, or of their not being prepared, for special solemn duties. This of heart preparation is also frequently mentioned as what he performs in his people, — " Lord thou wilt prepare their heart ; and thou wilt cause thine ear to hear." " The pre- parations of the heart in man are from the Lord." These different ways of mentioning it intimate, that, GIVING HEED TO THE WORD. 61 as it is the Lord's grace alone which can effect it in us, so it is our duty to set about it, to endeavour after it, in order to waiting on the Lord in ordi- nances. — To this heart preparation belong many things. We mention the following — 1st, That our hearts be purged from guilt by the blood of Christ. This the Apostle takes notice of, Heb. ix. 14, " How much more shall the blood of Christ, who, through the eternal Spirit, offered him- self without spot to God, purge your consciences from dead works to serve the living God." It is here intimated, that we are in no case to serve God, with unpurged guilt lying on our consciences. In this case, there will be a condemning of heart which will mar our confidence before God. " Brethren, if our heart condemn us not, then have we confidence be- fore God." 1 2d, That no known sin be indulged or have peace- able dwelling in our souls. If we come before God in his ordinances indulging any iniquity, rolling any sin " as a sweet morsel under our tongue," instead of getting a blessing in ordinances, we have reason to dread a curse. We have awful warnings on this head, Ezek. xiv. 3, 4, 7? " Son of man, these men have set up their idols in their heart, and put the stumbling-block of their iniquity before their face ; should I be enquired of at all by them ? Therefore speak unto them, and say unto them, thus saith the Lord God, every man of the house of Israel that setteth up his idols in his heart, and putteth the stumbling-block of his iniquity before his face, and cometh to the prophet, I the Lord will answer him F 62 GIVING HEED TO THE WORD. that cometh according to the multitude of his idols, I the Lord will answer him by myself. And I will set my face against that man.'" These are awful threatenings indeed. Now, any sin indulged is such an idol, such a stumbling-block. To the same purpose we have these directions, " Wherefore, lay apart all filthiness, and superfluity of naughti- ness, and receive with meekness the ingrafted word, which is able to save your souls." " Laying aside all malice, and all guile, and hypocrisies, and envies, and all evil-speakings. As new-born babes desire the sincere milk of the word, that ye may grow thereby." 1 In this last passage particularly, the in- dulgence of malice, anger, or ill-will against any of our brethren is set forth as what renders us in an unfit frame of soul for waiting on the dispensation of the word. And to like purpose is our Lord's direction, Mat. v. 23, " If thou bring thy gift to the altar, and rememberest that thy brother hath ought against thee. Leave there thy gift before the altar, and go first and be reconciled to thy brother, and then come and offer thy gift."' 1 3c?, That persons 1 hearts be full of desires and longings after communion with the Lord in his or- dinances. We see such preparation of heart in David, Psalm lxiii. 1, " O God, thou art my God; early wall I seek thee ; my soul thirsteth for thee, my flesh longeth for thee in a dry and thirsty land, where no water is : To see thy power and thy glory, so as I have seen thee in the sanctuary.** We have many promises made to persons in this frame of soul, " He will fulfil the desire of them GIVING HEED TO THE WORD. 63 that fear him. Blessed are they that hunger and thirst after righteousness, for they shall be filled." The contrary frame of soul is, when persons' hearts are full of other things, while they come to wait on the Lord in his ordinances ; when the world, pride, and vanity have got possession of their hearts ; when they come to see and be seen, and to satisfy vain curiosity, without any desires after the word, or a meeting with Christ in his ordinances. Such per- sons ordinarily go from ordinances as empty of good as when they came to them. That is accomplished, Luke, i. 53, " He hath filled the hungry with good things : but the rich he hath sent empty away." 2. Prayer. This is a duty that enters into the whole of the Christian life — a duty that ought to be engaged in every day, and frequently every day. Hence, we are commanded to " pray without ceas- ing ; always to pray, and not to faint ;" and " in every thing, by prayer and supplication, to make our requests known unto God." But there is a peculiar abounding in this duty necessary for our waiting on the Lord in his ordinances, and especially in solemn ordinances. Hence, we find that our Lord, though daily engaged in prayer, set about it in an ex- traordinary manner on some occasions. Such as, before the sending forth of the twelve Apostles, be- fore the last passover, and the institution of the sacrament of the supper, and before his last suffer- ings. There are many things which we need to pray about in views of waiting on the Lord in his ordinances. All that preparation of heart of which we have been just speaking, is to be matter of f 2 64 GIVING HEED TO THE WORD. prayer ; but we cannot enumerate the things which, in prospect of attending ordinances, we need to seek from the Lord, both with reference to ourselves and others. In reference to both we have that intima- tion from him, Ezek. xxxvi. 37, " For these things will I be enquired of by them, that I may do them for my name's sake." And, though it is not for our praying, yet it is in the way of it as his instituted order, that we are to expect any blessing from him, u Ask, and it shall be given you, — he that asketh receive th." Indeed, the Lord, in a way of gracious sovereignty, is sometimes found in his ordinances by those who have not sought him, — " I am found of them that sought me not." But this is no rule for us. And for the most part, it will be found, that they who come to ordinances without prayer, go as they came, without receiving any real profit to their souls by means of them ; he " meeteth those that re- member him in his ways." II. Some things necessary in the time of hearing the word, if we would not lose the benefit of it. 1. Diligent attention to the word. There are too many, it is to be feared, who come to the place where the gospel is dispensed, and scarcely incline even their outward ear to the word. Their eyes and hearts are so occupied about other things, that they hear little more than the sound of the preacher's voice, and scarcely apply their minds at all, either to understand, or lay up in their hearts the things which are spoken. Such hearers are chargeable with an awful insult to God. They are the fools of GIVING HEED TO THE WORD. 65 whom Solomon speaks, and against whose folly he warns, Eccles. v. 1, " Keep thy foot, when thou goest into the house of God : and be more ready to hear, than to give the sacrifice of fools ; for they consider not that they do evil." They do not consider that they are doing evil, even when they are in the house of God, by mocking him to his face, and pouring contempt upon him and his institutions. — But, be- sides these, how many are there who fail sadly in that diligent attention to the word, which is necessary to profiting by it ! Some, perhaps, give way to sleep, and willingly indulge themselves in it ; others allow their thoughts to wander without controul ; others, proud of their superior knowledge, think that they are hearing nothing new, and therefore pay no attention. It would be absurd to suppose, that such kind of hearers could profit by the word. How different is the attention which the Lord calls for in order to this, Prov. ii. 1, " My son, if thou wilt receive my words, and hide my commandments with thee ; so that thou incline thine ear to wisdom, and apply thine heart to understanding; yea, if thou seekest her as silver, and searchest for her as for hid treasure ; then shalt thou understand the fear of the Lord, and find the knowledge of thy God." A man who is seeking for silver and hid treasure, a man who is seeking for " goodly pearls," applies all his attention to find them. And this the Lord re- quires in order to our profiting by the word. Be- lieving views of the Lord himself, as being the Speaker in the gospel, would be of special use to engage, and stir up due attention. Such a frame of f 3 66 GIVING HEED TO THE WORD. soul David expresses, " I will hear what God the Lord will speak. " 2. Mixing faith with the word. The want of this we find the Apostle giving as the great cause why persons have no soul-profit from the dispensation of the Gospel. Heb. iv. 2, " The word preached did not profit them, not being mixed with faith in them that heard it." Faith is just as necessary for our profiting by the word, as the mouth is for our mak- ing use of our food. The exercise of it is as neces- sary as eating and drinking, or as the digestion of our food and drink by our stomachs, are necessary for their incorporating with our bodies, in order to their support and nourishment. Hence, says the Prophet, " Thy words were found of me, and I did eat them, and they were jhe joy of my heart." Are we hearing some doctrines of the word declared ? our faith ought to be exercised in assenting to them as " the true sayings of God," as parts of that " mystery of godliness, which was hid from ages and generations, but is now made manifest to the saints," as no " cunningly devised fables" of men, but as the revelation of God. Again, are we hearing some practical duties enjoined ? our faith ought - to be assenting to them, not as " the commandments of men," but as the commandments of God, which have the stamp of his authority upon them ; and so likewise with regard to all the other subjects of the gospel. It is truly the great loss of gospel- hearers, the great loss of saints, in hearing the word, that faith about the things heard is often not exer- cised at all; the truths heard are attended unto GIVING HEED TO THE WORD. 67 merely as u tales that have been told," without our minds being seriously exercised as to whether they are true or false, whether they are only the sayings of men, or indeed " the true sayings of God." 3. Special application of the word to ourselves. This is a farther exercise of that faith which we have been just speaking of, and is indispensably necessary to our profiting by the word. There may be many who give some general assent to the truth which they hear, who are never concerned to apply and bring it home to themselves. A right manner of hearing the word is very different ; according as the Apostle describes it in the case of the Thessalo- nians, 1st Epistle, ii. 13, " When ye received the word of God, which ye heard of us, ye received it not as the word of man, but as it is in truth the word of God, which also worketh effectually in you that believe." They received it with a faith's appli- cation to themselves ; and thus it had an effectual working to their spiritual profit. There is not any part of the word, either as read or preached, but what even believers mav and ought to apply in this manner to themselves. For instance, are the threat- enings of it published •? They ought to make an ap- plication of it, in the way of reflecting what their sins do in their own nature deserve, and what they owe to the love of their Redeemer for bearing the execution of these threatenings in their room. Are sins of the most atrocious and aggravated nature re- proved ? They ought to improve this, by reflect- ing how much they owe to divine grace for keeping them from these sins ; while their hearts are natur- 68 GIVING HEED TO THE WORD. ally as bad as that of any sinner. And so in like manner, with respect to all the subjects that are handled in the dispensation of the gospel. In hear- ing the gospel, we should always consider Christ as in one way or other speaking to us, just as much as if there were not another present to be spoken unto. Let us apply this observation to the manner in which we were hearing the various important subjects which were sent to us on the bygone solemn occasion. We were told, for instance, on the fast-day, of Christ's gracious promise, that he was to go " before us into Galilee, and that there we should see him. r) How were we hearing this subject ? Was it in the way of believing and pleading that it might be accomplished to us in particular ? We had described to us on the preparation-day, the low cases into which believers are sometimes brought. How did we hear this sub- ject ? Was it in the way of reflecting, 6 Was I ever in any of these low cases ; am I presently in any of them ?' And so with regard to all the sub- jects set before us on that occasion. If we were hearing them to profit, it was in the way of a special application. 4. Prayer. This is an exercise, as we have already said, which ought to go through the whole of the Christian's life ; and it ought to go with persons, in a very special manner, to the hearing of the word. David speaks of " giving himself to prayer ;" and if ever this should be a person's exercise, surely it ought to be so when waiting on the Lord in his ordinances, and especially in solemn ordinances. We ought to give ourselves to prayer before we go GIVING HEED TO THE WORD. 69 to them ; and we ought to be so exercised when waiting on them. Prayer should be mixed with the hearing of the word as well as faith. Sensible of our treacherous memories, we should, by means of prayer, commit the word to the Lord the Spirit in the time of hearing it, that he may keep it for us against the time of our need. To this his character of the Remembrancer is suited. " He shall bring all things to your remembrance," says Christ, " whatsoever I have spoken unto you." This would be far from interrupting our minds in hear- ing the word. On the wings of ejaculatory prayer, the soul of a Christian can ascend to the throne in a moment. It would be so far from an interruption, that it would be an eminent mean for keeping our souls in a holy, heavenly frame while hearing. Many other things might have been observed on this head ; such as, that it is necessary that we hear the word with the deepest awe and reverence, with humility, under a lively sense of the importance of the truths which we hear, &c. But on these things we do not insist. SERMON IV. SAME SUBJECT CONTINUED. Hebrews, ii. 1. " Therefore, we ought to give the more earnest heed to the things which we have heard, lest at any time we should let them slip." III. V\ e now proceed to mention some things which are necessary after we have been attending on the dispensation of gospel ordinances. 1. Prayer. We ought to go from prayer to gospel ordinances, to be engaged in prayer while attending them, and to return to prayer when we go from them. This is the first, the middle, and the last thing, as a mean of our profiting by the dispensation of the word. We find our Lord pressing this exercise upon his disciples after the first sacramental supper. Mat. xxvi. 41, " Watch and pray that ye enter not into temptation ;" and he exemplified it in his own conduct. He concluded the work of the first com- munion with that solemn prayer, John, xvii. When he went forth into the garden, it was to pray, and to pray " more fervently. " And this he did that his disciples might have his example as well as his precept for this exercise. Moses, as soon as he came down from the mount, where he had been in com- munion with the Lord for the space of forty days, GIVING HEED TO THE WORD. ^\ betook himself to prayer. " He said, I beseech thee, shew me thy glory.'" The neglect of this, or negligence and carelessness in the manner of perform- ing it, is one great cause of the little fruit which attends ordinances, and particularly solemn ordi- nances, amongst us. If we have been exercised, in some measure, before hand, in seeking his presence in them, and his blessing upon them, have we less reason to be wrestling for his blessing after they are over ? Do we not need to be coming to him, seek- ing that he may raise up the seed of the word in our hearts ; that he may bring to our remembrance, and enable us to the performance of the vows which we have made unto him ; that he may accomplish to us any promises which he may have " caused us to hope upon" on such occasions ? &c. 2. Making conscience of calling to remembrance what we have been hearing in gospel ordinances. We find Moses solemnly enjoining the children of Israel on this head. Deut. iv. 10, " Only take heed to thyself, and keep thy soul diligently, lest thou forget the things which thine eyes have seen, and lest they depart from thy heart all the days of thy life ; especially the day that thou stoodest before the Lord thy God in Horeb." In ordinances, and especially in solemn ordinances, we stand before the Lord ; as Israel did in Horeb. We stand, making solemn vows to him, and hearing his voice ; and we need to make conscience of remembering both. With respect to our solemn vows, if they are for- gotten by us, if we do not make conscience of keep- ing up a remembrance of them on our spirits, they 72 GIVING HEED TO THE WORD. will, most certainly, be broken, and that soon. We see what was the exercise of the saints in Scripture on this head. How often is David employed in pressing upon his soul a remembrance of the vows he was under ! " Thy vows are upon me, O God, I will render praise to thee." u Thou, O God, hast heard my vows." And to this purpose is what is recorded of Jephthah, " I have opened my mouth to the Lord ; and I cannot go back." This remem- brance ought also to take place with regard to the word which we have heard in ordinances. We ought to call into our remembrance, what messages the Lord sent unto us; what was the language of such messages to us ; whether they were intended for our " instruction, reproof, or comfort." This is that meditating on the word after we have heard it, which is as necessary for our profiting by it, as the digestion of the stomach is for our receiving nourishment by means of our food. The beasts who did not " chew the cud" under the law were unclean. And this might be designed to teach us the impor- tance of the duty of meditation, which we are now speaking of. How much David employed himself in this duty all his Psalms testify. 3. Conversing with fellow-Christians about the word which we have heard in ordinances. In this way, we ought, as the Apostle speaks, to " stir up one another's minds by way of remembrance." In this way would Christians experience the truth of what the wise man declares, Prov. xxvii. 17, " As iron sharpeneth iron, so doth the countenance of a man his friend." Thus one Christian may be help- GIVING HEED TO THE WORD. *J3 ful to another, by remembering what he has for- gotten. And in this way, there is frequently felt a new savour and relish of the word which was for- merly heard. Besides, Christians will ordinarily find a special enjoyment of Christ's presence in this duty, such as was the experience of the disci- ples going to Emmaus, " And as they talked to- gether of all these things which had happened, Jesus himself drew near and joined himself to them :" And they had to say, " Did not our hearts burn within us, while he talked with us by the way, and opened to us the Scriptures ?" This is a duty which the people of God should engage in on the first op- portunity that occurs after their being under public ordinances ; and if it is neglected, no wonder though the word be obliterated. No exercise is more pro- fitable to the soul, or more glorifying to the Lord than this. Hence he is spoken of, as hearkening on such occasions with peculiar delight, Mai. iii. 16, " Then they that feared the Lord spoke often one to another ; and the Lord hearkened, and heard it ; and a book of remembrance was written before him for them that feared the Lord, and that thought upon his name." 4. Setting about the immediate and diligent prac- tice of the things directed unto in public ordinances. The doing of the Lord's will, our Saviour tells us, is an eminent mean of increasing our knowledge and faith of his word, and consequently of our reaping profit by means of it, John, vii. 17, " If any man will do his will, he shall know the doctrine, whether it be of God." There will be few times in which 74 GIVING HEED TO THE WORD. we are under the dispensation of the word, if we duly attend thereunto, in which we will not find some sins reproved that are eminently ours, some duties which we are in the neglect of and called to perform, some spiritual exercises which we are directed to set about ; — for instance, how plainly was the Lord speaking to us on the thanksgiving day, about the necessity of faith running through our whole walk, about the great importance of this, and our sad neglect of it ! and so of other things. Now, if we would not lose the benefit of the word, we ought speedily to reduce it to practice. This was David's way, Psalm cxix. 59, " I thought on my ways, and turned my feet unto thy testimonies. I made haste, and delayed not to keep thy com- mandments. 1 '' The Lord gave him a discovery of some sin, which he had been going on in the com- mission of, some duty which he had been neglecting ; and he instantly set about the mortification of the one, and the practice of the other. It may be said with regard to this matter, " The king's business re- quireth haste." It will not admit the delay of our mortifying a sin, of our performing a duty, of our setting about an exercise which we may have . been directed unto under ordinances, till another oppor- tunity. If the first be neglected, some temptation may arise, some occurrence may take place, which will prevent us for a long time to come. 5. Carefully watching against these things which would blot out the remembrance of the word, and obliterate the impressions made on our hearts under ordinances. To this purpose is the special exhorta- GIVING HEED TO THE WORD. ^5 tion which our Lord gave his disciples to watchful- ness on the back of the first communion, Mat. xxvi. 41, " Watch and pray, that ye enter not into temp- tation;" There are many things which have such a tendency, and which, therefore, ought to be watched against. 1st, Carnal company. If persons, after being on the mount of communion with God in gospel ordi- nances, voluntarily betake themselves to carnal com- pany, and indulge in carnal conversation, they will soon find all impressions of the word wear off their spirits. This was the snare which Peter fell into on the back of the first sacrament, and you know how it ended. He had no lawful call to be amongst the High Priest's servants ; and how soon did all the gracious words which he had been hearing from our Lord in that long sermon, at the first supper, seem as if they been blotted out of his memory, and all the impressions of the solemn vows he had made obliterated ! And so will it fare with those who follow his example. Carnal company, and carnal conversation, after persons have been under the dis- pensation of solemn ordinances, will be found, as to the blotting out gracious impressions, to be like the throwing of cold water on burning coals. It will soon make the fire of love, the fervour of holy zeal, the warmth of joy, to cool. Instead of associ- ating with the profane, graceless, and carnal world, believers should, like the first Christians, " go to their own company." 2c?, Formality in the secret and private duties of religion. There is reason to fear that this is a g2 76 GIVING HEED TO THE WORD. temptation which Christians too frequently fall into, on the back of waiting on the Lord, particularly in solemn ordinances. Their carnal hearts are ready to reason in this manner, " We have been now for a long time waiting on the Lord in religious duties, we may therefore relax the more in these that are of a secret or private nature." Such suggestions are very pleasing to the carnal heart ; it falls in with them ; and thus the benefit of public ordinances is soon lost ; that communion with Christ which the soul may have been in the enjoyment of is over; and the Lord " goes up from them in the place where he talked with them." We see to this purpose what was the consequence of the Spouse^s formality and carelessness after she had been in the enjoyment of communion with her beloved, Song, v. In the be- ginning of that chapter, we are informed, that He, in answer to her prayers, had come into his garden, and given her intimate and delightful fellowship with him : u I am come into my garden, my sister, my spouse, I have eaten my honey-comb with my honey, I have drunk my wine with my milk," &c. After this, she thinks she may take her rest, give way to spiritual indolence, formality, and careless- ness ; and accordingly, in the following verse, you read of her asleep ; "I sleep," says she. Christ was calling her to communion with him in other duties ; secret or private, we may suppose ; and she could hear his voice calling her thereto, but she in- dulges spiritual sloth and formality. And the con- sequence is, He soon withdraws, and she loses the comfort of what she had enjoyed, — so that when, the GIVING HEED TO THE WORD. 77 next time, or in the next duty, she would have had communion with him, he denies it : "I opened to my beloved, but my beloved had withdrawn himself and was gone." Perhaps some of you that enjoyed communion with Christ then may have experienced this. The solemn occasion was over ; you gave way to formality in secret prayer, or some other duty ; and now Christ is hiding his face from you. 3d, Engaging with too much anxiety and keenness in the things of the world. Our Lord tells us that this is one of the ways by which the word becomes unfruitful. Mat. xiii. 22, " He also that received the seed among the thorns, is he that heareth the word ; and the cares of this world and the deceitfulness of riches choke the word, and he becometh unfruit- £01." You would have little hopes of that seed com- ing to maturity, or bringing forth much fruit, w r hich was choked with thorns ; and such is the reason why many profit so little by the word. As soon as ordi- nances are over, they betake themselves to the world with redoubled greediness. We are, however, care- fully to distinguish between those who have the world, and engagements in it, for their burden, and those as to whom it is their sole delight. The for- mer will be grieved that they have to go down again into the wilderness, and will be concerned that their thoughts may be, in some measure, about divine things, while their hands must necessarily, and as a real duty, be about the world ; while, as to the others, it is their element — they love it supremely ; and their carnal affections, and carnal thoughts, sail along with it, willingly forgetting divine things. G ^ 78 GIVING HEED TO THE WORD. 4£A, There are special temptations which need to l>e watched against, if persons would not lose the benefit of the word. The Apostle speaks of " the sin which easily besets" Christians, which he warns against, Heb. xii. 1. And the Psalmist speaks of " watchfully keeping himself" from some particular iniquity, Ps. xviii. 23, " I was also upright before him, and I kept myself from mine iniquity." Every Christian may know what this is from his own expe- rience. He may know particularly what special sins and temptations have prevailed against him formerly, to render the word unprofitable and make him lose the benefit of ordinances. And it should be his study to keep a special watch over these. We ought to hear, as it w r ere, that alarm sounding in our ears, " The Philistines will be upon thee." A single fall before a temptation will do much to obliterate the gracious impressions made under or- dinances, and to deprive us of the communion with the Lord which we may have enjoyed. We see, accordingly, how careful the spouse was on this head, when she was in the enjoyment of communion with her beloved. Song, iii. 5, " I charge you, O ye daughters of Jerusalem, by the roes and by the hinds of the field, that ye stir not up nor awake my love till he please." So should we be charging all our lusts and idols ; and particularly those which have formerly prevailed to our hurt. 6. Abiding in Christ. This was another special exhortation which he gave to his disciples on the back of the first supper. John, xv. 4, " Abide in me, and I in vou ; as the branch cannot bear fruit of GIVING HEED TO THE WORD. *J9 itself, except it abide in the vine, no more can ye, except ye abide in me ; for without me ye can do nothing." There is much included in this of abiding in Christ, which we cannot now enter upon. We only mention, that it includes a daily life of faith upon him in all his characters. This is what the Apostle speaks of, Gal. ii. 20, " The life that I live in the flesh, I live by the faith of the Son of God." If we would reap the benefit of the ordinances which we have been under, we ought to be daily coming to him in the exercise of faith as our living head, from whom all fruit-bearing influences must be derived. "lam like a green fir-tree, from me is thy fruit found." Solemn ordinances are, for the time, over ; but Christ is always the same, as full of grace and gracious influences as ever. To this abiding in Christ belongs, particularly, our going to all duties, our encountering all difficulties and all temptations, in the way of exercising trust in him as " the Lord our strength ;" thus, being ** strong," not in ourselves, but " in the grace that is in Christ Jesus." IV. Some considerations which ought to excite to this holy care and diligence, lest we lose the benefit of our attending on gospel ordinances. 1. We should reflect whose word it is which we hear in the dispensation of the gospel. It is the word of Christ. The Apostle tells us, Heb. xii. 25, that it is Christ " who speaketh to us from heaven" in the dispensation of the gospel. This is the great argument which the Apostle uses for enforcing the 80 GIVING HEED TO THE WORD. exhortation in the text, " Therefore we ought to give the more earnest heed to the things which we have heard." Why ? Because of the infinite dig- nity, greatness, and glory of Him who speaks to us in the gospel ; according as he had set forth at large in the preceding chapter. On the bygone occasion, we heard different ministers dispensing the gospel, but if we were attending in a right manner, we were considering Christ himself as the great speaker ; we were considering that it was He who was sending to us the particular messages which were then delivered. Now, what a weighty consideration is this, that we should not " let the word slip !" What attention would we give, what a careful remembrance would we keep, of a word spoken to us, by a person of more than ordinary eminence, worth, and dignity, — suppose an earthly king. But what would this be to the word of him, who is " the King, the Lord of hosts!" 2. We should consider of what usefulness the word is when it is remembered. It may prove a powerful antidote against sin. Thus David speaks of hiding it in his heart for this end, Psalm cxix. 11, " Thy word have I hid in my heart, that I might not sin against thee.'" It will prove a source of comfort in times of trial and distress. So the same saint speaks, " The word on which thou hast caused me to hope ; this word of thine is my com- fort in mine affliction. " It will prove a mean of di- rection in dark and difficult situations, " Thy sta- tutes are my counsellors." These blessed effects cannot be obtained by the word, if we " let it slip ;" GIVING HEED TO THE WORD. 81 and is it a small matter to lose these advantages by it? 3. We ought to consider what treacherous memo- ries we have. Some have justly compared them to a sieve or riddle, which lets out the good grain and retains the chaff. The utmost care and diligence in the use of all means will be found necessary for trea- suring up the word in our memories; and were Christians more careful in attending to the means which have been mentioned on a former head, there is reason to think that there would not be such com- plaints on bad memories as we often find. But can these, indeed, expect to remember the word, who are not seeking to have it impressed on their memo- ries in the time of hearing it, and who make no conscience of calling their memories to an account about it, after they have heard it ? Let Christians study diligence in these things ; and they will ex- perience other degrees of profiting by the word than most of them have. 4. We ought to consider the constant watchful- ness of our spiritual enemies. All the corrupt lusts of the heart are on the watch against our profiting by the word; such as, unbelief, carnality, vain thoughts, spiritual sloth, and the like. The men of the world, as influenced by Satan, are also on the watch, to frustrate what profit we might have reaped from the dispensation of ordinances ; and, above all, Satan himself is never off his watch. Hence are these warnings : " Be sober, be vigilant ; because your adversary, the devil, as a roaring lion, goeth about seeking whom he may devour ; whom resist." 82 GIVING HEED TO THE WORD. " Simon, Simon, Satan hath desired to have thee, that he may sift thee as wheat.*' This adversary is busy catching away the word even in the time of hearing it, by endeavouring to divert our minds to something else ; and we may believe that he is no less busy, after we have been attending the dispensation of gospel ordinances, to divert our thoughts, to draw us into some carnal company, or to make us fall into some temptation or other, in order to frustrate the good effects of the word. Agreeable to this is our Lord's parable, Mat. xiii. 19, " When any one heareth the word of the kingdom, and understandeth it not, then cometh the wicked one and catcheth away that which was sown in his heart. This is he who receiveth seed by the way side." Are our spi- ritual enemies, then, so alert — are they so constantly on the watch against us ? Ought not this to stir us up to be on the watch against them ? 5. We ought to consider that we have to give account of the word which we hear, and the ordi- nances which we are under. u We must all appear before the judgment seat of Christ ;"" and, "by the word which we hear, we shall be judged in that day. " That day is fast approaching, when the Lord will bring all of us to the trial, as to what im- provement we have made of the dispensation of ordinances we have been under. Sabbaths and sa- craments pass over us, one after another. But, though they should be lost on many of us, it con- cerns us to consider and reflect seriously, that they are not forgotten by God. The day of judgment will manifest this : when those who have misim- GIVING HEED TO THE WORD. 83 proved a precious season of gospel ordinances will have clearly set before them all these which they have enjoyed, to their greater condemnation ; and dreadful indeed will be the issue of matters to such, who are, season after season, under the enjoyment of signal means, and yet continue barren and un- fruitful under them all. We have it set forth under a very striking resemblance by our Apostle, Heb. vi. 8, " The earth which drinketh in the rain which cometh oft upon it, and which beareth thorns and briars, is rejected, and is nigh unto cursing, whose end is to be burned. But, beloved, we are per- suaded better things of many of you, and things which accompany salvation, though we thus speak," I shall conclude by earnestly calling you, on the back of the solemn occasions which we have enjoyed, during the season, to an attention to the means which we have mentioned, in order to your profiting by them. Pray that the Lord would powerfully impress them upon your hearts ; that he would stir you up to the practice of them ; and en- able you by his spirit and grace in the performance of them. Thus, you shall be " like trees planted by the rivers of water, which yield their fruit in their season, and whose leaves never fail." Thus your " souls shall be as well-watered gardens," and your smell like " that of a field which the Lord hath blessed." SERMON V. LOOKING AT THINGS UNSEEN AND ETERNAL. 2 Corinthians, iv. 18. iS While we look not at the things which are seen, but at the things which are not seen : for the things which are seen are temporal ; but the things which are not seen are eternal." (DELIVERED AT CUPAR ANGUS ON SABBATH EVENING, JULY 14, 1799.) In some of the preceding verses, the Apostle is describing the heavy and various sufferings which he and his fellow-Christians were enduring for the sake of Christ. They were " troubled on every side, perplexed, persecuted, cast down." Their sufferings were, in a manner, without intermission ; they were " alivays bearing about in their body the dying of the Lord Jesus, and always delivered to death for Jesus sake." Was it possible for them, may it be said, to support these sufferings ? Did they not alto- gether faint and sink under them ? No, verily. What was it, then, that kept them from sinking under them ? To this question the Apostle answers in a variety of particulars, from verse 13th to the close of the chapter. First, faith kept them from sinking, verse 13. — Second, the hope of a blessed resurrec- tion, verse 14. — Third, the influence which their sufferings had upon the advancement of the Lord's LOOKING AT THINGS UNSEEN AND ETERNAL. 85 declarative glory, and the good of the Church, verse 15. — And, fourth, the advantage which their own souls reaped by their sufferings. A right view of any of these will keep the saints from quarrelling with, or sinking under, the heaviest trials they may be called to endure for Christ's sake. The last thing the Apostle mentions which kept them from sinking under their sufferings, was the lively prospect of eternal glory, as in the words of our text : " Our light affliction which is but for a moment, worketh for us a far more exceeding and eternal weight of glory ; while we look not at the things which are seen,' 1 &c. We cannot, at present, enter into any such explication of the former of these verses as could do any justice to the inimitable sub- limity and grandeur of the expressions. You may only observe, that the Apostle and his fellow-Chris- tians saw their afflictions working towards heaven, making them meet for it, and that there they would end at last ; and having this view, they put the heavenly glory, as it were, in one scale, and their present sufferings in the other, and the Apostle here tells us what was the result : To u afflictions* 1 ' in the one scale, they had " glory" in the other ; to " light afflictions," they had M a weight of glory ;" to " af- fliction, which is but for a moment, r> they had " an eternal weight of glory." But he found words in- sufficient to express the unspeakable difference, and, therefore, he goes on heaping one upon another — " an exceeding — a more exceeding — a far more ex- ceeding weight of glory." The words of our text inform us, what it was by means of which these be- H 86 LOOKING AT THINGS lievers made this right judgment ; and when it was that they did so. It was by means of faith ; and it was while faith was in exercise. We pass this judg- ment as if the Apostle had said, " while we look not at the things which are seen, but at the things which are not seen." It is worthy of remark, that the Apostle had begun with faith, in the account which he gives of the way by which he and his fellow- Christians were kept from sinking under their suf- ferings, as in verse 13, " we having the same spirit of faith, we also believe ;" and he concludes his ac- count of the matter in the same way. The reason is obvious ; faith is that divine principle which alone can take up and realize any or all of these grounds of support and comfort which he had mentioned. — Without staying on any particular explication of the words, we may, taking them in their connexion, observe this doctrine : Were Christians more employed, as they ought, in looking at things unseen and eternal, they would find this exercise attended with the happiest effects. For method, we propose — I. To speak a little of the things which are not seen and eternal, at which Christians should look. II. Enquire what is included in looking at these things. And, III. Mention some of the happy effects which would attend their doing this. I. Of the unseen and eternal things at which Christians should look. It must be evident, that we cannot propose here to UNSEEN AND ETERNAL. 87 enumerate particulars — for in one view or another, all the objects of saving faith are included in this descrip- tion, " things not seen and eternal.'" Thev compre- hend all the discoveries which God has made of him- self, and of the way of salvation through his Son, all the blessings of the covenant, all the promises and prophecies of his word which are yet to be fulfilled ; particularly, they comprehend these important future events, death, the resurrection, and the last judge- ment. All these things are the objects of the saint's faith — they should be often looking at them in the exercise of faith, and unspeakable advantages would follow their doing so. But it is obvious that by " the things which are not seen and eternal," the Apostle has in his eye, in an especial manner, the blessed enjoyments of the saints in the heavenly state ; and, therefore, we shall confine our thoughts to these, — and they may be comprehended under two views, the complete holiness which they shall attain, and the complete happiness which awaits them. These are the objects, then, at which Chris- tians, particularly under sufferings, should look. 1. Complete holiness. This is a part, and an eminent part, of that " exceeding and eternal weight of glory" of which the Apostle speaks in the pre- ceding verse ; but it is a thing that is " not seen" at present. Nowhere in the world can we discern it, for " there is not a just man that liveth on the earth and sinneth not." The saints cannot see it about themselves, for " if we say we have no sin, we de- ceive ourselves, and the truth is not in us ;" they are all now " lying amongst the pots," black and de- h2 88 LOOKING AT THINGS filed with sin. Well, but this is to be seen by the eye of faith looking through the glass of the pro- mise, Psalm lxviii. 13, " Though ye have lien among the pots, ye shall appear as the wings of a dove covered with silver, and her feathers with yel- low gold ;" and to the same purpose, Zech. x. 6. " They shall be as though I had not cast them off" — as holy as Adam was before sin entered ; yea, the perfect holiness of the second Adam is the pat- tern to which they are to be conformed, " When he shall appear, we shall be like him ;" their garments which now, in respect of sanctification, have many spots about them, are at length to be made com- pletely white, Rev. vii. 14, M These are they who came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb." — O what a subject is this for a believer to contemplate ! That he is to be made perfect in holi- ness, not having a single thought, desire, or inclina- tion, but what shall be absolutely comformable to the nature and will of God ; and this holiness is not to be like that of the first Adam, which was only tem- porary and of short duration, but it is to be eternal, " Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out." 2. The complete happiness which awaits them. This is a thing that is far from being u seen" at pre- sent by the eye of sense and reason, " It doth not yet appear what we shall be." Justly does the Apos- tle say, " If in this life only we have hope, we are of all men the most miserable." They who saw Paul and his fellow-Christians in the suffering, try- UNSEEN AND ETERNAL. 89 ing circumstances described in the preceding context, had a commentary on this passage; and it is so, in a great measure, with the saints still. Well, but there is " a hope laid up for them in heaven, where- of they now hear in the word of the truth of the gospel," and to which they should be often direct- ing the eye of their faith. We cannot propose to give any adequate idea of this happiness, for " eye hath not seen, nor ear heard, neither hath it entered into the heart of man to conceive, what God hath laid up for them that love him." We shall only mention two views under which it is set forth in the Word, to be contemplated by the saints. 1st, A state of complete exemption from all sor- row, and all causes of sorrow. That description is true of it in its highest and fullest sense, Rev. xxi. 4, " God shall wipe away all tears from their eyes." This world is for the most part the " valley of Baca," a valley of tears to the saints j but in heaven all their tears shall be dried up, and they " shall sor- row no more at all." Then is that promise to be accomplished, and never till then, Isaiah, lx. 20, " The days of thy mourning shall be ended." All the sources of sorrow will then be dried up. There is to be no more sin, as you heard on the former particular. There is to be no more pain, either bodily or spiritual. There is to be no more death, and so no sorrow for the death of friends, or fears of their own death, " There shall be no more death, neither sorrow, nor crying, neither shall there be any more pain, for the former things are passed away." There is to be no more toil, or uneasy labour, h 3 90 LOOKING AT THINGS u Blessed are the dead who die in the Lord, for they rest from their labours. " There is to be no more dispeace or disquiet from any quarter : M He shall enter into peace." There is to be no more anociety about the things of the world, for these are " the former things which have passed away." There is to be more any uneasiness from the men of the world ; with regard to all such, the believer may say, as his great forerunner did, " and whither I go ye cannot come." There is to be no more sorrow for the state of Zion, on account of which they now often " hang their harps upon the willows," for then the Church universal is to be " presented a glorious Church, not having blemish, wrinkle, or any such thing." There is to be no more desertion — " Thy sun shall no more go down, neither shall thy moon withdraw itself ; the Lord shall be thine everlasting light, and thy God thy glory." There is to be no more persecution from enemies, nor temptation from Satan — " No lion shall be there, neither shall any ravenous beast go up thereon, but the redeemed shall walk there : and the ransomed of the Lord shall return and come to Zion with songs ; they shall obtain joy and gladness, and sorrow and sigh- ing shall flee away." 2. A state of inexpressible joy. Under this view, the great Head of the Church describes it, while expressing his lively hope thereof. " In thy pre- sence is fulness of joy ;" and when believers come to heaven, they are said to enter into joy, — " Enter thou into the joy of thy Lord." The sources of their joy will be as boundless as the love and power of God UNSEEN AND ETERNAL. 91 can make them. They are expressed in a great variety of ways in Scripture — such as, by their dwelling in God's house, " I will dwell in the house of the Lord for ever." It is their happiness to be in his house now ; and they love lc the habitation of his house, 1 ' for " a dav in his courts, is better, 11 in their account, " than a thousand any where else. 11 But when they come to his house above, they are to " go no more out. 11 " They shall enter the king's palace, and there they shall abide ;" God himself will then dwell among them ; they are often in his house here without any comfortable experience of his pre- sence, but in heaven these declarations and promises are to have their full accomplishment; Rev. xxi.3, " Be- hold the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God. 11 They shall see his face, " There shall be no more curse, but the throne of God and of the Lamb shall be in it, and his servants shall serve him, and see his face. 11 They shall see Christ as he is, " When he shall appear we shall be like him, for we shall see him as he is. 11 A sight of him in ordinances, by faith, now gladdens the hearts of his disciples. What unutterable joy then, will it cause, eternally to behold his glory without a vail ! " Father, I will that they also whom thou hast given me be with me where I am, that they may behold my glory. 11 Farther, this state of heavenly joy is frequently re- presented by the saints feasting on the richest dain- ties ; u I appoint unto you a kingdom as my Father hath appointed unto me, that ye may eat and drink 92 LOOKING AT THINGS with me at my table in my kingdom." A feast at his table here fills with joy, so that they sometimes have to say with the spouse, " He brought me to the banqueting-house, and his banner over me was love." But what will it be to feast with him at the table above that will never be drawn, to eat of the hidden manna," and " of the tree of life that is in midst of the paradise of God ?" Their enjoyments are, in like manner, represented by drinking of rivers of pleasure : u They shall be abundantly satisfied with the goodness of thy house, and thou shalt make them drink of the rivers of thy pleasure, for with thee is the fountain of life." They are to be led, and led by the Lamb, to " living fountains of wa- ters," that is, to one source after another of that inex- pressible joy, which is in the fulness of a three-one God, Rev. vii. 16, " They shall hunger no more, neither thirst any more ; for the Lamb that is in the midst of the throne shall feed them, and shall lead them to living fountains of waters." A sip of conso- lation which they enjoy in ordinances now, for in- stance at a communion table, is inexpressibly sweet ; what will it then be to get full draughts of the new wine with Christ in his Father's kingdom ! We shall only add here, that all this happiness is to be eternal, " We look," says the Apostle, " at things which are eternal." II. What is included in looking at these things ? 1. The faith of their reality. Believing is, in Scripture, frequently described by looking ; and, in- deed, faith is the only eye by which, in a present UNSEEN AND ETERNAL. 93 state, the invisible realities of another world can be seen. Thus the Apostle defines it, Heb. xi. 1. " Now faith is the substance of things hoped for, the evidence of things not seen." Now, with respect to multitudes of gospel hearers, it may be questioned, whether indeed they believe these future glories to be real. There is a wide difference between a per- son professing to believe them, and really doing so. There is a wide difference between that merely specu- lative notional assent which persons give to the truth of these things, because they have been taught them from their infancy, and really believing them on the ground of God's testimony about them in his word. Many, many have good reason to suspect their faith, even about the reality of heaven ; and it is mournful, that the faith even of saints about the truth of these things should frequently be so weak. But all who are " looking at them " believe them to be real., and they do so just on the ground of God's testimony about them in the Scriptures. And to " look at them " is to have faith frequently exercised about them as real futurities. 2. Some assurance of persons' own interest in them. The Apostle and his fellow- Christians did not contemplate these " unseen and eternal things," as matters in which they had no concern, but as things, the enjoyment of which they had the assured prospect of. This is manifest from the preceding verse, " Our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory." That was the considera- tion which supported them under all their sufferings, \ 94 LOOKING AT THINGS that there was " an exceeding and eternal weight of glory" that remained for them. And in this lan- guage of assurance do we hear the Apostle every- where speaking. Thus, in the beginning of the fol- lowing chapter, " We know, that, if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eter- nal in the heavens." He was confident, as in a fol- lowing verse, that when they were " absent from the body" they would be " present with the Lord." It is mournful, that this assurance of future glory should often be so weak, or rather wanting altogether in many believers ; while the grounds of it are so solid, even the promise and oath of him who cannot lie — while the calls to seek after it are so urgent, " Brethren, give diligence to make your calling and election sure ;" and while the advantages of it are so manifold and great. Indeed, without some measure of this, even the faith of the reality of these " unseen and eternal things " will bring in little comfort ; for what avails it to me though they be real, if I have no prospect of them as mine ? — What need then to be crying, " Lord, increase our faith " ? 3. A diligent contemplation of them. The origi- nal word signifies to look on an object with .the greatest care and intenseness ; and it is only this careful contemplation of these " unseen and eternal things" which will produce the effects here mention- ed. Multitudes may be supposed to have momen- tary transient thoughts of a future world ; but how little influence have these upon their hearts or lives ! To allude to another passage, they are " like unto UNSEEN AND ETERNAL. 95 a man beholding his natural face in a glass ; he goeth away, and straightway forgetteth what manner of man he was ; but whoso looketh into the perfect law of liberty, and continueth therein, this man shall be blessed in his deed." The minds of the Apostle Paul and his fellow-Christians dwelt on the contemplation of future glories. Their " conversa- tion was in heaven." They were familiar, they were habitual to their thoughts ; and this produced the effect which he here mentions. To the same pur- pose is that account, " I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us ;" and so we are commanded to u set our affections on things that are above." 4. Aiming at coming to the enjoyment of them as persons' main business and concern. The original word, accordingly, signifies to take an aim as one does at a mark in shooting, that he may gain the prize. The person in this case keeps his eye intent upon the mark, so as to overlook and disregard every thing else. Thus Christians do when acting as here re- presented. They do not regard the things of this world as their main business. In comparison of heavenly things, these are disregarded, overlooked, and contemned. " We look not at the thiugs which are seen, for the things which are seen are temporal." And this aiming at coming to the enjoyment of them includes in it, holy diligence in the use of all the means of the Lord's appointment for this end. There is thus a compliance with the Apostle's ex- 96 LOOKING AT THINGS hortation, " Let us labour, therefore, to enter into that rest ;" and again, 6C Beloved, seeing that ye look for such things, be diligent that ye may be found of him in peace, without spot and blameless." 5. Longing for being put in the full possession of them. The Christian who believes the reality of these heavenly glories, who is assured of his interest in them, and who lives in the contemplation of them, cannot but cast many a longing look for the happy day which is to bring him to the full enjoyment of them all ; and this longing desire cannot but be exceedingly increased, if he is in the mean time in very afflictive circumstances, as was the case with the Apostle and his fellow-Christians at this period. While they " were troubled on every side," how could they but long for the land of rest, for that complete and endless " rest which remaineth for the people of God." Accordingly, you find them speak- ing out their longing language in the following chapter, verses 2, 4, 8, — " In this we groan, ear- nestly desiring to be clothed upon with our house which is from heaven : we that are in this tabernacle do groan being burdened. We are willing rather to be absent from the body that we may be present with the Lord.'" Does the mariner tossed on the tempestuous deep look out and long for the haven of rest and safety ? So does the Christian exercised as here, to whom often, while in this world, " deep calleth unto deep, and all God's waves pass over him." This holy longing is, however, consistent with patient waiting till the Lord brings them to UNSEEN AND ETERNAL. 97 " the haven which they desire to see." " All the days of my appointed time will I wait till my change come. 11 III. What are some of the happy effects which would attend Christians being exercised in looking at things unseen and eternal ? I. It would make all their trials light. One re- flecting on the account which the Apostle gives of his and his fellow-Christians'' sufferings here, would think them heavy, indeed ; and you may see the account which he gives at large of his personal suf- ferings, 2 Cor. xi. 23, &c. " In stripes above measure, in prisons frequent, in deaths oft ; of the Jews five times received I forty stripes save one ; thrice was I beaten with rods, once was I stoned, thrice I suffered shipwreck, a night and a day I have been in the deep ; in journeyings often, in perils of water, in perils of robbers, in perils by mine own countrymen, in perils by the heathen, in perils in the city, in perils in the wilderness, in perils in the sea, in perils among false brethren ; in weakness and painfulness, in watchings often, in hunger and thirst, in fastings often, in cold and nakedness." Any of us enduring even one of these kinds of sufferings, would be ready to cry out, < Heavy, heavy sufferings, indeed!"' yet the Apostle accounted them all light. This was just the effect of his looking at " the things which are unseen and eternal." And the same blessed ef- fect will attend the exercise still as to all who engage in it. The Christian will thus reason, t I have a 98 LOOKING AT THINGS kind of load of sufferings upon me at present ; but there is an exceeding weight of glory awaiting me. These afflictions are only for a moment, a small moment, but there is an eternity of full joy prepared for me.' " Weeping may endure for a night, but joy cometh in the morning." " They that sow in tears shall reap in joy. r) 2. This exercise would wean the heart from an inordinate love of earthly enjoyments. While the primitive Christians looked at " the things which are not seen and eternal," they speak of compara- tively not looking at all at " the things which are seen and temporal ;" that is, they placed not their affections upon them, they paid little attention to them, they comparatively disregarded them. When a saint takes a believing prospect of the sub- stantial realities of the heavenly state, of their transcendent glory, and of their eternal duration, O how little do the shadows of time bulk in his eye ! What are earthly riches in his view, in comparison of the treasure in heaven ! What are worldly honours and dignities, in comparison of the " exceed- ing and eternal weight of glory !" What are the most valued earthly relatives in comparison of the friends which are above ! and what are all earthly pleasures compared with these " rivers of pleasure which are at God's right hand f" Such an influence have these prospects had on the saints in every age. Consider what is said of Moses, Heb. xi. 25, " By faith he refused to be called the son of Pharaoh's daughter ; choosing rather to suffer afflic- tion with the people of God, than to enjoy the UNSEEN AND ETERNAL. 99 pleasures of sin for a season : esteeming the re- proach of Christ greater riches than the treasures of Egypt. 11 What was it which produced these effects ? The answer follows : " for he had respect to the recompense of reward. 1 ' The same effect the exercise in the text had upon all the believing patriarchs, Hebrews, xi. 13, " They confessed that they were strangers and pilgrims on the earth. 11 How did they make this confession ? By the little con- cern which they took in the things of this world — by the small engagement of their affections in them, evi- denced by their conduct. Now, what induced them to this ? " They looked for a city which hath foundations, whose builder and maker is God. 11 " They desired a better country, that is, an hea- venly. 11 3. This exercise would eminently promote holi- ness. One signal ingredient, we told you, in these " things which are not seen and eternal, 11 is com- plete holiness. Now, it is impossible that a Chris- tian can have a solid hope of this, without endea- vouring to possess as much of it at present as is attainable. This effect, we find the Apostle Peter stating again and again : " Seeing that we look for such things, what manner of persons ought we to be in all holy conversation and godliness P 11 " Be- loved, seeing that ye look for these things, be dili- gent, that ye may be found of him in peace, without spot and blameless. 11 In the same manner do we find another Apostle reasoning : " We know, that when he shall appear, we shall be like him, for we shall see him as he is. And every man that hath i 2 100 LOOKING AT THINGS this hope in him purifieth himself, even as he is pure." The very contemplation of heavenly things gradually moulds the soul into a holy, heavenly frame and temper. Thus will the Christian's thoughts be spiritual and holy ; and his conversation will be so likewise, to the edification of himself and others, for " out of the abundance of the heart the mouth speaketh." Application. — 1. We learn from this subject, that there are " unseen and eternal things," in which men and women have the deepest interest. Alas ! how many of mankind are there who act as if there were nothing but the " things which are seen and temporal !" " What shall we eat, what shall we drink, wherewithal shall we be clothed ?" 66 Who will show us any good?" Such are the things which wholly occupy their attention and af- fections, while the awful realities of eternity are quite disregarded. 2. The nature and excellence of the grace of faith. It can look at " things unseen and eternal." It can look " within the vail." It is " the substance of things hoped for, and the evidence of things not seen." You, who are destitute of faith, what glori- ous prospects are you strangers to ! You want the eye to take them in. 3. Reason to bewail the abounding carnality of the most part of Christians in the present time. Ah ! how few among us are exemplifying, in the degree which we ought, the exercise of these primitive saints ! Our carnality is death to the interests of re- UNSEEN AND ETERNAL. 101 ligion in our own souls, and among these around us. " To be carnally minded is death." 4. One special way for Christians getting comfort under all their present trials. The way is to look beyond them, to " look at these things which are unseen and eternal." Are you, Christian, called to wade through such deep waters of adversity, that you are afraid you will sink under the billows? Look to the shore, to the other side of Jordan. This will tend to compose and support you ; and consider that you are always drawing nearer the shore. " Yet a little while, and he that shall come, will come, and will not tarry.'" To these who are looking only at " the things which are seen," I would say — 1. Consider that you must soon have done with all these things. In a very few years at most, this must be the case ; perhaps, in a few days. 2. Remember that " unseen and eternal things/* of one kind or another, must very soon be realities to you. If you continue without an interest in Christ, there are unseen miseries awaiting you ; for " who knoweth the power of God's anger ?" and these miseries will be eternal. " The smoke of your torment will ascend up for ever and ever." 3. In one word, seek to obtain the eye of faith, that thus you may be u turned from darkness to light," and apply to Him who has it to bestow. We conclude, with a word to these who are true believers, particularly, to such as have been this day at the Lord's table. i3 102 LOOKING AT THINGS UNSEEN AND ETERNAL. We have been professing to look, and I trust many of us have been really looking, at " the things which are not seen and eternal." We have been looking to what is " within the vail," to a Saviour who was once " dead, and is now alive." O be exhorted to continue in this exercise. It is la- mentable that spirituality of thought, as to many of us, is, in a great measure, confined to Sabbaths and sacramental occasions. Let us study to go through the world looking at unseen and eternal things. Consider what blessed advantages would at- tend this. How zealous would it make us in our endeavours to promote the glory of the Redeemer ! What a pleasant view would it give us of death ! And what a blessed frame of mind would it be for departing " to be with Christ !" SERMON VI. OBEDIENT DISCIPLES DEAR TO CHRIST. Matthew, xii. 50. k< Whosoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother. " (DELIVERED AT KIRRIEMUIR, APRIL 30, 1820.) It is said of our Lord's hearers on a certain occasion, that " they wondered at the gracious words which proceeded out of his mouth." All his words are gracious, and all of them are wonderful, for " his lips are like lilies dropping sweet-smelling myrrh." Some of his words, however, are more especially suited to excite holy wonder, and it is so with those which we have now read. Let us only think who He is, and who they are of whom he here speaks ; The eternal Son of God, " the brightness of the Fa- ther's glory," the Creator of all things, so full of his creatures, of the worms of his footstool, of sinful dust and ashes, — M the same is my brother, and sister, and mother ! " The preceding verses inform us of the occasion on which our Lord spake these wonderful words : verse 46, " While he yet talked to the people, behold, his mother and his brethren stood without, desiring to speak with him." We are not informed what his 104 OBEDIENT DISCIPLES DEAR TO CHRIST. mother or his brethren wanted with him at this time. Perhaps their design was, to make him break off his discourse, lest he should over-fatigue himself; or they intended to caution him against giving offence to the Pharisees, as if they would teach Him wisdom. Their wish was intimated to him, verse 47, and we have his reply, verse 48 : " Who is my mother ? and who are my brethren ?" He was so intent upon his work, that no regard to natural relations could take him off from it. We are not to understand his lan- guage as intimating that, under pretence of religion, we may be disrespectful or unkind; but we should learn from it, that when regard to any creature comes in competition with our duty to God, we ought to say, as Levi did to his brethren, " I have not seen them.* The zeal of Christ's father's house did so far " eat him up," that he not only forgot himself, but his nearest relatives. Verse 49, " He stretched forth his hand toward his disciples," who, it is likely, were seated together, so that they were immediately in his view, and also in the view of the multitude, " and he said, behold, my mother and my brethren ;" that is, these are far more valued by me, and far more dear to me, than all natural relations, considered merely as such. Lest, however, we should suppose, that this decla- tion of our Lord's affection merely respected the per- sons who followed him in the days of his flesh, he comes, in the words of our text, to apply it to those who are his genuine disciples in every period, " For whosoever shall do the will," &c. The words con- tain two things — 1 . A distinguishing mark of these OBEDIENT DISCIPLES DEAR TO CHRIST. 105 who are Christ's disciples, or spiritually related to him, given by himself: " Whosoever shall do the will of my Father which is in heaven." Christ's will and his Father's will are one and the same, as he often declares ; but, in a suitableness to his then humbled estate, and because he acted as his Father's servant in the work of man's redemption, he ordina- rily refers to his Father's will as the supreme rule. 2. The words express the near spiritual relation in which such stand to Christ, and the peculiar affec- tion he has unto them : " The same is my brother, and sister, and mother." The nearness and the love of any one particular earthly relation is inadequate to express the affection which Christ has to his peo- ple, and therefore a variety of these are employed. From the words, then, we may observe this doc- trine : As it is the distinguishing mark of all Christ's true disciples, that they do the will of his heavenly Father, so he owns such to be, in a spiritual sense, his near relations : or, in other words, they have a most intimate place in his affection. The method proposed in discoursing from these words is, I. To notice a few things for opening up this dis- tinguishing mark of those whom Christ accounts nearly related to him, that they " do the will of his Father who is in heaven." II. To consider how it appears that they who do the will of Christ's heavenly Father are near of kin to him. And then to subjoin some application of the sub- ject. 106 OBEDIENT DISCIPLES DEAR TO CHRIST. I. We are to notice a few things for opening up, &c. This is a very comprehensive and a very impor- tant mark of persons belonging to Christ. What- ever else we may seem to have, if we want this, we are not among his true disciples at present, and he will disown us at last, saying, " I never knew you, ye workers of iniquity ." Let each of us, therefore, be at pains to examine himself by this infallible test of discipleship. 1. They " do the will of his Father," who believe on Christ for their eternal salvation. This seems to be one thing that is eminently intended by our Lord in the expression before us. You know accordingly how full and how frequent the declarations of the Scriptures are to this purpose, John, vi. 40, " This is the will of him that sent me (says Christ), that every one who seeth the Son, and belie veth in him, may have everlasting life.*" And, again, when his hearers asked him, " What shall we do, that we might work the works of God?" He answered, this is the work of God, that ye believe in him whom he hath sent." This is so much the will of Christ's heavenly father, that it is called " his com- mandment" by way of eminence : 1 John, iii. 23, " This is his commandment, that we should believe on the name of his Son Jesus Christ." To bring gos- pel hearers to this is indeed the immediate design of the whole of that revelation which is made of Christ in the gospel, John, xx. 31, " These are written that ye might believe that Jesus is the Christ, the Son of God ; and that believing ye might have life through his name." From these and many similar OBEDIENT DISCIPLES DEAR TO CHRIST. 107 passages you see clearly what an important part of the will of Christ's heavenly Father this is. In- deed, until gospel hearers are brought to do his will in this respect, they are incapable of doing it in any other. U Without faith it is impossible to please him." Until we believe in Christ, and so be united to him, our persons are not in a state of acceptance with God, and so we can do nothing agreeable to his will. " They that are in the flesh cannot please God." And until we are united to Christ, by means of believing on him, we have no spiritual capacity, inclination, or ability, for doing the will of God. John, xv. 5, " Without me — separate from me — ye can do nothing." Some may be ready to think that it is an easy matter to do the will of God in this respect. They find no difficulty in believing on Christ, — they al- ways believed on him. Such manifest that they have never experienced the work of the Holy Spirit, convincing them of the unbelief of their hearts, and that they know not what believing in Christ for eter- nal salvation is. For a guilty, condemned, hell-de- serving sinner, to trust in the righteousness, the obedience, and death of the Lord Jesus Christ,' for his obtaining eternal life, just on the ground of the divine promises and declarations of the gospel, is an exercise quite above the power of nature, and what the exceeding greatness of divine power can alone bring to. " That ye may know (says the Apostle) what is the exceeding greatness of his power toward them that believe." It must be given us in the be- half of Christ to believe in his name. " By grace 108 OBEDIENT DISCIPLES DEAR TO CHRIST. are ye saved through faith, and that not of your- selves, it is the gift of God." We shall only far- ther notice here, that this doing the will of God, which consists in believing on Christ, is an habitual or daily exercise. It is not what takes place merely at the time of regeneration and justification, but it is the work of every day with the disciples of Christ. Hence says Paul, " The life which I live in the flesh I live by the Son of G t od, who loved me and gave himself for me." 2. They " do the will of his Father," who give obedience to his will in their practice, in contradis- tinction from resting in their merely hearing, know- ing, or talking about it. The emphasis, you see, is laid by our Lord on their doing. Many are daily reading and hearing of his will, as to the various duties incumbent upon them ; but this is all. What countless multitudes are there who attend the ordi- nances of the gospel, in which they hear God's will declared to them, and in the mean time, perhaps, assent thereto, and highly approve of what they hear ? But matters go no farther with them. Such were many of the Prophet Ezekiel's hearers, chapter xxxiii. 32 : " Lo," says God, " thou art unto them as a very lovely song of one that hath a pleasant voice, and can play well upon an instrument ; for they hear thy words, but they do them not." We have the same class described by the Apostle James, in that important warning, chapter i. 22 : " But be ye doers of the word, and not hearers only, de- ceiving your own selves ; for if any be a hearer of the word, and not a doer, he is like unto a man be- OBEDIENT DISCIPLES DEAR TO CHRIST. 109 holding his natural face in a glass, for he beholdeth himself, and goeth his way, and straightway for- getteth what manner of man he was." As this doing the will of God, which is the characteristic of Christ's true disciples, is distinguished from hearing his will, so it is from merely knowing or talking about it. There may be an extensive speculative knowledge of God's will, and much talking and speaking about it by persons, while still they neglect the doing of it. What account Christ makes of such he tells us in Luke, xii. 47, " That servant who knew his Lord's will, and prepared not himself, neither did according to his will, shall be beaten with many stripes." Here he warns us, and the warning should sink deep into the hearts of many professors of re- ligion, that much more severe punishment awaits those who have the knowledge of their duty, and neglect it, than those who may be labouring under ignorance. And every where, you know, when speaking of his own or his Father's will, he lays the emphasis upon persons doing or practising accord- ing to their knowledge. " If ye know these things, happy are ye if ye do them." " Whosoever heareth these sayings of mine, and doeth them, I will show you to whom he is like : he is like a man who built his house upon a rock ; and, when the flood arose, the storm beat vehemently upon that house, and could not shake it, for it was founded upon a rock. But he that heareth, and doeth not, is like a man that, without a foundation, built his house upon the earth, against which the storm did beat vehemently, K 110 OBEDIENT DISCIPLES DEAR TO CHRIST. and immediately it fell, and the ruin of that house was great. 1 "' 3. They " do the will of his Father/' who make conscience of doing it universally, so far as they know it. You may see this particular illustrated in the account which David gives of his exercise and con- duct in various parts of the 119th Psalm : " Then shall I not be ashamed when I have respect to all thy commandments." " I esteem all thy precepts con- cerning all things to be right, therefore I hate every false way." He desired, resolved, and endeavoured to do the whole will of God, without exception. It is not meant that any saint, while in this world, attains an universality of obedience in respect of degrees. Alas ! no. " In many things we all of- fend." But all the true disciples of Christ do the will of God universally in this sense, that they make no exception of any part of his known will. For persons deliberately to do so is inconsistent with the mark which our Lord here gives. And, ah ! if many of the professors of religion would closely and carefully examine themselves by this, would it not show them that they are far from being " Israel- ites indeed, in whom is no guile" ? We read of being " partial in the law" — of doing some things, and leaving others undone. This partiality may take place both as to persons allowing themselves totally in the neglect of known duties, and also in the indulgence of known sins. With many there is still some exception ; like that man of old, " When I bow myself in the house of Rimmon, pardon thy servant in this thing ;" or, like the young man in OBEDIENT DISCIPLES DEAR TO CHRIST. Ill the gospel, " One thing thou lackest." Their obedi- ence wants universality — and, consequently, wants holy sincerity. 4. They " do the will of his Father," who aim at doing it in an evangelical manner ; — that is> they are influenced in their obedience by gospel princi- ples, motives, and ends. Corrupt self is the only end from which many act in the professed obedience which they give to the will of God. u Good mas- ter, what good thing shall I do, that I may inherit eternal life?" Such is the object which legalists — that is, they who are still under the covenant of works, have in their obedience. " They go about," as the Apostle says, " seeking to establish their own righteousness." But they who in a right manner do the will of Christ's heavenly Father, do not in the least found their expectations of life upon their doing, but wholly on the doing and dying of Christ. Their heart language is, " That I may b He does it by manifesting his love to them. Hence are these gracious promises, " He that hath my com- mandments and keepeth them, he it is that loveth me ; and I will love him, and will manifest myself unto him." He does it by making known his secrets to them — the secrets of his covenant, and sometimes the secret designs of his providence, " The secret of the Lord is with them that fear him ;" " Shall I hide from Abraham the thing that I do ?" And we may add here, this fellowship is mutual. They who stand in the near relations to Christ which he here sets forth, are acquainted with holding communion with him in the exercise of the various graces of the 116 OBEDIENT DISCIPLES DEAR TO CHRIST. Spirit, by holy desires, by unbosoming their hearts to him in prayer, and the like. 5. It appears from his dying testament which he has made in their favour, and the precious legacies he has bequeathed to them in it. When men die, they generally dispose their goods in favour of their near relations. Our Lord Jesus Christ made his testament in favour of his spiritual relations; We find him frequently speaking of this : Luke, xxii. 29, " I appoint," literally I bequeath, " unto you a king- dom, even as my Father hath appointed unto me." And to the same purpose, John, xiv. 29, " Peace I leave with you, my peace I give unto you ; not as the world giveth, give I unto you. Let not your heart be troubled, neither let it be afraid." The Apostle Paul tells us, that Jesus died to confirm his tes- tament, to make it sure and irrevocable : " Where a testament is, there must also of necessity be the death of the testator." And he himself intimates that he is alive again to execute his own testament — to see it fulfilled to his spiritual relatives in all its parts : " Fear not, I am he that liveth and was dead, and behold I am alive for evermore, and have the keys of hell and of death." How unspeakably precious are the legacies which he has bequeathed tti his friends ! They are, in one word, u all things" — all things which he has seen necessary to make them happy in time, a safe death, and the blessed enjoy- ment of himself through a never-ending eternity : 1 Cor. iii. 21, " All things are yours ; whether Paul, or Apollos 5 or Cephas, or the world, or life, or death, OBEDIENT DISCIPLES DEAR TO CHRIST. 117 or things present, or things to come ; all are yours ; and ye are Christ's ; and Christ is God's." 6. It appears from what he is still doing for them, and the correspondence which he yet holds with them in his heavenly state. Though he has left this world as to his bodily presence, and is exalted to the highest glory at the right hand of his Father, he is very far from being unmindful of his spiritual rela- tions here below. Yea, his life in glory is employ- ed in their behalf. Hence is that account, Heb. ix. 24, " Christ is not entered into the holy places made with hands, but into heaven itself, now to appear in the presence of God for us." As Joseph was mind- ful of his relations when he was exalted to his high estate in Egypt, and sent that message, " ye shall tell my father of all my glory in Egypt, and of all that ye have seen ; and ye shall haste and bring down my father hither ;" so is our anti-typical Jo- seph mindful of his relations ; he keeps up his cor- respondence with them from heaven, by means of his word and ordinances, and by the gracious influ- ences of his spirit, which he sends into their hearts. And they maintain correspondence with him in the ways already mentioned, particularly by constant, believing, importunate prayer. 7- It appears from what he does and will do for them at death. The very sending of death to " de- liver them from this present evil world," is an evi- dence of his love, even as Joseph's sending waggons to transport his relations into Egypt was. When the proper season arrives, Christ intercedes that this messenger may be sent to his spiritual relations. 118 OBEDIENT DISCIPLES DEAR TO CHRIST. " Father, I will that they whom thou hast given me may be with me where I am, that they may be- hold my glory."" He not only sends his angels at death to be the instruments of transporting their souls to glory ; but, to manifest how near and dear they are to him, he speaks of coming himself to re- ceive them : John, xiv. 2, 3, " I go to prepare a place for you, and I will come again and receive you to myself, that where I am there ye may be also." 8. It is evident from what he hath said he will do for them at his second appearance. At that pe- riod he will raise their bodies in a glorious manner from the grave, and fashion them like unto his glorious body. Again, he will make a public ac- knowledgment of them before his Father, before angels, and before the assembled universe : " Who- soever shall confess me before men, him will I con- fess also before my Father who is in heaven.' 1 In a word, he will separate them from his enemies, place them on his right hand, and pronounce upon them that inconceivably happy sentence — " Come, ye blessed of my Father, inherit the kingdom pre- pared for you from the foundation of the world. 1 " 9. It will be fully evident at last, by his intro- ducing them into his Father's house, to dwell with him there for ever. So he declares in that promise al- ready referred to, " In my Father's house are many mansions," &c. And again in Psalm xlv. " With gladness and rejoicing shall they be brought : they shall enter into the King's palace." He is to admit them into his " joy," that " fulness of joy," and " these rivers of pleasures" which are at his father's OBEDIENT DISCIPLES DEAR TO CHRIST. 119 right hand. In short, he is to manifest how close and near the relation is in which they stand to him, and how inconceivably dear they are to him, by ad- mitting them to his heavenly table, so that they shall fare as he fares, through the never-ending ages of eternity : " I appoint unto you a kingdom, that ye may eat and drink with me at my table in my kingdom." From this subject we may see — 1. That we should be much taken up in admiring the grace and condescension of Christ. " Ye know/ 1 says the Apostle, " the grace of our Lord Jesus Christ." How wonderfully does this appear in all that he has done for poor sinners ! What a display have we of it in his taking them into, and speaking of them under such relations as we have here ! " My brother, and sister, and mother." O what language is this, spoken by Him with reference to such crea- tures as we are ! " He is not ashamed to call them brethren." For the greatest monarch who ever swayed an earthly sceptre to take the meanest beggar into the nearest relation, is no way to be compared with it. 2. What honourable and dignified persons the meanest saints are. They are the brethren — the sisters of our Lord Jesus Christ, of him who " hath on his vesture and on his thigh a name written, King of kings, and Lord of lords." They are the " sons and daughters of the Lord Almighty." Some of them may have very few and very poor earthly re- latives ; they may be, and ordinarily are, despised 120 OBEDIENT DISCIPLES DEAR TO CHRIST. by the men of the world ; but they are truly honour- able, far more so than a connexion with the greatest family on earth could make them ; — they are princes in disguise, but " the world knoweth them not, even as it knew him not.'" 3. Matter for serious self-examination. Do we stand in this high and happy relation to the Lord Jesus Christ? If this is not the case, we are still among his enemies — among those who are " far from him," and who, if they continue in this state, must " perish. 1 ' Surely, then, the enquiry is important. — Try yourselves by this great and distinguishing mark which Himself here gives, according as you have heard it opened up. What acquaintance have you with doing his will as to the great matter of believing on Christ for your eternal salvation ? If so, you know the difficulties, and that nothing but supernatural power could have overcome them. That, also, will be a frequent petition, " Lord, I believe, help thou mine unbelief. n What know you about practical obedience — about universal obe- dience — about evangelical obedience ? You should also examine whether you are related to the Lord Jesus Christ by the resemblance you bear to him, by the love you have to his image, by your desires after conformity to him, and the like. 4. Matter of exhortation to those who are the friends, the spiritual relations of the Lord Jesus. Present and eternal gratitude become you. O give thanks unto the Lord. — Study to behave in all things as becomes your dignified relation. They who have high relatives should not disgrace or dis- OBEDIENT DISCIPLES DEAR TO CHRIST. 121 honour them by mean unworthy conduct. Every act of sin is a meanness unbecoming your state, and dishonouring to Christ. Learn to apply at all times with holy confidence to him. Does he call you his " brother, and sister, and mother" ? Let the consi- deration of these relations give you holy boldness in applying to him with all your wants and distresses. Again, we would have you to lay to heart the high obligations you are under to lay out yourselves in all ways for the interests of his glory. Is it in- cumbent on relations to study one another's inte- rests ? By what powerful and endearing ties are you bound to do this ? Beware of indifference about any thing that concerns his glory. Where this pie- vails, it is a sad evidence of having no relation to him. Beware of being ashamed, or acting as if you were so, as to any thing that belongs to him. " Be not thou ashamed of the testimony of the Lord," but rejoice if you are " counted worthy to suffer shame for his name.'" In a word, draw comfort from the prospects which await you, under all that may be presently afflictive and trying in your lot. Your near and dear kinsman, your spiritual brother, will perform the part of a kinsman to you, to all the ex- tent which he has promised, and that is nothing less than bringing you to a seat with him on his throne. " Him that overcometh will I grant to sit with me upon my throne. r> 5. Finally, we may see ground of encouragement to those who are yet without any gracious relation to Christ. Your present state is indeed miserable. You are " aliens from the commonwealth of Israel, L 122 OBEDIENT DISCIPLES DEAR TO CHRIST. and strangers from the covenants of promise, hav- ing no hope, and without God in the world," — and if you continue in this situation, the sentence will be pronounced ere long, " Depart from me, ye cursed," &c. But though at this distance, you may yet be " made nigh." Christ is saying to you, in the way of gracious offer and proposal, " I will be- troth thee unto me for ever" — that is, I am willing to take you into the nearest relation with myself. His Father is addressing these gracious invitations and promises unto you, " Come out from among them" — that is, from the world lying in wickedness, and from your first father's house, " and I will re- ceive you, and will be a father to you, and ye shall be my sons and daughters, saith the Lord Al- mighty." But remember how it is that you can be brought into these relations. Only by doing the will of the heavenly Father, in believing on his Son for eternal life. " As -many as received him, to them gave he power to become the sons of God, even to them that believe in his name. " And plead for " the Spirit of faith," to enable and deter- mine you to do so. The promise is, " Even to him shall men come." SERMON VII. SATAN S POWER OVER SINNERS, AND THEIR DELIVE- RANCE FROM HIM. 2 Timothy, ii. 26. " And that they may recover themselves out of the snare of the devil. who are taken captive by him at his will." (delivered august 10, 1823.) JVIany are the methods which a gracious God has employed to alarm sinners, about the danger of their spiritual condition. Sometimes he describes them as in a pit of miry clay, in which, if they continue, they must sink deeper and deeper, until they are completely overwhelmed. Sometimes again, he re- presents them as criminals shut up in a close prison, from which, if not speedily released, they must soon be led forth to execution. And once more, they are spoken of in the words of our text as being in a state of the most grievous bondage. And for what pur- pose does the Spirit of God give this alarming view of the situation of sinners ? Just, as is intimated in the passage before us, that they may hasten to escape from it — M that they may recover themselves out of the snare of the devil, who are led captive by him at his will." This Epistle to Timothy, like the former, was l 2 124 SATAN^S POWER OVER SINNERS, designed to instruct him, and with him all the mini- sters of the gospel, how they " ought to behave themselves in the house of God," — how they ought to discharge their ministry to the glory of God, and the edification of the souls of men. To see the con- nexion of the words now read, you may only look back to the 23d verse of the chapter. There the Apostle warns Timothy and others, against alluring themselves in debates and fruitless controversies, which have nothing of true and solid wisdom in them, and whose only tendency is to beget quarrelsome and angry contentions. In verse 24, he declares how inconsistent these are with the character and office of a gospel minister. " The servant of the Lord must not strive, &c." And the same is true with respect to private Christians ; for " the wrath of man worketh not the righteousness of God." Instead of giving way to their own spirits, being hot and fiery, and impatient of contradiction, the Apostle intimates, verse 25, that the very opposite ought to be the be- haviour of the ministers of Christ, — " in meekness instructing those that oppose themselves." They should endeavour to win those who oppose the truth, by the exercise of Christian meekness and gentleness. And one principal end which they ought to have in view, is that which is set forth in the close of the verse, " if God peradventure will give them repentance to the acknowledging of the truth." We can never tell, either with respect to the most violent enemies of the truth, or the most hardened sinners, but a gracious God may give them repentance unto life, and so make them monu- AND THEIR DELIVERANCE PROM HIM. 125 ments of his mercy ; and that this may be the case, ought to be our aim in all our conduct towards them. The same idea, in other words, is expressed in our text ; and there are two things in general to be observed in it: — 1. The deplorable case in which some are lying. They are " in the snare of the devil, led captive by him at his will.' This is true in the highest sense as to all who are yet in their natural, unregenerate and unjustified state. But it may also be the case in some degree, and for a time, with respect to others. 2. Their recovery out of this deplorable condition. It is here intimated that this is possible, and that all endeavours ought to be used in order to its being obtained. From the words we may observe this doctrine : — As it is the fearful condition of some that they are in the snare of the devil, and taken captive by him at his will, so it ought to be their own earnest en- deavour, and that of others, that they may be deli- vered from it. What is proposed in the following discourse is, I. To open up the sad condition here described : and, II. To speak of persons being recovered from it I. Let us endeavour to open up the melancholy condition here described. In order to this you may attend to the following particulars : — 1. All men are, by nature, captives of the deviL This is the consequence of our rebellion against God l3 126 satans power over sinners, in our first covenant head. Man, being found in arms against his Creator, became the prisoner of his justice, and was delivered over as a captive, under the power of the devil ; and in this sense we are his lawful captives. To this purpose is that account, Isaiah, xlix. 24, " Shall the prey be taken from the mighty, or the lawful captive delivered ?V This is an awful state to be in ; yet the Scripture often as- sures us that it is the natural condition of every one of the human race. Eph. ii. 2, 3, " In time past ye walked according to the course of this world, ac- cording to the prince of the power of the air, the spirit that now worketh in the children of disobedi- ence : among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind ; and were by nature the children of wrath, even as others." Here it is declared that this was the condition of all by nature — of believers as well as others, and that it still continues to be the condition of all " the chil- dren of disobedience," or unbelief; that is, until persons are brought to believe in Christ, and so to obtain the benefit of his redemption. To the same purpose are our Lord's words, " When the strong man armed keepeth his palace, the goods are in peace." And the same thing is intimated while sin- ners are termed " children of the devil ;" that is, bearing his image, and yielding obedience to his will. " Ye are of your father the devil, and the lusts of your father ye will do." O what unspeak- able need have persons to be delivered from this \ AND THEIR DELIVERANCE FROM HIM. 127 fearful condition ! Should not the captive exile hasten that he may be loosed out of his prison house ? 2. The devil employs many snares to detain sin- ners in their natural state as his captives. The allu- sion in the text is to a bird, or beast of prey, being taken and held fast by means of some gin, or snare, which has been laid for it. Hence we read of the " wiles of tlie devil," and of his " devices/'' By these are just meant the means which he employs, the stratagems which he makes use of, for keeping sinners fast in their natural state of captivity unto him. We cannot enumerate them all, for they are a great multitude, but we may mention the follow- ing as a specimen : — 1st , Thoughtlessness, or want of consideration, about the interests of the soul. These are, of all others, the most important. " What shall it profit a man, if he shall gain the whole world, and lose his own soul ?" And calls to deep thoughtfulness, and serious consideration thereof, are often given in the holy Scriptures. " Thus saith the Lord of hosts, Consider your ways." " O that they were wise, that they understood this, that they would consider their latter end !" " Go to the ant, thou sluggard, consider her ways and be wise, which provideth her meat in the summer, and gathereth her food in the harvest." But, urgent as the eternal concerns of the soul are, and notwithstanding the Lord's many earnest calls to lay them to heart, is it not too mani- fest that multitudes never pass a serious thought about them ? This is one of the principal snares by 128 Satan's power over sinners, which the devil holds them fast. As long as he can keep you, O sinner, from serious thoughtfulness, he knows that his hold of you is sure. 2d, Ignorance. Hosea, iv. 6, " My people are destroyed for lack of knowledge." Notwithstanding all the means of spiritual knowledge which are en- joyed in this highly -favoured land, multitudes con- tinue ignorant of the very " first principles of the oracles of God." Now, this is a special snare by which the devil holds his captives fast. Whilst they are ignorant of the demerit of sin, of their dan- ger, and of the way of escaping from it, they con- tinue secure ; and so that awful declaration comes to be verified, Isaiah, xxvii. 11, " It is a people of no understanding ; therefore he that made them will not have mercy on them, and he that formed them will shew no favour. " 3d, Unbelief. We may see this clearly stated in 2 Cor. iv. 3, 4, " But if our gospel be hid, it is hid to them that are lost ; in w r hom the God of this world hath blinded the minds of them who believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine into them." Multitudes do not truly believe the accounts which God gives in his word of their natural state, as being captives of the devil. When they read or hear such passages as that in the text, they put them away from themselves, and consider them as only belong- ing to such as are openly wicked and abandoned in their practice. They do not credit such declarations of the law as these, " The wages of sin is death," " Cursed is every one that continueth not in all things AND THEIR DELIVERANCE FROM HIM. 129 written in the book of the law to do them. 11 While they have no true faith of the threatenings of the law they must continue in unbelief of the gospel, and rejection of the Saviour. Now, this holds them still under the sentence of condemnation, and conse- quently the fast captives of the devil ; for " he that believeth not is condemned already. 11 " If ye be- lieve not that I am he, ye shall die in your sins. 11 4/A, Prejudices against the ways of true religion and godliness. God assures us, that " wisdom's ways are pleasantness, and all her paths are peace, 11 that " they have great peace who keep his law, 11 and that " in the keeping of his commandments there is great reward. 11 But these and similar de- clarations are disregarded. The natural heart is in direct opposition to holiness, to that strictness of conduct which belongs to true religion. Now, Satan works on this natural disposition of the evil heart, and thus fills persons 1 minds, especially those of the young, more and rhore with prejudices against the ways of godliness. They say of them, " What a weariness are they I 11 The devil persuades them that, by be- coming truly religious, their pleasures, and enjoy- ments, and liberty, must be all forfeited ; whereas true religion calls for the sacrifice of no pleasures and enjoyments, but these which are sinful and so really hurtful. And in the room of these it gives plea- sures unspeakably preferable. And, although it takes away the destructive liberty of sinning, which is indeed hard bondage, it gives true liberty. " I will walk at liberty, 11 said David, " for I seek thy pre- cepts. 11 But sinners will not see this, and Satan, by 130 satan's power over sinners, fostering such prejudices, continues to hold them fast in his chains. 5th, The neglect of the appointed means of salva- tion. We refer especially to secret means ; such as, meditation on spiritual and eternal concerns, in opposition to that thoughtlessness which we already mentioned. When the adversary gets persons kept from serious thinking and meditation about them- selves, about sin, and about the eternal world, in which they must soon be, he gains his end in de- taining them as his captives. Secret prayer is an- other special mean of salvation. " Ask and it shall be given you.' 1 When, under the influence of Satan, and their own unholy hearts, persons continue to neglect this important mean, or satisfy them- selves with the mere form of it, they will still remain " the prey of the mighty, and the captives of the terrible one." The same thing holds true, when the careful reading and searching of the Scriptures is neglected. We are assured that these are " able to make men wise unto salvation, through faith that is in Christ Jesus." But, when they are from day to day neglected, such as do so want an especial mean by which conviction, illumination, faith, and conversion are obtained, and thus continue in cap- tivity to the prince of darkness. 6th, The world. In various ways the world is made a snare by the devil, through means of which he keeps souls in captivity to him. Some he so en- gages in the cares and business of the world that they have neither time nor inclination to bestow on their soul concerns. This may be the case with AND THEIR DELIVERANCE FROM HIM. 131 these who are poor, and also with the rich. With regard to the former, our Lord represents them as having their minds so filled with worldly cares, that they neglect what ought to be the first and princi- pal concern, " The kingdom of God and his righte- ousness." And the fool in the gospel is a striking- instance of this snare with regard to the latter. His thoughts were so engrossed with his worldly riches, that he seemed to forget altogether that there was an hereafter. These things of the world which the Scriptures call " the pride of life," are another snare of the devil, particularly to young persons. When he gets them to set their minds upon, and take their delight in vain dress, instead of seeking after those things which ornament and adorn the soul, he thereby holds them fast as his captives. In a word, worldly or sensual pleasures have the same effect. Thus we are told, that " whoredom and wine take away the heart." They take it away from every thing which is spiritual and holy. 7^A, Evil company. With regard to this, we have these important warnings, " He that walketh with wise men shall be wise, but a companion of fools shall be destroyed." We are told to the same pur- pose, that " one sinner destroyeth much good." How often have we seen promising appearances in young persons, till they connected themselves with vain, worthless, or graceless companions ! And then every thing that was hopeful about them vanished. So true it is, that " Evil communications corrupt good manners." Evil companions are one of the snares of the devil, both in respect of their example, 132 satan^ power over sinners, and also in respect of the many methods by which they entice to do evil. Hence are these and many similar important warnings, Prov. iv. 14, " Enter not into the path of the wicked, and go not in the way of evil men. Avoid it, pass not by it, turn from it, and pass away." 8^A, Entertaining delusive expectations of future time and opportunity. This is a snare which the devil employs in a special manner, when at any time sinners are awakened to any though tfulness about their souls. We see it strikingly in the case of Felix, the Roman governor : " As Paul reasoned of righteousness, temperance, and judgment to come, Felix trembled, and answered, go thy way for this time, when I have a convenient season I will call for thee." He deluded himself with the expectation of a future convenient time, when he would give atten- tion to these convictions and awakenings which he w r as now feeling. But we read not of his ever hav- ing such a season granted to him. It is just thus that Satan entices men to deal with their convictions and awakenings under the word. He persuades, and they believe him, that they have much time yet to come, in which they will attend to the concerns of their souls. They thus " boast themselves of to- morrow," though they " know not what a day may bring forth." Many are kept all their days in this snare of the devil. When it is said to them, " To- day, if ye will hear his voice, harden not your hearts," their reply is, < To-morrow, or at some fu- ture time,' which may never arrive, and, as to vast multitudes, does not. V AND THEIR DELIVERANCE FROM HIM. 133 9/A, A form of godliness. This is perhaps, of all others, the most common, and the most fatal, of the devil's snares by which he holds those fast who are enjoying a pure dispensation of the gospel. Some he deludes with the religious knowledge which they have attained. They are not ignorant like many around them ; yea, they may have made con- siderable advancement in the knowledge of divine things. The Apostle accordingly says of some, who are still the captives of Satan, that they may have M all knowledge." Some he deceives, by the sound- ness of their religious profession. They do not con- sider that " all are not Israel, who are of Israel." — Some, again, by their regular performance of religi- ous duties. They do not lay to heart what God says of those who were still self-deceivers : Isaiah, lviii. 2, " They seek me daily, and delight to know my ways, as a nation that did righteousness, and forsook not the ordinance of their God : they take delight in approaching to God." In fine, some are deluded by their supposed religious experience. They have felt various emotions, under the word and ordinances of the gospel ; but they consider not that these whom our Lord classes among the stony-ground hearers, " heard the word with joy." Thus we say, that M a form of godliness 11 is one of the princi- pal snares by which the devil holds captive many of the professors of the gospel. He leads them to think that all is well with them, because they have " a name to live," while they are yet iC dead in trespasses and sins." But observe, — 3. They who may seem to have escaped from the M 134 satan's tower over sinners, snares of the devil, do sometimes again fall under his power. The former observation respected such a* are still evidently in their natural state. But that which we are now to attend to, is the case of those who have undergone such changes, and have had such effects produced on them with respect to the concerns of religion, as that they may have appeared both to themselves and others, to be brought out from the prison-house of their natural state, and set at liberty from the captivity of the devil. Now, we say, that such may again be taken in his snares, and evidently appear to be under his power. This mournful fact has been exemplified in every period of the Church. Without staying on other proofs of it, we shall only refer you to that very clear and af- fecting one which we have in 2 Peter, ii. 20, " For if after they have escaped the pollutions of the world, through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein, and over- come, the latter end is worse with them than the be- ginning. For it had been better for them not to have known the way of righteousness, than, after they have known it, to turn from the holy commandment deli- vered unto them. But it is happened to them accord- ing to the true proverb, The dog is turned to his own vomit again, and the sow that was washed to her wallowing in the mire.'" Here you see it is stated, that such as " knew the way of righteousness, 11 yea, had obtained such a " knowledge of our Lord and Saviour Jesus Christ," as, under the influence of it, to have got free of the commonlv defiling practices of the world around them, may yet again be so entangled AND THEIR DELIVERANCE FROM HIM. 135 in the snare of the devil and sin, as to be " over- come" by them, and to " turn from the holy com- mandment." This is, then, not an uncommon case among professors of religion, though a very awful one. We shall just hint at some of the causes of it. ls£, Such persons were never really delivered from the captivity of their natural state. Many changes may have taken place upon them, but they have never been the subjects of the radical change of re- generation. They have never been united to Christ — they have never been made " new creatures/ 1 Many changes may take place upon persons while this great change is wanting. They may be changed from ignorance to eminent degrees of knowledge — from carelessness about their souls to some concern about them — from being neglecters of prayer, to the regular performance of it — from living in open sin, to having a blameless walk ; and from making no profession of religion at all, to making a distin- guished one. None of these changes, while that of regeneration is wanting, is any security, that persons who have passed through them may not yet fall, to the observation of all men, into " the snare of the devil." 2c?, Walking contrary to light. Many such per- sons have clear light in their heads about sin and duty. Now, when they go contrary to this, and sin "presumptuously ,"it provokes the Lord to leave them more and more, from one course of sin to another, till they appear evidently to be in the snare of the devil, " led captive by him at his will." It was so 31 2 136 satan^ power over sinners, with Judas the traitor, and with many others. The same may be said with respect to persons resisting convictions, and acting contrary to them. Their doing so is spoken of in Scripture, as their resisting or rebelling against the Holy Ghost, who speaks in their consciences, and it may be also by means of the word. This is a high provocation, and causes Him to leave them more and more under the power of Sa- tan. Hence is that account, Isaiah, lxiii, 10, " But they rebelled and vexed his Holy Spirit : therefore he was turned to be their enemy, and fought against them." 3d, Spiritual pride. They who have much know- ledge, a high profession, delusive experiences, and the like, and never had their hearts truly humbled and sanctified, are exceedingly apt to indulge spi- ritual pride, to be self-conceited, and to boast of their religious attainments. They " think them- selves to be something, while they are nothing." Like the Pharisee, they " justify themselves, and despise others." No sin is more hateful to a holy God than the sin of pride, especially spiritual pride. He often testifies his holy indignation, by leaving those guilty of it to such an evident falling into the snare of the devil, as that they are made in a man- ner tC Magor-missabib." Hence, " being lifted up with pride" is spoken of as closely connected with " falling into the condemnation of the devil.'" 4/A, The love of sin. Such persons never had the reigning power and dominion of sin broken in their hearts. Accordingly, when temptations and opportunities for the gratification of their lusts occur, AND THEIR DELIVERANCE FROM HIM. 137 they have none of those effectual bars in their way, by which real saints are often preserved from yield- ing to temptation. They know not about making use of that argument of godly Joseph, " How can I do this wickedness, and sin against God ?" Ra- ther, in opposition to every motive or consideration which should deter them from evil, their course is that, " I have loved strangers, and after them I will go." And from their yielding to one sin, a holy God is provoked to leave them more and more, till they " add sin to sin." And together with this, he leaves them to increasing hardness of heart, so that no means have efficacy for their recovery. Though " line may be unto them upon line, and precept upon precept, it is that they may go, and fall back- ward, and be broken, and snared, and taken ;" in other words, appear evidently to be " in the snare of the devil, led captive by him at his will/ 1 Leaving the farther prosecution of the subject to another opportunity, we may learn from what has been said — 1. What an awful state our natural state is. Think of it as here described. Sinners are in a con- dition of the most wretched slavery. And what must be the issue of abiding in it ? Were not per- sons' understandings and hearts blinded and besotted w T ith sin, they could not enjoy a moment's peace. But they are like men in a state of intoxication ; yea, " madness is in their hearts while they live, and after that they go to the dead." 2. A mean by which persons may be convinced m 3 138 satan's power over sinners, that they are still in their natural state, and so cap- tives to Satan. — See the various particulars under the second observation. 3. The jrreat need which all have to exercise a holy jealousy over themselves. Many are deceived by their " having a form of godliness," and by the various changes which may take place about persons without the great change. " Let us therefore fear, lest a promise being left us of entering into his rest, any of us should seem to come short of it." 4. There is no reason to be stumbled as to the reality of religion, by the mournful falls of distin- guished professors of it. We are warned that these would occur, and there are, from time to time, affecting instances. But, notwithstanding of such falls, " the foundation of the Lord standeth sure, having this seal, The Lord knoweth them that are his ; and, let every one that nameth the name of Christ depart from iniquity." 5. Great cause of thankfulness. There is a way of being delivered from the snare of the devil. The Redeemer is come to Zion. He was " manifest- ed to destroy the works of the devil." He " pro- claims liberty to the captives, and the opening of the prison to them that are bound." Many have been already delivered. This may afford encouragement to such as may be still under the power of the enemy. Your present duty is to apply to the glorious Re- deemer, pleading his promise, " Shall the prey be taken from the mighty, and the lawful captive be delivered ? Thus saith the Lord, even the captives of the mighty shall be taken away, and the prey of AND THEIR DELIVERANCE FROM HIM. 139 the terrible shall be delivered : for I will contend with him that contendeth with thee, and I will save thy children/' Attend to all the means of deliver- ance, and in this way depend upon obtaining it — " I have sent forth thy prisoners out of the pit wherein there is no water." SERMON VIII. SAME SUBJECT CONTINUED. 2 Timothy, ii. 26. " And that they may recover themselves out of the snare of the devil, who are taken captive by him at his will." It is said of the captive exile, that " he hastens to be loosed, that he may not die in the pit." The meaning is, that he is earnest to obtain, and employs every means of deliverance from his captivity. Rea- son and natural instinct teach persons to act in this manner with respect to their bodies. But, alas ! the most part manifest no such concern to be delivered from soul captivity, which is far worse. Though means of deliverance are provided, and laid before them, yet how few are there who manifest any due care " that they may," as in the text, " recover themselves out of the snare of the devil, who are taken captive by him at his will" I Having, in the preceding discourse, mentioned various things for opening up the sad condition here referred to, we go on to observe — 4. They who have been really delivered from the captivity of their natural state, and from the domi- nion of the devil, may again fall into his snares, and be led captive by him to a great degree. The words of the text are not applicable merely to those in a satan's power over sinners, &c. 141 natural state, nor to those who may seem to have been delivered from it, though they never really were so. But they may be found mournfully veri- fied as to some of the saints themselves- — some who have " passed from death unto life." We have various instances to this purpose throughout the Scriptures. We may only refer you to David under the Old Testament, and to Peter under the New. Both these were unques- tionably saints ; yet were they not, for a time, evi- dently left to " fall into the snare of the devil" ? That the same sad case happens still, with regard to some of the saints, there is no reason to doubt. And a sad case it truly is — to be so left to some sin, or to some course of sin, that they are held in the devil's snares, and appear, for a time, as if they were taken captive by him at his will. But this can never take place, unless as the fruit and just punish- ment of some God-provoking conduct on their part. It may be truly said, " Their hands do make the snares wherewith they are caught." u Their own iniquities correct them, and their backslidings re- prove them, that they may know and see that it is an evil thing and a bitter, that they have forsaken the Lord their God." And it may here be of use to enquire, w T hat are some of the causes of saints being left to this fearful condition ? They are such as the following : — 1st, Unwatchfulness. The great necessity for the duty of watching arises from the constant vigi- lance of our great adversary : 1 Peter, v. 8, "Be sober, be vigilant, for your adversary, the devil, as a 142 Satan's power over sinners, roaring lion, walketh about, seeking whom he may devour." Many seem as if they had no d ue conviction of this. But Christians are utterly inexcusable for their unwatchfulness, when we consider how greatly the Bible abounds in calls to this duty. With what frequency, and with what earnestness does our Lord lay his injunctions upon his disciples with reference to it ! " Watch and pray that ye enter not into temptation." — Was not Peter's neglecting this the cause of his falling into the snare of the devil ? We are not to think that these calls were given merely to our Lord's disciples who were personally present with him, and with regard merely to the dangers to which they were exposed. No ; our Lord's words are " What I say unto you, I say unto all, Watch." I enjoin it upon all my disciples without exception, and with reference to every period in which their lot may be cast. The duty itself is of great extent, and regards many objects. We ought to watch over our hearts in a special manner. " Keep thy heart with all diligence, for out of it are the issues of life." All the advantages which the devil gets against us proceed from our giving way to some- thing wrong in the state and exercise of our hearts. We ought to watch over our thoughts — to watch with respect to our words — with respect to ourcom- pany — with respect to our manner of performing re- ligious duties, and the like. If Satan finds us off our watch with reference to these things, he will -watch his opportunity, and so get us to fall into some of his snares. It is indeed true, that " except the Lord keep the city, the watchman watcheth in AND THEIR DELIVERANCE FROM HIM. 143 vain." Our keeping depends upon the great watch- man. But we have warrant to expect this only by our being in the way of duty. Accordingly, 2d, Another cause is not improving Christ by the daily exercise of faith. We are directed to " run the race that is set before us looking unto Jesus." In this way only can we be safely preserved from our spiritual enemies. Let us consider the many gracious characters in which we ought to be looking to Christ. He is our Leader — " Behold I have given him for a leader unto the people." If we employ him not in this character, daily seeking direction from him, we shall assuredly fall into some snare of the devil, for " the way of man is not in himself, it is not in man that walketh to direct his steps." Christ is again our Strength — " The glory of our strength standeth in him." If we lean not to him in this character, saying with David, " I will go in the strength of the Lord God," we will be unable to resist the powerful temptations by which Satan is ready to assault us. Farther, Christ is our Forerunner, — If we keep not our eye upon him in this character, we will be in danger of turning aside to some of the " crooked paths" into which the devil is ready to draw us. He is also our King, and the Captain of our Salvation. — If we employ him not in this office, our great adversary will be too strong for us, and thus make us to fall into some of his snares. The same thing holds true with refer- ence to all the other gracious offices of Christ ; and Christians will find to their mournful experience that it is owing to some neglect of Him — to some defi- 144 satan's power over sinners, ciency in acting faith upon Him — that the devil gets them into his snares. How was it that the Apostle Paul was so signally preserved from every snare of the devil, so that, from the time of his conversion, we do not read of a single wrong step which he took to the end of his course ? It was just owing to his con- stantly looking unto Jesus, to his daily improving him by faith. So he tells us, Gal. ii. 20, " I live, yet not I, but Christ liveth in me : and the life which I live in the flesh, I live by the faith of the Son of God, who loved me, and gave himself for me." 3d, Neglecting religious duties, or giving way to formality in them. If the devil gets Christians to neglect duty at one time, he will ordinarily prevail to do so at another. Consider this, for instance, with regard to the duty of secret prayer. Our Lord enjoins an attention to this duty, along with watch- fulness, as one special mean of being preserved from falling into the snare of the devil : " Watch and pray, that ye enter not into temptation ." When a Christian is careful and conscientious in this duty, he finds it of special use for preserving him from being overcome by his spiritual enemies ; he can say, from experience, with David, " When I cry unto thee, mine enemies turn back ; this I know, for God is for me.' 1 Hence, abounding in prayer is subjoined to all the other pieces of the spiritual armour, as that by which they are all wielded : Eph. vi. 18, " Praying always with all praver and supplication in the spirit." Christians, accordingly, will find these two generally going together, their becoming negligent in secret AND THEIR DELIVERANCE FROM HIM. 145 prayer, and their being involved in some way of sin — in some snare of the devil. But it is not the mere ne- glect of prayer which exposes to this sad condition, for this no real Christian can be supposed to be guilty of for any length of time ; but giving way to for- mality, will no less endanger their falling into it. This grieves the Holy Spirit, and provokes him to withdraw his blessed influences ; and when it is thus with a Christian, he is like a man that is unarmed, or entirely deprived of his strength, and thus he be- comes an easy prey to the enemy. He may think with Samson that he will " go out as at other times,"' 1 but he soon finds " that his strength is de- parted from him." 4£A, Forgetfulness of vows. One special design of these vows which Christians come under at the Lord's table, and in other ways, is, that by means of them they may be fortified against temptation. And they ought to be constantly remembered for this end. It is thus that we find the saints in Scrip- ture exercised. Job speaks of having " made a covenant with his eyes." And how often do we find David calling his vows to remembrance, and pressing the obligation of them upon his soul ! u I have sworn, and I will perform it, that I will keep thy righteous judgments." " Thy vows are upon me, O God, I will render praise unto thee." " Thou, O God, hast heard my vows." In the same way ought Christians to be habitually exercised. And when they are so, they will find it to be an eminent mean of repelling the influence of temptations to sin, and preserving them from the snares of the devil. 146 sata^s power over sinners, They will withstand temptations to break their vows, as Jephthah did, " I have opened my mouth to the Lord, and I cannot go back." But if Christians scarcely ever call their vows into remembrance after they have made them — yea, if they do not make conscience of pressing their obligation upon their souls, they will be an easy prey to the DeviPs snares. Short as the time was, Peter had forgot his solemn engagements to Christ, " I will lay down my life for thy sake," — " Though all men shall be offended because of thee, yet will not I ;" and how awfully did he fall into the snare of the devil ! You will find, Christian, that this sin of forgetting your vows gives Satan and your own corruptions the greatest advantage over you. 5th, Giving way to habitual carnality of thought and conversation. There is a great deal said in Scripture about that spirituality w r hich ought to be foun d in the exercises of Christians. They are cal- led " spirit ual," in opposition to these who are still " carnal," that is, in their natural state. They are said to u walk in the spirit," to " walk after the spirit," to be " spiritually minded," to be " looking at the things which are not seen and eternal," and to " have their affections set on things above, and not on things on the earth." When Christians are act- ing according to these descriptions, their minds are so impressed with the reality, the value, the unspeak- able importance of spiritual objects, that temptations, whether from corruptions within, or from Satan and the world without, have little influence upon them. This you know, by experience, Christian. When AND THEIR DELIVERANCE FROM HIM. 147 you are, like Enoch, " walking with God," in re- spect of spiritual-mindedness, then are you walking safely, and " the wicked one toucheth you not." But is it not far otherwise, when you indulge car- nality — when you give way to every vain thought, cast spiritual things, in a manner, out of your mind, and indulge in vain and trifling conversation ? In this frame you are peculiarly exposed to temptation — you depart farther and farther from the Lord — he departs also from you, and thus you become an easy prey to the snares which the enemy lays for you. Various other causes might have been mentioned — such as, Unnecessarily associating with those who are carnal, and enemies of religion. This we may see in Peter, — he had no call to associate with the servants of the High Priest, and they were the im- mediate occasion of his falling into the snare of the devil. When Christians, as is often the case, have a necessary call to be in the company of the wicked, as in their lawful civil employment, in the way of their looking to, and depending upon, Him who can keep them, they have good reason to expect that they shall be preserved, and their consciences kept clean ; but it is altogether different, when they choose to associate with the wicked. Then the ad- versary gets many advantages against them — they are often obliged to wink at sin, and their consciences are defiled. I shall only add here, that even saints fall sadly into the snare of the devil, and are taken captive by him at his will, through the yielding to some sensual n2 148 satan^ power over sinners, lust. We have a mournful instance of this in Da- vid ; and it was a considerable time ere he was re- covered, during all which time he was evidently in the snare of the devil. As this may be the case still with some who are evidently real saints, and they may be hardened for a while " through the deceit- fulness of sin," so there are many melancholy in- stances of those who seemed to be saints, when they yield to some sensual lust, being entangled more and more through Satan's temptations and their own corruptions, so that they go from evil to worse, and are never " renewed again to repentance," but fall, in the righteous judgment of God, under judicial blindness of mind, and searedness of conscience, and vile affections, to their utter and eternal ruin. II. The second thing proposed was, to speak of persons being recovered out of the snare of the devil. 1. Recovery or deliverance is possible. It only becomes impossible when sinners obstinately and finally reject the only way which God has appointed. The infinitely-interesting question is answered, " Shall the prey be taken from the mighty, and the lawful captive be delivered ? Thus saith the Lord, Even the captives of the mighty shall be taken away, and the prey of the terrible shall be delivered." These are the " glad tidings of great joy," which the gospel announces, that " to us is born in the city of David, a Saviour," — that " the deliverer is come to Zion." Our Lord Jesus Christ has removed all le- gal bars on heaven's side ; He has made full satis- AND THEIR DELIVERANCE FROM HIM. 149 faction to law and justice for every captive sinner who w r ill betake himself unto it : " The Lord is well pleased for his righteousness'' sake." Hereby he has taken away all the power which the devil has to detain those who are desirous to be set at liberty. According to the ancient prediction, he has " bruised the head of the serpent." He was " manifested to destroy the works of the devil." In a word, he has come, in the dispensation of the gospel, to proclaim liberty to every captive sinner who will accept of it. Isaiah, lxi. 2, " The Lord hath anointed me, to pro- claim liberty to the captives, and the opening of the prison to them that are bound." It follows from this, that they who hear the proclamations of the gospel must have themselves alone to blame, if they are not recovered out of the snare of the devil. 2. This deliverance is wholly the work of God. It is his work, in regard that it takes its rise from his sovereign free grace, and from that alone. When mankind sinners had sold themselves captive to the devil, God might have justly left them all in this fearful state for ever. He was under no obligation to deliver any ; this proceeded entirely from his own free love and sovereign good pleasure. Hence is that account, Job, xxxiii. 24, " He is gracious, and saith, deliver from going down to the pit, I have found a ransom." Of his rich mercy, he made pro- vision for our being delivered from the pit of a na- tural state, that we might not have our lot in the bottomless pit for ever. We see, accordingly, how he every where speaks of this as his own gracious contrivance : " I have laid help on one that is mighty, n 3 150 SATAN^S POWER OVER SINNERS, I have found David my servant." This recovery or deliverance is also the work of God in respect of effi- cacy. Though liberty is proclaimed, it would never be accepted by any, did not the almighty power of his grace determine the captives to do so, spoil the devil of his power over them, and break the snares wherewith they are held. Hence is that passage already quoted, " Even the captives of the mighty shall be taken away,&c. and I will save thy children." And Christ speaks of him who is stronger than the strong man " coming upon him and spoiling him of his goods." Not only is the first deliverance of sin- ners wholly the work of God ; this is no less the case as to the deliverance of the saints from these snares of the devil into which they afterwards fall. Did not his " strong hand make help unto them," they would never of themselves escape from the snares of the enemy. 3. There are various means by which the recovery out of the snare or captivity of the devil is effected. Though the deliverance, in respect of efficacy, is the Lord's, yet he works in the use of means, — we may mention the following : 1st, The awakening of conscience. This is what the scripture calls, being " pricked in their hearts," as in the case of Peter's hearers on the day of Pen- tecost. One of the snares of the devil is to keep the consciences of sinners in a false peace ; when this is broken, it is the first step to their deliverance. This we see, also, in the case of the Philippian gaoler : Acts, xvi. 29, " He came trembling, and fell down before Paul and Silas, and said, Sirs, what AND THEIR DELIVERANCE FROM HIM. 151 must I do to be saved ?" The awakening of their consciences is also a mean by which the recovery of saints from these snares of the devil into which they fall, is brought about. To this purpose is David's account of his experience in Psalm cxix. : " I thought upon my ways, and turned my feet un- to thy testimonies." 2d, Providential dispensations , especially those which are of an afflictive nature. When sinners are enjoying health and prosperity, that is too often veri- fied, " I spake unto them, but they would not hear." But when the Lord has gracious designs as to the recovery of a poor prisoner from the prison of his natural state, he frequently brings him under the rod of affliction — brings him into some trying and adverse condition — brings him into the wilderness of trouble, and there " speaks with him face to face." Thus it was when Manasseh was " caught in the thorns ; he humbled himself greatly, and besought the Lord his God, and he was entreated of him." And the same mean is ordinarily made use of for the recovery of saints. Thus David could speak from experience, " Before I was afflicted, I went astray, but now I keep thy word." — " It is good for me that I was afflicted, that I might learn thy statutes." 3d, The Word is the great mean which is made use of for recovering out of the snare of the devil. By the word of the law, they are made to see their sin and their danger ; and by the word of the gospel, the way of escape is opened up unto them. It was by means of hearing the word, that Peter's hearers were converted ; and it was by the same mean that 152 satan's power over sinners, Lydia's heart was opened, and that the gaoler was brought to " believe, with all his house." All the recoveries of saints from their backslidings, and from the snares of the devil into which they sometimes fall, are likewise effected chiefly by means of the word : " He sent his word and healed them, and de- livered them from their destructions." — " I will never forget thy precepts, for with them thou hast quickened me." 4. There are duties incumbent upon persons themselves in order to their recovery out of the snare of the devil. Though the work is the Lord's, yet he brings it about in the way of persons being brought to attend to the duties and means of his own appointment for this end. Now, these are such, that an external attention to them at least, is in men's own power : for instance, their setting about serious thoughtfulness and consideration respecting the aw- ful state in which they are lying : " Thus saith the Lord of Hosts, consider your ways." Prayer is another duty for this end. It was when Manasseh earnestly besought the Lord, that he was found of him. Also, a careful perusal of the Scriptures, and diligent attention to the preaching of the word, with other duties of a similar nature : " Blessed is the man that heareth me, watching daily at my gates, waiting at the posts of my doors." — " Search the Scriptures, for they are they which testify of me." If persons are living in the neglect of these duties, they must have themselves to blame that they are not recovered out of the snare of the devil. 5. Recovery from this sad condition has great AND THEIR DELIVERANCE FROM HIM. 153 varieties belonging to it. There are great differences with respect to the time of it. Some have the dis- tinguished mercy of obtaining deliverance in the morning of youth. There are " babes and suck- lings, out of whose mouth the Lord has perfect- ed praise.'" The greatest number of those who have been favoured with a pure and faithful dispensation of the means of grace, and obtained it, do so in their younger days. Hence the important calls and promises addressed to the young, " Remember now thy Creator in the days of thy youth ;" " They who seek me early shall find me." There are some, however, to whom, even at the eleventh hour, it is effectually said, " Go ye also into the vineyard." Again, there are great differences with respect to the means by which the recovery is effected. One mean is more especially blessed to one person, and another mean to another. There are, again, differ- ences as to the clear views which converts obtain of their being recovered. Some can sing with holy confidence and joy, " He brought me up out of a horrible pit, and set my feet upon a rock, and esta- blished my goings." u Thou hast in love to my soul delivered it from the pit of corruption, for thou has cast all my sins behind thy back." Others may never see their deliverance clear all their days, but continue u all their lifetime subject to bondage." — In a word, with regard to those of the saints who have sadly fallen into the snare of the devil, some of them may never, while they are in this world, be recovered to their former nearness and fellowship with God. The " broken bones" which they have 354 satan^ power over sinners, got by their fall may never be completely healed while here. To this purpose David's " first ways" are spoken of by way of distinction from his last. But all who are truly delivered from the snare of the devil, and the captivity of their natural state, shall have a complete and perfect deliverance by death. " The God of peace shall bruise Satan under your feet instantly." Application. — 1. Matter of warning and instruc- tion to the saints. Even these, as you have heard, may fall into the snare of the devil, so that for a time they may seem to be " taken captive by him at his will." Surely, by every real saint, this will be a condition dreaded and deprecated in the most ear- nest manner. With what diligence, then, ought you, O Christian, to guard against the causes of it. Beware of giving way to unwatchfulness, &c. 2. Ground of encouragement to these who are yet in their natural state. Deliverance from it is possi- ble. Every bar to it on God's part is removed. Liberty is proclaimed. Many who were once in your condition have been delivered. Your case is not yet desperate. 3. The duty incumbent on these who are in the melancholy condition here referred to. It is your duty to attend, in the most careful manner, to the means by which deliverance may be obtained. Hearken to the voice of your conscience. Set about serious consideration of your awful state. Diligently peruse, meditate upon, and attend to the word. Ob- serve what God may be speaking to you in his pro- AND THEIR DELIVERANCE FROM HIM. 155 vidence. Pray, and continue to pray for deliverance : " I waited patiently for the Lord, and he inclined his ear unto me, and heard my cry." Apply to the great Deliverer, crying, " Lord, save me, or I perish." 4. Others should employ their instrumentality for the recovery of those who are yet in the snare of the devil. It is set forth in the text, as that which ministers should employ their utmost endeavours about. But the work is by no means peculiar to them. It is incumbent on all, according to the se- cond table of the divine law, " Thou shalt love thy neighbour as thyself." " Look not every man on his own things, but every man also on the things of others." Particularly, it is the duty of the mem- bers of the church to one another, — " Take heed brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God. But exhort one another daily, while it is called to-day, lest any of you be hardened through the deceitful- ness of sin." This ought to be done by instructions, by warnings, by prayers, according as circumstances permit and require. As a motive of excitement, con- sider the awful consequences of sinners continuing in their sad condition. And for encouragement re- member the words of the Apostle James, " Brethren, if any of you do err from the faith, and one convert him ; let him know that he who converteth the sin- ner from the error of his way, shall save a soul from death, and shall hide a multitude of sins." SERMON IX. GOING INTO GOD S HOUSE IN THE MULTITUDE OF HIS MERCY. Psalm v. 7.— " But as for me, I will come into thy house in the multitude of thy mercy." (DELIVERED JULY, 1817, THE SABBATH BEFORE THE SACRAMENT.) W e are looking forward, my friends, to a very near and solemn approach to God. We have the pro- spect of " coming into His house;'" and, as we may say, into the very innermost chamber and most sa- cred part of it, even to his holy table. If we have any right views of God, and of ourselves, such thoughts as these will be occupying our minds, " Who shall ascend into the hill of the Lord ? and who shall stand in his holy place ?" u Who shall stand before this holy Lord God ?" And we will be convinced that we cannot come in any way that will be glorifying to him, or safe and comfortable to ourselves, but in the way which David resolved to do in the words of our text, " I will come into thy house in the multitude of thy mercy."" Without staying at present on the former part of the Psalm, you may only observe, that, in some of the preceding verses, the Psalmist takes an affect- GOING INTO GOD'S HOUSE, &C 157 ing view of the holiness of God, particularly as it is manifested in his abhorrence of the wicked, verses 4 — 6. From this David clearly saw that if God were to " mark his iniquities" against him, he could not approach to him with safety, nor enjoy any comforta- ble communion with him in his ordinances. And, therefore, he adds in the words before us, " But as for me, 11 &c. ; as if he had said, * I am also unholy, and so cannot, considered as in myself, stand before thee, the holy Lord God ; but I will come into thy house, in the observation of thine ordinances, plac- ing my confidence entirely in thy sin-pardoning mercy, as it vents through the great atoning sacri- fice.' The words also express the objects of the Psalmist's expectation, with regard to what he was to get in God's house, viz. the multitude of his mercies. Looking by faith to these, he saw the most abundant supply for all his wants. From the words we may observe, that when we have the prospect of coming into the house of God, and especially of coming to him in solemn ordi- nances, it is a great encouragement to consider the multitude of his mercies ; and to these our eyes should be particularly directed. All that is proposed at present is to make a few observations for opening up the import of the reso- lution which is here expressed — 1. Real saints will make conscience of waiting on the Lord in all the ordinances of religion. David here says, c< I will come into thy house." The meaning is, that he would make conscience of wait- ing on the public ordinances of God in the sanctuary, 158 GOING INTO GOD'S HOUSE which is here and frequently elsewhere called the house of God. David showed a very special regard to these, and allowed no opportunity to slip of at- tending upon them. But did he satisfy himself with this, in the way of neglecting the secret ordi- nances of religion ? Far from it. You see accord- ingly how he speaks on this subject, in the be- ginning of the Psalm. Thus, as to the duty and ordinance of spiritual meditation, verse 1, " Give ear unto my words, O Lord, consider my medi- tation." And we learn from other Psalms, that he was much employed in this exercise. " When I remember thee upon my bed, and meditate upon thee in the night- watches." A like conscientious regard he showed to the ordinance of secret prayer, verses 2, 3. And all his Psalms manifest with what fervour and importunity he waited on the Lord in this ordinance. Now, it is really so with all the saints, with all who " know the grace of God in truth." O take heed, my friends, lest there be any among you, who are regular in your attendance upon public ordinances, having all your religion consisting in this, while you are living in the neglect of these which are of a private and secret kind. 2. The prospect of coming into God's house, or of waiting on him in his ordinances, gives great delight to true saints. David here evidently speaks of the prospect of this, as what afforded much joy to his heart. And we often elsewhere find him expressing himself to the same purpose, " How amiable are thy tabernacles, O Lord of hosts ! I was glad when they said to me Let us go into the house of the Lord." IN THE MULTITUDE OF HIS MERCY. 159 It is so with every genuine saint. He can say, " I have loved the habitation of thy house, and the place where thine honour dwelleth." When at any time such are necessarily prevented from public ordinances, it is a heavy trial to them, as it was to this " man after God's own heart ;" and they can all protest with him, that they would rather be " a door-keeper in the house of their God than dwell in the tents of wickedness." Gospel hearers ought to examine how it is with them in regard to this— delight in divine ordinances ; and they would need to enquire what are the reasons of their supposed delight in them. Is it because they are his ordinances ? Is it from a sense of his authority, and from a respect to his call, that we love to attend upon them ? Is it because therein a discovery of the glory of Christ, and of God in him, is to be obtained ? Is it because of the communion we get with God in them ? Is it because we get our soul's condition spoken to ? And is it because we get our sins mortified, our holiness promoted, and so our meetness for heaven advanced ? 3. It is entirely owing to divine mercy, that we have opportunities of coming into God's house, or, of waiting on him in his ordinances ; and all who are rightly exercised will be convinced of this, and ready to acknowledge it. This is one thing im- plied in David's language here, " I will come into thy house in the multitude of thy mercy ;" as if he had said, " It is entirely owing to thy mercy that ever there was an opportunity of coming into thy house granted to me, and that I still en- joy such opportunities." And all genuine saints o 2 160 GOING INTO GOD'S HOUSE have similar views. That ever there was a house of God upon earth, for sinful men's enjoying fellow- ship with him, they perceive to be entirely owing to his free mercy. " Will God in very deed dwell with men upon earth ?" And every right exercised soul will be ready to acknowledge that it is owing to the greatness of divine mercy that they still en- joy opportunities of coming into his house. What are your thoughts in reference to this, gospel-hearer? Do you not see that, considering the little value you have had for the ordinances of the Lord's house, the little right improvement you have made of them, your careless- manner of waiting on them, and the little fruit to his glory which you have brought forth under them, it is astonishing mercy that you have not been, ere now, cut down as a " cumberer of the ground," or that your temple-doors have not been been shut, and your songs turned into howlings ? And particularly when you are again looking forward to the precious ordinance of the Lord's supper, are you not convinced that it is entirely owing to divine mercy that you have such a prospect, considering your misimprovement, and the way in which you have acted on the back of many similar occasions ? 4. All who have got any right views of themselves will be deeply convinced that they cannot be accepted in God's house, or get any blessing there, but in the way of free mercy. This is also implied in David's language here : " As for me, as if he had said, there is so much unworthiness, and so much guilt about me, that I could have no hope of being welcome to thy house, or of getting any blessing from thee there, IN THE MULTITUDE OF HIS MERCY. 161 were it not for thy infinitely-free and rich mercy, as it vents through the great propitiation." The Psal- mist's language in this verse, is similar to that which he uses in Psalm cxxx, " If thou, Lord, shouldest mark iniquities, O Lord, who shall stand ? But there is forgiveness with thee, that thou mayest be feared. With the Lord there is mercy, and with him there is plenteous redemption." Every right- exercised soul will have the very same views. When they take into consideration the heinous nature, the unspeakable number, and the exceedingly high ag- gravations of their sins, they must see that there is no ground of hope for their drawing near to God in the ordinances of his house, and particularly in solemn ordinances, but that which arises from the infinite mercy of God, as it flows to the chief of sinners through Jesus Christ. That is their great plea, Rom. iii. 25, " Whom God hath set forth to be a propitiation through faith in his blood." Their cry is with the publican, " God be merciful to me, a sin- ner ;" God be propitious to me, as the word signifies, viz. through the great propitiation. And how solid a ground of hope may this be for coming into God's house, so as to be accepted, and so as to receive all needful blessings from him ! He accepts sinners in the beloved to the praise of the glory of his grace. " The Lord taketh pleasure in them that hope in his mercy." And in this way we have ground of boldness, in drawing near to him who is the holiest of all." 5. There are a multitude of mercies to be got from God in his house, suitable to all the necessities of those who come into it. David saw that he need- o3 GOING INTO GOD S HOUSE ed not one, or a few, but a multitude of mercies, and it was his comfort that God had these to bestow. It is truly so with all who wait on gospel ordinances. There is an innumerable variety of necessities among them. But there is a multitude, a countless sum, of divine mercies, suitable for the supply of them all. Here we shall mention some of that multitude of mercies, which they who come into God's house need, which they should be seeking after, and which he is ready to bestow. 1st, All who come into God's house, or who wait on his ordinances, need sin-pardoning mercy. Many who go there have never yet obtained forgiveness, but are lying under the awful guilt of all their sins, original and actual. And there are none of the saints who do not stand in need of this great mercy, in respect of the innumerable transgressions which they commit against God as their gracious Father, and in respect of their needing new intimations of pardon from him. Well, the Lord has sin-pardon- ing mercy to bestow to all that extent to which any stand in need of it. Thus, he promises to pardon abundantly : Isaiah lv. 7, " Let the wicked forsake his way, and the unrighteous man his thoughts : and let him return unto the Lord, and he wilL have mercy upon him ; and to our God, for he will abun- dantly pardon." The words are literally, " he will multiply to pardon." He will not only pardon one or a few sins, but he will pardon the greatest multitude of them. He is ready, as in the parable, to forgive " ten thousand talents." He will not only pardon once, but he will multiply to pardon. And he will IN THE MULTITUDE OF HIS MERCY. 163 not only do so with respect to sins which may be of a less heinous nature, or attended with few aggrava- tions, but also as to these which are accompanied with the very highest : " Come, now, and let us rea- son together, saith the Lord, though your sins be as scarlet, they shall be as white as snow ; though they be red like crimson, they shall be as wool." 2d, The Lord has heart-renewing mercy to be- stow. Many who come into his house have unre- newed — unregenerate hearts, such as have never un- dergone a gracious change. To them he is saying, as in Ezek. xxxvi. 26, " A new heart will I give you, and a new spirit will I put within you ; and I will take away the stony heart out of your flesh, and I will give you an heart of flesh." They who have already obtained the accomplishment of such pro- mises in respect of regeneration, need to have them more and more accomplished, in respect of an in- crease of sanctification ; and they have ground, when coming to his house, to expect it, — to expect that, by means of new discoveries of the glory of Christ, they shall be transformed more and more into his image, according to that declaration, 2 Cor. iii. 18, " We all, with open face beholding as in a glass the glory of the Lord, are changed into the same image, from glory to glory, even as by the Spirit of the Lord." 3d, The Lord has heart-preparing mercy to give. When we are coming into God's house, and especially when we have a view of drawing near to him in so- lemn ordinances, we are required to have our hearts prepared, and we are bound to be diligent and con- 164 GOING INTO GOD'S HOUSE scientiousin using the means which he has appointed for this end, such as, meditation, self-examination, prayer, and the like. But still, the preparation of the heart, in respect of gracious efficacy, must come from himself. So we are told, Prov. xvi. 1, " The preparations of the heart in man, are from the Lord." And in the way of using the means, we are warranted to expect that he will give it : " Lord, thou hast heard the desire of the humble : thou wilt prepare their heart, thou wilt cause thine ear to hear." 4th, He has sin-subduing mercy. When his peo- ple have the prospect of coming to his house, parti- cularly in solemn ordinances, they may frequently find themselves, with respect to the workings of in- dwelling sin, and the power of various heart-corrup- tions, in that distressed condition which we find David complaining of in Psalm lxv. " Iniquities pre- vail against me. 11 But he to whom they come is able, and has graciously engaged to subdue, even their most powerful corruptions. This is his promise, Rom. vi. 14, " Sin shall not have dominion over you, for ye are not under the law, but under grace." How often, accordingly, when they have been wait- ing on his ordinances, has he given them such expe- rience of his mercy in this respect, that they, have been led to join in the admiring and adoring language of the church, Micah, vii. 18, " Who is a God like unto thee, that pardoneth iniquity, and passeth by the transgression of the remnant of his heritage ? he retaineth not his anger for ever, because he delight- eth in mercy. He will turn again, he will have compassion upon us ; he will subdue our iniquities : IN THE MULTITUDE OF HIS MERCY. 165 and thou wilt cast all their sins into the depths of the sea." 5th, He has soul-strengthening mercy. In pro- spect of coming into his house, his people have often a heart-affecting sense of their want of spiritual strength — of the weakness of all their graces. How inactive is their faith — how cold is their love — how dead is their repentance ! But He is able to put spiritual strength into them, and give them reason to sing with David, Psalm cxxxviii, " In the day when I cried thou answeredst me, and strengthenedst me with strength in my soul.'" And he has also promised this, Zech. x. 12, " I will strengthen them in the Lord, and they shall walk up and down in his name, saith the Lord." " Fear not, I am with thee, be not dismayed, I am thy God : I will strengthen thee, I will help thee ; yea, I will uphold thee with the right hand of my righteousness. " 6/A, He has soul-quickening and reviving mercy. Many who come to God's house are altogether under the power of spiritual death. But Christ is " the resurrection and the life ;^ and these are some of his gracious declarations, " He that believeth in me, though he were dead, yet shall he live." " The hour cometh, when the dead shall hear the voice of the Son of God, and they that hear shall live." Many of the saints are under great degrees of spiritual death at this day, and many have much cause to mourn over this, in prospect of going into God's house in solemn ordinances. " The things which remain are ready to die." But He has the quickening influences of his Spirit to bestow, and he has also graciously 166 GOING INTO GOD'S HOUSE promised them. " Behold, O my people, I will open your graves, and cause you to come out of your graves." " Turn ye at my reproof. I will pour out my Spirit unto you." 7^A, He has heart-comforting mercy. Not a few of the saints may be found in a very disconsolate state at present. Their souls, as Asaph speaks, do in a manner u shun consolation" The occasions of this may be various. Some are discouraged through personal, some through relative trials. Many are so, through perplexing distresses with respect to the ne- cessities of a present life ; and some on account of the state of Zion. " They are grieved for the af- flictions of Joseph." But the Lord has a multitude of soul-comforting mercies to give, in a suitableness to every condition. He can, and often has, while his people have been waiting on him in his house, spoken such comfort to their hearts, as to make them " forget their sorrows," and to u rejoice even in tribulation." — Yea, he has enabled them, amidst all outward afflictions, to take up the song of Hab- bakkuk, " Although the fig-tree shall not blossom, neither shall fruit be in the vines ; the labour of the olive shall fail, and the fields shall yield no meat ; the flock shall be cut off from the fold, and there shall be no herd in the stall ; yet I will rejoice in the Lord, I will joy in the God of my salvation." But we observe again, — 6. There are the most solid grounds to expect mercies from the Lord, when we come into his house in the way he has directed. The language of David here is the language of hope and expectation, " I IN THE MULTITUDE OF HIS MERCY. 167 will come into thy house in the multitude of thy mercy ;" and there is sure ground laid for it, with re- spect to all that variety of mercies which any of us can stand in need of. We may only mention the fol- lowing : — 1st, God has erected his house for the very purpose of dispensing mercy and grace to needy guilty sinners. In other words, he has instituted his ordinances for this very end. Accordingly, we are directed and en- couraged to come to them in holy confidence. Heb. iv. 16, " Let us come boldly to the throne of grace, that we may obtain mercy, and find grace to help in time of need.''' 2d, He takes the greatest pleasure in the bestow- ment of his mercy. He has given many evidences of this. Such is the proclamation of his name, Exodus, xxxiv. 6, " The Lord, the Lord God merci- ful and gracious." To the same purpose are these and like declarations, " He delighteth in mercy ;" " The Lord taketh pleasure in them that hope in his mercy ." And above all, he has manifested the infi- nite satisfaction he takes in the exercise thereof, bv opening a channel for it through the blood of his dear son : " Awake, O sword, against mv Shepherd, against the man that is my fellow, saith the Lord of Hosts." It is, indeed, the great object of the whole volume of inspiration, and of all the ordinances of his house, to make this known unto us. 3d, The Lord has given many faithful promises, on which we ought to rest with holy confidence, as to our obtaining mercy from him in his house. He has promised, for instance, " In all places where I 168 GOING INTO GOD S HOUSE record my name, I will come unto you and I will bless you ;" and with regard to all the ordinances of his appointment, " There will I meet with you, and I will commune with you, from above the mercy seat, and from between the cherubim." " I will abundantly bless her provision, and satisfy her poor with bread. 1 ' He has made his institutions trysting- places for meeting with his disciples, as he did a mountain in Galilee of old ; and he is promising with regard to them, as he did with regard to it, " I go before you into Galilee, there shall ye see me ; lo, I have told you." 4th, The experiences of the saints may afford ground for encouragement as to our getting mercy from him in his house. What is the strain of the saints'* experience with regard to this ? We have it in such language as that, " The Lord God of the Hebrews met with us ;* " We have seen the Lord ;" " There did we rejoice in him." This has been so frequently the case, that his people may found an argument from the mercies which they have received in his house formerly, as to his dealing graciously with them still ; so we find David doing in Psalm lxiii, u To see thy power and thy glory, so as I have seen thee in the sanctuary." They may well rea- son with the church in another Psalm, " The Lord hath been mindful of us, he will bless us." 7- We should come into God's house to celebrate his mercies, and to give thanks unto him. The call is, as in the 100th Psalm, " Enter into his gates with thanksgiving, and into his courts with praise : Be thankful unto him, and bless his name." This end of IN THE MULTITUDE OF HIS MERCY. 169 waiting on the Lord in his ordinances is too much out of our view, though it ought certainly to be our chief end. We may refer you to David's exercise in many of his Psalms for an illustration of this : " Open to me the gates of righteousness : I will go into them and I will praise the Lord." We should be recollecting, for instance, on an occasion of this na- ture, what a multitude of mercies we have received, and continue to receive from the hand of our gracious God. What a mercy is it, that we have his house to come to, and the enjoyment of all divine ordi- nances in some measure of scriptural purity ! And how long have many of us enjoyed this high privi- lege ! Let us remember what mercies we have re- ceived from him there in past times — what gracious visits he may have paid to our souls, and what disco- veries we have obtained of his glory. These mercies should b§ the matter of our special thanksgiving, and we should improve the recollection of them as an encouragement for obtaining more. Application. — 1. This subject sets before us some marks of those who are yet strangers to God- liness. Such is the case, first, with all who live in the habitual neglect of any of God's ordinances ; particu- larly, those who are living in the neglect of secret or- dinances, such as spiritual meditation and secret prayer — and, secondly, those who have no delight in God's ordinances — who have more pleasure in the amusements of a graceless company, than in the house of God. 2. Again, as all sorts of persons have need to p 170 GOING INTO GOD'S HOUSE come to God's house, so all are made welcome, and have great ground of encouragement. Surely, all have need of the mercies which are to be found in God's house, and none can require any mercy which is not to be found there. Whatever you need, gos- pel hearer, a God in Christ is willing to bestow it : " With the Lord there is mercy, and with him is plenteous redemption." 3. Farther, see special ground of encouragement, in view of coming into God's house in the solemn ordinances before us. When w r e look into ourselves — when we consider our ways, and particularly, when we reflect how we have misimproved former sacra- mental occasions, we cannot but perceive many grounds for deep humiliation before God. But these are no just cause of discouragement when we look to the multitude of mercies that are with the Lord. The encouraging name of him into whos^ house we are to come, as it is to be read in Christ, is " The Lord God merciful and gracious." He dealt with our glorious Surety in the way of strict and awful justice; and He is, therefore, ready to deal with us in a way of rich mercy. " Awake, O sword, &c. smite the shepherd, and I will turn mine hand upon the little ones." 4. We may learn here some spiritual exercises which are incumbent upon us in view of coming into the house of God in solemn ordinances. 1st, We should be taking into our serious consideration what particular mercies we need from him. This shows us the necessity of the great and important duty of self-examination. It ought to be engaged in, not IN THE MULTITUDE OF HIS MERCY. 1^1 only with a view of knowing our state for eternity, but also the present frame and exercise of our souls. If this is neglected, there will be no suitable view of those mercies which we need from God when we come into his house. Examine yourselves, intending com- municants, what are the necessities of your souls, with respect to sin-pardoning mercy, sin-subduing grace, and the like. But, 2t%, We should be much engaged in earnest and importunate prayer, making our requests to God, particularly with respect to the various mercies which we stand in need of, for he is graciously saying, " Ask, and it shall be given you ;" " For these things will I be enquired of by the house of Israel, to do it for them." We conclude with a few words of exhortation. — Give not way to unbelieving discouragements on any account. Remember the multitude of mercies that are with the Lord. Say, " Why art thou cast down, O my soul ? and why art thou disquieted in me ? hope in God." Again, Beware of trusting to any pre- parations which you may attain to, — remember that you must still come into God's house trusting in the multitude of his mercies. Farther, Endeavour to have your expectations and prayers of an enlarged character, both for yourselves and for others. Have you not good reason to expect and to ask liberally from his hand, with whom there is a multitude of mercies ? " Hitherto have ye asked nothing in my name : ask, and ye shall receive, that your joy may be full." And O seek, that many poor sinners may, on the ensuing occasion, be made to know, in their happy experience, that there are a multitude of mer- p2 172 GOING INTO GOD'S HOUSE, &C. cies with the Lord, — that many may be made to know Lis sin-pardoning mercy, and his heart sancti- fying grace. In this way a Trinity of persons will be glorified, — the Father will be glorified as the foun- tain of mercy, — the Son will be glorified as the pre- cious channel and procuring cause of its bestowment, — and the holy spirit will be glorified as the imme- diate dispenser of it. In fine, let this be the great burden of our prayers in coming into his house, and with reference to all the ordinances in which we have a view of being engaged : " Hallowed be thy name." * SERMON X. ON THE DEATH OF CHRIST Romans, viii. 34. — " It is Christ that died." (action sermon, delivered JULY 15, 1821.) J_ he death of Christ is the great subject of gospel preaching in the Church below, and it is the great theme which occupies the contemplations and praises of the Church above. We cannot doubt that this subject demands our special attention, when we are met to observe that ordinance which Himself has appointed for keeping it in remembrance ; and if his blessed Spirit is pleased to lead us to just views, and a proper improvement of the words now read, we shall have a Communion Sabbath, not merely in name, but in reality — we shall enjoy communion with Christ and with God in him, with our fellow- saints on earth, and with our glorified brethren in heaven. For the connexion of the words we shall look no farther back than verse 31, " What shall we then say to these things ? If God be for us, who can be against us ?" Here the Apostle speaks as one sweetly overwhelmed with the view of those precious benefits which he had been holding forth as belonging to p3 17^ ON THE DEATH OF CHRIST. himself and other believers. " These things," the consideration of which so overpowered him, may have a general reference to the various rich blessings described in the whole of the foregoing part of the chapter. But they refer more especially to the ac- count which he had given in the three preceding verses. In verse 28, he had stated that all things, without a single exception, are working together for good to the people of God. And he proceeds to prove this most comfortable truth by directing our views to the everlasting love of God, the fountain- head of all blessings. This love was exercised from eternity in predestinating its object to salvation with all the means thereof. As the fruit of it they are effectually called in time, and also justified — and at length they shall be most certainly glorified. These were the things, the thought of which did sweetly overcome the Apostle's mind. And from them he draws the conclusion : — " If," or seeing, " God is for us" (for it is not the language of hesitation but of confidence), " who can be against us?" Who, or what can be successful in doing any thing which shall in the issue be hurtful unto us ? Verse 32, u He that spared not his own Son, &c. how shall he not with him freely give us all things?" Here we have the strongest of all proofs that God was indeed "for his people." He himself said to Abraham, " Now, I know that thou fearest me, seeing thou hast not withheld thy son, thine only son, from me." And ought not we, in the faith of His not having spared his only begotten Son for us, to speak similar language with love and holy ON THE DEATH OP CHRIST. 1J5 joy ? On these grounds the Apostle expreses his triumphant confidence, in which all believers should join, that the Lord will not withhold any thing that is really for their good. Having bid a holy defiance, in general, to all the enemies of the saints to hurt them, he gives a like bold challenge to all their accusers, verse 33, " Who shall lay any thing to the charge of God's elect? 1 ' The meaning is, who shall fix a -law-charge of guilt against them, so as to get their condemnation at the bar of God ? To every such challenge he answers, " It is God that justifieth." God is the great judge by whom all charges are to be tried. He has already justified them, and he will never reverse the sentence. In the verse before us, the Apostle, still speaking in the name of all true believers, and teaching them how they should speak, throws out another trium- phant challenge, " Who is he that condemneth ?" It is possible, as if he had said, yea, it is true, that many will be ready to accuse the people of God. But who is he of all their accusers that shall be suc- cessful in condemning them at the bar of God, or bringing them under the sentence of the law-curse ? Not one. The impossibility of this, and the grounds of this impossibility, the Apostle holds forth in the various particulars which follow, the principal of which is that stated in the words on which we mean to insist, " It is Christ that died" This divine person suffered the penalty of the law, which is death, in the room and stead of all true believers, and thereby gave full satisfaction to the justice of 176 ON THE DEATH OF CHRIST. God for their offences. Now, this satisfaction, be- ing pled in faith by them, is imputed unto them, and so they shall for ever stand acquitted from guilt, and be delivered from condemnation. What we farther design, through divine assist- ance, for directing your exercise in the solemn duties of this day, is to endeavour some brief answer to the two following enquiries : — I. What are some of the views under which we ought to contemplate the death of Christ ? And, II. What are some of the ends and purposes for which we ought to improve it ? And then to subjoin some application of the sub- ject. I. We are to enquire what are some of the views in which we ought to contemplate the death of Christ. And what we intend here is briefly to lay before you some representations which the Scriptures give of this great and important event, that your faith may act directly on the divine testimony con- cerning it. 1 . We ought to contemplate the death of Christ as the accomplishment of the eternal purpose of God. This is true with respect to every event. But the death of Christ is held forth to us in Scripture as the matter of God's purpose by way of eminence, being that wonderful method which his infinite wis- dom devised for the salvation of lost sinners, to the glory of all his perfections. Accordingly, when the Apostle Paul is speaking of the manifold wisdom of God being made known by means of this event to ON THE DEATH OF CHRIST. 177 the principalities and powers, he tells us, Eph. iii. 11, that it took place " according to the eternal purpose which he purposed in Christ Jesus our Lord." And another Apostle informs us, that " Christ was fore-ordained to it before the founda- tion of the world." When our Lord himself spoke of his death with respect to some of its circum- stances, he declared that he went forward " accord- ing as it was determined," viz. in the decree of God from eternity. To the same purpose the Apostle Peter told the Jews, that it was " by the determi- nate counsel and fore-knowledge of God," that he was delivered up into their hands ; and that how- ever great their wickedness was herein, they did no- thing in bringing about his death, but what the hand and counsel of God had determined before to be done." Our attention being so frequently directed in Scripture to the death of Christ in this view, was doubtless intended to make us reflect on its infinitely high importance, and on the infinite love of God, the fountain-head whence this purpose proceeded. 2. We ought to contemplate the death of Christ as the result of an eternal covenant transaction betwixt him and his father. We have a sum- mary account both of the condition and promises of this covenant in Isaiah, liii. 10, " When thou shalt make his soul an offering for sin ;" or, more agree- able to the original, if his soul shall make itself an offering for sin, " he shall see his seed, he shall pro- long his days, and the pleasure of the Lord shall prosper in his hand." The reality of this covenant transaction is also implied in the account which the 178 ON THE DEATH OF CHRIST. Apostle gives us in Heb. x, taken from Psalm xl. " Lo," said our Redeemer, " I come to do thy will, O God. 11 What will was this ? " The will by which we are sanctified, through the offering of the body of Jesus Christ once for all. 1 ' My will, said the Father, is that thou shouldest assume a body, that is, a human nature, and that it be offered up in sacrifice, to the end my justice may be satisfied, and my elect people saved. " Lo," said the Son, " I come to do thy will.' 1 I accept of the condition, and give up myself to the performance of it. Agreeable to all this, the blood which our Redeemer shed in his death is called the " blood of the everlasting co- venant," that is, the blood by which the condition of the covenant was fulfilled. We should contemplate the unspeakable importance of the death of Christ in this view, that divine persons entered into a cove- nant respecting it from eternity ; and that this cove- nant, for the greater solemnity, and especially for the confirmation of our faith, is represented in Scripture as mutually sworn by these divine per- sons : " I," says the Father, in the 89th Psalm, M have made a covenant with my chosen one. I have sworn unto David my servant ;" and again, " The Lord sware and will not repent, Thou art a priest for ever after the order of Melchisedec." And, on the other hand, our Redeemer speaks, in the 22d Psalm, of his performing the engagements which he came under to his Father : " I will pay my vows before them that fear him." 3. We ought to contemplate the death of Christ, as the fulfilment of types and sacrifices in which it ON THE DEATH OF CHRIST. 179 had been foreshown, and of prophecies in which it had been predicted, from the very beginning of divine revelation. On this account Christ is called, " the Lamb slain from the foundation of the world. 1 " We cannot stay to advert particularly to the many per- sons, from the time of the death of Abel to the close of the Old Testament dispensation, in whose afflictions, persecutions, and sufferings, the sufferings and death of the Redeemer were held forth. To exhibit this great event, w r as the design of all the sacrifices which were offered by divine appointment since the fall of man, as the Apostle*shows at large in his Epistle to the Hebrews ; they were all intended to direct the faith of the offerers to him who was to " appear in the end of the ages to put away sin by the sacrifice of himself." This was held forth with peculiar clear- ness, and in many significant circumstances, in the sacrifice of the paschal lamb. Hence, says the Apos- tle, " Christ, our passover, is sacrificed for us." Besides these prefigurations of this great event, the death of Christ was foretold in the clearest manner in a vast number of prophecies. David speaks of his being " brought to the dust of death ;" Isaiah, that he was to be " cut off out of the land of the living ;" and Daniel, that " Messiah should be cut off, but not for himself. " But we need not insist on particu- lar predictions. The Apostle Peter told the Jews, that " those things w T hich God before had shewed by the mouth of all his prophets, that Christ should suffer, he hath so fulfilled ;*" not in one prophecy only, or a few- , but in all ; either plainly, or more darkly; either directly, or by just consequence. 180 ON THE DEATH OF CHRIST. Now let us see here, how unspeakably important the event must have been in God's account — how deeply it ought to engage our meditation, and how assured our faith ought to be in reference to it. 4. We ought to contemplate the death of Christ, as the death of a Divine person. His human na- ture, indeed, and it alone, could feel the pain of suf- fering and dissolution. But that nature, as the most glorious effect of infinite wisdom and power, was in such infinitely-close union with his divine person, that it had no existence separate from it, and thus the person who died was God. This, as being a matter of the last importance to our hope of salva- tion through the death of Christ, the Scripture sets before us in the clearest and most abundant light. We see how he himself speaks of it : u I am he that liveth," literally, I am the living one, " and was made dead." When the Father, again, is speaking of him in prophecy, as to be smitten to death by the sword of justice, he describes him as his fellow or equal : " Awake, O sword, against my Shepherd, against the man that is my fellow, saith the Lord of Hosts, smite the Shepherd." The Apostle Peter told the Jews, that he whom they killed was " the Prince of Life ;" and another Apostle declares, that they crucified the " Lord of Glory." In a word, in the account which we have of t e institution of that ordinance which we are met to observe, we are directed to keep in mind that it is " the Lord's death" which we commemorate : " For as often as ye eat this bread, and drink this cup, ye do shew the Lord's death till he come." Well, with what adoring ON THE DEATH OF CHRIST. 181 thoughts should we contemplate the death of Christ, when we reflect that the person who died is the great God ! And what a view does it give us of the un- speakable importance of this event, that in order to his being capable of dying, this " new thing was created in the earth :" a virgin was made to conceive and bring forth a son, whose name is " Emmanuel, God with us" — God in our nature. 5. We ought to contemplate the death of Christ as the death of a Surety ; as that which he suffered in the room and stead of others, even of a!l his elect people. This divine person, our glorious Redeemer, was infinitely far from being liable to the least suffer- ing on his own account, being " holy, harmless, undefiled, and separate from sinners ;" so that, in respect both of his nature and practice, he is said not even to have known sin : " God hath made him who knew no sin to be a sin-offering for us." The Scripture affords us the most clear ground for our faith as to this doctrine of his suretyship or substi- tution, which lies at the foundation of all our hopes. How expressive are the declarations of Old Testa- ment Prophets as to this ! " Messiah shall be cut off," said Daniel, " but not for himself;" and almost every verse of the fifty-third chapter of Isaiah holds forth this precious doctrine to the view of our faith. In what plain language did Christ himself declare it ! " I lay down my life for the sheep" — " for their sakes I sanctify myself" — I devote myself as a sacri- fice to divine j ustice in their room. And the Apostles every where give us the same account of the vicarious nature of his death. " Christ loved the church, and Q 182 ON THE DEATH OF CHRIST. gave himself for it." " He was delivered for our offences." " His own self bare our sins in his own body on the tree." And surely this view, when faith is exercised upon it, must tend to fill us both with holy amazement and with unspeakable comfort ; the perfectly innocent undergoing the sentence of the law in the room of the guilty ; the great King dying in the place of his rebellious subjects ; the Shepherd smitten, that the hand of mercy might be turned upon the little ones. 6. We ought to contemplate the death of Christ as completely satisfactory to the law and justice of God, for the sins of all who will claim the benefit of it. Though, in his Father's intention, and in his own, our Lord Jesus Christ performed the office of a Sure- ty, particularly in laying down his life, only for the elect — the sheep — those who were given to him by the Father, as the Seriptures abundantly declare, yet we are always to remember that his obedience unto the death was the whole of what law and justice could have required, although it had been determin- ed that the whole world of mankind should be re- deemed thereby. As this affords a sufficient ground for the universality of the Gopel call, so it gives the highest encouragement to every sinner to whom it is addressed to plead this complete satisfaction for himself. And whosoever doth so, for him it shall be accepted. u Him that cometh unto me I will in no wise cast out." The completely satisfactory nature of Christ's death was clearly announced in prophecy long before it took place. Isaiah, xlii. 21, " The Lord is well pleased for his righteousness' ON THE DEATH OF CHRIST. 183 sake." He himself spoke with the greatest assur- ance as to this in his appeal to his Father : " I have glorified thee on the earth ; I have finished the work which thou gavest me to do." And his last words on the cross were a declaration to the same purpose. He said, " It is finished ;" that is, the payment of the debt of obedience is completed — the satisfaction for sin is fully made, and my eternal engagements are in every respect accomplished. The Father has given the most honourable testi- mony to the same matter. Once and again He pro- claimed from the excellent glory, " This is my be- loved Son, in whom I am well pleased." He has also given the fullest evidence of it by discharging the Surety from the grave, and exalting him to his own right hand. " It is Christ that died ; yea, rather, that is risen again, who is even at the right hand of God." u He humbled himself, and became obedi- ent unto death, even the death of the cross, where- fore God also hath highly exalted him." In a word, on the ground of this satisfaction, God makes him- self known to us by that highly consolatory name " the God of peace ;" and declares that he is " in Christ reconciling the world unto himself." O what an unspeakably comfortable view is this of the death of Christ ! Law and justice can, and will demand no more for the justification of any sinner of the human race, who pleads and rests by faith on the satisfaction made by him. There are many other views under which we ought, by faith, to contemplate this event, on which, however, we cannot now insist. Such as, that it was q2 184 ON THE DEATH OF CHRIST. absolutely necessary for the redemption of men ; — that it was the death of an atoning sacrifice 5 — that it was violent, and yet voluntary ; — and that it was a victorious death. In his dying the Redeemer was a conqueror over sin and Satan, death, hell, and the grave, and all the enemies of his people. And thus we ought to sing of it — " His right hand and his holy arm have gotten him the victory." But we shall only farther observe — 7. We ought to contemplate it as an infinitely meritorious death. It was not merely satisfactory to divine justice, so as to deliver those who by faith take the benefit of it from all danger of punishment, but it is of infinite worth or merit for obtaining all the blessings of a complete salvation. Hence are these songs : " Thou art worthy, for thou wast slain, and hast redeemed us to God by thy blood." " Worthy is the Lamb that was slain to receive blessing, and glory, and honour," for conferring them on his redeemed people. His death is meri- torious of all the blessings which mankind sinners can need during the present life. Hence he gives us that highly encouraging promise, " Whatsoever ye shall ask the Father in my name, 1 ' that is, for the sake of my obedience unto the death, " He will give it you." Yea, the death of Christ is meritori- ous of all that inconceivable blessedness and glory which is included in eternal life. Thus we are told that " by his own blood he obtained eternal redemp- tion for us ;" and that " the gift of God is eternal life, through Jesus Christ our Lord." ON THE DEATH OF CHRIST. 185 II. The second thing proposed was, to enquire what are some of the ends and purposes for which we ought to improve the death of Christ. These are many and great, as they regard our spiritual peace and comfort at present, and our happiness through eternity. But we can only give a short view of them at this time. 1. We ought to improve the death of Christ as our answer to all condemning charges, from what- ever quarter they come. This is the great purpose for which the Apostle here teaches us to make use of it "Who shall layany thing to the charge of God's elect? Who is he that condemneth ? It is Christ that died." If ever we have truly heard the voice of the just and holy law of God, — if, as the Apostle speaks, " the commandment has come to us, 1 ' we have heard it sounding terrible denunciations in our ears: "Thou hast, in instances past reckoning, broken every one of my holy precepts ; what hast thou to say why my righteous sentence of condemnation should not be executed upon thee ?* " The wages of sin is death."' " Cursed is every one that continueth not in all things which are written in the book of the law to do them." In vain shall we look for an answer to these charges any w r here except in the death of Christ ; but here we may find a completely satisfy- ing one : " Christ, my glorious surety, has fulfilled all thy demands in respect of obedience, and he has also endured in his sufferings and death, the whole penalty due for my sins. He was wounded for my transgressions, and bruised for mine iniquities. In him, therefore, I have redemption through his blood, q3 186 ON THE DEATH OF CHRIST. even the forgiveness of my sins.' 1 With this answer made by faith, the holy law is completely satisfied, for by Christ's obedience unto the death, it is not only fulfilled, but " magnified and made honourable.'' The same answer ought to be given to the condemn- ing accusations of conscience ; and when applied by faith, conscience will rest satisfied and pacified. To this purpose the Apostle speaks, Heb. x. 22, of M having our hearts sprinkled from an evil," that is, an accusing and condemning " conscience," where, in the word " sprinkled," he refers to a believing appli- cation of the blood or death of Christ to our con- sciences, as an answer to all charges of guilt. Else- where he tells us " that the blood of Christ purg- eth the conscience from dead works ;" that is, from a condemning sense of the guilt of sin ; and thus we are fitted for " serving the living God" with peace and holy confidence. In a word, we ought, by the hand of faith, to hold up the death of Christ to him who is styled " the accuser of the brethren." In this way we will effectually repel the manifold accu- sations by which he may attempt to distress or dis- tract us ; for that adversary cannot stand, when the blood of Christ is thus presented unto him. 2. We ought to improve the death of Christ for the purpose of our beholding God in the most illus- trious and comfortable display of his glory. If we are rightly exercised on this occasion, our earnest request is with Moses : " I beseech thee, shew me thy glory ;" or with David, " One thing have I de- sired, that I may behold the beauty of the Lord," " to see thy power and thy glory, as I have seen ON THE DEATH OF CHRIST. 187 thee in the sanctuary.' 1 Well, the death of Christ is the glass in which the glory of all divine perfections is to be seen in its most illustrious rays. Looking at the death of Christ by the eye of faith, we will see that ' w manifold wisdom," which the heavenly principalities contemplate with unceasing wonder: we will behold his almighty power — his glorious holiness — his strict and tremendous justice, and his unimpeachable veracity or faithfulness. In a special manner we ought to improve the death of Christ, for a view of God in the glory of these per- fections of which otherwise we can have no discovery, his infinite love, goodness, mercy, and grace towards guilty sinners. By contemplating aright this great event, we will see him in that infinitely-delightful character, " God is love ;" u In this was manifested the love of God towards us, in that God sent his only begotten Son, that we might live through him. r) In short, we can have no such view of God as will en- gage us to love, delight, and put our trust in him, unless we obtain that view of him which is to be had in the death of Christ. There all the letters of his glorious name shine forth with conspicuous lustre, and in perfect harmony : " The Lord God merciful and gracious, long-suffering and abundant in good- ness and truth, keeping mercy for thousands, for- giving iniquity, transgression and sin, and that will by no means clear the guilty ;" " The just God and the Saviour ;" "just, and the justifier of him that believeth in Jesus." 3. We ought to improve the death of Christ for the purpose of having our hearts affected with his 188 ON THE DEATH OF CHRIST. transcendent love. That this may be the case, will be a matter of earnest concern with all who are rightly exercised among us, that we may get such views of his love to us, as will kindle the flame of love in our cold dead hearts to him. For this end, then, let us endeavour to fix our believing medita- tions on the death of Christ. Whether we consider the infinitely -glorious person who died, the nature of the sufferings to which he submitted, the gracious designs he intended to accomplish, or the character of the persons in whose room he endured ; I say, whichever of these we contemplate, we will behold his love, with that boundless glory belonging to it, which the Apostle describes, Eph. iii. 19, " That ye may be able to comprehend with all saints what is the breadth, and length, and depth, and height, and to know the love of Christ which passeth know- ledge. " We mav see it to be love infinitely trans- cending all the love which ever could reside in the heart of a creature : " Hereby perceive we the love of God, because he laid down his life for us." 4. We ought to improve it, as the clearest glass in which to behold the infinite evil of sin. I need not tell you that this is set before us in many ways. It is exhibited in the tremendous threatenings of God^s law, and in the execution of these threatenings on sinning angels and men, on individuals and na- tions, from the beginning of the world unto this day. Because of sin, " the whole creation groaneth and travaileth in pain," under innumerable and indiserib- able miseries. And the unceasing and intolerable torments which are to be inflicted through eternity ON THE DEATH OP CHRIST. 189 on all the ungodly, read an affecting lesson to us of the evil of sin. But all these views taken together, do not present the evil of sin in such an awful light, as when it is beheld in the sufferings and death of the Son of God. The Lord laid upon him, and he willingly submitted to bear, the iniquity of all his elect people, and therefore " it pleased the Lord to bruise him, and to put him to grief," and he " was cut off out of the land of the living." It is a fre- quent complaint with the saints, that their hearts are so little affected with the evil of sin ; but let them, as a remedy for this, try to contemplate the death of Christ, in the way of pleading his gracious promise, " I will pour upon the house of David, the spirit of grace and of supplication, and they shall look upon me whom they have pierced," and the sure consequence will be, " they shall mourn as one mourneth for an only son, and for a first-born." 5. We ought to improve it as our valid plea for having bestowed upon us all the blessings of the co- venant of grace. If we have right views of our- selves, we will, from the heart, acknowledge with Jacob, that we are unworthy of the very least of God's mercies. But we may and ought to plead with holy assurance and boldness on this ground, that all the blessings contained in the exceeding great and precious promises of his word, may be bestowed on us in the time, and measure, and manner, which infinite wisdom sees best. What an infinitely-valua- ble plea is this, " Worthy is the Lamb that was slain !" On the footing of it, we may warrantably plead for the forgiveness of our sins, however 190 ON THE DEATH OF CHRIST. numerous, heinous, and highly aggravated ; we may plead for peace with God, for adoption into his family, with all the privileges connected therewith ; for the Holy Spirit in all his gracious operations and influences ; for the grace which we need for perform- ing every duty, and enduring every trial, and being victorious over every temptation that may be in our lot ; for sanctification initial and complete ; and for all that unseen blessedness and glory that is compre- hended in eternal life, after our time in this world is at an end. All this is not too great to be bestowed upon us for the sake of Christ and what he has done. To this improvement of his death he himself directs, and assures us that we shall not be dissappointed : " Hitherto, have ye asked nothing in my name ; ask, and ye shall receive, that your joy may be full." 6. We ought to improve the death of Christ, as affording the most solid ground of encouragement in reference to all the interests of the Church. These sometimes appear to be in a very perilous condition ; the great adversary of the Church " coming in like a flood," in respect of the abounding of errors, apos- tacies, delusions, and divisions, the general decay of true godliness, and the prevalence of all kinds of practical wickedness. While contemplating these things, the hearts of the saints are sometimes " trem- bling for the ark of God." But a right view of the death of Christ will tend to dissipate all desponding, unbelieving fears. Does he love the Church at such an infinitely high rate, as that he " purchased it with his own blood," and will he then suffer it to be ruined ? Yea, he will not suffer any thing to take ON THE DEATH OF CHRIST. 191 place with regard to it, which he will not ultimately overrule for its good. He who died to redeem it, is alive again to manage all its concerns. The hearts of all men are in his hand : " All power in heaven and in earth is given unto him. 91 All things are " put under his feet, for his body's sake, which is the Church." These grounds of encouragement we find Christ himself laying before his Apostle John, when he was about to give him a view in vision of the most terrible events which were tobefal the church : Rev. i. 17, " Fear not : I am he that liveth, and was dead ; and, behold, I am alive for evermore, Amen. 1 ' 1 7. We ought to improve this as an unfailing source of consolation under all our afflictions of every kind. He has given that warning to all his disciples, " In the world ye shall have tribulation :" but he has at the same time promised, " In me ye shall have peace." We ought to see in his death, that none of the troubles or adversities of any kind which we may meet with, shall do us any real hurt, any injury as to our most important interests, be- cause, by his bearing the penalty of the law, he has completely removed all penal evil from his people. For this end does the Apostle teach us to improve his death. " Christ hath redeemed us from the curse of the law, being made a curse for us." Not only so, but we ought to behold his death as our secu- rity that all our afflictions are blessings, and shall promote our spiritual and eternal profit. In conse- quence of his having drunk the cup of unmixed wrath for his people, every cup of affliction which 192 ON THE DEATH OF CHRIST. he puts into their hand ought to be looked upon as a " cup of salvation/'' " All things are yours, for ye are Christ's." " And we know that all things shall work together for good to them that love him." 8. Finally. We ought to improve the death of Christ for assuring us of a blessed death to our- selves. When we think of that unspeakably import- ant event, which may come to us at any moment, we are sometimes ready to be filled with distressing fears, and disposed to look upon death as " the king of terrors." But what are these fears owing to ? Just to our neglecting the improvement of the death of Christ by faith. Looking to death in this glass, we would see that enemy completely disarmed ; we would see the sting pulled out of this viper, so that it cannot hurt us. Such an improvement of the death of Christ the Apostle teaches us to make : " O death where is thy sting ? O grave where is thy victory ? Thanks be to God who giveth us the vic- tory through our Lord Jesus Christ." We ought so to improve it by faith as to be fully assured that, at whatever time, or in whatever circumstances this impoitant event takes place, it will be to us what Jordan was to Israel of old, our safe passage into " the better country ;" our complete emancipation from all the evils and sorrows which attend our wil- derness condition, and our introduction to all the felicities of eternal life. " Blessed are the dead who die in the Lord." " Them that sleep in Jesus will God bring with him." ON THE DEATH OF CHRIST. 193 Application. — Without staying on the many in- ferences which this subject affords, I shall only put you in mind of the following things : — 1. Intending communicants may here learn what is their proper exercise at a communion table. It may be summed up in the two heads we have been dis- coursing, to contemplate and to improve the death of Christ. Such are the exercises which he himself directs to in the institution of the ordinance be- fore us : " This do in remembrance of me ;" and, " as often as ye eat this bread, and drink this cup, ye do shew the Lord's death till he come." Study, then, to apply your minds to these exercises. Thus you may be delivered from that confusion of thought which there is reason to fear is too common on such an occasion. 2. We would put you in mind of the manner in which we ought at all times, and especially when partaking of the Lord^s supper, to contemplate and improve the death of Christ. And the great thing which is here necessary to be attended to is, that it be done in the exercise of Faith. Faith is " all in all" — the one thing needful in this work. Nothing can be done without it. It ought to be exercised on the various views which have been given from the Scripture of this event, and just on the ground of the revelation that is made in it. But let us keep in mind here, that it is not a mere general be- lief of these doctrines about the death of Christ which will profit our souls, or answer the end for which they are revealed ; even devils believe them all. There is something farther necessary — an 194 ON THE DEATH OP CHRIST. appropriation and improvement of the death of Christ to ourselves in particular, with respect to the special ends and purposes which have been mention- ed. We ought to say, " The Son of God loved me, and gave himself for me. 1 ' And we should do so solely on the grounds and warrants which are laid before us in the Word of God. " This is his commandment, that we should believe on his Son Jesus Christ." If we are enabled to this believ- ing manner of contemplating and improving the death of Christ, all other right exercises about it will follow as the consequence. We will contem- plate it in the exercise of love to him who died, — with holv wonder and admiration, — with godlv sor- row for sin, — with thankfulness and praise, — and with spiritual, holy joy. 3. We may clearly see the absolute need we have of the gracious influences of the Holy Spirit for bringing us to these exercises. " No man can say that Jesus is the Lord but by the Holy Ghost/ 1 No person can have any right view of any thing which concerns Christ, no right views of his death, but by the supernatural teaching and illumination of the Holy Spirit. Every thing about him, every- thing belonging to his death, goes quite beyond the line of mere natural reason. " The natural man re- ceiveth not the things of the Spirit of God, neither can he know them, because they are spiritually dis- cerned. 11 It is only by our " receiving the Spirit which is of God, 11 that we can " know the things that are freely given us of God. 11 Let us, therefore, earnestly pray that the God and Father of our Lord ON THE DEATH OF CHRIST. 195 Jesus Christ may give unto us the Spirit of wisdom and revelation in the knowledge of him ; and let us be encouraged in making these requests from the promises which Christ has given on this subject. " He shall glorify me, for he shall receive of mine, and shall shew it unto you." The death of Christ is eminently included in these things. Let us, there- fore, implore and depend on the Spirit of all grace for bestowing and stirring up faith and all other graces in our souls, that we may be led to the right manner of contemplating and improving this great event. " Awake, O north wind, and come, thou south ; blow upon my garden, that the spices thereof may flow out." 4. All of us, and especially intending communi- cants, should examine whether we have obtained an actual interest in the death of Christ. Such, and such only, have any present right to take a seat at his holy table. If among this number, you are thoroughly convinced that you deserve to die the fearful death threatened in the law ; you see every way for your escaping this death shut up, but that which lies in the death of Christ : you are persuad- ed that there is every thing in the death of Christ that is necessary for your eternal safety ; you be- lieve that you are well warranted to lay claim to all the benefits of this death, from the declarations, calls, offers, and promises of the Gospel : and you are relying on the merit of this death alone, and that solely on the grounds we have mentioned, when looking forward to the awful events of death, judgment, and eternity. The centre and sum of r2 196 ON THE DEATH OF CHRIST. the ground of your confidence is just this text : " It is Christ that died." In a word, if true believers, you are from the heart desirous that the great ends of the death of Christ may be accomplished upon you, particularly in your redemption from the in- finite evil of sin in every view of it. These are precious ends of it in your account. " He gave himself for us, that he might redeem us from all iniquity.''' " Jesus, that he might sanctify the people with his own blood, suffered without the gate." 5. All should estimate the worth of their souls by this price which Christ paid for the redemption of souls. We find him weighing them, Mark, viii. 36, " What shall it profit a man, if he shall gain the whole world, and lose his own soul ?" But here we may perceive their worth in a still clearer light. The Son of God valued them at the price of is own blood. " Ye were not redeemed with corrup- tible things, such as silver and gold, but with the precious blood of Christ." O that men and women would think of the worth of their immortal souls, and not cast them away for the pleasures of sin which are but for a season ! We conclude by exhorting such as have yet no actual interest in Christ and his death, and conse- quently who are still lying under the sentence of eternal death, as also those who may not know whe- ther this is the case or not, to betake themselves by faith to this death, as the only way by which they c^n be delivered from condemnation. Plead the death of the great Surety at the bar of law and jus- ON THE DEATH OF CHRIST. 19J tice for your being acquitted. Plead " Christ was taken, he endured the penalty of the law, therefore let me escape.'" But some may be ready to say, " What warrant have I to plead the death of Christ, and to take the benefit and comfort of it ? I know not if he died intentionally for me. 11 In answer, consider that none ever knew this, and it is impossi- ble that any can know it, but as the consequence of their believing on Christ, on the broad and full war- rant of the calls, declarations, offers, and promises of the gospel. What warrant had the Israelites, who were bitten by the fiery serpents, to look to the brazen serpent for being healed ? Was it not that the brazen serpent was held up upon a pole in the camp of Israel, as God's ordinance for healing, and that all who were bitten were called to look, and had God's faithfulness pledged, that w r hosoever did so should be healed ? The very same warrant has every sinner look by faith to the Lord Jesus Christ, and to believe in his death for his salvation. This he himself declares unto you. " As Moses lifted up the serpent in the wilderness, so is the Son of man lifted up, that whosoever believeth in him should not perish but have everlasting life."" None looked to the brazen serpent and were disap- pointed of a cure. And neither shall any be disap- pointed of eternal salvation who betake themselves to the death of Christ, pleading it before God, and resting upon it. " Whosoever believeth on him shall not be confounded/' 8< None perish that trust in him." Try, then, this exercise in obedience to God's command. " This is his commandment, that we r3 198 ON THE DEATH OF CHRIST. should believe on the name of his Son Jesus Christ." And look up for the promised influences of the holy Spirit, as the Spirit of faith, to enable you therein. " Surely, shall one say, In the Lord have I righte- ousness." " Even to him shall men come.'" u They shall come and declare his righteousness, and that he hath done." SERMON XL A GOOD WORK IN BELIEVERS CARRIED ON TO PERFECTION. Philippians, i. 6. " Being confident of this very thing, that he who hath begun a good work in you, will perform it until the day of Jesus Christ." (DELIVERED AT ABERDEEN, ON SABBATH EVENING, SEPT. 1814.) JL he Apostle, after his usual salutations and pray- ers for the Philippians in the first two verses of this chapter, begins at verse 3, to tell them how thankful he was to God on their account : " I thank my God upon every remembrance of you." Though he was at a distance from them, they were much in his thoughts. He seems to have had a particular affec- tion for this church. He was the first who was ho- noured to convey the glad tidings of salvation unto them. They were his spiritual children, and he had the love and care of a father towards them. For some time, indeed, the success of the gospel was very limited ; Lydia, the gaoler, and only a few others having been converted. But though their beginning was small, their latter end greatly increased ; and it appears, from various parts of this Epistle, that they had now become a flourishing Church. The Apos- 200 A GOOD WORK IN BELIEVERS tie was therefore filled with gratitude to God, who had done so great things for them. In verse 4, he intimates in what manner he remembered them, viz. by prayer : " Always in every prayer of mine for you all, making request with joy." The best way of remembering our friends is to remember them at the throne of grace. This was the Apostle's method ; and, while he prayed for them, his petitions were accompanied with thanksgivings to God. In verse 5, he mentions, in general, what he was thankful for : " For your fellowship in the gospel from the first day until now ;" that is, that they had been made partakers of all the rich and precious privileges of the gospel, and that they had been brought into communion with the Father, Son, and Holy Spirit, and with all the saints, and had been enabled to con- tinue therein. The words of our text express another ground of the Apostle's joy and praise in behalf of the believing Philippians, viz. Gods perfecting the work he had begun in them : " Being confident of this very thing, that he who hath begun a good work in you, will perform it until the day of Jesus Christ." Here we may notice, First, the subject of which the Apostle speaks, a good work which God had begun in these Philippians. And by this, we apprehend, is meant the work of his grace in changing their hearts, and implanting faith and other gracious dis- positions in them, by means of which they came to have that " fellowship in the gospel," already men- tioned. Secondly, Observe what he says with re- spect to this good work : " He who hath begun, will CARRIED ON TO PERFECTION. 201 perform it until the day of Christ." The meaning is, he will carry it on, maintain, and increase it, all the days of your life, till it be made perfect at death as to your souls, and perfect as to your whole per- sons at the great day of Christ's second appearance. In fine, we have the Apostle's assurance of this: " Being confident of this very thing." I am fully satisfied, as if he had said, as to this important point, with regard to every one who has received the grace of God in truth ; and every such person may be as confident of it with respect to himself. What- ever interruptions this work may sometimes meet with, whatever opposition may be made unto it, and however imperceptible its progress may often be, it shall certainly go forward until it is finished. From the words we may observe this truth, that all in whom God has begun the good work of grace, have the most solid ground of assurance that he will carry it on till he has brought it to perfection. The method proposed in the following discourse is, I. To make a few observations respecting this work, which is begun in all true believers. II. To shew what is secured when it is promised that he who hath begun this work will perform it until the day of Christ. And, III. To mention some of the grounds of assurance which we have as to this matter. I. It was first proposed to make a few observa- tions respecting this work. And here, without enter- ing into a large description of it, we shall confine 202 A GOOD WORK IN BELIEVERS ourselves to the account given in the text. Ac- cordingly observe — 1. This is an inward work. So it is here de- scribed, " A good work in you." It is true that the work of grace, in its full extent, includes the whole man — the body as well as the soul ; and this will be fully manifest at last. Hence the prayer of the Apostle for the Thessalonians, " The very God of peace sanctify you wholly : and I pray God, your whole spirit, and soul, and body, be preserved blame- less unto the coming of our Lord Jesus Christ. Faithful is he that calleth you, who also will do it." But the principal and immediate subject of this work is the soul or inward man — " the hidden man of the heart \V and so David speaks in Psalm, li. " In the hidden part thou shalt make me to know wisdom." These expressions just mean the soul, the same which our Apostle, when elsewhere speaking of this work, calls " the spirit of our mind :" Eph. iv. 22, " That ye put off, concerning the former conver- sation, the old man, which is corrupt according to the deceitful lusts ; and be renewed in the spirit of your mind." This work is performed on every part of the inner man. The understanding, which, in its natural state, was dark, is now enlightened : " Ye were sometimes darkness, but now are ye light in the Lord." And this is especially the case in reference to the knowledge of Christ, and of God in him : 2 Cor. iv. 6, " God who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God, in the face of Jesus Christ." The will is also the CARRIED ON TO PERFECTION. 203 subject of this work. As the consequence thereof, its rebellion, obstinacy, and disobedience are subdued, and it becomes subject, submissive and compliant, with God's will of precept, providence, and grace ; especially his will of saving sinners through Christ Jesus. This is the work promised, Psalm ex. 3, " Thy people shall be willing in the day of thy power." In a word, here, this work is accomplished on the affections of the soul. These are sanctified, set in order, and fixed on God as their supreme and proper object ; according to that in Deut. xxx. 6, " The Lord thy God will circumcise thine heart, to love the Lord thy God, with all thy heart, and with all thy soul." It is thus evident that it is a work within men ; and in t! is way it is distinguished from a mere ex- ternal reformation, which they who live under a dis- pensation of the gospel often attain. There may be a great resemblance of this work about such persons. But, as to them, it is wholly external. The heart is not the subject of it. There is no faith in Christ, no love to God, no real holiness nor any true desire after it ; the outside of the cup and platter is made clean, but all within is in its native filth. Outwardly such persons appear beautiful, but they are only whited sepulchres, which are within " full of rotten- ness." Now, such a work, God is no way engaged to maintain ; it is not his, but the person's own ; " its root is rottenness, and the blossom thereof shall go up as dust." Though such persons may " have escaped the pollutions of the world, through the knowledge of the Saviour, yet they may after- 204 A GOOD WORK IN BELIEVERS wards be entangled and overcome, and their last state be worse than the first." But it can never be thus with any in whom the work is begun of which we speak. Let gospel-hearers, then, beware of mistak- ing counterfeit for reality in this most important of all concerns. Let them see to it, that the work which they may apprehend to be begun be truly an inward — a heart work, for it is this only which will be brought to perfection. 2. It is a good work. So the Apostle here ex- pressly describes it : " He who hath begun a good work in you." Seeing it is a work of God, it must be good, as all his works are so. When he contem- plated his works in the first creation, he pronounced them to be all " very good." But this is a more glorious and excellent work than that of the first creation, and one in which the goodness of the Al- mighty worker is far more conspicuously manifested. It is a repairing in the sons of men, that ruin which was brought by sin on God's work in the first crea- tion. So it is described as a making all things new : 2 Cor. v. 17, " If any man be in Christ, he is a new creature ; old things are passed away ; behold, all things are become new." It must be an excellent work, indeed, seeing all other works of God in the kingdoms of nature, providence and grace, are sub- servient unto it. It is on account of this work, that the frame of nature is preserved in its present state. And accordingly, when " the mystery of God is finished," when he shall have " performed his whole work upon mount Zion," in the conversion and sanc- itfication of all his elect people ; then, " the heavens CARRIED ON TO PERFECTION. 205 shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also, and the works that are therein, shall be burnt up." To ac- complish this work is the design of all God's dispen- sations of grace. Why is the gospel preached, and the sacraments dispensed, but that this work may be performed on the hearts of sinners ? What is the great business of ministers ? Is it not to endeavour to get it begun and carried on in the souls of men ? So the Apostle describes it, Gal. iv. 19, " My little children of whom I travail in birth again, until Christ be formed in you ;" and in another epistle, M Whom we preach, warning every man, and teaching every man in all wisdom ; that we may present every man perfect in Christ Jesus ; whereunto I also labour, striving according to his working, which worketh in me mightily." Yea, so excellent is this work, that holy angels contribute their instrumentality to its perfection : " Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation ?" It is a good — a blessed work, indeed, in respect of its effects. Must not that be so, which makes those who were formerly children of the devil, and who resembled him, to become the chil- ' dren of God and like unto Him ; those who were pre- viously heirs of hell and condemnation, to become heirs of heaven and eternal life ? It restores the image of God, and makes those, who had formerly nothing but guilt and pollution, to become righteous and holy persons. It is a " putting on the new man, which after God is created in righteousness and true holiness." In a word, it must be a good work, s 206 A GOOD WORK IN BELIEVERS which infallibly secures the complete and eternal happiness of all who are the subjects of it. They have " passed from death unto life, and shall not come into condemnation." , 3. This is God's work. " He" says the Apostle, " who hath begun a good work in you." And who this is, is very evident from the connection. It is that God whom Paul addressed as his God, and to whom he gave thanks, in behalf of the Philippians, for all he had done for them. All the persons of the glori- ous Trinity are engaged in this work, for it may be said to be " the chief of the ways of God." The foun- dation of it was laid in the contrivance of the Father from eternity. The bars and impediments which stood in the way, insurmountable by all creatures, are removed by the eternal Son ; and the immediate agent in the work is the Holy Spirit. The begin- ning of it in regeneration is ascribed to him : John, iii. 5, " Except a man be born of the spirit, he can- not enter into the kingdom of God." And so like- wise with reference to its gradual advancement in progressive sanctifi cation : " God hath, from the be- ginning, chosen you to salvation through sanctiflcation of the Spirit." This is indeed such a work as God onlv could either begin or carry on. Who but God can create ? But this is often called a creation : " We are his workmanship, created anew in Christ Jesus unto good works." The whole new man, con- sisting in knowledge, faith, love, repentance, holiness, &c. is actually created or produced in the soul. These had no previous existence, they were things which were not ; but it is God^s prerogative to " call things CARRIED ON TO PERFECTION. 207 which be not, as though they were." Who but God is able to raise the dead ? But this work is often described as a spiritual resurrection : " You hath he quickened, who were dead in trespasses and sins."' 1 The sinner can no more accomplish this work in himself, than a dead man can raise his body from the grave. And neither can any creature contribute any thing effectually unto it. Ministers can only " prophesy over the dry bones," they cannot put life into them. In that remarkable vision which we have in Ezek. xxxvii, God appropriates this work to himself; and in speaking of it, he takes to him his names of great power : " Thus saith the Lord God, Behold, O my people, I will open your graves, and cause you to come up out of your graves." Who but God can give the new heart ? But such is this work : " A new heart I will give you, and a new spirit I will put within you." The implantation of faith, which is a special part of this good work, is eminently the work of God ;" yea, it is termed by an Apostle, " the exceeding greatness of God's power, according to the working of his mighty power, which he wrought in Christ, when he raised him from the dead." 4. This is a work which is begun in all true saints, and only begun in this life : " He who hath begun a good work in you." It begins at different pe- riods of life, in those whom he has chosen, according as his infinite mercy sees meet. Some are the sub- jects of it from the very womb. So were Jeremiah, John Baptist, and others ; some in early infancy, " Out of the mouths of babes and sucklings he has s 2 208 A GOOD WORK IN BELIEVERS perfected praise." Timothy u from a child knew the Scriptures." And while Christ invites " little children" to come to him, he has assured us, that some such belong to the " kingdom of heaven." Though we cannot tell how he acts, yet it is as easy for him to begin, and carry on, and perfect this work in the soul of an infant, as in that of a person of mature age. Their hearts are all in his hand, he has the key and can open at his pleasure ; and ac- cordingly, there have been many comfortable evi- dences, both in those who have been removed by death, and of others who have been spared, that they were the subjects of this good work at a very early period. Even the child has died " an hundred years old," and come to the grave as a shock of corn fully ripe. In some, again, this good work is not begun till an advanced period of life; as some are called at the third hour, so others at the eleventh : " About the eleventh hour he went out, and found others standing idle, and saith unto them, Why stand ye here all the day idle ? Go ye also into the vine- yard." This is written that none may despair, even such as have been long under the means of grace, without hearkening to God's voice. They are yet welcome to Christ, he is ready to receive them, and willing to perform his gracious work upon ,them. It will, however, be found, with respect to the far greater number of genuine saints, who have been brought up under a faithful dispensation of the gos- pel, that this good work has been begun in the days of their youth. How many, accordingly, are the invitations and promises addressed to young persons CARRIED ON TO PERFECTION. 209 throughout the word, to excite them to a careful im- provement of this important season ! " Remember now thy Creator in the days of thy youth." — " They that seek me early shall find me." But farther, as this work is begun in all true be- lievers, so it is only begun in them while in this life. Although there are various degrees of age, strength, and stature in the family of God — little children, strong men, and fathers — none of them, while here, arrive at " the measure of the stature of perfect men. " They in whom it has made the greatest progress are only children, in comparison of what they shall be when this work is finished. Their knowledge, for instance, is only the knowledge of children, 1 Cor. xiii. 9, " For we know in part, and we prophesy in part. But when that which is per- fect is come, then that which is in part shall be done away. When I was a child, I spake as a child, I understood as a child, I thought as a child ; but when I became a man, I put away childish things. Now we see through a glass darkly, but then face to face : now I know in part, but then shall I know even as also I am known." It may now be perceived, with respect to those in whom this good work is be- gun, that they are " the sons of God ;" but it is only a very imperfect apprehension which either they themselves or others can have of what they will be when it is perfected, 1 John, iii. 2. The day of Christ's second appearance will be the period of " the manifestation of the sons of God." II. The second thing proposed was to enquire s3 210 A GOOD WORK IN BELIEVERS what is secured with reference to this good work by the promise in the text, " He who hath begun a good work in you will perform it until the day of Jesus Christ.' 1 1. This secures that he will maintain or preserve it. They, in whom it is begun, may, with confi- dence, present the prayer of the Church, " Strength- en, O God, what thou hast wrought for us." Men often begin a work which they afterwards leave, and it falls to ruin and decay. But it is not so with God. His eye is ever upon it ; his hand is ever about it. That is true of every -one in whom this work is begun, as well as of the Church in general : Isaiah, xxvii. 2, " Sing ye unto her, A vineyard of red wine. I the Lord do keep it ; I will water it every moment ; lest any hurt it, I will keep it night and day." Indeed, were not this the case, it could not be preserved. So much opposition is made to it, from remaining corruption within, and from Satan and an evil world without, and grace is so weak, that its preservation is like keeping a spark alive in the midst of the ocean. But He will pre- serve it. u A bruised seed shall he not break, and smoking flax shall he not quench, till he send forth judgment unto victory." This work may indeed be brought low, after it has been begun, but it cannot be lost. The things which remain may be ready to die, but they never shall die. The seed may lie long under the clod, but it cannot perish. No, it is incorruptible. " Being born again, not of corrup- tible seed, but of incorruptible, by the word of God, which liveth and abideth for ever." The exercise CARRIED ON TO PERFECTION. 211 of grace in such may seem for a season to fail, as faith did in Peter. But the habit shall be main- tained. " I have prayed for thee, that thy faith fail not." The person in whom it is may indeed fall — fall sadly, as was the case with David, Solo- mon, and others ; but " he shall not be utterly cast down, for the Lord upholdeth him with his hand." 2. This promise secures that he will carry on the work, and increase it. " He will perform it ;" that is, his hand shall be continually about it, bringing it nearer and nearer unto perfection. He will not only prevent it from going to ruin, but he will ad- vance it. " The righteous shall hold on his way, and he that hath clean hands shall wax stronger and stronger." When this work is begun, grace is often very weak, and almost imperceptible, but it shall be made to grow and increase — " first the blade, then the ear, after that, the full corn in the ear." " The kingdom of heaven is like a grain of mustard seed., which a man took and sowed in his field, which in- deed is the least of all seeds ; but, when it is grown, it is the greatest among herbs, and becometh a tree, so that the birds of the air come and lodge in the branches thereof." The mustard tree in eastern countries grows to a great size ; and hereby our Lord intended to point out the small beginnings his gospel had at first in the world, and the small and obscure appearance which grace has when first sown, in the heart of man, but that it should grow and spread extensively in both. Or, to allude to another parable, it is "like a little leaven which a woman took and hid in three measures of meal till the whole was 212 A GOOD WORK IN BELIEVERS leavened/' This progress of the good work in the soul may not be always discernible; yea, those in whom it is begun may sometimes be ready to fear that it is rather decaying. And, indeed, there are winter seasons which pass over Christians, when their growth and greenness seem to be almost gone. But even then they are growing, even in times of great temptation — of the hidings of the Lord's counte- nance — of the prevalence of indwelling sin, they are " taking root downward" in humility, like the trees which in winter are fixing their roots more firmly in the ground, and they shall yet " bear fruit upward." Yea, this gracious declaration secures an increase as to all the parts of the good work, knowledge, faith, love, holiness, and the like. " The path of the just is as the shining light which shineth more and more unto the perfect day." The image of Christ is drawn on the soul, when this work is begun ; but it is only as the faint outlines of a picture, and these shall con- stantly receive new touches, new additions, by the hand of the great Artist, until the resemblance is per- fect. Eph. iv. 15, " But speaking the truth in love, may grow up into him in all things, who is the head, even Christ ; from whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working of the measure of every part, maketh increase of the body, unto the edifying of itself in love." The declara- tion further secures a blessing on all the means for carrying on and increasing the good work. The word and ordinances of divine appointment shall be effectual for the nourishment and increase of the CARRIED ON TO PERFECTION. 213 new man, 1 Peter, ii. 2. The heavenly rain shall fill the pools, and, drinking thereof, the spiritual tra- vellers shall be refreshed, and " go from strength to strength, until they appear before the Lord in Zion." The Spirit in his gracious influences shall come down as " water upon the thirsty, and as floods upon the dry ground, and they shall spring up as among the grass, and as willows by the water courses. " 3. This secures that he will bring the work to perfection. He will do so, in as far as regards the soul, at death. Then every feature of the image of Christ in it shall be filled up — every grace brought to perfection, — and every remainder of sin complete- ly and eternally destroyed. Then the subjects of this work shall be " the spirits of just men made perfect.'" All the principles of corruption, which continued with them, in a greater or less degree, while here, shall be as completely eradicated as if they had never had a being in their souls. Then that promise shall be fully accomplished, " They shall be as though I had not cast them off," — as pure and holy, as if they had never revolted from God — as if sin had never been known by them. The Apostle John got a glorious view r of the souls of the saints, as in this perfect state. Rev. vii. 14, " These are they who came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb, therefore are they before the throne of God, and serve him day and night in his temple. " But this work will not be brought to perfection as to their whole persons till the resurrec- 214 A GOOD WORK IN BELIEVERS tion ; and the declaration in the text looks especially to this. " He will perform it until the day of Christ " He is carrying it forward during all the time of their continuance here, he will perfect it as to their souls at death, — and as to their whole man he will bring it to perfection at that day when " he will come to be glorified in his saints, and admired in all them that believe. r> One part of the saints, which is also the subject of this work, lies in a state of great imperfection till that day, a prey to worms and putrefaction, and crumbled into ten thousand atoms. But it shall be raised a glorious body. Then, as Job says, " God will have regard to the work of his hands."" It shall be made in all respects perfect, fit to be a place of residence for the holy soul, an instrument in all its glorious exercises and employ- ments, and an eternal inhabitant in the heavenly pa- lace. Of the great perfection to which it shall be advanced, we can now form a very inadequate con- ception. " It doth not yet appear what we shall be.' 1 But it is sufficient for us to know that there will be a resemblance to the glorified Redeemer ; " Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the work- ing whereby he is able even to subdue all things unto himself. 1 ' Such will be the condition of the whole persons of believers, and that for ever. " We know that when he shall appear, we shall be like him, for we shall see him as he is." III. The last thing proposed was to mention some giounds of confidence, that he who has begun a CARRIED ON TO PERFECTION. 215 good work in his people will perform it until the day of Christ. 1. This will be evident, if we consider that it is God's work. He is not such a worker as will ever fall under the reproach of the man in the parable, who, after he had laid the foundation, " was not able to finish. 1 '' This would certainly be the case, if, having begun the good work in a soul, he should afterwards leave it to die. But this cannot be ; " The Lord is a rock, his work is perfect. " As it is God's work, all his perfections are engaged for its maintenance ; and if these do not fail — if nothing is too hard for them, then this work cannot fail. It is vastly too great to be carried on by any crea- ture, and the opposition which is made is too formi- dable for created strength to overcome. But it does not exceed his power. And to this, accordingly, we find the preservation and the perseverance of the saints often ascribed : " My Father," says Christ, " is greater than all, and none is able to pluck them out of my Father's hand." So formidable are the adversaries of this work, and so great is the weak- ness of the saints themselves, that nothing but divine power could keep them, but this is constantly em- ployed in their behalf ; " they are kept by the power of God through faith unto salvation." The interest which the glory of God has in this work is likewise a sure ground of confidence for its being performed. If one of those in whom it is begun were to be lost, His loss would be infinitely greater than theirs. He would lose the glory of all his perfections, particu- larly of his grace, power, and faithfulness. We may 216 A GOOD WORK IN BELIEVERS therefore, reason on this subject as Moses did with reference to the Lord's bringing Israel to the posses- sion of the promised land : " If," said he, " thou shalt kill all this people as one man, then the nations which have heard the fame of thee, will speak, say- ing, because the Lord was not able to bring this peo- ple into the land which he sware unto them, there- fore hath he slain them in the wilderness." His glory is so closely connected with the whole of this work, that it is impossible it can fail. The subjects of it are to be, through eternity, monumental pillars in the heavenly sanctuary, on which may be read the wonders of the love, grace, mercy, power and faith- fulness of Jehovah. Hence the promise of Christ, " Him that overcometh, will I make a pillar in the temple of my God :" and one of them cannot be wanting. 2. This is evident from the interest which our Redeemer has in this work. They who are the sub- jects of it, are the purchase of his blood ; and the price is too valuable to be thrown away : " Ye are not redeemed with corruptible things, as silver and gold, but with the precious blood of Christ. " He must be able to say to his Father at last, " Of all whom thou gavest me, I have lost none. ^ — Ct Here am I, and the children whom thou hast given me." The Father's engagement to him in the eternal cove- nant secures this : Isaiah, liii. 10, The condition of that covenant on the part of the Son was his " mak- ing his soul an offering for sin ;" and the promise to him was, his " seeing his seed," that is, that he should see them all brought in, — the good work CARRIED ON TO PERFFXTION. 217 begun in them ; that he should see them all brought through, — the good work being carried on in them ; and that he should see them all brought home, — the good work being perfected at last. His blood has sufficient merit for obtaining the continued bestowment of all that grace, and those gracious influences of the Spirit, which are necessary to carry on this work. Besides, his intercession has a spe- cial concern here. He is constantly presenting his requests at the Court above, in behalf of every one of those in whom this work is begun ; and, as the Apostle reasons in Heb. vii. " He is able to save to the uttermost, all who come unto God by him, seeing he ever liveth to make intercession for them." His prayers are presented for all tl ose things that are needful for the advancement of this work in them. Of this we have a beautiful illustration in John, xvii. Thus he pleads for their sanctifica- tion : " Sanctify them through thy truth, thy word is truth ;" and, again, for their preservation, " Holy Father, keep through thine own name those whom thou hast given me. I pray not that thou should- est take them out of the world, but that thou should- est keep them from the evil." And, in a word, for their glorification, " Father, I will that they whom thou hast given me, be with me where I am, that they may behold my glory." Now, if these things were not accomplished — if, notwithstanding, the good work could fail in them, then the plea of Christ's blood is of no avail in the heavenly sanctu- ary, and his intercession is in vain ; it would be no longer true, that " Him the Father, heareth always." 218 A GOOD WORK IN BELIEVERS But such suppositions are evidently absurd, and cannot possibly be realized. 3. This is also evident from the agency of the Holy Spirit in this matter. When this good work is begun, it is He who begins it. He does so by taking possession of the hearts of his people, and this possession is for ever. To this purpose is the pro- mise of Christ, John xiv. 16, " I will pray the Fa- ther, and he shall give you another Comforter, that hejnay abide with you for ever, even the Spirit of truth whom the world cannot receive, because it seeth him not, neither knoweth him ; but ye know him, for he dwelleth with you, and shall be in you." Thus it appears that it is an everlasting possession which he takes of them, and surely then the work of grace shall never fail. Much, indeed, is done by every one of them, by resisting, grieving, provoking, and quenching his motions, to cause the Holy Spirit to depart. But, though on these accounts he often withdraws his sensible, comfortable influences, he will never quit the possession he has taken of them. No, He will still be in them as a well of water- springing up to everlasting life." " In the last .day that great day of the feast, Jesus stood and cried, If any man thirst, let him come to me and drink. He that believeth on me, as the Scripture hath said, out of his belly shall flow rivers of living water. But this spake he of the Spirit, which they that believe on him should receive." Here we might have considered various other grounds of assurance on this subject ; such as, the immortal nature of the seed of grace. It is " the CARRIED ON TO PERFECTION. 219 incorruptible seed which liveth and abideth for ever." Hence it is said of the man who is " born of God," " his seed remaineth in him." We might have at- tended to the unchangeableness of God's love, and of his covenant. His love is an everlasting love : it does not change with his dispensations, nor with any changes which are about its objects : Isaiah, liv. 7-10. And his covenant, under the bond of which they have all been brought, in whom this work is begun, is a sure, yea, a sworn covenant, which , he will neither break nor alter, so that they may sing with David, in the most trying circumstances, and in prospect of death, " Although my house be not so with God, he hath made with me an everlasting covenant, ordered in all things and sure ; this is all my salvation, and all my desire." Application. — We shall now draw to a conclu- sion by some practical application of this subject. And one important use which ought to be made of what has been said is in the way of self-examination. Are you among the persons in whom this good work has been begun ? If so, then — 1. It has been accomplished by means of the Word. This incorruptible seed has been sown in your heart. Your convictions, your illumination, your comfort have all come in the channel of the Word, either as read, heard, or meditated upon ; and, therefore, you will have a high value and esteem of it. They, whose religious experiences do not agree with this test, have great reason to suspect that they are in a delusion, for all the gracious deal- t 2 220 A GOOD WORK IN BELIEVERS ings of the Spirit of God with his people are in this way. — If the work is genuine, it has been carried on by the same precious means. The Word is just the nourishment of the new man. When this work is low in your souls, how is it revived ? Is it by means of the Word ? How are you convinced of your backslidings and decays ? How are you quick- ened under your deadness ? How are your soul diseases healed ? How do you get new discoveries of Jesus ? How are you strengthened and comfort- ed ? Is it not all by means of the Word ? — If this work has been really begun, it is not always in the same state in your souls. It is given as a character of the wicked that " they have no changes." On the contrary, many changes take place in the exer- cise of those who are the subjects of this work. Sometimes the Lord lifts them up, and then he casts them down again. He " hides his face and they are troubled. " — True believers are sensible of much op- position made to this work. Perhaps you can re- collect the time when you opposed its beginning in your soul, neglecting the calls of the Word, and re- sisting the motions of the Spirit as far as you could, till you were made " willing in the day of his power." At any rate, you feel much opposition to it still, not only from Satan and the world, but from sin which dwelleth in you. You have some experience of that conflict which the Apostle so feelingly de- scribes in Romans, vii. — you " find a law in your members warring against the law of your mind ;" and you know that nothing but the same divine hand that began the work can carry it forward. In CARRIED ON TO PERFECTION. 221 a word, they in whom this work is begun have ardent desires after its being brought to perfection ; and the Apostle's experience in Phil, iii., is, in some de- gree, that of every genuine Christian, " I count not myself to have apprehended, but this one thing I do, forgetting those things which are behind, and reach- ing forth to those that are before, I press toward the mark." To such persons I would address the following exhortations : — First, Admire and praise the grace of God which has been manifested unto you. Good reason have you to say, " What am I, or what is my father's house that thou hast brought me hither- to." Multitudes of your fellow- sinners, of your neighbours, friends, and acquaintances have been passed by, while you have been chosen. O never for- get how much you owe to free, rich, sovereign grace. Again, Trust Him who has begun the good work in you to advance and perfect it. Beware of unbeliev- ing discouraging fears on this head. However strong and powerful your corruptions are, he is able to subdue them — however great your weakness, he is able to support you under it — and however nu- merous your enemies, snares, and dangers may be, he is able and willing to deliver you from them all. " This is the covenant that he has made with you, that he will not turn away from you to do you good." He " will not leave you till he has done all that he has spoken to you of." — Farther, Be con- cerned to act as those who are partakers of so much grace. Are you indeed a people whom the Lord has formed for himself ? What is the design of this, t 3 222 A GOOD WORK IN BELIEVERS but that you should show forth his praise ? " Ye are a chosen generation — that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light." Are you an habitation for the God of Jacob ? Are you a temple of the Holy Ghost ? O how careful ought you to be to " glorify God in your body and spirit which are his" ! Finally, Manifest a deep concern that the good work may be begun in others. Let this be shewn by your prayers, and by every mean which the Lord puts in your power ; especially to those under your charge, as children and servants, and according to the different relations in which you are placed. There are, doubtless, many among you in whom this good work is not begun. To such I would say, consider seriously your exceedingly deplorable con- dition. You are yet " in the gall of bitterness and bond of iniquity," — " Afar off, having no hope, and without God in the world." You are lying under the curse of God, and exposed every moment to its awful execution. Consider that your case may soon be past remedy. The time of your enjoyment of the means of grace is very uncertain — yea, life itself is so. And if death come to you in this situation, woe will be unto you for ever ! Think seriously of these things, and let them sink deep into your heart. Consider, again, that there is " hope in Israel" con- cerning you. He, who hath begun the good work in others, is able to do it in you also ; — and what is his language ? " A new heart will I give you, and a right spirit will I put within you." Come to the CARRIED ON TO PERFECTION. 223 throne of grace then, and plead his promise. The Spirit, the Author of this work is promised — freely promised ; " And if ye, being evil, know how to give good gifts to your children, how much more shall your Father, who is in heaven, give the Holy Spirit to them that ask him ?" — In a word, let me entreat you presently to come and receive Christ by faith. This good work begins in the soul's union to Christ. He is presently offering himself to you — to every one of you. " Look unto me and be ye saved, all ye ends of the earth." " Him that cometh to me I will in nowise cast out." You cannot receive him. You cannot come to him, but there is grace in the promise to enable you to do so ; and if you thus get Christ into your heart by faith, the good work is begun and shall be perfected. You may be " confident of this very thing that he, who hath be- gun the good work in you, will perform it until the day of Christ." SERMON XII. TRUE FAITHFULNESS VERY RARE. Proverbs, xx. 6. — " A faithful man who can find." (DELIVERED AT CUPAR ANGUS, APRIL, 1809.) J_ he goodness of God is not only manifested in giving us divine revelation, but also in the very con- descending manner in which he has given it. Some parts of the Scripture are delivered in the form of histories, and others in the form of precepts ; — some in the language of threatening, and others in the language of promise. In one place the great Teacher speaks to us by means of songs or psalms ; — in another, by epistles or familiar letters ; and in a third, by Proverbs, or short and weighty say- ings, and of this last kind, is the book where our text lies. By all this variety of manner, He has kindly condescended to our weakness, and his design is, to arrest our attention — to gain our affections — to engage us to the diligent perusal of his word, and to bring us to credit his holy sincerity therein. In the preceding verses a variety of subjects are briefly adverted to, such as, the bitter consequences of the sin of intemperance : " Wine is a mocker, strong TRUE FAITHFULNESS VERY RARE. 225 drink is raging ; and whosoever is deceived thereby is not wise." It mocks the sinner, promising him happiness, but loading him with misery. It cheats multitudes -out of their property, their health, their lives, and even their souls. Verse 2d sets forth the formidable nature and effects of the wrath of kings. But if the wrath of earthly kings is to be dreaded, who are but fellow-worms, how unspeakably more awful must be the wrath of the great King of hea- ven and earth, and how perilous to continue in a state of rebellion against him ! The following verses point out the honour which is connected with a peaceable behaviour — the sinfulness of sloth — the great advantages of spiritual wisdom, and so on, on which we do not insist. The first part of the verse where our text lies, describes that vanity and self-applause, which is too general among men, and one of the evil fruits of our depraved nature : " Most men will proclaim every one his own goodness." There are few who, in their performance of good actions, attend as they ought to the direction of Christ, " Let not thy left hand know what thy right hand doeth." The words of our text are the lamentation of Solomon, on account of the scarcity of the truly faithful in the time in which he lived : " But a faithful man who can find ?" This has often been the occasion of grief to the godly. Such was the exercise of David in the 12th Psalm : " Help, Lord, for the godly man ceaseth, for the faithful fail from among the children of men." And to the same purpose is the language of the prophet Micah : " Woe is me ! The good man is perished 226 TRUE FAITHFULNESS VERY RARE. out of the earth, and there is none ;" that is, few, " upright among men." These are lamentations of the same nature with that of Solomon here; and if such is the case in our time, it ought to excite us to similar exercise. The words, then, teach us this truth, that the truly faithful are very rare. What is proposed in the following discourse is — I. To illustrate the truth, or shew that this is the case in the present time. II. To inquire whence it is that there are so few truly faithful ; and III. To consider the improvement which we ought to make of this. I. We are first to endeavour to illustrate the truth implied in the text, that the truly-faithful are very rare ; and we shall do so, by considering in a few particulars, some of those things which belong to true faithfulness. 1. Faithfulness respects persons 1 own souls. In vain do we expect that men will be faithful as to other things, such as, the interests of God^s glory, or those of the generation among whom they live, if they are unfaithful to the everlasting interests of their own souls. We see in what an important light our Lord sets this forth : " What shall it profit a man, if he shall gain the whole world and lose his own soul ?" Faithfulness, in this view, consists in gene- ral, in persons making sure of an interest in Christ, of their being regenerated or born again, and so of their being in the way to eternal life. It is, accord- TRUE FAITHFULNESS VERY RARE. 22J ingly, set forth in various ways in Scripture, such as " seeking first the kingdom of God and his righteous- ness ;" " striving to enter in at the straight gate ;" " labouring for the meat which endureth to everlast- ing life," earnestly enquiring, " What shall I do to be saved ?" and " giving all diligence to make their calling and election sure." Such are some of the ways by which faithfulness on this subject is mani- fested. Now, does it need any proof that there are comparatively few of the present generation so en- gaged ? Alas ! The most part seem to mind every thing but the salvation of their never-dying souls. Busy about the trifling concerns of a short and un- certain life, they leave, so to speak, an awful eternity to shift for itself. Is not that evidently the practi- cal language of the great multitude, " Who will shew us any good ?" that is, as to temporal things, " What shall we eat, what shall we drink, and wherewithal shall we be clothed ?" 2. Faithfulness respects the interests of our Lord Jesus Christ. All who are called Christians, who have his name named upon them in baptism, are under the highest obligations to be faithful to him. Accordingly, this is mentioned as a distinguishing part of the character of those who truly belong to him. " They that are with him are called, and chosen, and faithful. " Faithfulness to Christ is much spoken of, and highly commended in the word of God. It includes an open and honest confession of him in his truths, and the various interests of his declarative glory in the world. To this purpose is his own encouraging, and, at the same time, awful 228 TRUE FAITHFULNESS VERY RARE. warning, Matth. x. 32, " Whosoever shall confess me before men, him will I also confess before my Father who is in heaven. But whosoever shall deny me before men, him will I also deny before my Father who is heaven." It includes a " contending earnestly for the faitli once delivered unto the saints;'* and a holding fast, in our profession, of his name in all the letters of it, of which you find him making so great account in his epistles to the Asiatic churches : " Thou boldest fast my name, and hast not denied my faith." Faithfulness to Christ, re- spects, in a special manner, whatever may be called " the present truth," and " the word of his pa- tience," in any period. " Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation which shall come upon all the world." " Behold, I come quickly, hold that fast which thou hast, that no man take thy crown." In a word, faithfulness to Christ includes a strict regard to all his holy commandments, "- Let every one that nameth the name of Christ depart from iniquity/' Now, need we ask, where shall persons faithful in this way be found ? Alas ! They are rare indeed. The general character of this generation is that of total indifference about the interests of the Redeem- er's glory. What state these are in, or how they shall contribute their endeavours in order to their advancement, never enters into their thoughts. What the Apostle said of the men of his generation is mournfully true still, " All seek their own things, not the things that are Jesus Christ's." 3. Faithfulness respects persons' solemn engage- TRUE FAITHFULNESS VERY RARE. 229 ments. There is no professing Christian concerning whom that is not true, which the Psalmist acknow- ledges with regard to himself, " Thy vows are upon me, O God. 11 All are under engagements by their baptism, to renounce the devil, the world, and the flesh, to attend to the concerns of their own souls, and to be faithful to Christ in all the ways formerly mentioned. The most part of gospel hearers also profess to renew their baptismal engagements by going to the Lord's table, though there is much reason to fear that multitudes never think of the meaning and import of what they are doing. Be- sides, all the inhabitants of these covenanted lands of Britain and Ireland are under the bond of the solemn engagements entered into in the days of our fathers, in the National Covenant of Scotland, and the Solemn League and Covenant of the three na- tions. Now, with regard to all these, faithfulness should be manifested. There ought to be a regard to the solemn injunction of the Redeemer, " Thou shalt not forswear thyself, but shall perform unto the Lord thine oaths." There ought to be an imita- tion of the Psalmist's resolution, " I have sworn, and I will perform it, that I will keep thy righteous judgments. 11 But where is faithfulness in reference to these things to be found ? With regard to bap- tismal vows, and those often renewed at the Lord^ table, the habitual practice of the most part mani- fests that they never think of them. And with re- gard to the vows we are under by solemn public covenants, the great bulk are entirely ignorant of them ; others altogether deny their obligation ; pro- 230 TRUE FAITHFULNESS VERY RARE. fessing bodies, who formerly witnessed for this, deny it in its proper meaning and extent ; and the gene- ration at large, instead of showing faithfulness to these engagements, are continuing to burst the sacred bands, and to cast away the cords of God from them : so that we may well adopt that mournful language in Psalm lxxviii. " They kept not the covenant of God, and refused to walk in his law ; and forgat his works, and his wonders that he had shewed them." 4. Faithfulness respects men's conduct in the dif- ferent stations and relations in which they are placed. Some have many calls to faithfulness, and opportunities afforded for manifesting it beyond others. And with regard to this, we have that de- claration of Christ, " To whom much is given, of him will much be required ; and to whom men have committed much, of him they will ask the more." Now, let us just take a look at some of the different stations of men, and see if there is not reason for this lamentation, " A faithful man who can find?" Faithfulness to Christ and to the souls of men is eminently required of those who stand in the office of gospel ministers. Hence the Apostle's account, " It is required in stewards, that a man be found faithful." There ought to be a faithful < ; dividing the Word of truth, giving to every one his portion of meat in due season, and not shunning to declare the whole counsel of God." There ought to be a " watching for souls as they that must give ac- count," not only in the dispensation of doctrine, but dso in the exercise of discipline, and all other minis- terial duties. But need we ask whether these things TRUE FAITHFULNESS VERY RARE. 231 are to be found in the conduct of the greater part of ministers in our times ? Too many, on the other hand, answer to that mournful description in Isaiah, lvi., " His watchmen are blind ; they are all igno- rant ; they are dumb dogs, they cannot bark ; sleep- ing, lying down, loving to slumber." Look, again, to those in the office of magistrates and judges. They should be u men fearing God, and hating covetous- ness." They should make it their concern to ad- vance the interests of Him " by whom kings reign and princes decree justice." They should be the " ministers of God for good," for universal good, both spiritual and temporal, to their subjects. They should be " a terror to evil doers, and a praise to them that do well." Whatever false and foolish modern theories are held about them, such is the account which God gives in his Word of what ma- gistrates ought to be. But do they generally, in our times, act according to it ? Far otherwise. Many of them are not only unfaithful and negligen in the most important parts of their office, but they are openly irreligious and profane, so that it may be said of them in the language of the Prophet, " These have altogether broken the yoke, and burst the bonds." We might, in like manner, have taken a view of parents and masters of families. Much faithfulness is incumbent on them to those under their charge. But may we not say, a faithful parent, a faithful master, who can almost find ? How many parents are there who are grossly negli- gent of the most important interests of their chil- dren ! Instead of carefully instructing them in the u2 232 TRUE FAITHFULNESS VERY RARE. great doctrines and duties of religion, they leave them in the darkest ignorance. Instead of praying for them, and setting them an example of prayer, they teach them by their practice wholly to neglect this duty. Instead of checking and correcting them for profane swearing, Sabbath profanation, and the like, they often go before them in these evil courses. O cruel, unfaithful parents, who are thus bringing the blood of the souls of their children upon their own heads ! And even with regard to sober parents, and those who have not cast off all regard to reli- gion, how little faithfulness is manifested in bringing up their children in the knowledge of the truths and good ways of the Lord ! How little regard is paid to the divine charge in Psalm lxxviii. " He esta- blished a testimony in Jacob, and appointed a law in Israel, which he commanded our fathers, that they should make them known to their children, that the generation to come might know them, that they might set their hope in God, and not forget the works of God, but keep his commandments." 5. Faithfulness respects persons 1 conduct towards their fellow-men. Here we might have considered religious conduct. With regard to this, every man is, in some respect, his " brother's keeper," and ought to " love his neighbour as himself." And one way in which love, and consequently faithfulness, ought to be manifested is, by honestly reproving their sins, according to calls and opportunities. Hence is that direction, Lev. xix. 1J? " Thou shalt not hate thy brother in thine heart ; thou shalt in any wise rebuke thy neighbour, and not suffer sin TRUE FAITHFULMESS VERY RARE. 233 upon him." But where shall we find a faithful man in this respect ? Instead thereof, the most part are snares to each other, enticing to sin by their exam- ple ; and to reprove sin in others, however flagrant, would, by most, be accounted a strange thing. If we view this particular even with respect to civil dealings, there is reason to fear we will find a great want of faithfulness in this generation. How many are there who shew no more regard to their words, to their promises, than suits their own convenience or worldly interests ! How different from the charac- ter given of those who shall abide in God's taberna- cle, and dwell in his holy hill, " Though he swear to his own hurt he changeth not" ! And what want of faithfulness, honesty, and integrity, may be found in mercantile transactions ! The words of the Pro- phet to God's professing people of old, is too appli- cable still : " Take ye heed every one of his neigh- bour, and trust ye not in any brother : for every brother will utterly supplant, and every neighbour will walk with slanders. And they will deceive every one his neighbour, and will not speak the truth." 6. Genuine faithfulness has respect to what may be called the least things in religion, as well as to the greatest. There are many who profess a zealous re- gard for what are accounted the fundamental doc- trines and duties of Christianity ; but, with respect to many other parts of divine truth, they are luke- warm and indifferent. They do not account them worthy of being contended for. This is very plausi- ble, but it is very dangerous. When indifference is u3 234 TRUE FAITHFULNESS VERY RARE. allowed about what is accounted of less importance in the things of God, it ordinarily does not stop there. The principle is like " the breaking out of water," as Solomon says in another case, and it ought to be " left off before it be meddled with." Instead of hearkening to any such latitudinarian schemes, we ought to remember the words of Zion's King, Mat. xxviii. 20, " Teaching them to observe all things whatsoever I have commanded you ;" and we ought to attend to his warning on this head, " He that is faithful in that which is least, is faithful also in much: and he that is unjust in the least, is unjust also in much." We find him speaking of what he calls, " the least commandments," and surely what he says with regard to these may justly deter us from giving the least countenance to the latitudinarian principle above referred to : Mat. v. 19, " Whoso- ever shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven." But if many, even of the more sober and religious in the present time, are ex- amined by this test, will there not be found a sad de- fect ? And what cause is there then, in every point of view, for the mournful lamentation in our text : " A faithful man who can find ?" II. The second thing proposed was to inquire whence it is that there are so few truly faithful. 1. The great cause of this is the want of faith. We are told by the Apostle, that " all men have not faith. " Yea, there are few comparatively among the hearers of the gospel who appear to be possessed of TRUE FAITHFULNESS VERY RARE. 235 it : " Who hath believed our report ? and to whom is the arm of the Lord revealed ?" Now, without faith there can be no faithfulness. It is by means of this, that persons come to be united to Christ, and until they are so, it is impossible they can do any thing that is truly good : " Without me,' 1 says Christ — separate from me, " ye can do nothing." It is plain that where there is no principle of divine faith in the truths of Christ — in his laws and institu- tions, as revealed in his word — there can be no faith- fulness in professing and cleaving to them. A per- son will never shew a faithful regard, in the face of reproach and sufferings, to that which he has no true faith of. Accordingly, while our Lord is des- cribing, in Mat. xiii. the conduct of the stony- ground hearers, he gives this as the reason why, in time of temptation, they prove unfaithful and " fall away,' 1 because " they have no root in themselves;" that is, divine truths are not rooted in their hearts by means of faith. This may well account for the great unfaithfulness of many in the present time. The religious profession of the great bulk is nothing more than their opinion, taken up on the authority of parents and teachers, from custom and the practice of those among whom they live. They have no di- vine faith, founded on the word of God, in reference to what they profess, and therefore in the hour of temptation cannot be expected to stand. 2. The want of a due sense of Chris fs authority. This may be taken in two ways, and in both it is the cause of unfaithfulness. Many regard the authority and example of men, in the matters of their religious 236 TRUE FAITHFULNESS VERY RARE. profession, more than the authority of Christ. They are chargeable with that evil which we find the Apostle warning against : " That your faith should not stand in the wisdom of men, but in the power of God." When this is the case, persons will be fol- lowers of men, without examining, as they ought, whether they are following Christ; and, acting in this manner, it is no wonder that they are unfaith- ful. But we are warned to " call no man Master," with respect to matters of faith, " for one is our Master, even Christ." Another thing, here, which causes unfaithfulness, is the want of any due sense of the authority of Christ, as enjoining this duty upon the conscience. Many are the injunctions given to this purpose : " Be thou faithful unto death." But while these are not regarded, and make no suitable impression upon the conscience, faithfulness to Him cannot be expected. 3. The fear of suffering. There is no period of the Church in which faithfulness has not exposed persons to sufferings in some degree : " All who will live godly in Christ Jesus, shall suffer persecution." Sometimes, they may be subjected to shame and re- proach, not only from a profane world, but from such as make a profession of religion ; sometimes, to the want of many valuable spiritual privileges, and to hardships of various kinds. Now, this is what many cannot think of submitting to. They say, " There is a lion in the way, and we shall be slain." They are for such a religious profession, as may con- sist with their reputation in the world, with their carnal ease and outward privileges. This may some- TRUE FAITHFULNESS VERY RARE. 237 times be the course of those who have light in refer- ence to what faithfulness should lead them unto ; and yet they will venture to expose themselves to the curse of Meroz : " Curse ye Meroz, said the angel of the Lord, curse ye bitterly the inhabitants thereof, because they came not forth to the help of the Lord against the mighty ." 4. The love of this present evil world. This often proves a cause of unfaithfulness in different ways: Sometimes, it is necessary, in order to our being faithful to Christ, that we should sacrifice a portion of our worldly substance. In manv periods he has called his followers to part with houses and lands on this account, and declares that they who are not ready to do so at his call, are not worthy to be accounted faithful. But far less sacrifices than houses and lands have often proved a sufficient bar to following the Lord fully. Demas forsook Paul, because he " loved this present world." And the young man of whom we read in the gospel-history, and who was very high in his professions of regard to Christ, would not follow him, because he had " large possessions." An inordinate regard to worldly rela- tives, and a desire to retain their favour and counte- nance, has proved, in like manner, a cause of unfaith- fulness to many. How few are there, when it comes to the trial, who feel the weight of Christ's warning on their conciences, " He that loveth father or mo- ther more than me, is not worthy of me : and he that loveth son or daughter more than me, is not worthy of me" ! How few are disposed to follow the ex- ample of the Apostle, " But when it pleased God, 238 TRUE FAITHFULNESS VERY RARE. whoseparated me from my mother's womb, and cal- led me by his grace, to reveal his Son in me, that I might preach him among the Heathen, immediately I conferred not with flesh and blood. * 5. Spiritual sloth and carelessness. Although a right profession of religion is of very great impor- tance to the glory of God, and the best interests of men, and although professing Christians were perhaps never more divided as to this than at present, yet the great multitude never set themselves seriously to examine what is truth, or where Christ is, in respect of a faithful profession of his name. They just con- tinue satisfied with the religious profession which they have received from their fathers, or which is customary in the place where they dwell, without ever deliberately bringing it to the touch-stone of God's Word. Such persons pay no regard to the divine injunction, " Prove all things, hold fast that which is good." Though the means of knowing what is right are afforded them, they give them- selves no trouble to inquire — yea, perhaps, they shut out and banish the light which is ready to enter into their minds. This Gallio-like disposition, " car- ing for none of those things," is one of the fruitful causes of unfaithfulness to Christ and his interest in the present time. None can justly plead that, in the midst of the many mournful divisions which abound among professing Christians, it is imprac- ticable to arrive at satisfaction with reference to the truth. Such an objection has its rise from the unbelief of the heart. Has not God graciously engaged that in the way of uprightly using the TRUE FAITHFULNESS VERY RARE. 239 means, and depending on himself, he will give di- rection and guidance to the humble inquirer ? To this purpose are these and like promises, " The meek will he guide in judgment, the meek will he clearly teach his way." " If any man will do his will, he shall know of the doctrine." He hath said that he will send the Spirit to " guide into all truth," to " lead the blind in a way which they know not, and in paths which they have not known." 6. Want of due impressions of the future reck- oning. " We must all appear before the judgment- seat of Christ," and every one must then " give ac- count of himself to God." And one special matter about which we must give account is, as to our faith- fulness to Christ and his interest. We find himself giving many and most solemn warnings on this head. He distinctly intimates, on the one hand, for our encouragement, the unspeakable happiness which is prepared for all who are enabled to be faithful to his interests, in times when they are much ne- glected and opposed in the world. " Ye are they who have continued with me in my temptations, and I appoint unto you a kingdom, even as my Father hath appointed unto me, that ye may eat and drink with me at my table in my kingdom." He declares what a welcome reception he will give to those who have been faithful to him, at the hour of death, and in the day of judgment, even although they may have had few opportunities of manifesting this. " Well done, good and faithful servant, thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy 240 TRUE FAITHFULNESS VERY RARE. Lord." And, on the other hand, he gives the most pointed warning of what they who have had no con- cern about being faithful to him may lay their ac- count with, " Whosoever shall deny me before men, him will I also deny before my Father who is in heaven/'' Now, we say, want of due impressions of the solemn transactions of that important day is one great cause of unfaithfulness. Did persons truly believe, that the great Judge is standing at the door, and will, in a very little time, summon them to his bar, and take an account of their conduct, what a different part would they often act towards him ? III. The third thing proposed was to consider what improvement we ought to make of this truth, that the truly faithful are very rare. 1. It ought to be matter of grief and lamenta- tion to us. It was in this way that Solomon viewed it, as his language in the text plainly implies ; and similar was the exercise of David and the Prophet Micah, as in the passages already quoted. And it certainly calls for lamentation on various accounts. ls£, That so many are unfaithful to, and so lose their own souls. Ought it not to affect us deeply to reflect that such multitudes of our fellow-men seem to manifest no concern at all about their eter- nal interests, and must therefore perish in their sins ? 2d, That so many are instrumental in the ruin of the souls of others. How destructive to souls is the unfaithfulness of those who stand in public of- fice, and occupy important relations ! How many perish through the unfaithful conduct of spiritual TRUE FAITHFULNESS VERY RARE. 241 guides ! How many through the unfaithfulness of parents ! And how instrumental are sinners in the ruin of each other, by suffering sin to lie upon their brethren without reproving it ! 3d, This affords matter of lamentation in regard to the rising and succeeding generations. If there are so few faithful in the present time, what a dark prospect does this present, as to the transmission of the knowledge of the truths and ways of God to fu- ture generations ! Alas ! " The fathers to the chil- dren are not declaring God's truth. " And what a melancholy prospect have we, accordingly, in refer- ence to the state in which our children and children's children are likely to find religion in their times ! 4th, This is matter of lamentation in regard to the approach of divine judgments to our land. The increase of defection and corruption of all kinds is the consequence of unfaithfulness, and this must in due time inevitably draw T down God's terrible judg- ments. That is an affecting passage to this purpose in Ezek. xxii. 30, " I sought for a man among them that should make up the hedge, and stand in the gap before me for the land, that I should not de- stroy it, but I found none. Therefore have I pour- ed out mine indignation upon them ; I have con- sumed them with the fire of my wrath ; their own way have I recompensed upon their heads, saith the Lord God." But— 2. We may see ground of thankfulness. Though the number of those who are truly faithful is small, yet there are some. This will be the case even in 242 TRUE FAITHFULNESS VERY RARE. the worst times. The Lamb will still have some with him who are " called, and chosen, and faith- fill." It ought to excite our thankfulness, that even at this present time there is a remnant, scattered throughout the land, and in various circumstances, who are endeavouring to be faithful to the cause of Christ, and to the solemn engagements under which the nation is lying to God, even in the midst of many difficulties, and much opposition, who " take pleasure in the stones of Zion, and favour the dust thereof." Let our prayer be, that the Lord may in- crease their number, and increase their faithfulness ; that " the little one may become a thousand, and the small one a strong nation," and that they may be " in the midst of many people as a dew from the Lord." 3. This subject ought to be improved as a motive to faithfulness. The fewer the truly faithful are, the more desirous ought we to be among the num- ber. In this way, we find the Psalmist reasoning, " Men have made void thy law. Therefore I love thy commandments above gold.'"' We might have here set before you a variety of motives to enforce faithfulness, particularly to our Lord Jesus Christ, in reference to the interests of his declarative glory in the world. We might have considered who he is, to whom we are called to be faithful, — the precious nature of those truths and laws, with reference to which faithfulness ought to be manifested, — the in- finite obligations we are under to Him, — His own example herein, — the " cloud of witnesses" by whom we are encompassed — the many solemn vows we are TRUE FAITHFULNESS VERY RARE. 243 under — and the gracious promises made to faithful- ness. But on these things we do not now enlarge. 4. See again matter for prayer. Surely our lan- guage should be with David, " Help, Lord, for the godly man ceaseth, and the faithful fail from among the children of men." And there are many high en- couragements to this exercise, particularly the faith- ful promises of the covenant, " I will make thy name to be remembered in all generations," — " A seed shall serve him," — " Race unto race shall praise thy name, and shew thy mighty deeds," — " The residue of the Spirit is with him." It is encouraging also to reflect that he has " the hearts of all men in his hand," and is " able even of the stones to raise up children unto Abraham." To conclude, Let those among you who have any impression of the obligations you are under to be faithful to Christ, and who are aiming to be so, see matter of deep humiliation, because of your failing so greatly in this matter. O how many instances of unfaithfulness to your own souls, to those you are connected with, to the interests of God's glory, and to your solemn engagements, will occur to you ! In reference to this, you may hear Christ as it were saying, " Is this your kindness to your friend?" And let those who never knew any thing about faith- fulness to their own souls, or to the interests of God's glory, consider, that this will not be a light matter always, however lightly they may treat it now. Gospel-hearer, the day is not far off, when that glorious person, whose interests you now dis- regard, will call you to an account, and O think x2 244 TRUE FAITHFULNESS VERY RARE. what you will answer to him then. Even they who are " fearful,'* 1 — that is, who want courage to ap- pear for Christ, have an awful word in Rev. xxi. 8. Consider how alone you will obtain true faithful- ness : only in the way of first getting true faith in Christ. And let such as really belong to him, and yet are greatly chargeable with unfaithfulness, con- sider what it is immediately owing to, — just to the weakness of faith. Come to him, therefore, with the Apostle's prayer, " Lord, increase our faith, 11 and take encouragement from that precious charac- ter which he sustains, Jesus Christ, " the Author and Finisher of faith. 11 SERMON XIII. DRAWING WATER WITH JOY OUT OF THE WELLS OF SALVATION. Isaiah, xii. 3. — " Therefore with joy shall ye draw water out of the wells of salvation." (action sermon, july 22, 1832.) JL o the people of God, this world resembles the dry valley of Baca, through which Israel made their journey to mount Zion, or the parched wilderness, through which they travelled to Canaan. In both they required to be miraculously supplied with water. There is nothing belonging to this world which can either give or maintain spiritual life, or which can afford true comfort to immortal souls. But a gracious God has provided means for these ends : " There is a river, the streams whereof make glad the city of our God." There are " wells of salva- tion, " filled with spiritual water. It is our inestima- ble privilege that we have access to these wells. This day we have come, at least in respect of an ex- ternal approach, to some of the most eminent of them ; and it ought to be the matter of our earnest desire and prayer that a gracious God may accom- x3 246 DRAWING WATER WITH JOY plish to us the promise in the text, u With joy shall ye draw water out of the wells of salvation." We need not take up time in shewing that this promise has an eminent and ultimate respect to the days of the Gospel. By looking to the immediately preceding chapter, you will see that it is wholly employed in predictions concerning the great event of the incarnation of our Redeemer, and its blessed consequences : " There shall come forth," as in the first verse, " a rod out of the stem of Jesse, and a branch shall grow out of his roots ; and the Spirit of the Lord shall rest upon him," &c. ; and in verse 10, " In that day there shall be a root of Jesse, which shall stand for an ensign of the people, to it shall the Gentiles seek : and his rest shall be glorious." And in the following verses to the close of the chap- ter, the numerous conversions to him, both of Jews and Gentiles, are predicted, and the complete remo- val of all obstructions which may be in the way. The chapter in which our text lies is a propheti- cal account of the spiritual joy, thanksgiving, and praise, which would be engaged in, when the glori- ous events foretold in the preceding chapter should have their accomplishment : " In that day," when the Messiah shall have finished the work given him to do — when the root of Jesse shall stand for an en- sign of the people — " thou shalt say, O Lord, I will praise thee ; though thou wast angry with me, thine anger is turned away, and thou comfortedst me." This song is peculiarly appropriate to the New Tes- tament day, because in it God is clearly exhibited as " the God of peace," through the sin-atoning sacri- OUT OF THE WELLS OF SALVATION. 24?7 fice of his own Son. In the way of believing this with appropriation, every one may and ought to sing, " O Lord, I will praise thee, though thou wast angry with me ;" and though I deserved that thou shouldest have been angry with me for ever, " thine anger is turned away." This is an exercise in which we should be especially engaged this day, " rejoicing in God through our Lord Jesus Christ, by whom we have received the reconciliation." In verse 2, the Church and people of God are re- presented as singing triumphantly of Him as stand- ing in that most comfortable relation, " the God of their salvation." By the gift which he has made of his Son to save perishing sinners, it is clearly seen that he is " the God of salvation ;" and every one who truly receives the gifted Saviour, will be dis- posed to take up this song, " Behold, God is my salvation ; I will trust, and not be afraid," &c. The words of our text are a gracious promise con- nected with these exercises : Every one who believes in God, as pacified and reconciled to him through Christ — every one who, on this ground, claims God as his salvation shall have all his wants supplied, and all blessings liberally bestowed upon him through the means of divine appointment : " Therefore with joy shall ye draw water out of the wells of salvation." From the words, then, we may observe this truth, that the Lord has graciously promised, with a spe- cial reference to the times of the New Testament dispensation, that his believing people shall obtain an abundant supply of spiritual blessings through the means which he has appointed for that end ; or, in 248 DRAWING WATER WITH JOY the figurative language of the text, that they " shall with joy draw water out of the wells of salvation." What we propose in the following discourse is, to take a brief view of the different things in the text. I. Of the wells of salvation which contain the spi- ritual water. II. Of the water itself. III. Of the exercise of drawing water out of these wells ; and, IV. Of the joy with which this exercise is ac- companied. I. We are to speak a little of the wells of salva- tion ; and by these in general we understand all the means which a gracious God has appointed, and which he makes useful for communicating spiritual and eternal blessings to sinful men. More particu- larly you may notice the following things : — 1. There are many wells of salvation. They are spoken of in the text in the plural number. Our privilege in this respect may be compared to that which Israel enjoyed on a certain occasion in the wilderness : " They came to Elim, where were twelve wells of water, and three-score and ten palm trees : and they encamped there by the waters. * We have more than twelve wells of spiritual water. Let us just advert to the following : — ls£, The written Word. This may be said to contain a multitude of wells of salvation. We can- not dip, so to speak, into any part of the w r ord of God, when our faith is in exercise, without finding something which is calculated for strengthening, re- OUT OF THE WELLS OF SALVATION. 249 freshing, and comforting our souls. So it is with respect to its precious doctrines — its holy precepts — its faithful warnings — its noble examples — and especially its " exceeding great and previous pro- mises.'" Real saints could no more live without the word, than our natural life could be maintained without nourishment. We see, accordingly, what a high value saints have expressed for the word, as containing those wells of salvation by which their souls were invigorated and comforted. Take David for an example, " The law of thy mouth is better unto me than thousands of gold and silver ; I will never forget thy precepts, for with them thou hast quickened me." 2d, All divine ordinances, secret, private, and public. These may be compared to the wells from which the Israelites were supplied, when they tra- velled through the valley of Baca. For instance, prayer, especially secret prayer. How often have the saints found this to be a well of salvation ! How often have their souls found strength, refreshment, and consolation by means of it ! Hannah was a " woman of a sorrowful spirit," she was in bitterness of soul ; but having in prayer " poured out her soul before the Lord, she went her way, and her counte- nance was no more sad." And how often have the saints had similar experiences ! Think only of David : " The sorrows of death compassed me, the pains of hell gat hold upon me ; then called I upon the name of the Lord." And what was the issue ? " I was brought low and he helped me." Again, Spiritual meditation. The same saint had much to 250 DRAWING WATER WITH JOY tell of the spiritual consolation which he had found in this ordinance : " My soul shall be satisfied as with marrow and fatness, when I remember thee upon my bed, and meditate on thee in the night watches.'" How affecting that this precious well is so much neglected ! We might have mention- ed ordinances of a social nature, particularly spi- ritual conference. This has been often found, in the experience of the saints, to be a well of salva- tion. When the disciples, in their way to Emmaus, talked of the things which had happened concerning Christ, he drew near and went with them, and they had to say, " Did not our hearts burn within us, while he talked with us, and opened to us the Scrip- tures ?*" Finally, All the public ordinances of the Gospel are so many wells of salvation. It is so with public praise and prayer, though, alas ! as to many it is to be feared, that the one is merely engaged in with the lips, and the other with the outward ear, and thus they draw not spiritual water from them. There is, again, the ordinance of gospel-preaching. This, as to many of God's people, was the first well of salvation whence they drew spiritual water. " Faith cometh by hearing ;" three thousand souls drank salvation under Peter's preaching, on the day of Pentecost. While Paul preached at Philippi, " the Lord opened the heart of Lydia, that she at- tended to the words which were spoken. " This or- dinance continues to be a well of salvation to the saints. How often, in reference to it, have they to say, " Thy words were found of me, and I did eat them, and thy word was to me the joy and the rejoic- OUT OF THE WELLS OF SALVATION. 251 ing of my heart." In it they hear and know the voice of the good shepherd, and He who has " the tongue of the learned, knows how to speak a word in season, to him that is weary." We only farther mention the Sacraments of the New Testament. Baptism, we have no reason to doubt, proves a well of salvation, both to believing parents and to their seed. When a parent, in dedi- cating his child to God in this ordinance, is enabled to lay claim by faith to the great promise of the covenant, " I will be your God and the God of your seed," he draws water with joy from it. And with respect to children, we have good reason to think, that the thing signified by the sensible sign of water, even the sin-cleansing efficacy of the blood of Christ, is obtained by some of them at the very time when they receive the ordinance. And does it not prove a well of salvation to multitudes of them afterwards, when they are made to remember and renew their engagements to the Lord, and to sing, " The Lord is my God, and I will prepare him an habitation ; my father's God, and I will exalt him" ? In a word, is not that precious ordinance which we are met to cele- brate this day, the sacrament of our Lord^s Supper, a well of salvation in the highest sense ? In it is represented to us, under sensible signs, that smitten Rock, whence all spiritual water flows, and which fills all the wells of salvation. Often, often the weary travellers, in their journey to the Canaan above, have found soul-refreshment and strength by drink- ing at this well. By waiting on the Lord in the observance of this ordinance, they have experienced 252 DRAWING WATER WITH JOY the accomplishment of these promises, " He giveth power to the faint, and to them that have no might he increaseth strength. They that wait upon the Lord shall renew their strength, they shall run and not weary, they shall walk and not faint." Our de- sire after this well should be like that which David expressed for a draught of the water of the well of Bethlehem. " David longed and said, O that one would give me to drink of the water of the well of Bethlehem which is by the gate ! " They, in whom such desires have been excited, shall not be disap- pointed. " For he satisfieth the longing soul, and filleth the hungry soul with goodness." 3d, The dispensations of providence. All who are careful observers of providential events will see in them the accomplishment of promises upon which they have been caused to hope, so that they will find reason for that acknowledgment, " What shall I say ? He hath spoken unto me, and himself hath done it." In them they will see many answers to their prayers, giving them cause for such lan- guage as that of Hannah, " For this blessing I prayed, and the Lord hath given me my petition which I asked of him." Are not these wells of sal- vation, in which the Lord thus manifests his love, agreeable to that gracious promise, " Whoso is wise, and will observe these things, even he shall under- stand the loving-kindness of the Lord" ? Do they not eminently prove the spiritual life of the saints, according to Hezekiah's declaration with reference to the providences which befell him, " O Lord, by these things men live, and in all these things is the life of OUT OF THE WELLS OF SALVATION. 253 my spirit." You thus see that there are many wells of salvation. 2. The wells of salvation are near at hand. They are accessible and within our reach. In the desert through which Israel travelled to Canaan, any wells which were in it were frequently at a great dis- tance from them. Thus, we read that, after they had passed through the Red Sea, they went three days in the wilderness and found no water. But the case is far otherwise as to the spiritual wells, — the wells of salvation. They are always near. We have access to various of those which we have men- tioned every day, yea, many times every day. We cannot open our Bible, we cannot bow our knees in prayer, we cannot engage in the exercise of spiritual meditation, without coming to these wells, and may thus draw out the water which they contain. As to this, we may apply the Apostle's language, " Say not in thine heart, Who shall ascend into heaven ? that is, to bring Christ down from above ; or, who shall descend into the deep ? The word is nigh thee, even in thy mouth, and in thy heart, the word of faith which we preach. " 3. The wells of salvation are free. Some wells, especially those which have medicinal qualities, may, with respect to the poor, be termed " springs shut up," and " fountains sealed." Their poverty excludes them from enjoying the benefit. But the case is altogether different with the wells of salva- tion. They are " fountains opened," to which all, even the poorest, have free access. " To the poor the gospel is preached." Yea, not only are they 254? DRAWING WATER WITH JOY free, but the most earnest and pressing invita- tions are addressed to all, to have recourse to them. " Ho, every one that thirsteth, come ye to the waters, and he that hath no money.'" And again, " Whosoever will, let him take the water of life freely." 4. The wells of salvation never run dry. They are never empty of spiritual water. Their condi- tion in this respect is very different from that of na- tural wells. These, especially in some seasons, may be often found dry. But it is never so with the wells of salvation. That account which we have, Zech. xiv. 8, holds true concerning them, " Living waters shall go out from Jerusalem ; half of them toward the former sea, and half of them toward the hinder sea : in summer and in winter shall it be." It is true that persons may, and many do, come to them in an external way, who yet find no spiritual water. But this is owing to themselves. They are altogether without faith, the instrument wherewith the water is drawn, or they neglect to employ it for this purpose. They ought, therefore, to leave their complaint with themselves. The word, which may be called the great well of salva- tion, is as full of spiritual water this day as ever it was, and it will continue to be so as long as any soul needs to be supplied out of it. II. The second thing proposed was to speak of the water which is to be found in the wells of sal- vation. Of this subject we may say with the Prophet, OUT OF THE WELLS OF SALVATION. 255 " Men have not heard nor perceived by the ear, nei- ther hath the eye seen, O God, besides thee, what thou hast prepared for them that wait for thee." The water that is to be found in the wells of salvation contains more than can be expressed or even fully conceived by finite minds. This will be evident if we attend to the following things : — This water includes the enjoyment of God as a reconciled God in Christ, considered in all his infi- nite perfections, and in all his covenant relations. To this purpose he speaks of himself as U the foun- tain of living waters." " My people have com- mitted two great evils, they have forsaken me, the fountain of living waters." It is concerning God viewed in this light that we have the song in the pre- ceding verses, " O Lord, I will praise thee, though thou wast angry with me, thine anger is turned away. Behold God is my salvation, I will trust and not be afraid. The Lord Jehovah is my strength and my song ; he also is become my salvation." Again, the water which is to be found in the wells of salvation includes the enjoyment of our Lord Jesus Christ, considered in his person, in his various Mediatory offices, and in that fulness of grace which dwells in him, commensurate to all the wants of every needy sinner. He accordingly describes him- self as the living water. Hence is what he said to the woman of Samaria, " If thou knewest the gift of God, thou wouldst have asked of him, and he would have given thee living water," — that is, the en- joyment of himself ; and he may be fitly considered y 2 256 DRAWING WATER WITH JOY as the subject of the last part of the preceding song, " He also is become my salvation." Farther, the water which is contained in the wells of salvation includes the Holy Spirit, considered in the various characters and offices in which he acts in the application of our redemption, as " the spirit of wisdom and revelation in the knowledge of Christ ;" as " the spirit of truth" who guides into all truth ; as the " spirit of faith," of love, of prayer, and the like ; as the Sanctifier, the Comforter, and He who leads to the land of uprightness. With reference to all these characters, our Lord compares the Spi- rit's influences to " rivers of living water." " In the last day, that great day of the feast, Jesus stood and cried, If any man thirst let him come to me and drink. He that believeth on me, as the Scripture hath said, out of his belly shall flow rivers of living water. But this spake he of the Spirit, which they that believe on him should receive." In a word, the water of the wells of salvation in- cludes all the blessings of the covenant of grace, — such as, peace with God — pardon — adoption, with all its precious privileges — sanctification, initial, progres- sive and complete — grace and strength to fit for the performance of all duties, and to support under all trials — an unstinged death — and a blissful eternity. Such is a general view, though very imperfect, of that water which may be drawn from the wells of salvation. We shall now attend a little to some of the excellencies which belong to it. 1. It is living water. You know what a vast dif- ference there is between clear water flowing from a OUT OF THE WELLS OF SALVATION. 257 fountain, and that which is contained in dead stag- nant polluted pools. But infinitely greater is the difference between all mere worldly enjoyments, and those which are to be found in the wells of salvation. Accordingly, as contrasted with the former, God, as enjoyed by his believing people, speaks of himself as " the fountain of living waters," while he des- cribes them as " broken cisterns which can hold no water. " To the same purpose he strikingly sets forth the great folly of his professing people in pre- ferring other things to the enjoyment of him, Jer. xviii. 14, u Will a man leave the snow of Leba- non which cometh from the rock of the field ? Or, shall the cold flowing waters which come from an- other place be forsaken ? Because my people have forgotten me." Be assured, O carnal man, that all the enjoyment ever you had, or can have, from the things of this world, is no more to be compared to the enjoyment which is to be found in the wells of salvation, than the water of a stagnant pool is to be compared with that of a living spring. 2. This is termed " the water of life" Under this view Christ and the blessings of salvation are frequently held forth in the word. Hence that en- couraging promise, " I will give to him that is athirst of the fountain of the water of life freely." And to the same purpose is the gracious invitation, " Who- soever will, let him take the water of life freely." The water which is to be got in the wells of salva- tion is with great propriety called, the " water of life," because it is the means of beginning spiritual life in the souls of believers. The first draught which y3 258 DRAWING WATER WITH JOY a poor sinner gets of it, makes him spiritually alive : " He that believeth on me, 11 says Christ, " though he were dead, yet he shall live." And it is by means of the new supplies thereof, which his people from time to time receive, in the word and ordinances of the gospel, that their spiritual life is maintained and promoted ; they are " kept by the power of God through faith unto salvation." 3. It is purifying or soul-cleansing water. To this purpose are these promises, " I will sprinkle clean water upon you, and ye shall be clean ; from all your filthiness and from all your idols will I cleanse you." This " clean water" is just the blood of Christ which cleanseth us from all sin," the u foun- tain opened for sin and for uncleanness." Now, where is this to be found, so that we may improve it for our purification ? Only in the wells of salvation, in the ordinances of the gospel, and especially in the written word. This is the reason why spiritual cleansing is so often ascribed unto the word : " By what means shall a young man cleanse his way ? By taking heed thereto according to thy word ?" " Now are ye clean," says Christ, " through the word which I have spoken unto you." It is by virtue of this cleansing water as brought near in the word, that the sanctification of believers is carried on all the time they are in this world, according to the prayer of our Redeemer, " Sanctify them through thy truth : thy word is truth." And in the same way he will com- plete the work at last : " Christ loved the Church and gave himself for it ; that he mighc sanctify and cleanse it with the washing of water by the word, OUT OF THE WELLS OF SALVATION. 259 and present it to himself a glorious Church, not hav- ing spot or wrinkle or any such thing." 4. This is medicinal or healing water. Many wells are resorted to, the waters of which are useful for healing diseases. Now, it is a valuable property of the water which is to be found in the wells of sal- vation, that it heals all spiritual diseases, even those which appear to be most desperate. We have a re- markable prophecy to this purpose in Ezek. xlvii. un- der the figure of a river issuing from the sanctuary, and dispensing life and health wherever it came : " It shall come to pass, that every thing that moveth, whithersoever the rivers shall come, shall live, and be healed," a figurative representation of the blessed influence which the ordinances of the gospel shall have in communicating spiritual life and health to dead and diseased souls. 5. This water is inexhaustible and everlasting. All the believing world have been drawing and drink- ing this water ever since the giving of the first pro- mise ; but it is not in the least diminished. The sum of it is the grace of God, and the merit of the Redeemer, and both are infinite. It will fully sup- ply the need of all who will take the benefit of it to the end of time ; yea, without being in the smallest degree diminished, it will supply the redeemed in heaven through the countless ages of eternity. It is true that the measure and manner of the saints' en- joyments in heaven, will be very different from what thev are upon earth : but the source and substance of them will be the same. And, accordingly, they are represented under the same figure as in the text : 260 DRAWING WATER WITH JOY. " The river of the water of life 11 runs through the heavenly city for the continual supply of all its inha- bitants, Rev. xxii. 1. And to the same purpose is that account of the heavenly blessedness : " They shall hunger no more, neither thirst any more ; for the Lamb who is in the midst of the throne shall lead them to living fountains of water." III. — The third thing proposed was to speak of the exercise of drawing water out of these wells. 1. This exercise supposes a sense of need ; in other words, a feeling of spiritual thirst. The want of this, by the greater part of the hearers of the gos- pel, is the chief cause why there is so little improve- ment of the wells of salvation. But when spiritual thirst is excited, that is, when there is a thorough conviction of the absolute necessity of spiritual and eternal blessings, there will be an earnest application for this water. When a person feels as the Psalmist did, " As the hart panteth after the water brooks, so panteth my soul after thee, O God ;" or, as he expresses it in another psalm, " My soul thirsteth after thee, as a thirsty land," then will the promise be accomplished, " Blessed are they who hunger and thirst after righteousness, for they shall be filled." 2. Drawing water out of the wells of salvation, imports the high esteem which the believer has of spiritual blessings. What a high value does a per- son who is dying for thirst put upon a draught of cold water ! That, and that only, can satisfy him. And so is it with regard to all those who draw from the wells of salvation. Every thing of a temporal OUT OF THE WELLS OF SALVATION. 261 nature is of small value in their eyes, compared with the enjoyment of spiritual blessings. All that this world can afford cannot satisfy the desires of their souls ; every thing here is vanity, yea, " vanity of vanities.'" It is " not bread, it satisfieth not." 3. This implies attendance upon, and improve- ment of, all the means of grace You have heard that there are what may be called private and secret wells, as well as those which are set forth in public ordinances. Now, they who are living either in the total neglect of the former, or who are irregular or formal, or careless as to drawing water from them, are not likely to be engaged in this exercise, when they give an outward attendance in his house. The Lord requires that we remember and seek him in all the means of his appointment ; and to this we may apply that declaration, " Blessed are they who sow beside all waters." 4. An applying faith is the instrument by which the spiritual water is drawn from the wells of salva- tion. There can be no drawing without this. It is, so to speak, the only vessel which can descend into the wells ; or rather, it is the mouth which sucks in the spiritual water. Alas ! as to many who gather to the wells of salvation it may be said, " Thou hast nothing to draw with," — " Where is your faith ?" The drawing of this water is effected, just when per- sons believingly apply and appropriate to themselves spiritual blessings, as they are held forth in the pro- mises and ordinances of the gospel. Hence, what Christ sometimes expresses by drinking of his living water, and by eating his flesh and drinking his blood, 262 DRAWING WATER WITH JOY he at other times expresses by believing on him : " He that cometh to me shall never hunger, and he that believeth on me shall never thirst." 5. This ought to be daily exercise. How is the natural life maintained ? How is the body kept in health and vigour ? Just by new supplies of food every day, yea, many times every day. Now, our spiritual life stands in as great need of daily sup- plies. Accordingly, you have heard that there are wells containing the spiritual water to which we have access every day, yea, at all times. It is so with re- spect to the written word — to secret and family prayer — to spiritual meditation, and the like. And from all these we ought to be constantly drawing the spiritual water. In this way only can we expect that our souls will prosper, and be in health. In this way will believers go " from strength to strength," until they get to the Zion above, where they shall stand in no more need of the wells, being set down at the fountain head, where " they shall hunger no more, nor thirst any more.'" IV. We were lastly to speak of the joy with which this exercise is accompanied. Concerning this we shall only observe : 1. That this joy is ordinarily in proportion to the exercise of faith. The Scripture generally connects these together, even as they are connected in the ex- perience of the saints : " Believing ye rejoice," says the Apostle : and again, " The God of hope fill you with joy and peace in believing." When we believe that Christ, in all his fulness of grace, is ours — OUT OF THE WELLS OF SALVATION. 263 when we believe that God is become our salvation, which is just in other words our drawing water out of the wells of salvation, must not this produce joy ? 11 We joy in God through our Lord Jesus Christ, by whom we have received the atonement. 1 '' Why are we such strangers to that spiritual joy, which is so much enjoined in Scripture, and so often exemplified in the exercise of the saints there recorded ? It is because we either want faith, or want the lively exer- cise of it. 2. The joy which accompanies this exercise is in all respects unspeakably preferable to carnal joy — to that which arises from the enjoyment of the things of this world. Many considerations serve to mani- fest this. The objects and causes of it are satisfying, lasting, yea, eternal. It has solid foundations, even the sure promises of " him with whom it is impossi- ble to lie." It is consistent with suffering trouble of every kind ; in a word, it is of the same nature with, and the sure earnest of, eternal joy : " Believing ye rejoice with joy unspeakable and full of glory." Application. — 1. This subject affords us mani- fold causes for thanksgiving. Is it not ground for present and eternal thanksgiving that God has pro- vided " wells," that is, means of salvation, for perish- ing sinners of mankind ? No such provision has been made for the angels that sinned. Again, how thankful should we be that these wells are in such abundance and variety, and that we are favoured with them all ! Ought we not to think with unceas- ing gratitude of the gracious distinction which God 264 DRAWING WATER WITH JOY has made in this respect betwixt us and innumerable multitudes of our fellow-sinners, whose lot is in dry and parched heathen lands, where there are no springs of spiritual water. But do we merely express thankfulness that these wells of salvation are come nigh to us ? Let us remember that more is expected, even a diligent improvement of them, and that " to whom much is given, of them much will be re- quired." 2. Again, We have here matter for self-examina- tion. You have been, I trust, essaying this exercise already in views of going to a communion table,— but it is proper to turn your attention to it still. Do we feel, then, our need of this spiritual water ; in other words, our absolute need of salvation ? Is this, in our view, the most important of all concerns, from a firm conviction of the Saviour's expostula- tion, " What shall it profit a man if he shall gain the whole world and lose his own soul?" Has that cry of Peter, when he felt that he was sinking in the waters, been our cry, " Lord, save me, or I perish"? Are we persuaded of the suitableness of the water which is to be found in the wells of salvation to our spiritual condition ? Do we see that these things would make us completely blessed — an interest in God as reconciled to us through Christ — an interest in the person, righteousness, and benefits of the Re- deemer — an interest in the Holy Spirit as our guide, sanctifier, and comforter ? Do we, from the heart, say of these things, they are " all my salvation and all my desire" ? Again, are you satisfied of the clear warrant which you have to take — to make use OUT OF THE WELLS OF SALVATION. 265 of the water contained in the wells of salvation ? Do you see your divine warrant, as lying in the free promises, offers, and calls of the gospel, " Ho, every one that thirsteth come ye to the waters" ? Have you any experience of drawing this water, by believ- ing and taking the comfort of the promises for your- selves in particular ? — In a word, do you seek to obtain spiritual water from all the wells of salva- tion, — those which are secret and private as well as those which are public ? Do you not only not ne- glect any of the means in your power, but, through grace, is it your aim in them all, to obtain commu- nion with God, and benefit to your own souls ? 3. Matter of lamentation. Is there not ground to lament that many neglect some of the wells of sal- vation altogether — such as, secret prayer, searching the Scriptures daily, spiritual meditation, and the like ? Is there not cause to lament that among those who attend to the outward form of these duties, as well as public ordinances, there is reason to fear, there are few comparatively who make use of them as wells of salvation ? They draw no spiritual water out of them — they have no care to do so. They never improve the agency of the holy Spirit to ena- ble them to draw. Such persons despise the Saviour, and neglect his great salvation. O that they would lay to heart, before it be too late, the things which belong to their eternal peace ! O that they would consider what must be the awful issue, if they con- tinue in their present careless state ! Soon their ac- cess to the wells of salvation will be over ; and what will be the condition of such through a never-ending 266 DRAWING WATER WITH JOY eternity ? Just that which befel the rich man when " he lifted up his eyes in hell," when they will not get so much as " a drop of water to cool their tongue." But, 4. This subject affords great ground for encou- ragement. It does so to you who are this day come to the wells of salvation, earnestly desiring a draught of the spiritual water; — to you who cannot be satisfied with being merely at the wells — with being at a communion table, but who feel, in some mea- sure, as David did, " My soul thirsteth for God, for the living God." Your encouragement lies in the promise, " With joy shall ye draw water out of the wells of salvation." This promise contains grace to enable you to draw, and you ought to be believ- ing and pleading it, with many similar encouraging promises : " Blessed are they who hunger and thirst after righteousness, for they shall be filled." — " He satisfieth the longing soul, and filleth the hungry soul with goodness." Finally, there is here matter of encouragement to every sinner in this assembly. Whoever you are, or whatever you may have done, you are as welcome to the water which is to be had from the wells of salvation, as ever a saint either in heaven or earth was. To you are these divine proclamations made : " Ho, every one that thirsteth come ye to the wa- ters," &c. Though you have been hitherto " spend- ing your money for that which is not bread, and your labour for that which satisfieth not," vainly seeking happiness in the sinful or perishing enjoy- ments of this world, listen to the gracious words OUT OF THE WELLS OF SALVATION. 267 which the Saviour of the world is now addressing un- to you : " Incline your ear and come unto me, hear and your soul shall live ; eat ye that which is good, and let your soul delight itself in fatness ; whosoever will let him take the water of life freely ." Are any saying, " I cannot draw water out of the wells of salvation, for I have nothing to draw with : I want the faith which is necessary for doing so"? Consi- der for your encouragement, that he who gives you the gracious call, is also ready to give the faith which is necessary to comply with it : " To you it is given in the behalf of Christ, to believe on his name." — " By grace are ye saved through faith, and that not of yourselves, it is the gift of God." — " Ask," then, " and it shall be given you." — " To-day, if ye will hear his voice, harden not your hearts." z2 SERMON XIV. Oy A STATE OF SPIRITUAL DECAY. Ho sea, vii. 9. " Grey hairs are here and there upon him, yet he knoweth not." (delivered ox a day of humiliation, JAN., 1811.) On a day of this nature, one of the principal exer- cises in which we ought to be engaged, is that of self-searching, — examining our spiritual condition — the condition of our souls. \Te have come, by pro- fession, to wait on the great Physician of souls, as those who stand in need of his help. But, if we know not whether we are sick or whole, yea, if we are not in some measure acquainted with the nature of our maladies, we cannot be expected to make any suitable application to him. Alas ! it is to be feared that this is the case with many of us. Although, like Ephraim, in respect of our spiritual health, we are in a declining condition, yet we are greatly in- sensible of it : ' w Grey hairs are here and there upon us, yet we know it not. We cannot take up your time at present, in re- viewing the preceding part of this chapter. In ge- ON A STATE OF SPIRITUAL DECAY. 269 neral, it is employed in laying out before Israel, that is, the ten tribes, those sins, both of court and country, high and low, which were provoking God's holy displeasure, and hastening his judgments upon them, particularly, the judgment of the capti- vity into the land of Assyria, from which they are not recovered to this day. In the verse immediately preceding our text, a sin is charged upon them, which is always very pro- voking to the Lord, and attended with mournful consequences in his professing people : u Ephraim, he hath mixed himself among the people." God had appointed them to be " a people dwelling alone, and not reckoned among the nations." When, therefore, they " were mingled among the heathen, and learn- ed of them their ways," this behoved to be very dis- pleasing unto him. And it is not less so still, for conformity to the world lying in wickedness, in their corrupt principles, maxims, and courses, is as strictly prohibited now as then. It is added, " Ephraim is a cake not turned." Some understand these words as a threatening, and read them " To the people/" meaning the neighbouring nations, particularly the Assyrians, " Ephraim is a cake not turned ;" that is, they shall quickly and easily devour him — in al- lusion to a person who is very hungry, and does not wait till a cake of bread is fully baked, but hastily eats it while it is only half fired. But, perhaps, the figurative expression may be as properly viewed as a description of Ephraim's sin. A cake not turned is hot on the one side and cold on the other ; and so was it with Israel. As in Ahab's time they " halted z3 270 ON A STATE OF SPIRITUAL DECAY. between " God and Baal, so now they sometimes seemed zealous for God, but at other times as zeal- ous for his rival. The figure is very descriptive of that inequality, which is often found among profes- sors of religion, in their exercise and conduct. As to some things they are exceedingly warm — all zeal ; but as to other things no less deserving their regard, with reference to the glory of God, and the best in- terests of their fellow-men, they are completely cold. Or, it may be viewed as a description of too many in the visible Church, concerning whom Christ has to say as to the Laodiceans, " Thou art neither cold nor hot." The first clause of the verse where our text lies, sets forth what hurt Ephraim had already received from mingling with the heathen : " Strangers have devoured his strength." The " strangers" mean the various heathen nations with which they had mingled. Some of these had devoured their strength by open wars, and others, by entering into treaties of peace and amity w r ith them, as you may see in the histories which refer to this period. And a similar effect in devouring their spiritual strength, will such improper mingling with a profane world have upon the professing people of God in every period. The words of our text hold out, by a striking figure, the decayed and weakened state to which Ephraim, or the kingdom of the ten tribes, were reduced by their sin, and the judgments of God as the consequence thereof. They were like a man in the decline of old age, who has grey hairs sprinkled here and there upon his head. They were in the ON A STATE OF SPIRITUAL DECAY. 271 last stage of their life as a nation, and were shortly to vanish away by the Assyrian captivity, and yet they were wofully insensible of this their dangerous and alarming condition. But we may warrantably apply these words as descriptive of the state in which professing Christians often are with respect to their spiritual concerns, and accordingly we observe from them this truth — That the spiritual condition of the professing peo- ple of God is sometimes such as that it may be said, there are grey hairs here and there upon them, and yet they may be, to a great degree, insensible of it. The method proposed in the following discourse is,— I. To mention some things with respect to the spiritual condition of the people of God which may be intimated by this account that there are grey hairs upon them. II. Inquire whence it is that this may be their condition, while they are very insensible of it. And, III. Subjoin a few thoughts in reference to the remedy. I. We are first to consider what is implied in the language of the text, as descriptive of what is often the spiritual condition of God"s people. 1 . It implies that they are under a general decay as to the principles of spiritual life; in other words, of the various graces of the Holy Spirit. Grey hairs appearing upon a person are ordinarily a symptom of begun decay in the springs of life, namely, the blood and animal spirits. Now, what 272 ON A STATE OF SPIRITUAL DECAY. these are in reference to the health, life, and vigour of the body, the same are the various graces of the Spirit, to the health and vigour of the soul. It is by means of their exercise that vital influences are derived from Christ the head, whereby spiritual health and growth are preserved and increased. Hence is that account which the Apostle gives, Eph. iv. 15, " But speaking the truth in love, may grow up into him in all things, which is the head even Christ, from whom the whole body fitly joined to- gether and compacted by that which every joint sup- plieth, according to the effectual working in the mea- sure of every part, maketh increase of the body, un- to the edifying of itself in love." The regular ex- ercise of the various graces of the Spirit towards Christ, especially the grace of faith, is as necessary for the spiritual health and vigour of the soul, as the action of the various vessels of the human body up- on the head or heart, is for its health and strength. This, then, is the general condition of the people of God here set forth, a decay as to the exercise of every grace. They are in the situation in which the members of the Church of Sardis were, and need to attend to the direction which our Lord gave unto it : Rev. iii. 2, " Be watchful, and strengthen the things which remain, which are ready to die, for I have not found thy works perfect before God." 2. This implies that their spiritual beauty is much impaired. When grey hairs begin to appear, the beautiful complexion that we see in youth, is faded, and in a great measure gone. Wherein does the spiritual beauty of believers consist ? Just in ON A STATE OF SPIRITUAL DECAY. 273 universal holiness. This, appearing in the whole life and conversation of a Christian, is his spiritual beauty, because it is that by which he resembles Christ, " the first-born among many brethren.'" The condition of grey hairs, then, intimates a decay of this beauty. Instead of holiness, and a tender regard to it, marking the whole deportment of the Christian, his conversation may, in many instances, be found soiled, yea, his countenance may, in this respect, be- come black and wrinkled. We may allude to that description which we have Lam. iv. 7? 8, " Her Nazarites were purer than snow, they were whiter than milk, they were more ruddy in body than ru- bies, their polishing was of sapphire." Such is the appearance of believers in a spiritual sense, when they are shining in the beauties of holiness. But the very reverse takes place, when grey hairs are here and there upon them. So it follows, " Their visage is blacker than a coal, they are not known in the streets, their skin cleaveth to their bones, it is withered, it is become like a stick." As the redness of the lips, and the whiteness of the teeth are an in- dication of youth and beauty, so do the beauties of holiness appear in the speech of believers, when their souls are in a thriving condition. Hence are the commendations which Christ gives to the spouse, " Thy teeth are like a flock of sheep that are even shorn, which came up from the washing, whereof every one beareth twins> and none is barren among them. Thy lips are like a thread of scarlet, and thy speech is comely : thy temples are like a piece of a pomegranate within thy locks." But what a change 274 ON A STATE OF SPIRITUAL DECAY. takes place in old age ! And as signal a change takes place in the conversation and speech of a de- cayed believer. 3. This implies that their appetite for spiritual food is much gone. A person in the decline of life has neither such a desire of food, nor such a relish for it, as in the days of his youth and vigour. It is so likewise with believers under spiritual decays. When their souls were in health, they felt that spi- ritual appetite which we have described by the Apostle Peter, " As new-born babes desire the sin- cere milk of the word, that ye may grow thereby ." They could say of the word read and preached, with David, in Psalm cxix. " How sweet are thy words to my taste, sweeter than honey to my mouth !" They longed for ordinances, in which they expected the food of their souls, as a person in health does for the return of the time of his ordinary meals. Yea, they could sometimes adopt the beautiful language of the Psalmist, " As the hart panteth after the water brooks, so panteth my soul after thee, O God." And they digested the spiritual food which they gathered in ordinances, by means of after-medita- tion and spiritual conference. So the Prophet speaks, Jer. xv. 16, " Thy words were found of me, and I did eat them, and thy words were unto me the joy and the rejoicing of my heart." But a declin- ing condition of the soul may be known by the op- posite of all this. The precious doctrines and pro- mises of the word have little or no relish ; — there is no longing for the time of ordinances, public, pri- vate, or secret. Even when set round the gospel ON A STATE OF SPIRITUAL DECAY 275 table richly furnished, there is, as it were, " a yoke upon the jaws." Yea, it is much if there is not in some degree, a loathing of the heavenly manna. And there is little or no care to remember the word, and to digest it by holy meditation. 4. This implies that their spiritual strength and activity are much abated. This is a never-failing attendant of grey hairs — a general weakness, render- ing a man incapable of going through with work, or enduring toilsome labour as before. The same symptom appears during a declining condition of the souls of believers. While formerly they did " run" with holy ease and cheerfulness, the " way of God's commandments," now they can scarcely walk in them. Those duties which were once their delight and pleasure, are now their burden : and their language with reference to them often is, " What a weariness is it !* Some of them may even be neglected altogether. There is no putting forth the vigorous exercise of faith> of love, or of earnest desire. Prayer, for in- stance, which in Scripture is termed, " Wrestling with God," is often performed as if the tongue would cleave to the roof of the mouth. If a difficult part of their spiritual race occurs — a piece of uphill-road in respect of trials and afflictions, instead of ad- vancing with alacrity, they are often ready to sink under them. They " faint in the day of adversity," as an evidence that their " strength is small." They feel what the Psalmist expresses in Psalm xxxviii., " My heart panteth, my strength faileth me." And if they are called to conflict with spiritual enemies, or have temptations to encounter, though, like Sam- 276 ON A STATE OF SPIRITUAL DECAY. son, they should think to " shake themselves as at other times," they shall find that their u strength is departed from them." 5. This implies that their spiritual sight is much weakened. This also is a usual attendant on grey hairs. Solomon tells us in Eccl. xii. that when "the almond tree flourishes' 11 — that is, when the head becomes grey, at the same time M those that look out at the windows are darkened." We find the Psalmist complaining of this, along with other parts of spiritual decay, in that passage formerly re- ferred to in Psalm xxxviii. " My heart panteth, my strength faileth me, as for the light of mine eyes, it also is gone from me." Under a believer's spiritual decay, his sight becomes dim as to the various ob- jects which the glass of the word presents. He sees little in it, in comparison of what he did in the days of his spiritual health, — little of the glory of Christ, and of God in him. He has not that clear discerning of " the signs of the times" which he once had, nor does he understand the mind of the Lord as aforetime, in the appearances of providence, either with respect to himself or the Church. 6. This implies "that their spiritual warmth is much gone. A general coldness often accompanies grey hairs. Thus we are told of David, King of Israel, " he was old and stricken in years, and they covered him with clothes, but he gat no heat." So it is with the souls of believers in the condition set forth in the passage before us. The warmth of their love to Christ is much decayed. This is manifested among other ways, by the faint desires which they ON A STATE OF SPIRITUAL DECAY. 277 have after communion with Him in the ordinances of his grace. There is now nothing of that ardour of affection, which we find expressed by the spouse, " Let him kiss me with the kisses of his mouth, for thy love is better than wine." It is very dif- ferent with them now from what it was in the days of their spiritual youth, concerning which we find God speaking in Jer. ii. " I remember thee, the kindness of thy youth, and the love of thine es- pousals." There is also a " waxing cold" of their love to their brethren in Christ. Their company is not courted, as that of " the excellent ones of the earth," as it once was ; their spiritual conversation is not prized ; their burdens are neglected to be borne, particularly at the throne of grace. Tender sympathy for them under their trials is gone ; yea, it will be well if even distance and alienation of heart are not manifested. The fire of holy zeal against sin, and in behalf of the interests of the Lord's declarative glory is also in this case sadly abated, and often ap- pears only as a " smoking flax." When in spiritual vigour, " the zeal of God's house did even consume them," but now there is much of Gallio's spirit, car- ing for none of these things. Such are some of the symptoms of the mournful state here set forth. II. We now proceed, in the second place, to in- quire, whence it is that this may be the condition of the people of God, while they are very insensible of it. Here it is to be observed, that it is not to be sup- posed that real saints can be, for any length of time, 2 A 278 ON A STATE OF SPIRITUAL DECAY. or to any considerable degree, in this melancholy situation without some knowledge of it. But they may have a rational conviction of this — a general feeling that it is not with them " as in months past when the candle of the Lord shined upon their ta- bernacle," and yet be nowise suitably affected with it. The spouse knew that she was asleep upon her bed, while Christ was calling to her, yet for a time she had no due impression of the sinfulness of such a frame of spirit, nor did she make exertions to es- cape from it, but rather indulged herself therein, Song, v. 2, " I sleep — it is the voice of my beloved. I have put off my coat, how shall I put it on ? I have washed my feet, how shall I defile them ?" Now there are different causes of this insensibility. 1. The people of God commonly fall into this sad condition gradually r , and so imperceptibly. The first approaches of the decline of life, indicated by grey hairs, are usually very gradual, and so they may have made considerable advances before a per- son takes any notice of them. It is ordinarily so with the spiritual decline of Christians. We say, ordinarily, for it is not always so. Sometimes, as in the case of Samson, the locks of their spiritual strength are shorn at once, and so the symptoms of decay instantly appear. As in nature, a person, who was evidently before in health and vigour, may, in consequence of some severe bodily injury, immedi- ately fall into a decline ; so is it sometimes with the people of God, in consequence of their remarkable falls into sin. The effect of David's sad fall was an universal instant spiritual decline. But when it is ON A STATE OF SPIRITUAL DECAY. 279 not produced in this way, the decay comes on so gradually that it is not perceived. There is a gra- dual formality in every duty, a gradual neglect of the exercise of grace, whereby the spiritual strength and all other things come to be impaired impercep- tibly. And so the believer may be far gone in de- clension ere he perceives it. 2. Neglect of self-examination. This is a duty which Christians ought to be often engaged in, not only in order to their having clear views of their state before God, but also that they may know whether their souls are in a thriving condition or otherwise : therefore do we find it so frequently pressed in the Holy Scriptures. They need, as the Psalmist speaks, to be often " communing with their own hearts, and making diligent search," for the special purpose of examining how matters are as to the frame and exercise of their souls, and as to their general re- ligious conduct, in comparison of what they were before ; — how is it with them in respect of the exer- cise of their graces, liveliness in duties, tenderness of conscience, zeal for the Lord's glory, holiness in their walk, and so on. Now, if this duty is much ne- glected, and if persons go on from day to day without ever calling their souls to an account, they may have greatly declined before they are properly aware of it. 3. The state of the generation among whom they live. The commonness of sin, &c. &c. 4. The condition of fellow Christians around them. If most of those with whom Christians have access to be acquainted were growing and flourish- 2a2 ON A STATE OF SPIRITUAL DECAY. ing in grace, their own decay would be more easily perceived. But when grey hairs come to be general among the professors of religion, this has a power- ful tendency to make every individual less sensible of his own condition. When you see fellow Chris- tians as careless in their conversation as yourselves, as backward and indisposed to speak of spiri- tual and divine things, when you see them appa- rently as lifeless in religious duties, it may be as untender in their conduct as you are, this hinders your perceiving the difference betwixt your present condition and what it formerly was ; yea, it insen- sibly tends to keep you from being alarmed at it, as thinking that you are just neighbour-like, for we are more disposed to imitate the evil example of the saints than the good. 5. Satan has, no doubt, a special influence in this matter. Many are his " devices" against the people of God, and many are the " wiles" which he employs to hurt them. He can, and often does, greatly mis- represent their spiritual condition. When their souls are thriving and prosperous, the work of this adversary is to accuse and disquiet. When, on the contrary, they are in a bad state, he labours to flat- ter and deceive them that they are well enough, al- though perhaps the spiritual life is at the last gasp in them, and all their religious exercise has degene- rated into scarcely any thing more than the " form of godliness," without its power. Besides, this enemy can contrive a thousand methods to divert them from seriously attending to their spiritual condition. ON A STATE OF SPIRITUAL DECAY. 281 III. The third thing proposed was to attend to the remedy for this sad condition. We only hint at the following things : — 1. This is a condition which may be remedied. Decays of old age in nature may be palliated, but remedied they cannot be. But, O what reason have the people of God to be thankful, that it is other- wise with spiritual decays ! The Lord can recover from the lowest stage of spiritual declension. Even when it may be the case with Christians that they think of themselves as Heman did, that they are < w free among the dead, like the slain that lie in the grave," yet he can " shew wonders to the dead," he can make " the dead arise and praise him."" Surely, that promise looks to the very worst case a sinner or a saint can be in in this world, Ezek. xxxvii. 12, " Behold, O my people, I will open your graves, and cause you to come up out of your graves, and I will put my spirit within you, and ye shall live." Now, a firm faith of this, that the Lord is able to bring about a revival in the soul, is one thing which belongs to such a case being reme- died. There ought to be, therefore, much exercise of faith as to this. 2. As a means of recovering his people from spiri- tual decay, the Lord sometimes sends very sharp and severe afflictions to them. Thus he dealt with Da- vid — slaying his child, and measuring out other try- ing dispensations. By these he corrects for their sinful departures from him, and, at the same time, leads them to serious consideration. He brings them into the wilderness, and there " he pleads with them 2 a3 282 ON A STATE OF SPIRITUAL DECAY. face to face." Thus he dealt with Ephraim, " I smote him, I hid my face from him, and was wroth." And thus he describes the way in which he would deal with his back-sliding Church : Hosea, ii. 6, " Therefore, behold I will hedge up thy way with thorns, and will make a wall, that she shall not find her paths ; then shall she say, I will go and return to my first husband, for then was it better with me than now." And truly, those trials and afflictions, however severe, ought to be reckoned great mercies, which have this happy effect. 3. In effecting a revival from such a condition, the Lord brings his people to deep thoughtfulness and much grief because of it. Hence the account given of Ephraim, Jer. xxxi. 18, " I have surely heard Ephraim bemoaning himself thus, Thou hast chastised me, and I was chastised, as a bullock un- accustomed to the yoke," &c. In like manner David speaks, " I thought upon my ways, and turned my feet unto thy testimonies." There is an exercise of deep repentance which the Lord in this case brings his people unto. They are made to " remember whence they have fallen, to repent, and do their first works." They are led to take into view the sad in- gratitude which is in their conduct to their God and Father — to their living Redeemer, and to the Spirit of grace whom they have exceedingly grieved. They are brought to consider the heavy spiritual loss which they sustain, while under such decays. They are affected with the many severe methods which the Lord takes to punish their sin, though he will never leave them to eternal destruction. They are ON A STATE OF SPIRITUAL DECAY. 283 brought to lay to heart, how hurtful their backslid- ing condition is with respect to the interests of the Lord's glory, their own comfort, and the edification of others. Sometimes they are made to take a very affecting view how uncomfortable death would be to them, if they were to meet with it in their present enfeebled condition. And so they are brought to cry with David, " O spare me, that I may recover strength, before I go hence and be no more." 4. The all-effectual remedy for such a condition is renewed communications of grace from Christ by the various influences of the Holy Spirit. The im- mediate cause of such a spiritual decline in believers is the interruption of these communications, and so the cure must lie in the renewal of them. To this purpose we have a multitude of gracious promises : Thus, in chap. xiv. of this book, when Israel is re- presented with many grey hairs upon him, and the Lord proposes to heal his backsliding, how does he say that he will bring this about ? " I will be as the dew to Israel," that is, a fountain of revival by the renewed communications of my spirit and grace, and accordingly it immediately follows : " He shall grow as the lily, and cast forth his roots as Leba- non ; his branches shall spread, his beauty shall be as the olive tree, and his smell as Lebanon." Of a similar nature are these promises, Isaiah, xliv. 3, u I will pour water upon him that is thirsty, and floods upon the dry ground ; I will pour my Spirit upon thy seed, and my blessing upon thine offspring, and they shall grow up as among the grass, and as willows by the water-courses." All means will be 284 ON A STATE OF SPIRITUAL DECAY. ineffectual for a recovery from a declining situation, until Christ thus returns to the soul in the com- munications of his grace, and the influences of his Spirit. And this will do the work effectually. This is strikingly illustrated in the case of the spouse, in Song, v. She continued upon her bed of sloth, notwithstanding all the calls which were ad- dressed to her. " But," says she, " my beloved put in his hand by the hole of the door, and my bowels were moved for him. r) That did the work, and quickly brought about a blessed change : " I rose up to open to my beloved, and my hands dropped with myrrh, and my fingers with sweet-smelling myrrh upon the handles of the lock." 5. Finally, we observe, that the Lord bestows those communications of his grace to his people in this condition, by the various means of grace ^ and in the way of stirring them up to wrestle for them by earnest grayer. He brings them, not in a careless and lifeless manner, but with holy earnestness, to plead, as the Church does, Lam. v. 21, " Turn thou us unto thee, O Lord, and we shall be turned. Renew our days as of old.'" It was in this way that David was recovered from his backsliding state, as in Psalm, li. " Create in me a clean heart, O Lord, renew a right spirit within me. Cast me not away from thy presence, and take not thy Holy Spirit from me." Thus also we find the Church wrestling in Psalm lxxxv. "Wilt thou be angry with us for ever? Wilt thou not revive us again, that thy people may rejoice in thee ?" And all who are brought to take this course shall, sooner or later, ON A STATE OF SPIRITUAL DECAY. 285 obtain the gracious answer which follows : " I will hear what God the Lord will speak : for he will speak peace unto his people and to his saints, but let them not turn again to folly ." From what has been said, we may see briefly : 1. Great cause of mourning, on this humiliation day. Is there not reason for this, that the case here represented is so descriptive of the state of the Church at home and abroad in the present time ? 2. Suitable exercise for the people of God on a day of this nature. This is the question, " How is it with your soul, Christian ? Are the symptoms of decay which have been described, to be found about you ?" Beware of continuing secure and careless in this condition. And is not the state of some saints peculiarly deplorable — literal grey hairs, accompa- nied with a state of spiritual decay ? 3. In line, there are, it is to be feared, some among you who never had a spiritual youth. Seek that you may be born again. Are grey hairs literally upon you, while yet in your sins ? O " give glory to the Lord, before he cause darkness, and make your feet to stumble upon the dark mountains." SERMON XV. THE WONDERS OF GOD S LAW. Psalm cxix. 18. *' Open thou mine eyes, that I may behold wondrous things out of thy law." (DELIVERED, OCTOBER, 1801.) JL his is a remarkable Psalm on various accounts. It is by far the longest in the collection, and its structure is also very peculiar. The chief design of the inspired penman appears to have been to set forth the great excellence of God's word ; for, although David enjoyed only a small part of divine revelation, in comparison of what we are favoured with, it was highly prized by him. There is sel- dom much connection to be observed between the different parts of the Psalm, and it is generally sup- posed to consist of the pious breathings and ejacula- tions of this " man after God's own heart," uttered on various occasions, and afterwards collected to- gether, so that, while other parts of the Scriptures are, as one says, like a golden chain, this may rather be compared to a chest of gold rings, all of them precious, and each complete in itself. THE WONDERS OF GOd's LAW. 287 Amongst his many ardent prayers and holy aspi- rations in reference to the word of God, a very beau- tiful one is contained in the verse before us, " Open thou mine eves, that I may behold wondrous things out of thy law ;" in which words we may observe the following things : — 1. By the law is meant the written word — that revelation which God has given of himself and his will unto the Church. The term js sometimes used in a strict sense, for the five books of Moses ; as in our Lord's division of the Old Testament into " the law, the Prophets, and the Psalms." But in a more large acceptation, it signifies the whole Scrip- ture. So in Isaiah, viii. 20, " To the law and to the testimony : if they speak not according to this word, it is because there is no light in them.'" Here the law evidently means, the written Word, so far as it was then given to the Church ; and embraces, as the prayer is used by us, the whole volume of inspiration — the canon of Scripture being now com- pleted. n 2. In this law there are wondrous things. The word signifies hidden, secret, high, mysterious ; and by these things are meant the mysteries of divine love, wisdom, truth, and grace, which are contained in the Scriptures. 3. It is intimated that it is our duty to behold these wonderful things, that is, to contemplate — to understand — to believe them ; and it is for this that the Psalmist prays so fervently here, and frequently throughout the Psalm. 4. The prayer implies that we are unable, of our- THE WONDERS OF GOD S LAW. selves, rightly to discern them. David was posses- sed of much wisdom, but he refused, on such a sub- ject, to trust to his own understanding. Finally, The words intimate the absolute neces- sity of Divine illumination in order thereto. This is called the " opening of the eyes." The expres- sion is literally, reveal to mine eyes, that is, un- cover them, take the veil from them. There is a glo- rious light in the Word itself. But then, there is a covering, a vail, upon the minds of men, which pre- vents them from beholding this light. As to all un- believers this is universal ; they are in a state of complete spiritual darkness. And although the eyes of all saints have been opened, yet this is only partial. This vail will continue in part upon their understandings while they are in this world ; and therefore their daily and earnest prayer ought to be, especially when they are employed in reading, hear- ing, and meditating on God's Word, " Open thou mine eyes, that I may behold wondrous things out of thy law." The method proposed in discoursing from these words is to endeavour to illustrate and apply some general propositions implied in them. I. There are wonderful things to be seen in God's Law. In illustration of this we may attend to the following particulars : — 1. In the Word of God there are such things re- vealed as finite minds could never have devised. The Apostle Paul, accordingly, gives the following account of the mysteries of divine revelation, 1 Cor. THE WONDERS OF GOd's LAW. 289 ii. 9> u Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hatli prepared for them that love him : but God hath revealed them to us by his Spirit. " What he here refers to is, especially, the mystery of salvation through a crucified Redeemer. This he calls, in verse 7, " the wisdom of God in a mys- tery, even the hidden wisdom which God ordained before the world unto our glory ;*" and he adds, " which none of the princes of this world knew, for had they known, they would not have crucified the Lord of Glory. 1 ' This is, then, an instance of the " wondrous things" which are contained in God's law, and it is one which runs through the whole of the sacred volume, for the special design of divine revelation is just to make this known unto us. Now, it could never have entered into the minds of men or angels, that God would save guilty rebellious worms of his footstool, in the way of his eternal, only-begotten Son dying on a cross. Finite minds could never have conceived of such love as this : " Peradventure for a good man some would even dare to die." This is the utmost length which crea- ture-love can be supposed to go : " But God com- mendeth his love towards us, in that, while we were yet sinners 1 '' — enemies — " Christ died for us. 11 Fi- nite wisdom could never have planned any thing like this — salvation by the cross of C. rist. But infinite wisdom dwelt with prudence, and found out the knowledge of this wise invention. Accordingly, God is said herein to have " abounded toward us in all wisdom and prudence. 11 This is but one in- 2b 290 THE WONDERS OF GOd's LAW. stance of those things in God's word which finite minds could never have devised. The same obser- vation will apply to the whole mysteries belonging to the covenant of grace. And this, by the way, is one of the many strong internal evidences that the Scriptures are indeed the Word of God. 2. The Word discovers greater wonders than are to be seen in all God?s outward works. Every work of God is indeed a great wonder. " The hea- vens declare his glory, and the firmament sheweth his handy work. Day unto day uttereth speech, and night unto night teacheth knowledge." But much more wonderful things are to be learned from the volume of inspiration, than either from those of creation or common providence. The latter informs us concerning some of the perfections of God, but not concerning them all. In the Scriptures alone have we that wonderful and most comfortable de- claration, " God is love." There only do we learn any thing about his redeeming mercy to sinners. And that precious discovery, " There is forgive- ness with thee that thou mayest be feared," is in vain looked for from any other quarter. Here again, we have the divine perfections displayed in their highest glory. Much of his wisdom is to be seen in the works of creation and providence ; but in the work of redemption there is what the Apostle calls " the manifold wisdom of God." Divine power is gloriously displayed in all God's works ; but in the work of redemption, both in its purchase and application, he has manifested " the exceeding greatness of his power." And although divine THE WONDERS OF GOd's LAW. 291 holiness is manifested in the judgments which he has executed upon guilty nations and individuals on account of sin, it unquestionably shines with far more conspicuous lustre in the sufferings and death of his only-begotten Son. Here, indeed, he appears " glo- rious in holiness," " of purer eyes than to behold evil," and one who " cannot look upon iniquity." Finally, it is in the Scriptures alone that we behold the glorious harmony of all divine perfections, their meeting altogether, as it were, in one centre, and shedding a glorious lustre on each other, viz. in the work of the salvation of mankind sinners through Christ Jesus. This is a truly wonderful sight, and it is in vain looked for in the works around us : Ps. lxxxv. 10, " Mercy and truth are met together ; righteousness and peace have kissed each other. Truth shall spring out of the earth, and righteous- ness shall look down from heaven." 3. The Word discovers such things as cannot be comprehended by reason. Many of the truths which are there revealed, would not only have re- mained for ever hid, if God had not revealed them, but even after they have been distinctly announced, in respect of their truth and reality, they still con- tinue incomprehensible mysteries. Such, for in- stance, is the doctrine of the Trinity — three distinct persons subsisting in the same Godhead, and yet one divine nature or essence. There is no truth more fully declared than this in the Word of God. It is closely interwoven with every doctrine of Scripture ; and the Apostle John expressly declares, " There are three that bear record in heaven, the Father, the 2b2 292 THE WONDERS OF GOD's LAW\ Word, and the Holy Ghost ; and these three are one." But how wonderful is this ! How infinitely does it transcend reason, even in its most perfect state ! How silencing are these sublime questions of Zophar, " Canst thou by searching find out God ? Canst thou find out the Almighty unto perfection ? It is as high as heaven, what canst thou do ? deeper than hell, what canst thou know ? The measure thereof is longer than the earth, and broader than the sea." Another instance to the same purpose is the union of the Divine and human natures in the person of Christ. This is also a doctrine which is clearly and frequently taught in the sacred volume : " Unto us a Child is born, unto us a Son is given, and his name shall be called, The mighty God." — " The Word was God, and the Word was made flesh." But how incomprehensible a mystery is this to rea- son, though the truth be distinctly revealed ! 1 Tim. iii. 16, " Without controversy, great is the mystery of godliness." And this is placed at the head: " God was manifest in the flesh." How infinitely does it surpass reason to comprehend, how these two na- tures remain distinct and without confusion, in their various properties, in the person of the Son of God ; and, at the same time, so closely united that the works of each nature are properly ascribed to the whole person, — that the Divine nature is subject to no imperfection by its union with the human, — and that the properties of the human nature are not ab- sorbed by the Divine ! Some think that the burn- ing bush at Horeb was an emblem of this : " I will THE WONDERS OF GOD^S LAW. 293 now turn aside," said Moses, " and see this great sight, why the bush is not burned." And well may we adopt the language of the shepherds, to whom the joyful tidings of the birth of the Saviour were first announced : " Let us now go even unto Beth- lehem, and see this thing which is come to pass, which the Lord hath made known unto us." These, and like mysteries, which are revealed in the word, are so far above reason, although not contrary to it, that there is no ground to think they will be fully comprehended by men or angels through eternity ; yet, when believers come to heaven, they will doubt- less have a vastly clearer view of them than they can now possibly have : according to the promise of Christ, " At that day ye shall know that I am in my Father, and you in me, and I in you." 4. The Word discovers such things as are foolish- ness to corrupt reason. We might indeed have expected this in a revelation from heaven, that it would be very opposite to the blind understandings and depraved affections of creatures, who have lost the image of God, and are become enemies to him. Accordingly, the Apostle tells us, that this is the case with respect to all those things which belong peculiarly and exclusively to divine revelation, 1 Cor. ii. 14, " The natural man receiveth not the things of the Spirit of God. for they are foolishness unto him ; neither can he know them, because they are spiritually discerned." There are many things in the Scriptures which belong to natural religion, some impressions whereof remain in the hearts of all men. But with reference to all those things which are the 2b 3 294 THE WONDERS OF GOd's LAW. peculiar matter of divine revelation, this is the con- clusion of corrupt reason, that they are foolishness. Hence is the account which the Apostle gives of the great doctrine of the Bible — salvation through the death of Christ, 1 Cor. i. 23, " We preach Christ crucified, unto the Jews a stumbling-block, and unto the Greeks foolishness.'" Such was the view which carnal men had of this subject in the Apostle's time, and it is really so still. To this cause we are to as- cribe the various methods which men of corrupt minds have taken in every age to deny, to corrupt or to ex- plain away this precious doctrine; mournful evidences of which are to be seen in many of the churches at this day. What are all the Socinian, Arminian, and other heresies which abound, but so many proofs that the pure unadulterated doctrine of the Word about salvation by a crucified Christ is foolishness to corrupt reason ? And the same is true with re- spect to the divine ordinance of gospel preaching, 1 Cor. i. 18, " For the preaching of the cross is to them that perish foolishness." Not only is the truth which is preached accounted foolishness, but the or- dinance itself is so. Accordingly, it is said, verse 21, " It pleased God by the foolishness of preaching to save them that believe." We shall only add here another instance of those " wondrous things" which the Word reveals, which are foolishness to corrupt reason, viz. the inhabita- tion, and saving operations of the Holy Spirit in the hearts of believers. This belongs to the very es- sence of practical religion, and is, accordingly, much spoken of in the Holy Scriptures. But to carnal men THE WONDERS OF GOd's LAW. 295 it is absolute foolishness. Accordingly, it does not enter at all into the system of religion which is pro- fessed by many ; yea, it is regarded as nothing bet- ter than wild enthusiasm. Now this is the very thing which our Lord foretold, John, xiv. 16, " I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever ; even the Spirit of truth, whom the world cannot re- ceive, because it seeth him not, neither knoweth him, but ye know him, for he dwelleth with you, and shall be in you." Here, the doctrine of the Spirit's real, though mysterious, indwelling and operations in believers is distinctly declared ; and it is at the same time intimated, that this would be accounted foolishness by carnal men. 5. The Word discovers such things as, when they are apprehended and believed, Jill all rational minds with astonishment. There is no part of God's Word which will not produce this effect when that opening of the eyes takes place, for which the Psalmist here earnestly prays. Then every page of the Sacred Volume appears to be full of wonders. We accordingly find the saints, when meditating on the amazing discoveries which are unfolded therein, often exercised in this manner. Thus David ex- claims, when contemplating the great kindness of God to his people, " O how great is thy goodness which thou hast laid up for them that fear thee ; which thou hast wrought for them that trust in thee before the sons of men !" Similar were the feelings of the Apostle John, in reflecting upon the love of God, as manifested in giving his only-begotten Son 296 THE WONDERS OF GOD S LAW. to die for sinners. " Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins." And, again, when he thought of his adopting such guilty, pollut- ed creatures into his family, and admitting them to a participation in all its privileges, he breaks out, as one overwhelmed with wonder, " Behold what man- ner of love the Father hath bestowed upon us, that we should be called the sons of God !" But not only do the discoveries which are made in the Scriptures fill with astonishment the souls of believing men, they have also a similar effect on holy angels, those pure Intelligences who surround the throne of glory in heaven, and whose capacities are unspeakably superior to the most eminent of the inha- bitants of the earth. The Apostle Paul tells us, that they learn, by means of the revelation which is made unto the church, the glorious mysteries of redemp- tion, Eph. iii.10, "Unto the principalities and powers in heavenly places is made known by the church the manifold wisdom of God." And the Apostle Peter distinctly mentions what effect these discove- ries have upon them. " Which things," viz. the sufferings of Christ, and the glory that should fol- low, — " Which things the angels desire to look into." These subjects, wherewith the Word is filled, impress the minds of those glorious beings with holy wonder and astonishment, — that the eter- nal Son of God should suffer and die for worms of the dust, who had risen up in daring rebellion against him ! THE WONDERS OF GOd's LAW. 297 Application. — From what has been said, we may now make the following reflections : — 1. What an invaluable blessing is divine revela- tion ! How much is the condition of our fellow-men who want it to be deplored and pitied — " the people who sit in darkness, and in the region and shadow of death !" 2. How great is the folly of those who seek after wonders in the works of nature to the neglect of their Bibles ! The knowledge of the wonders of the natural world is indeed very desirable, and very valuable when improved to right ends. But the meanest Christian has no reason to envy the greatest philosopher, who wants the knowledge of the won- ders which are revealed in the Scriptures of truth. 3. What an abuse do they commit on the Word of God, who allege that there are no mysteries in it ! This is the doctrine of Socinians. But so far is it from being true, that the very opposite is the fact. The Bible is full of wonders — " the wondrous things of thy law." 4. How groundless is the objection of Deists against the Scriptures., on account of their incom- prehensible mysteries ! They would not have been a revelation from God, if they had not contained mysteries. It would have been unworthy of Him, to have given us, in his w r ritten Word, merely a revelation of such things as we might have arriv- es © ed at the knowledge of by the light of nature and reason. 5. We may see the absolute necessity of that faith which is of the operation of God, in order to our 298 THE WONDERS OF GOd's LAW. making any right use of our Bibles. They are filled, as you have been hearing, with doctrines quite beyond the line of reason, and which can, therefore, only be received by a divine and supernatural faith. 6. The disregard which men, in a natural state, shew to the Word of God is an evidence of its divi- nity. You have heard that the doctrines of it are foolishness to carnal reason. And, accordingly, wicked men must disregard — yea, hate them. This is the true cause why so many are careless about their Bibles. 7- What an awful contempt of God is the neglect to search the Scriptures ! "I have written to them the great things of my law (says Jehovah), but they accounted them strange things." Yea, is there not reason to fear that many of the saints are chargeable with much sin on this head ! Finally, see what need we all have to adopt the Psalmist's prayer in the text. There are wonders in God's law — such as we have the deepest interest in, and such as we can never attain to any saving knowledge of, without that opening of the eyes which he here seeks. Let us then join in the petition with our whole hearts, and cry, each for himself, " O Lord, open thou mine eyes, that I may behold won- drous things out thy law." SERMON XVI. THE DUTY OF BEHOLDING THE WONDERS OF god's LAW. Psalm cxix. 18. — " Open thou mine eyes, that I may behold wondrous things out of thy law." (continuation.) II. It is the duty of all into whose hands the Word of God comes, to make themselves acquainted with the wonderful things which it contains. This truth is manifestly implied in the prayer of the Psalmist. He was convinced, that it was his duty as well as his interest, to obtain a saving acquaintance with God's law, that it would be his sin as well as his great loss, to be ignorant of it. And what was his duty, must also be the duty of all those into whose hands the Word of God comes. For the illustration of this truth we may attend to the following things : 1. Whose word the Scripture is. It is the Word of God — a revelation from him. So David speaks of it here, u thy law." The Scriptures were written in different ages, and by a variety of persons ; but God himself is the great Author, and the immediate speaker in every part thereof: 2Tim.iii. 16, " All 300 THE DUTY OF BEHOLDING Scripture is given by inspiration of God." The Prophets and Apostles were inspired by his Spirit to make his mind known unto men. They spake not of themselves, delivering their own opinions or conjec- tures, but the mind of God : " For the prophecy came not in old time, by the will of men ; but holy men of God spake as they were moved by the Holy Ghost." And is this indeed the case ? Are the Scriptures the word of God — a revelation from him ? How highly then must it be the duty of all into whose hands they come, diligently to peruse, and en- deavour to obtain a distinct knowledge of them ! When a fellow-creature addresses us, it is considered a piece of common respect to attend to what he says, and be at pains to understand it. If we manifest indifference, it is considered, and justly, as an affront — it shews that we do not regard him, but that we consider him as beneath us, and unworthy of our notice. But were a person of eminent dignity to ad- dress us, how much more would this be the case? If an earthly king, for instance, should condescend to speak to us, we would be all ears, we would give the utmost diligence to understand him, and take care that no word should escape us. But He, who speaks in the Holy Scriptures, is the great King of heaven and earth ; and shall we not give that at- tention to Him which is due to a fellow-creature ? Ought not our exercise to be, " I will hear what God the Lord will speak" ? The Lord has not only spoken, but written his Word to us ; and this consi- deration still farther enforces the duty of attending unto it. When a writing is directed to us, suppose a THE WONDERS OF GOd's LAW. 301 letter, we carefully peruse its contents. If we were not to open it at all, or merely to give it a glance, notwithstanding it contained subjects of great impor- tance, it would surely indicate great disrespect to him from whom it came. Well, the Bible is a writing from God to us ; and certainly, considering from whom it comes, it is our duty carefully to per- use it, and to study to be acquainted with its won- derful contents. 2. Let us consider the deep interest which we have in the things which the Word contains. This may be illustrated generally and more particularly. In general, observe, What is the title of the Scrip- tures ? It is the Old and New Testament, the Tes- tament of our Lord and Saviour Jesus Christ. It is a written and authentic copy of the covenant of grace, and that covenant turned into a testamentary deed by the death of Christ. Now, how carefully would a person peruse the testament of a deceased friend, in which were bequeathed to him many valua- ble legacies ? Every item of it would be examined. Well, such is the Word to all believers. It is the Testament of their once dead and now risen Saviour, containing and conveying to them, in " exceeding great and precious promises, 1 '' the richest legacies. And these are expressed in such a manner in the Testament, that any one by believing in the Testator, by humbly claiming relation to Him, on the ground of the invitation in the gospel, may obtain a sure title unto, and be put in possession of, the whole. More particularly, What a deep interest have men and women in the contents of their Bibles ! They 2c 302 THE DUTY OF BEHOLDING make known unto us our ruin as sinners, and the only way by which we can be delivered. These in- finitely-important declarations, " O Israel, thou hast destroyed thyself, but in me is thine help," are ex- plained and unfolded throughout the whole Scrip- tures. They discover unto us, how we came into the miserable state in which we are by nature : " By one man sin entered into the world, and death by sin, and so death passed upon all men, for that all have sinned ;" and how alone we can be brought out of that state : " I have laid help upon one that is Mighty.'" They lay open the eternal transactions of the counsel of peace about our salvation, and the ac- complishment of these in time, through the incarna- tion, obedience, death, resurrection, and ascension of the Son of God. These are " the things which Angels desire to look into ;" and shall we manifest an indifference about them ? No other book except the Bible, can inform us concerning the Saviour, or make that infinitely-important discovery to us, that u there is forgiveness with God" for guilty men. Be- sides, it lays open a future world in both its parts, of inexpressible misery and inconceivable happiness, with the only way of our avoiding the former and being put in possession of the latter. Further, the Word contains the rule of duty with respect to all our conduct, in thoughts, words, and actions. It is " a lamp to our feet and a light to our path," in every possible situation. " The law of the Lor dis perfect." — " Thy commandment is exceeding broad." It also sets before us all-sufficient grounds of consola- tion and support under the various trials and afflic- THE WONDERS OF GOd's LAW. 303 tions of a present life. Hence David sings, " This is my comfort in my affliction. 11 Yea, it suggests abundant matter of encouragement even in the dark valley of death : " Though I walk through the valley and shadow of death, I will fear no evil ; for thou art with me ; thy rod and thy staff they comfort me. 11 3. The many express precepts which are given in reference to it prove the truth which we are now il- lustrating. No sooner had God given a written re- velation of his will to the Church, than he required his people to peruse it in the most diligent man- ner. Thus, in Deut. vi. 6, " These words which I command thee this day, shall be in thine heart ; and thou shalt teach them diligently unto thy chil- dren, and shalt talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up. 1 " Here, a familiar acquaintance with the word, by all the means by which it can be obtained, is enjoined by God. Its careful perusal ought to be the exercise of every family, and of every closet, and that every day. We are commanded to be as familiar with it, as we are with a person who constantly resides with us. Hence the Apostle's exhortation, Col. iii. 16, " Let the word of Christ dwell in you richly in all wisdom, teaching and admonishing one another, in psalms, and hymns, and spiritual songs. 11 We ought to be familiarly acquainted with it, as we are with a person who dwells in the house with us. Ac- cordingly, David speaks of the word " staying with him i 11 " It makes me wiser than mine enemies, for it 2c 2 304< THE DUTY OF BEHOLDING is ever with me. 11 The Proverbs of Solomon are so full of calls to this duty, that there are few chapters in which they may not be found. We may only mention, as a specimen, chap. vii. at the beginning : " My son, keep my words, and lay up my command- ments with thee ; keep my commandments and live, and my law as the apple of thine eye ; bind them upon thy fingers, write them upon the table of thy heart ; say unto wisdom, Thou art my sister, and call understanding thy kinswoman ;" that is, let the word, which is the revelation of the personal Wis- dom of God, and is " able to make thee wise unto salvation," be as familiar to thee, as a sister or any near relation. All these injunctions which we have in Old Testament Scripture, our Lord recognises and repeats anew from his own lips, John, v. 39, " Search the Scriptures, for in them ye think ye have eternal life, and they are they which testify of me." Ob- serve, he calls it searching the Scriptures, not a bare reading of them, but a diligent careful perusal, that we may be acquainted with their precious contents. So it is beautifully expressed, Prov. ii. 1, " My son, if thou wilt receive my words, and hide my com- mandments with thee, so that thou incline thine ear unto wisdom, and apply thine heart to understand- ing ; yea, if thou criest after wisdom, and liftest up thy voice for understanding ; if thou seekest her as silver, and searchest for her as for hid treasure ; then shalt thou understand the fear of the Lord, and find the knowledge of God." 4. We have the approved example of the saints with respect to this duty. Diligence in perusing the THE WONDERS OF GOd's LAW. 305 Scriptures is indeed to " go forth by the footsteps of the flock.' 11 To which of the saints will you turn, in whom this does not eminently appear ? How dis- tinguished was David, the man " according to God's heart," for this exercise ! The whole of the Psalms bear testimony to this, yea, he speaks of " meditat- ing on God's law day and night." And what tokens of his approbation has the Lord given to this exer- cise ! The Ethiopian eunuch is a memorable in- stance, Acts, viii. 28, " Behold a man of Ethiopia, a eunuch of great authority, who had come to Jerusa- lem for to worship, was returning and sitting in his chariot, read Esaias the prophet ; the place of the Scripture which he read was this, He was led as a sheep to the slaughter," &c. He was searching and pondering the meaning of this remarkable passage, while he had none to open it up to him ; but the Lord, as a testimony of his approbation of the duty in which he was employed, and as an encouragement to like exercise in all future ages, sent him an inter- preter, by whose means he was brought to the sav- ing knowledge of it. And He will not be wanting still in one way or another, to discover his mind in the Word, to those who are, in good earnest, seeking to know it. Another example of the Lord's bless- ing attending this exercise, we have in young Timothy. He is made honourable mention of in the Scriptures, for his early acquaintance with them : " And that from a child thou hast known the Scrip- tures, which are able to make thee wise unto salva- tion, through faith which is in Christ Jesus." In a word here, how honourably are the Bereans spoken of 2c 3 306 THE DUTY OF BEHOLDING for their abounding in this duty ? The searching of the Scriptures was a part of their daily exercise ; and the Spirit of God dignifies them with the title of noble on this account. He makes a very different account of nobility from what men do. A poor Christian perusing his bible, with a desire to under- stand the mind of God in it, is more noble in his reckoning, than the sceptred monarch who neglects the Scriptures : Acts, xvii. 11, " These were more noble than those in Thessalonica, in that they re- ceived the word with all readiness of mind, and searched the Scriptures dailv, whether those things were so." 5. The many advantages which attend an ac- quaintance with the Word of God may also be urged on this head. The Apostle tells us, 2 Tim. iii. 15, that it " is able to make us wise unto salvation." It is the great means of obtaining spiritual wisdom, which is chiefly to be desired, as it leads to everlast- ing happiness. In the immediately following verse, he distinctly describes, in a variety of particulars, the spiritual benefit which may be obtained by an intimate acquaintance with divine revelation : " All Scripture is given by inspiration of God, and is pro- fitable for doctrine, for reproof, for correction, for instruction in righteousness; that the man of .God may be perfect, thoroughly furnished unto all good works." But we may here mention a few of the numerous advantages which attend a saving acquain- tance with the Word. 1st, It is a constant means of communion with the Lord. The Christian who has the Scriptures THE WONDERS OF GOd's LAW. 307 stored in his sanctified memory, may, at any time, by night or by day, or whatever be his employment, be led, by means of it, to God — to contemplations of his greatness, his wisdom, his love, and his faith- fulness, and thereby hold communion with Him. Thus David speaks, verse 148, " Mine eyes prevent the night watches, that I might meditate on thy word." Now, what an unspeakable advantage is this to a believer, to have with him a constant means of communion with God ! 2d, It is an eminent means of spiritual minded- ness. We are called to " set our affection on the things that are above." We are told, that " to be carnally minded is death, but to be spiritually minded is life and peace." Now, nothing will prove more effectual for the advancement of spiritual mind- edness, than to have the memory well stored with God's Word. Thus the Christian has subjects for holy meditation always at hand. 3rf, The Word furnishes matter and expressions suitable for prayer. They who are well acquainted with their Bibles will accordingly be found eminent in this exercise. The Scriptures furnish us with proper conceptions about God, about Christ, about the Holy Spirit, about the blessings of the covenant of grace, about ourselves, and about the Church. They contain the promises which we ought to plead in prayer ; and they furnish the most suitable ex- pressions for addressing God in that duty. 4£A, It is an eminent means of sancti/ication. The soul, by a saving acquaintance with the Word, is gradually " delivered into the form" or mould, as 308 THE DUTY OF BEHOLDING the Apostle speaks, of that holiness which it contains. It is, indeed, the principal means of sanctification, John, xvii. 7> " Sanctify them through thy truth ; thy Word is truth." It exhibits the unspeakable beauty and excellence of holiness, — the evil, de- formity, vileness, and demerit of sin. It opens up the great fountain of sanctification, and sets before us the strongest motives to holiness, and the most forcible arguments against iniquity. 5th, The Word is the most powerful antidote against the influence of corrupt doctrines, error, and delusion. The Christian who is well acquainted with his Bible, will have it in readiness to oppose the deceits of error and delusion, under whatever fair pretences they are brought forth. Of this ad- vantage David speaks in Psalm xvii. " By the words of thy lips I have kept me from the paths of the de- stroyer." It was to his knowledge of the Scriptures that the Apostle referred Timothy, as an antidote against the seducers of his day. " Evil men and seducers will wax worse and worse, deceiving, and being deceived. But continue thou in the things which thou hast learned, and hast been assured of; knowing of whom thou hast learned them ; and that from a child thou hast known the S crip tu res/'' &c. A saving acquaintance with the Word, as the effect of the teaching of the Spirit, will be an effectual pre- servative against the influence of soul-ruining error. " But the anointing which ye have received of him abideth in you ; and ye need not that any man teach you. But as the same anointing teacheth you of all THE WONDERS OF GOd's LAW. 309 things, and is truth, and is no lie ; and even as it hath taught you, ye shall abide in him." 6tk, An acquaintance with the Word will make per- sons useful to others. We ought " not to look every man on his own things, but every man also on the things of others." Christians are bound by the most tender, solemn, and forcible ties, to consult and pro- mote the spiritual good of their fellow-Christians. Now, who are the persons who are likely to be most useful in this way ? Those who are familiar with the Word of God. Thus they will prove, as Job speaks, " eyes to the blind." They will be " able to comfort others with the consolations wherewith they themselves have been comforted of God." It was because Apollos was " mighty in the Scriptures," that he was so eminently useful, even before he was solemnly set apart to the gospel ministry. 6. Finally here, let us consider God's complaints and threate.nings on account of the neglect of this duty. We find him complaining much against his ancient people on this head, Hosea, viii. 12, "I have written to them the great things of my law ; but they were counted as a strange thing ;" that is, they made no conscience of perusing them, of studying to get an acquaintance with them. And this was one of the heinous sins for which he threatened to visit them, as in the following verse, " Now will he re- member their iniquity and visit their sins." And how frequently do we find this entering into his charges against them ! " They waited not for his counsel — they believed not his Word." This disre- garding of his Word he mentions as a prominent 310 THE DUTY OF BEHOLDING feature in the character of wicked men, which he accordingly threatens to punish in a fearful manner. " But Unto the wicked God saith, seeing thou hatest instruction, and castest my words behind thee, — I will reprove thee, and set thy sins in order before thee ; now consider this, ye that forget God, lest I tear you in pieces, and there be none to deliver.'" Application. — From what has been now said, we may deduce the following inferences : — 1. What an awful contempt of God multitudes are daily living in. They who live in the neglect of his Word are living in contempt of himself; and alas ! what multitudes are there against whom he has to bring that heavy charge, " They rebelled against the words of God, and contemned the counsel of the Most High." How gracious has God been in giving us his Word, which he has denied to many ? And what a fearful contempt is it of his grace and love, as well as of his authority, toaieglect it ! But as to all who act in this manner, his Word shall at length " take hold of them." 2. The way to account for the gross ignorance of this generation with respect to religion. It is indeed a common boast, that this is an enlightened age ; but sure we are, it is far from being true with respect to the things of God. It cannot be told, what igno- rance generally prevails about the precious doctrines of the gospel, even about the very " first principles of the oracles of God." Now, is this to be wondered at, while men's Bibles lie by them neglected ? It is to be feared, that, as to many who attend public or- THE WONDERS OF GOD's LAW. 311 dinances, they are on this account so ignorant, that they cannot understand the subjects discoursed of in the dispensation of the gospel ; and that they are wholly incapable of distinguishing between truth and error. With regard to the inhabitants even of this land of light, the Lord has to say, " My people are destroyed for lack of knowledge" ! 3. That the ignorance of those who enjoy the Word of God will be a just cause of their condem- nation. Persons are too ready to think lightly of the sin of ignorance ; but see what God says of it, Isaiah, xxvii. 11, " It is a people of no understand- ing : therefore he that made them will not have mercy on them, and he that formed them will shew them no favour." Their condemnation, who have enjoyed the light of the word, will be far more terri- ble than that of other sinners : " This," says Christ, " is the condemnation, that light is come into the world, and men have loved darkness rather than light." 4. One reason of the little holiness and spiritual- mindedness which is to be found even about saints. It is owing to their not being more familiarly ac- quainted with the Word of God. Were the Scrip- tures more perused by you, Christians, and more carefully treasured up in your hearts, your thoughts would be more spiritual, and your hearts and lives more holy. From the whole, let us all be convinced of our sin in this matter, and let our bibles be more the matter of our daily study than they have been. SERMON XVII. THE RIGHT MANNER OF BEHOLDING THE WONDERS OF GOD^ LAW. Psalm cxix. 18.— " Open thou mine eyes, that I may behold wondrous things out of thy law." (continuation. ) III. J- here is a way of beholding the things of God's Word which is peculiar to the saints. This also is plainly intimated in the prayer before us. David was capable of looking on God's word with his bodily eyes. He was also capable of reading and meditating upon it, in the exercise of his natural understanding. He needed no supernatural help, such as is signified by the opening of the eyes here, for any of those exercises. But he well knew, that there is a peculiar manner of beholding the things of God's Word, which all do not attain — which none but the people of God attain, which he himself had sometimes enjoyed, and which he could only- enjoy as the consequence of that for which he here prays. And this is what all saints are fully convinced of. They know, that the Lord manifests himself other- wise to his people, in and by means of his Word, than he does unto the world. In illustration of this, we may observe : THE WONDERS OF GOd's LAW. 313 1. Saints behold the things of God's Word as mat- ters of faith. They really believe that the Scriptures are the Word of God, and they know something about the exercise of faith on the various things con- tained in them. This is one important distinction between saints and other men. The greater number of those into whose hands the Word comes, have no real faith of it as the Word of God. They know nothing about what the Apostle calls, " mixing faith with the. word," and therefore it does not " profit them." But, as to all the people of God, that is true which the Apostle expresses in the case of the Thessalonians, " For this cause thank we God, with- out ceasing, because when ye received the word which ye heard of us, ye received it not as the word of men, but as it is in truth the word of God." We often, accordingly, find the saints thus expressing their faith in it. So David speaks in verse 66, H Teach me good judgment and knowledge ; for I have believed thy commandments." And to the same purpose in Psalm cxvi. : " I believed, there- fore have I spoken." And the Apostle mentions this as the common attainment of all saints, 2 Cor. iv. 13, " We having the same spirit of faith, according as it is written, I believed, and therefore have I spoken ; we also believe, and therefore speak." All saints have got the spiritual eye, the eye of faith, by means of which they discover God speaking in the Scrip- tures ; they perceive the impression of his divine per- fections — his infinite majesty, holiness, wisdom, love and faithfulness, all of which shine brightly there. This eye of faith in the saints, however, is not al- 2d 314 THE RIGHT MANNER OF BEHOLDING ways equally clear. It is frequently dim, and they need to have it anointed anew with Christ's " eye salve.'" And this is what the Psalmist is praving for here, a new anointing of his eyes by the Holy Spirit. In this respect, then, there is a vast differ- ence between the views which saints have of the things of God's law, and the views of natural men. The last have never any apprehension of them in their truth and reality ; they look upon them as " tales that have been told,*' but they never yield a true faith to them, and therefore are never suitably affected by means of them. 2. Saints behold the things of the Word as mat- ter of holy wonder. Thus David speaks here, of the wondrous things that are to be seen in God's law. There is no part of divine revelation which does not afford just matter for wonder. " The works of the Lord are great, sought out of all them that have pleasure therein." And this is equally true of his Word, for he " hath magnified his word above all name.*" Accordingly, when the faith of the saints is in exercise, beholding and contemplating the things of the Word, they fill them with admiration. When, for instance, they contemplate the regard which the Lord has shown to man in his creation, and much more in his redemption, they are disposed to breathe forth the Psalmist's language, " What i man, that thou art mindful of him, and the son of man, that thou visitest him." When, again, they read of God's glorious sovereignty, in passing by sinning angels, and fixing his love upon sinful men, and in passing by some of mankind, and fixing his THE WONDERS OF GOd's LAW. 315 love upon others, they are ready to break forth with the Apostle, " O the depth of the riches both of the wisdom and knowledge of God ; how unsearchable are his judgments, and his ways past finding out ! Who hath known the mind of the Lord, or who hath been his counsellor ?" Farther, while they con- template the high dignity and glorious relation of sons, to which God hath raised such vile and worth- less creatures as they are, they cannot but join in the admiring language of the Apostle John, " Be- hold what manner of love the Father hath bestowed on us, that we should be called the sons of God." But especially, this wonder is carried to the highest pitch, when they learn from it at what infinite ex- pence this is brought about. When they contem- plate the work of the eternal Father giving his only- begotten Son, and the Son giving himself to the deepest humiliation, and sufferings, and death, for the salvation of such hell-deserving creatures as they are, they feel constrained to exclaim, " Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins." And when, at any time they are enabled to read, with full assurance, their own interest in this marvel- lous love and all the fruits of it — when they hear a God of grace addressing them : u I have loved thee with an everlasting love, therefore with loving kind- ness have I drawn thee," the feeling of their heart is like that of David : " Who am I, O Lord God, and what is my father's house, that thou hast brought me hitherto ! And is this the manner of 2d2 316 THE RIGHT MANNER OF BEHOLDING men, O Lord God ? and what can David say more unto thee ?" 3. Saints behold the things of the Word as matter of holy fear. Accordingly, the Psalmist speaks in a following verse, of " standing in awe of God's word." The discoveries which He has there made of himself afford abundant matter for this exercise. When believers contemplate his infinite majesty, glory, and greatness, and particularly his holiness, as manifested therein, the views which they obtain fill their souls with the deepest awe : " Who shall not fear thee, O Lord, and glorify thy name? for thou only art holy." They see from his Word that he will indeed " by no means clear the guilty," that he is " of purer eyes than to behold iniquity, and cannot look on sin." Oh, say they, u who can stand before this holy Lord God ?" What impressive views do they sometimes obtain of his unspotted holiness and tremendous justice, in the punishment of apostate angels — in casting man out of Paradise — in drowning the old world — in raining fire and brimstone on Sodom and Gomorrah, and especially in the sufferings of his only-begotten Son ! That affecting account, Is. liii. 10 : "It pleased the Lord to bruise hinx," reads them such a lesson of the aveng- ing justice and infinite holiness of God, as* when faith is in exercise, cannot but affect them with holy fear. All the tremendous threatenings of the law have a similar effect upon them. The assurance which they have that they shall never fall under the execution of those threatenings does not diminish their awe of God as expressing them, but the con- THE WONDERS OF GOd's LAW. 317 trary. Hence we find the most eminent saints, those who had the fullest assurance of their interest in God's love, expressing this in the most lively man- ner. So David speaks in verse 120th, " My flesh tremblcth for fear of thee ; and I am afraid of thy righteous judgments. " It was so with Noah, he was " moved with fear." It was so with Habak- kuk : " O Lord, I have heard thy speech, and I was afraid." Indeed, it is given as one of the dis- tinguishing characters of saints, that they tremble at God's word : " To this man will I look, even to him that is poor and of a contrite spirit, and that trem- bleth at my w r ord." The very opposite of all this is the case with unbelievers ; they can read and hear the most terrible threatenings of God's Word with- out fear, and an awful doom awaits all who conti- nue in this condition : " It shall come to pass, when he heareth the words of this curse, if he bless him- self in his heart, saying, I shall have peace, though I walk in the imagination of my heart, to add drunk- enness to thirst ; The Lord will not spare him, but then the anger of the Lord and his jealousy shall smoke against that man, and all the curses that are written in this book shall lie upon him, and the Lord shall blot out his name from under heaven." 4. Saints behold the things of the Word with holy joy and delight. There is much said in the Scrip- tures of the delight which they have therein : David speaks much of it in this Psalm. Sometimes he does so in an indefinite manner, intimating that it could not be fully expressed : verse 97? w O how love I thy law !" that is, I cannot tell how much I 2d3 318 THE RIGHT MANNER OF BEHOLDING love it. Sometimes, again, he doubles the expres- sion, verse 47, " I will delight myself in thy com- mandments, which I have loved. " The saints find such delight in God's Word, as a hungry man finds in food : yea, vastly more. " I have esteemed," says Job, " the words of thy mouth more than my necessary food." When a believer is enabled in the exercise of faith, to take home to himself the graci- ous promises and declarations of the Word, which is called an eating of them, they give him inexpressi- ble delight. Jer. xv. 16, " Thy words were found and I did eat them, and thy Word was unto me the joy and rejoicing of my heart." They give such satisfaction, as the milk of the mother's breast does to the infant, " As new born babes, desire the sin- cere milk of the Word, that ye may grow thereby ;" yea, they are sweeter to the renewed soul than the sweetest dainties in nature are to the natural taste, " sweeter also than honey, or the honey-comb." The richest earthly treasures do not give such joy to the believing soul, as the treasures of grace con- tained in the promises. " More to be desired are they than gold ; yea than much fine gold." " I re- joice at thy Word, as one that findeth great spoil." None but a believer has any experience of that in- expressible joy which is sometimes felt in divine pro- mises ; when, by means of faith, there is as great an assurance of their being accomplished, as if they were so already. " God hath spoken in his holiness, I will rejoice." The word of promise, when be- lieved, will produce joy in circumstances of the deepest distress. " This word of thine is my com- THE WONDERS OF GOd's LAW. 319 fort in mine affliction ;" yea, it will make to sing even in the dark valley of death, " I will fear no evil ; for thou art with me : thy rod and thy staff they comfort me. 1 ' And it is not merely in the pro- mises of the Word that the saints take delight, but also in its holy precepts ; " I have rejoiced," says David, " in the way of thy testimonies, more than in all riches ;" and to the same purpose are the words of Paul, " I delight in the law of the Lord, after the inward man." 5. Saints behold the things of the Word as matter of experience. In this respect, as well as in those already mentioned, the Bible is a sealed book to all unbelievers ; but the experience of God's people ex- plains his word to them, and it again throws light on their exercise and experience. Thus they have, as the Apostle speaks, " the witness in themselves," a testimony in their own experience, that the Scrip- tures are the Word of God. " He that believeth on the Son of God, hath the witness in himself." u As face answereth to face in water," so do their experiences to those which are delineated in the Word. They see the natural state of their hearts, for instance, drawn there ; so that, from experience, they can subscribe, to that and similar declarations, " The heart is deceitful above all things, and des- perately wicked." They find in themselves that atheism, unbelief, carnality, spiritual pride, enmity against God, and aversion to holiness, which the Word describes. They feel those conflicts between grace and corruption which are there set forth ; the flesh lusting against the spirit, and the spirit 320 THE RIGHT MANNER OF BEHOLDING against the flesh ; " What will ye see in the Shu- lamite ? As it were the the company of two armies." They perceive their experiences on this head just as plainly delineated in the Word, as if those passages of it had been penned entirely for them ; and they convince them, that He only whose prerogative it is, to " search the hearts, and try the reins of the children of men, 11 could have so described them. They find conflicts with similar temptations of Satan, and they experience similar trials from desertion, as are there exhibited in the history of the saints. They are also able, at some times, to see a conformity be- tween the comfortable experiences of believers deli- neated there, and their own. They know, for instance, what it is to hope in God's Word, to have the answer of prayer, to enjoy the " light of his counte- nance, 11 to " sit down under Christ's shadow with great delight, 11 and to be brought into the chambers of communion with him. Thus, they read their Bibles as a book of experiences, in which their own, and those of all the saints in every period, are dis- tinctly laid open. They behold the Word also as containing matters of experience, in respect of that accomplishment of its promises and prophecies which has taken place in every age of the world ; yea, which is occurring in the course of divine provi- dence every day. They see God's dispensations, both merciful and awful, to his friends and to his enemies, to be just a continued daily fulfilment, of the written Word : and sometimes they obtain a more than ordinary clear discovery of this in events which befal themselves and others, the church and THE WONDERS OF GOd's LAW. 321 the world, so that they are disposed to adopt the lan- guage of the church, in Psalm xlviii. " As we have heard, so have we seen in the city of the Lord of hosts, in the city of our God." 6. Saints behold the things of the Word with special application. As to all unbelievers, they look upon the matters contained in the Word in a very distant way, and never bring them home to themselves. They think of it as referring to those who lived in the different ages in which it was written ; but consider not that God is speaking in it immediately to them. This is not to make the proper use of our Bibles. When we read or hear aright what is contained in them, we will consider it all as spoken by God immediately to ourselves, so far as is suitable to the present circumstances in which we are placed. This personal application of the Word, we find our Lord expressly teaching in his discourse with the Sadducees, Mat. xxii. " But as touching the resurrection of the dead, have ye not read that which was spoken unto you by God, saying, I am the God of Abraham, and the God of Isaac, and the God of Jacob ?" The words referred to were spoken immediately by God to the Patri- archs, many hundred years before ; but Christ told the Jews in his day, that they were spoken to them for their believing and improving them, just as really as if they had been that moment addressed to them from heaven, and as if none but themselves had been concerned in them. Now, such an appli- cation of the Word, all the saints know something about. When God speaks, then, in threatenings 322 THE RIGHT MANNER OF BEHOLDING against sin, they consider him as speaking against their sins ; intimating what they deserve, and what will be the consequence if they are not interested in the law-fulfilling and justice-satisfying righteous- ness of the glorious Surety. The commands to duties they view as addressed to them ; and so like- wise the offers of Christ and salvation. And they consider the promises as directed to them, to be be- lieved by them, in the way of their believing on Christ, in whom " all the promises are yea and amen. r> This Paul teaches the Hebrews, chap. xiii. 5, where he mentions a promise as made to them, which was primarily given to Joshua a thousand years before, " He hath said, I will never leave thee, I will never forsake thee." And it is only in the way of this close, home, particular application of the Word to themselves, that saints reap true spi- ritual profit from it. Application. — From what has been now said, see — 1. Matter for trial. Do you know anything, gospel-hearer, about that peculiar manner of be- holding the things of God's Word, which we have been endeavouring to describe ? Indeed, we have rather described the manner in which the saints should behold these things than that which they al- ways attain to ; for, alas ! unbelief, and other cor- ruptions frequently prevail against them ; but something of what we have been describing, all the saints have known, at one time or another ; but if you never knew anything about it, you are not THE WONDERS OF GOd's LAW. 323 among this number. Examine yourselves, therefore, by the different particulars mentioned. 2. What multitudes are there who are total strangers to their bibles, as to any saving acquaint- ance with them ! They never knew anything about beholding the wonders of God's law, in the manner which has been described. They never believed his Word ; they never trembled at a threatening ; they never embraced a promise. 3. What is the great reason why so many read their bibles to no profit ? It is to be found in the first particular mentioned. They never mix faith with what they read. 4. The infinite fulness of the Word. Consider only how it delineates the hearts and ways of all men, and the experiences of all saints in every age of the world. Surely He only who is infinite in wis- dom could have been the Author of such a book. 5. Manifold motives for a diligent and daily per- usal of the Word. Here you may always find matter for admiration. Here you may always find food to your souls. Here you may always find means of communion with God, in the exercises of adoration, faith, hope, joy, holy fear, and the like ; and here you may find a history of yourselves, and of all events which are taking place in the world, or which will take place in it, until the consummation of all things SERMON XVIII. THE NECESSITY OF DIVINE ILLUMINATION TO BEHOLD THE WONDERS OF GOd's LAW. Psalm cxix. 18 " Open thou mine eyes, that I may behold wondrous things out of thy law." (continuation.) IV. A. supernatural illumination of the under- standing is absolutely necessary in order to a saving knowledge of divine things. This is plainly implied in the Psalmist's prayer here. He was fully aware that, unless his eyes were opened, that is, unless a supernatural light was communicated to his under- standing, he was incapable of beholding the wond- rous things of God's law. Now, if this was the case with David, who had been already changed from " darkness to light," much more must it be neces- sary for those who are yet in a natural state. This is a matter of very great importance for persons to be convinced of. The most part are ready to think that no more is necessary to a right understanding of the mind of God in the Scriptures, than a diligent attention to, and perusal of them, with the use of such outward helps as can be attained for their ex- planation. They have no apprehension of their need TO BEHOLD THE WONDERS OF GOd's LAW. 325 of the Holy Spirit's shining into their souls ; and accordingly, in reading and hearing the Word, they have no concern about this, no dependence upon it, no supplications for it. For illustrating this important doctrine, let us attend to the following things : — 1. The natural state of the understanding. It is naturally in a condition of blindness and ignorance about divine things. Man's understanding in his pri- mitive state was full of light. " God created man in his own image ;" and an eminent part of this image was knowledge. By reason of the clear and upright state of this faculty, Adam had a capacity of taking in the knowledge of anything which God might be pleased to reveal unto him. But, in consequence of the fall, there is now a melancholy change. Ac- cordingly, men are said to be born " like the wild ass's colt ;" that is, stupidly ignorant about divine things. It is, indeed, no uncommon thing, to hear great boasting about the natural powers of man, the clearness and strength of his reason, and his capacity for taking in all knowledge ; but whatever may be said on this head, with reference to the objects of natural knowledge, if we credit the Scripture ac- count of this matter, such is the depraved, darkened condition of men's understandings in their fallen state that, until they be renewed by the Holy Spi- rit, until he cause a divine supernatural light to shine into them, they are utterly incapable of the right knowledge of any of the subjects of divine re- velation. In proof of this, you may attend to the 2e 326 THE NECESSITY OF DIVINE ILLUMINATION following, amongst many other passages which might have been mentioned : — 1 Cor. ii. 14, " The natural man receiveth not the things of the Spirit of God, they are foolishness unto him ; neither can he know them, because they are spiritually discerned." The natural man is a man in a natural state — in that state in which he came into the world as a descendant of fallen Adam, and who has never undergone any saving change by the Spirit of God. Now, it is affirmed concerning a person in this condition, that he " cannot know the things of the Spirit of God ;" that is, the matters of divine revelation, of which the Spirit of God is the author ; and the reason is, because they can only " be spiritually discerned,''' that is, by a light de- rived from the Spirit. There must be a correspon- dence between the things revealed, and the visive facultv of the soul which beholds them. And what is here affirmed is true of all natural men without exception, — whatever means of knowledge they may have, however quick their capacity for taking in the knowledge of other things may be, and however much wisdom and prudence as to the things of this world they may be endowed with. Agreeably to all this is our Lord's declaration, " I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes ; even so, Father, for so it seemed good in thy sight." Those to whom the things of the Word are internally and savingly revealed, may be " babes," that is, comparatively, TO BEHOLD THE WONDERS OF GOd's LAW. 327 foolish and ignorant as to other things ; while they, on the other hand, from whom the things of the Word are hid, may be very learned, sagacious, wise, and prudent, with respect to the objects of natural knowledge, but they want the teaching which is from above. Another declaration to the same purpose is in Eph. iv. 18, " Having the understanding darkened, being alienated from the life of God, through the ignorance that is in them, because of the blindness of their hearts/ 1 Here the Spirit of God multiplies expressions, in order to describe in the most forcible manner, that woful darkness about divine things which is on the understandings of men in their na- tural state. He says, that they are " darkened," in a state of " ignorance' 1 and " blindness. 11 And elsewhere, to denote this sad condition, they are de- clared to be " darkness, 11 in the abstract. Eph. v. 8, " For ye were sometime darkness, but now are ye light in the Lord. 11 He is speaking of this as what was the former condition of these believers, and in- timates that a blessed change had now taken place upon them, viz. by a supernatural light being brought into their understandings. Of the same import is the description which is given of them as blind ; as in our Lord's address to the Laodiceans, " Thou knowest not, that thou art blind ; 11 and therefore he gives them that gracious direction, " I counsel thee to buy of me eye-salve that thou mayest see ; 11 that is, the Holy Spirit in his saving enlight- ening influences, which Christ has to bestow. Such, then, is the Scripture account of the natural condi- 2e2 328 THE NECESSITY OF DIVINE ILLUMINATION tion of the understandings of men ; and unless a gracious change is effected, it is impossible they can have any right conception of divine things. " The light shineth in darkness, but the darkness compre- hendeth it not." 2. Let us consider the opposition which is made by the corrupt principles of the natural heart to the things of God's Word. Not only is darkness upon the understanding, but there are many corruptions in the heart which oppose the light of the Word ; and while these continue in their strength, they ren- der persons altogether incapable of taking in the right knowledge of spiritual objects. We shall mention a few r of these : — 1st. Unbelief. Every unregenerate heart is full of this ; and it is a disease both of the understanding and also of the will. It is a part of the blindness of the understanding, that it is indisposed and un- able to take in the great matters of divine revela- tion : and the unrenewed will has a natural back- wardness to believe what God has revealed, which is a part of that rebellion and disobedience which be- longs to it : hence, the evil heart of unbelief is said to depart from the living God. " Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God." It departs from him, as in other ways, so in this, by refusing to receive and believe what he reveals. 2d, Spiritual pride. Though men are " born like the wild ass's colt," yet they " would be wise ;" they would be accounted wise, and they esteem themselves to be so. Now, this pride of knowledge TO BEHOLD THE WONDERS OF GOD*S LAW. 329 is a great enemy to the right understanding of the things of God's law. Accordingly, our Lord told the Pharisees, that the proud conceit which they had of their knowledge, was a sure evidence that they were spiritually blind. " Now ye say, we see ; therefore your sin remained!." There are high- towering imaginations, with respect to pride of knowledge and depraved reason, which must be brought down, in order to any right understanding of the things of God. " Casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ. " And so our Lord tells us, that we must receive the kingdom of God, that is, the things of his kingdom, as little chil- dren. " Verily, I say unto you, whosoever shall not receive the kingdom of God as a little child, shall not enter therein." We must get the humble teachable disposition of a little child, who is convinced of his ignorance, and knows that he must depend on another for teaching. Such are the persons whom God promises to instruct. " The meek will he guide in judgment; the meek will he clearly teach his way." It might here also have been observed, that the pride of the heart stands in direct opposition to many important doctrines of the Word, and so proves a powerful obstacle to the saving knowledge of them. Indeed, the whole matter of divine revelation is cal- culated to humble the pride of man, and to exalt the divine glory. That is the grand design, as the Apostle declares, " That no flesh should glory in his presence ; but that he that glorieth should glory in 2e3 330 THE NECESSITY OF DIVINE ILLUMINATION the Lord." The doctrines of original sin, the uni- versal depravity of our nature, our total inability to perform what is spiritually good, and that our sal- vation, from first to last, is wholly of free grace, are altogether mortifying to human pride ; and there- fore great opposition has ever been made unto them; and, indeed, until the pride of the heart is subdued by the Spirit of God, none of them will be received in a right manner. 3d, The love of sin. One great design of all the discoveries which God makes in his Word is to divorce men from sin ; but because they are naturally in love with it, therefore they hate the truth ; and it is impossible that any can receive it in a right manner who hates it. Thus our Lord sets forth the powerful opposition which is made to the light of truth, by this love of sin in the hearts of men, John, iii. 19, 20, " Light is come into the world, but men have loved darkness rather than light, because their deeds are evil ; for every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved." Men in love with sin will not receive the doctrines of the Word, concerning the infinite holiness of God, that he will by no means clear the guilty, — the spirituality and strictness of the divine law, — the na- ture and absolute necessity of the satisfaction of Christ, — the necessity of the new heart, — the sancti- fying operations of the Holy Spirit, and the like. Their love of sin excludes the light which shines in the Word, and fills them with enmity against it. 3. Let us consider the influence which Satan TO BEHOLD THE WONDERS OF GOd's LAW. 331 has on the hearts of natural men. They are under the dominion of the prince of darkness ; and one principal way in which he exerts his dominion over them is by blinding their minds as to the things of divine revelation. 2 Cor. iv. 4, " If our Gospel be hid, it is hid to them that are lost, in whom the god of this world hath blinded the minds of them that believe not, lest the light of the glorious Gospel of Christ, who is the image of God, should shine unto them." We cannot dwell on the various ways in which this enemy puts forth his influence so as to keep men from a right understanding of the things of the Word ; we may just mention one or two as a specimen. 1st, Satan often injects doubts and fosters unbe- lief about the truth of the Word. He ventured on this even with our first parents, while they were in a state of integrity, and was too successful — " The serpent said unto the woman, yea, hath God said, ye shall not eat of every tree of the garden ?" He would have her to call in question the truth of God's Word, to entertain doubts about it, to disbelieve it. Now, if this great adversary had so much audacity as to deal thus with our first parents even in their state of innocence, how often, may we suppose, does he act in the hearts of those who are still under his dominion ! Believers themselves have many assaults from him on this point, and what will he not, then, do as to those who have no opposite principle of faith to resist him ? 2d, He excites prejudices against the Word. In this way he acted also with our primitive mother. 332 THE NECESSITY OF DIVINE ILLUMINATION " The serpent said unto the woman, ye shall not surely die." He laboured both to cause her doubt the truth of God's Word, and also to fill her mind with prejudices against it. « It cannot be," as if he had said, ' that God should be so severe, as to threaten you with death for the mere circumstance of eating of the fruit of a tree : you have certainly mistaken him ; or, if this is the meaning of what he hath said, it is surely very hard.' And how success- ful is the enemy still, in a similar way of dealing with unregenerate men, — infusing prejudices into their hearts against this and the other part of the Word ! He poisons their minds against the spiritu- ality and strictness of the Divine Law, and the glo- rious and supernatural doctrines of the Gospel. 3rf, Satan exerts his ageney in turning away the attention of men from the Word. Accordingly, our Lord speaks of his catching away the Word out of their hearts, that is, by one means or another, di- verting their attention from it, so that they do not peruse it, study it, retain it in their memories, or meditate upon it. " When any one heareth the Word of the kingdom and understandeth it not, then cometh the wicked one and catcheth away that which was sown in his heart." And we may add, that Satan has a powerful influence in seducing per- sons into the belief of error, in opposition to the Word. Hence, erroneous doctrine is, in Scripture, called w the doctrine of devils," because of the pe- culiar agency which the Devil has in promoting it, and bringing men to embrace it. " Now, the Spi- rit speaketh expressly, that in the latter days some TO BEHOLD THE WONDERS OF GOd's LAW. 333 shall depart from the faith, giving heed to seducing spirits and doctrines of devils.'" 4. Let us consider the many express promises which are made of divine illumination. If men, by the mere exercise of their natural understandings, in the use of means, could attain a saving acquaint- ance with divine things, these would be altogether unnecessary. It is promised, Jer. xxiv. 7> " I w ill give them an heart to know me, that I am the Lord." Nothing can more plainly express the truth which we are illustrating than this. To " know the Lord," in the Scripture sense of the expression, is to know him according to the revelation which he has given of himself in the Word : it is to know him for the ends and purposes for which he has there revealed himself, that we may worship, and love, and adore, and place our confidence in him ; for " they only that know his name will put their trust in him. 11 Now, while he promises to give an heart thus to know him, it plainly implies, that naturally we have not such an heart ; in other words, that we cannot know him, till he savingly enlighten, renew, and change our hearts. And accordingly, this is spoken of elsewhere as one of the great blessings which are obtained from Christ, 1 John, v. 20, " We know that the Son of God is come, and hath given us an understanding to know him that is true." Another promise to the same purpose our Lord takes notice of, John, vi. 45, " It is written in the Prophets, and they shall be all taught of God. Every man, therefore, that hath heard and learned of the Father, cometh unto me." He refers to these and similar declarations, " All 334 THE NECESSITY OF DIVINE ILLUMINATION thy children shall be taught of the Lord." " I will put my laws in their inward parts, and write them in their hearts ; and they shall all know me from the least unto the greatest." It is evident that these promises speak of a knowledge, a teaching, an illumination of the understanding in the knowledge of Christ, and of God in him, and of divine things, as revealed in the Word., which is entirely peculiar to the children of God, and without which, none can know Him or the things of his Word in a saving manner. The only other promise we shall take notice of to this purpose is, the great New-Testament pro- mise of the Spirit, John, xvi. 13, " Howbeit when he, the Spirit of truth is come, he will guide you into all truth. He shall glorify me ; for he shall receive of mine, and shall shew it unto you." And, again, " But the Comforter, who is the Holy Ghost, whom the Father will send in my name, — he shall teach you all things, and bring all things to your remem- brance, whatsoever I have spoken unto you." In these promises, it is plainly intimated, that there is a teaching of the Spirit absolutely necessary in order to our obtaining divine and saving knowledge ; and this teaching is peculiar to the children of God. Hence, Christ, when speaking of the Spirit with regard to this work, tells us, that the " world knoweth him not;" " Even the Spirit of truth, whom the world cannot receive, because it seeth him not, neither knoweth him ; but ye know him. for he dwelleth with you, and shall be in you.' 1 We conclude at present, by calling you seriously to consider, whether you know any thing in your TO BEHOLD THE WONDERS OF GOd's LAW. 335 experience of this saving illumination. Have you been convinced of the natural darkness and blind- ness of your minds about the things of God's Word, and of the natural opposition of your hearts to its humbling doctrines, and its holy precepts ? Seek to be more deeply impressed with these things, and pray earnestly for that heavenly teaching which is so indispensably necessary. SERMON XIX. THE NECESSITY OF DIVINE ILLUMINATION TO BEHOLD THE WONDERS OF GOd's LAW. Psalm cxix. 18 — " Open thou mine eyes, that I may behold wondrous things out of thy law." (continuation.) 5. J_jet us consider the account which is given in the Word itself of this supernatural illumination of the understanding. — The Scriptures alone must re- gulate our faith about matters of this nature; and they contain much on this subject, tending at once to confirm the truth which we are illustrating, and to explain the nature of the work. We shall, there- fore, take notice of some of the various expressions which the Spirit has employed in reference to it. 1st, It is called the " enlightening of the eyes of the understanding.^ Thus the Apostle prays, Eph. i. 17, 18, " That the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and revelation in the knowledge of him : — the eyes of your understanding being en- lightened, that ye may know what is the hope of his calling," &c. This is the same thing which the Psalmist expresses in the text, by the " opening of TO BEHOLD THE WONDERS OF GOd's LAW. 337 the eyes ;" and it evidently means the communica- tion of light to the understanding. The expres- sions are metaphorical, but they are most instruc- tive. An object may be presented to a person in the clearest light ; but if he is blind, or, if his eyes are shut beyond his own power to open them, it is plain that he will not discern the object. And so it is in the case before us. Although the various truths of divine revelation are clearly proposed, in respect of external evidence, in the word and gospel, yet without this opening of the eyes, — this commu- nication of divine light to the understanding, it is impossible that they can be discerned in any right manner. This may be illustrated by what is said of Christ's conduct towards his disciples, Luke, xxiv. u Then opened he their understanding, that they might understand the Scriptures." Nothing less than a supernatural act of grace and power upon their minds can be understood by this. The truths about which he opened their understanding were re- vealed in the Scriptures, even in " the law, the pro- phets, and the Psalms," of which he speaks, ver. 44. These the disciples had been instructed in by exter- nal means ; for they were " read in the synagogues every Sabbath ;" nevertheless they could not under- stand them in any right manner until Christ " opened their understandings." This act is plainly distin- guished from the mere outward work of proposing divine truths unto them. This was done in two ways, — in the Scripture itself, and in our Lord's discourse to the disciples on that occasion. But, in addition to all this, it is particularly mentioned, 2f 338 THE NECESSITY OF DIVINE ILLUMINATION that He " opened their understandings to under- stand the Scriptures." 2d, This work is expressed, by " giving us an understanding" 1 John, v. 20, " We know that the Son of God is come, and hath given us an un- derstanding, to know him that is true." The things which are here mentioned as the objects of know- ledge, are the substance of the whole Scripture-re- velation, — Christ, and the true God in him, and that eternal life which we have in the way of union to him. These things, we say, are the sum of the gospel revelation ; for " this is life eternal to know the only true God, and Jesus Christ whom he hath sent." Well, but in order to our saving knowledge of these things, we must have, what the Apostle here calls, " an understanding." It is plain, that by this the natural faculty of the soul so called is not meant ; for all men have this. Although it was greatly injured by the fall, it was not destroyed as to its essence. What is intended, therefore, must be a spiritual power and ability, to apprehend, in a proper manner, those glorious objects which are ex- ternally revealed to us in the Word. Though they are clearly revealed there, yet we cannot know them, unless we obtain the understanding here mentioned. Now, this is said to be " given us ;" and the giv- ing here denotes, a real and effectual communication of the thing said to be given. It is, in one word, a divine light communicated from Christ by the Holy Spirit unto the souls of men. 3d, This is expressed by persons being " taught of God, and learning of the Father" Hence is TO BEHOLD THE WONDERS OF GOd's LAW. 339 our Lord's account, John, vi. 45, " It is written in the prophets, And they shall be all taught of God ; every man, therefore, that hath heard and learned of the Father cometh unto me." It is evidently something different from all mere outward teaching that is here intended ; for it is the work of God himself, and it is infallibly connected with coming to Christ, or believing on him. But what multitudes are there who enjoy all the means of external in- struction, and yet never come to Christ ! This is such a teaching as is peculiar to the children of God — therefore, they who are so taught are here said to " learn of the Father ;" and, agreeably to this, they are designated his children, — while this teaching is promised to them in the writings of the prophets, to which our Lord here refers, Isaiah, liv. 13, " All thy children shall be taught of the Lord." 4£A, This work is expressed by the " teaching and guiding of the Spirit" It is an eminent part of the Holy Spirit's Work in the application of re- demption ; and for this purpose He is frequently promised, John, xiv. 26, " But the Comforter, who is the Holy Ghost, whom the Father will send in my name, — he shall teach you all things, and bring all things to your remembrance whatsoever I have spoken unto you ;" and again, in chap, xvi., " How- beit, when he the Spirit of truth is come, he shall guide you into all truth." This teaching and guid- ing into all truth is a thing quite distinct from all mere outward instruction ; and it is, accordingly, promised as something peculiar to believers ; hence, our Lord elsewhere declares, that the men of the 2f 2 340 THE NECESSITY OF DIVINE ILLUMINATION world have no knowledge — no acquaintance with the Spirit in this respect, " And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever, even the Spirit of truth, whom the world cannot receive, because it seeth him not, neither knoweth him, but ye know him, for he dwelleth with you, and shall be in you." Agreeably to all this, all the saving knowledge of the matters of divine revelation which believers have is expressly declared by the Apostle to be the fruit of His teaching : " God hath revealed them unto us by his Spirit — we have received the Spirit which is of God, that we might know the things that are freely given us of God." 5th, This work is expressed by the " opening of the heart.*'' Hence the account given of Lydia, Acts, xvi. 14, " A certain woman, named Lydia, heard us, whose heart the Lord opened, that she at- tended to the things which were spoken by Paul." This opening of her heart, doubtless means, amongst other things, a supernatural work on her understand- ing, causing her savingly to apprehend, embrace, and believe the truths which Paul preached ; and without this she would never have done so. There were many others besides Lydia who heard Paul on that occasion ; but there was a gracious operation upon her heart, to which the rest were strangers. And such a supernatural work must ever take place, in order to any suitable reception of divine truth. 6th, This work is expressed by the Lord's " shin- ing into the heart" So in 2 Cor. iv. 6, " God, who commanded the light to shine out of darkness, TO BEHOLD THE WONDERS OF GOd's LAW. 341 hath shined into our hearts, to give the light of the knowledge of his glory, in the face of Jesus Christ." The glory of God, as it shines in the face — that is, in the person and work of Christ — shines clearly in the whole written Word ; but then there must be, what the Apostle here calls, " a shining of God into the heart," in order to a right perception thereof, — and he represents this to be as much the work of God, as the production of light in the natural world. With regard to the first creation we are told, that originally there " was darkness on the face of the deep ;" and so it is with the soul of man as to any saving light about divine thingSj while in its natural state ; but, as in the natural world, "God said, let there be light, and there was light," so is it in the spiritual world. 7^A, It is expressed by persons receiving " an unction, or " anointing" from Christ. 1 John, ii. 20, " But ye have an unction from the Holy One, and ye know all things." The Apostle is here speak- ing of a blessed privilege which was peculiar to believers, whereby they were distinguished from mere nominal professors, and by means of which they were preserved in the faith and profession of the truth from which many had fallen and aposta- tised. Now, this he calls " an unction," received from Christ, the Holy One ; by which is meant the Holy Spirit, particularly, in his teaching and illu- minating influences. Accordingly, he thus explains it, verse 2J, " But the anointing which ye have re- ceived of him abideth in you, and ye need not that any man teach you ; but as the same anointing 2f3 342 THE NECESSITY OF DIVINE ILLUMINATION teacheth you of all things, and is truth and is no lie, and even as it hath taught you, ye shall abide in him." In this unction or anointing, there is a real communication of supernatural enlightening influ- ences to the soul. Christ, by his Spirit, does to the understanding of the sinner, at first, in a spiritual sense, what he did to the eyes of the poor man spoken of in John, ix. " He anointed the eyes of the blind man, and he saw." In this manner he addresses sinners, " I counsel thee to buy of me eye-salve, that thou mayest see." He counsels them to seek and to receive the Holy Spirit as an enlightener. And what he thus does to poor blind sinners at first, he frequently renews in a fresh communication of his heavenly influences : according to what is recorded concerning another blind man in the days of his flesh, " He put his hands again upon his eyes, and made him look up, and he saw every man clearly." These, then, and similar descriptions which are given of this work in the holy Scriptures plainly manifest the reality of it, its nature, and its absolute neces- sity, in order to persons having any saving under- standing of the things of God. 6. Finally, let us attend to the prayers which are frequently presented in the Word of God for this supernatural illumination. If the diligent improvement of men's natural faculties, in the use of the means, were all that was necessary for un- derstanding the mind of God in his Word, the saints would not be so often employed as we find them in Scripture, in seeking after a knowledge which God himself only can bestow. We may here TO BEHOLD THE WONDERS OF GOd's LAW. 343 briefly notice some prayers which we find the saints presenting for themselves^ on this head ; and then some which they put up for others. Of the former, the Psalmist is an eminent exam- ple. How often do we find him thus employed in this Psalm ! Our text is full to this purpose, as we have already explained it — " Open mine eyes, that I may behold wondrous things out of thy law." Though he had obtained spiritual illumination long before, when he was brought " out of darkness into God's marvellous light,*" yet he was convinced that he stood in need of new supernatural enlightening influences, in order to his beholding the wondrous things of God's law. In the verse which immedi- ately follows, we have another prayer to the same purpose, " I am a stranger on the earth, hide not thy commandments from me. 11 What does he mean by God's not hiding them from him ? Just that he would supernaturally open his understanding to know them. They were not hid from him in respect of external revelation : he had them in the Word ; but notwithstanding of this, he knew that they would be hid from him, as to any saving knowledge thereof, unless the Lord was graciously pleased to shine into his soul. Thus also he pleads, verses 33, 34, " Teach me, O Lord, the way of thy statutes ; give me understanding, and I shall keep thy law ;" and again, with peculiar fervency, verse 144, " The righteousness of thy testimonies is everlasting : give me understanding, and I shall live.'" He knew that unless he got the understanding which he here prays for, he could have no benefit by the everlasting 344 THE NECESSITY OF DIVINE ILLU3IINATION righteousness of God's testimonies ; therefore he sup- plicates for it with the greatest earnestness. In the same way we find him exercised in many other Psalms, as in the 25th — " Shew me thy ways, Lord, teach me thy paths : lead me in thy truth and teach me ; for thou art the God of my salvation ; on thee do I wait all the day."" And once more, in the 43d, " O send out thy light and thy truth, let them lead me," &c. It is evident from all these pas- sages, that it was not any new objective revelation of the mind of God which he sought, for he enjoyed all of this that was necessary in the Word, but a subjective saving light communicated by God to his soul, respecting the truths and duties which were already revealed. In the same way we find the Apostle Paul expressing the most ardent desires about the saving knowledge of Christ, and the things relating to Him, as revealed in the Word. Phil, iii. 8, " Yea, doubtless, and I count all things loss, for the excellency of the knowledge of Christ Jesus my Lord, — that I may know him, and the power of his resurrection ," &c. In like manner, the saints in Scripture are often represented as presenting earnest prayers in behalf of others on this head. To this purpose is that re- markable prayer of the Apostle for the Ephesians, already referred to, " That the God and Father of our Lord Jesus Christ, the Father of glory, may give unto you the Spirit of wisdom and revelation, in the knowledge of him ; — the eyes of your under- standing being enlightened, that ye may know what is the hope of his calling," &c. The full illustration TO BEHOLD THE WONDERS OF GOd's LAW. 345 of the doctrine which we are now confirming is contained in this passage. The things which the Apostle prays they might know, are the great things of divine revelation, " the wondrous things of God's law," " the hope of God's calling, the riches of the glory of his inheritance in the saints ; the exceeding greatness of God's power in them that believe." All these things are plainly and fully revealed in the Word, but the Apostle knew that the Ephesians could not understand them to any saving purpose, unless " ; the eyes of their understandings were en- lightened ;" and this he intimates could only be done by the " Spirit of wisdom and revelation," that is, by the agency of the Holy Spirit internally and subjectively revealing them in their souls. And this is a blessing of such vast importance, and of such absolute necessity, that he besought it for them with peculiar earnestness ; addressing God for this end by his names of great glory, and great grace, as " the God and Father of our Lord Jesus Christ," and as the " Father of glory." A similar prayer we find him presenting for the Colossians, " We do not cease to pray for you, and to desire, that you might be filled with the knowledge of his will., in all wisdom and spiritual understanding ; that ye might walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God." They had " knowledge, wis- dom, and understanding," in the things of God already ; but they required an increase thereof ; and as the Apostle was convinced they could only re- ceive this by supernatural teaching, he sought it 346 THE NECESSITY OF DIVINE ILLUMINATION from above. We shall only mention another prayer of the same Apostle, in behalf of Timothy, " Con- sider what I sav, and the Lord give thee understand- ing in all things.' 1 It was Timothy's duty to re- flect, to meditate upon, to study, what was set before him, whether in the epistles of Paul, or in other parts of sacred Scripture ; and under this con- sideration is included, the due and diligent use of all outward means. But, besides all this, the Apos- tle intimates, that it was necessary " the Lord should give him understanding" — viz. by an inward effec- tual work of the Spirit, that he might properly take in the truths which were proposed unto him ; and for this, accordingly, he made supplication. Those instances which w 7 e have mentioned all re- fer to persons who had already received some saving knowledge of the things of God's Word ; and if they still required to have their understandings opened, much more must this be the case with those who are yet in a state of total spiritual blindness. In conclusion, at this time, I would briefly exhort you : — First, To believe the necessity which you have of the spiritual illumination of which we have been speaking. It would be a great attainment, if gospel-hearers were fully convinced, that they can neither read the Word, nor hear the gospel, to pro- fit, without the supernatural influences of the Spirit upon their souls. Again, Be persuaded that this supernatural illumination is promised — that the Lord is most willing and ready to bestow it. How various, how manifold are the promises to this pur- pose with which the Word is filled ! And they are TO BEHOLD THE WONDERS OF GOD's LAW. 347 directed to you — even to you who are yet in a state of spiritual darkness : " If ye, then, being evil, know how to give good gifts to your children, how much more shall your heavenly Father give the Holy Spirit to them that ask him ?" In a word, be much employed in pleading these promises ; for it is written, " Thus saith the Lord God, I will yet for this be inquired of by the house of Israel to do it for them." SERMON XX. APPLICATION OF THE PRECEDING SUBJECT. Psalm cxix. 18. — " Open thou mine eyes, that I may behold wondrous things out of thy law." (conclusion.) J. hat is a comfortable promise which we have, Isaiah, xxv. 7> " H e will destroy in this mountain the face of the covering cast over all people, and the vail that is spread over all nations." There is a double vail or covering here referred to ; both of which are promised to be removed. The first is the vail which was on divine things, by reason of the obscurity of the Old-Testament dispensation. Dur- ing that period, God made known his will to the Church, particularly, respecting the way of salvation through Christ, by a variety of dark types, shadows, and ceremonial observances. In allusion to this, the Apostle tells us that there was " a vail upon Moses** face," and this vail, he says, " is done away in Christ ;" it is removed or drawn aside, by means of the clear revelation which is now made to the New- Testament Church. But there is another vail or covering to which the promise has a reference, viz. : the vail of darkness, unbelief, and prejudice, which APPLICATION OF THE PRECEDING SUBJECT. 349 is naturally on the hearts of men. This is so gross, that, notwithstanding the clearness of the objective revelation, men are naturally altogether unable to discern spiritual things in their beauty and excel- lence. To remove this vail is the work of the Holy Spirit ; and it i.s this for which the Psalmist is here earnestly praying, that it might be more and more removed from his heart, in order to a farther and fuller acquaintance with the mind and will of God in his Word. All that is farther proposed on this subject is some inferences for Application. — 1. There is no just ground for complaint on the obscurity or darkness of the Scrip- tures. The Psalmist in the text does not complain, that they were dark, but that his eyes were dim, and therefore his prayer was that he might be en- lightened. We see what Christ says on this sub- ject in Prov. viii. " All the words of my mouth are in righteousness ; there is nothing froward or per- verse in them ; they are all plain to him that under - standeth, and right to them that find knowledge." If we had the understanding, the knowledge, the opening of the eyes here prayed for, the Word would be plain to us. It is one of the objections of infidels against the Scriptures, that they are not ar- ranged in, what they call, a more plain method and order ; and such thoughts may sometimes arise in our minds, that they w r ould have been more intel- ligible if they had been disposed in some systematic method, — such as we find in Systems of Divinity, 2g 350 APPLICATION OF THE PRECEDING SUBJECT. Creeds, Catechisms, and Confessions of Faith. It is evident that no such order is observed in the Book of God, but we are left to gather His mind from a collection of histories, prophecies, prayers, psalms, and epistles. But every surmise of this kind ought to be speedily checked : it is a quarreling with infi- nite wisdom, and wholly without foundation. Yet, for obviating such an objection of obscurity, from the order in which the Scriptures are disposed, we may briefly observe the following things : — 1st, The Word is composed for the use of the Church in all periods. It was not given for the benefit of one age only, but for all ages from the beginning of the world to the end of it. Now, as God designed his Church to be in different states, under different dispensations, and not always the same, either with respect to light, knowledge, wor- ship, or ordinances, it was necessary that the revela- tion of his will in the Scriptures should be suited to these. It behoved, as the Apostle speaks, to be given forth in divers times, and by different parts or parcels, just as was suited to the different circum- stances of the Church. Heb. i. 1, " God, who at sundry times and in divers manners, spake in time past unto the fathers by the prophets, hath in these last days spoken unto us by his Son" If all divine truths had been stated in a system of doctrine, from the first giving forth of divine revelation, the state of the Church must have been always the same, which was contrary to the design of divine wisdom. 2d, Such an artificial method or order as some plead for would not have answered the ends for APPLICATION OF THE PRECEDING SUBJECT. 351 which the Scriptures are given us. It might, indeed, have led persons to a more easy speculative appre- hension of the truths so proposed ; but notwith- standing, the great end for which the Scriptures were given might not have been attained. They are designed to beget in the minds of men faith, fear, obedience, love, and reverence of God, — to make us humble, holy, and wise unto salvation, — to direct us in our duties, to relieve us against temptations, to comfort us under troubles ; in short, to make us live to God in all the variety of circumstances, occa- sions, temptations, trials, and duties, which we meet with in this world. Now, in order to the gaining of these ends, every truth is disposed in the Scripture in its most proper place ; so that sometimes an occa- sional passage, a word, or expression, as it were dropped by-the-bye, shall contribute more to produce faith and love in our souls, and excite to other gra- cious exercises, than a volume of the most learned reasonings. 3d, We are to consider that the Scripture is dis- posed in such a manner as to be subservient to other ends of the wisdom of God towards his Church, va- rious of these might be mentioned : we only notice the following : — (1.) To render a gospel ministry necessary and useful unto the Church. It was not God's design to instruct and save his people by the Word only. He will have all his institutions and ordinances at- tended unto ; and he will have the beauty and ne- cessity of them all to appear. So is it with regard to the ordinance of the Gospel ministry. His will 2g2 352 APPLICATION OF THE PRECEDING SUBJECT. is, that they who are called thereunto should be fur- nished with peculiar gifts, for the finding out, decla- tion, and explication of the truths that are trea- sured up in the various parts of the Scriptures. Eph. iv. 11, " He gave some Apostles, and some Prophets, and some Evangelists, and some Pastors and Teachers, for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ ; till we all come in the unity of the faith and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ." He has designed that this ministry should continue in His Church to the end of time, for these grand ends ; and he has so disposed the Scriptures, that their usefulness and necessity may be seen and acknowledged. (2.) To exercise the faith and obedience of be- lievers. They know, that all their light and direc- tion, all their springs of spiritual strength and consolation are treasured up in the Scriptures ; but they know not in what particular parts thereof pro- vision is made for the various circumstances in which they may be placed ; and hence it comes to be their duty, to " meditate on God's law day and night," to " search for wisdom as for silver, and to dig for her as for hid treasure." Thus, their souls are engaged i n a constant converse with God, their various graces are brought into active exercise; and these exercises, again, eminently improve and strengthen grace in their souls. (3.) Another end is to stir them up to search the whole Scriptures, without neglecting any part of APPLICATION OP THE PRECEDING SUBJECT. 353 them. The whole and every part of God's Word is intended for the spiritual profit of believers, accord- ing to our Lord's prayer, John, xvii. 1*], u Sanc- tify them through thy truth, thy word is truth." Something may be found there suited to all the various possible cases into which they can be brought. What they do not find in one place, is to be met with in another ; and often they may find their case described, and something spoken, for their " instruction, reproof, or comfort/' in places where they least expected it. Instructions with re- spect to the situation we may be in, often arise out of the circumstances of a Scripture history, or occa- sional words and expressions, all manifesting that in- finite wisdom, to which every future occurrence and condition were in open view from eternity. How often, in reading the Word of God, do believers meet, and are, as it were, surprised with " gracious words," which enlighten, quicken, comfort, and transport their souls ! How often do they find sin wounded, grace encouraged, faith excited, love in- flamed, in the occasional perusal of passages which formerly they thought not of ! These considerations may serve to remove the ob- jection against the obscurity of the Scriptures, taken from the method in which they are arranged ; and we may with confidence say that that man was never acquainted with the excellency of the Bibie, with its power and efficacy, in any holy experience, who can allow himself to think that it might have been dis- posed to more advantage.* * See Owen's Causes, &c. of Understanding the Scriptures. 2g3 354 APPLICATION OF THE PRECEDING SUBJECT. 2. There is a vast difference between that know- ledge of the Word which may be obtained by the mere exercise of men's natural powers, and that which is the effect of the supernatural illumination of the Holy Spirit. It cannot be denied that many who are utter strangers to saving illumination, who never saw the necessity of it, who never prayed for it, yea, who deny the nature of it altogether, have yet arrived at a very extensive knowledge of the Scriptures ; more so, perhaps, than many who are partakers of the saving illumination of which we have been speaking. It must, therefore, be of great im- portance to discern the difference between these two ; and in order to this, you may observe the fol- lowing things : — ls£, Persons may have some knowledge of the truths of the Word, while they have no true faith of them. There is a knowledge of the outward letter of the Scripture, of the propositions contained in it, which men may obtain by their natural powers, just as they attain the knowledge of the propositions of any other book ; and this is all the length which they can go. They have no true faith, no assurance of them. But, on the other hand, that teaching and illumination which the Spirit gives, lead to an as- sured faith of the things of the Word. When he enlightens the mind, he at the same time gives the certain persuasion of the truths which he brings to the knowledge of. This is what the Apostle calls the full assurance of understanding. Col. ii. 2, " That their hearts might be comforted, being knit together in love, and unto all riches of the full as- APPLICATION OF THE PRECEDING SUBJECT. 355 surance of understanding, to the acknowledgment of the mystery of God, and of the Father, and of Christ." That knowledge of the Scriptures which is merely the effect of the exercise of men's natural powers, leaves the n.ind in a state of uncertainty about the truths contained in them ; while the Holy Spirit's teaching gives the fullest assurance of them. " We believe and are sure that thou art that Christ, the Son of the living God. r) The weakest believer has hereby a greater rest, satisfaction, and assurance in the knowledge of the mind of God, than any that can ever be attained bv the mere exercise of reason. Here, however, it is to be observed, that this assur- ance is experienced, only when the person is enjoy- ing those enlightening influences which we are speaking of. 2rf, Mere natural knowledge of the Word fills with pride ; but that which is the fruit of super- natural illumination has a humbling effect. The first we find the Apostle speaking of, 1 Cor. viii. 1, " Knowledge puffeth up." The other we see exem- plified in the saints spoken of in Scripture ; such as Asaph, Agur, Paul, and others, 3d, Mere natural knowledge of the Word is un- accompanied with love to it. We read, not only of receiving the truth, but the love of it. 2 Thes. ii. 10, " They received not the love of the truth, that they might be saved." They whose minds are enlightened by the Holy Spirit have a holy delight in the glori- ous discoveries which God makes of himself in the Word, — such a delight as leads to meditate upon them, to confess them, and to cleave to them at all hazards. 356 APPLICATION OF THE PRECEDING SUBJECT. 4/A, A mere natural knowledge of the Word has no transforming efficacy. It leaves the hearts of those who have it, as impure and unholy, as desti- tute of love to God, zeal for his glory, and hatred of sin, — as devoid of the Lord's holy image, as they were before. On the contrary, the effect of special supernatural knowledge is to conform the soul to that holy image which shines in the Word. So much is implied in that exhortation, Rom. xii. 2, " And be not conformed to this world, but be ye transformed by the renewing of your minds, that ye may know what is that acceptable and perfect will of God." The soul is fashioned and moulded like unto the Word ; M Ye have obeyed, from the heart, that form of doctrine, which was delivered you ;" or, as the words may be read, M into which ye were delivered." The spiritual discoveries which believ- ers obtain of the glory of Christ, and of God in him, are always attended with this effect, " But we all, with open face, beholding, as in a glass, the glory of the Lord, are changed into the same image, from glory to glory, as by the Spirit of the Lord." 5th, A mere natural knowledge of the Word does not influence the soul to any proper acting toward God. It leaves the heart at as great a distance, and as much alienated from Him as ever. But it is dif- ferent with those whose minds are supernaturally enlightened in the knowledge of his will. Their souls go out towards the Lord, — for instance, in the exercise of holy confidence, u They that know thy name, will put up their trust in thee ;" — in the exercise of love, " I will love thee, O Lord, my APPLICATION OF THE PRECEDING SUBJECT. 357 strength ;" — in the exercise of holy desire, " The desire of our soul is to thy name, and to the remem- brance of thee ;" — in the way of holy delight, " I will go unto God, my exceeding joy ;" — in the way of reverence and godly fear; their language is, " Who shall not fear thee, O Lord, and glorify thy name ? for thou only art holy ;" — and in the way of holy admiration, exclaiming, with the Church, " Who is a God like unto thee that pardoneth ini- quity ?" &c. 6/A, Mere natural knowledge of the Word does not lead persons to make any proper use of it. Though they may read it, though they may talk of it, yet they do not employ it for these important purposes for which it is given. But that know- ledge, which is the fruit of saving illumination, leads believers to a daily use-making of the Word. They use it as their guide in all their way, " Thy Word is a lamp to my feet, and a light to my path." They use it as their counsellor in all their straits, " Thy testimonies are my counsellors." And they use it as their comfort under all their trials, u This Word of thine is my comfort in mine affliction." " Thy statutes are my songs in the house of my pilgrim- age." 3. This subject shews us the necessity of using the means for the right understanding of the mind of God in his Word. While we have shewn the abso- lute necessity of the supernatural illumination of the Spirit in order to this ; yet, it is always to be kept in mind, that this is to be expected only in the way of diligently using the means. The Spirit doth 358 APPLICATION OF THE PRECEDING SUBJECT. not, and will not, at least, in ordinary circumstances, teach without these. While David prayed for his enlightening influences, it was, that he might bless the means which he was using ; and, accordingly, he speaks, in many parts of this Psalm, of his study- ing, meditating, &c. on the Word. The Lord has appointed different means for this end ; and if we neglect any of them, we cannot expect to profit. — We shall briefly mention the following : — ls£, Diligent reading the Scriptures. This is so frequently enjoined, that we need not condescend on particular passages. It ought to form a part of Christians 1 daily worship in their closets, as well as in their families. To this duty belongs, the read- ing of the whole Word, and in a regular manner. We may frequently find occasion to consult parti- cular passages ; but besides this, there ought to be a regular perusal of the Sacred Volume throughout. In this way, persons come to know distinctly what things are treated of in the particular books of Scripture ; whilst, through the neglect of it, many scarcely know what books are historical, what pro- phetical, and what doctrinal. In this exercise, again, there ought to be a studious, diligent, consider- ation of the word, observing the scope of the par- ticular parts, with all other circumstances which may lead to an acquaintance with the mind of the Spirit in them. 2d, Frequent meditation on the word. This you also find often enjoined, and exemplified in the exercise of the saints. They are accordingly de- scribed as persons who " meditate on God's law T day APPLICATION OF THE PRECEDING SUBJECT. 359 and night." This is a mean which may and ought to be attended to, even when persons are employed about the things of the world, and great advantages will attend the making conscience of it. 3d, Fervent prayer for the illumination of the Spirit. The obtaining of this blessing ought to have a prominent place in our daily prayers ; and we have the highest encouragement to ask it from the many promises of the Spirit which have been already noticed. None who are led to make con- science of this duty will be left in darkness about the Lord's mind in his Word, so far as he sees it necessary for them to know it ; nor will they be left to the prevalence of any soul-ruining error. And it has also an eminent tendency to dispose the mind for a proper reception of the wonderful things of God's law. It exercises that faith which is so neces- sary hereunto ; it influences to that humility and meekness to which the Lord has made so many gra- cious promises. " The meek will he guide in judg- ment, and the meek will he teach his way." But, besides daily supplications for this, there is a neces- sity for special occasional fervent prayer, in order to the obtaining of the Lord's mind in particular pas- sages of his Word. " This," as one says, " will in an especial manner, be found the sheet-anchor of every faithful minister ; what he will betake him- self unto when all other helps fail." And sweet, indeed, are those discoveries of the Lord's mind which are obtained as the fruit of prayer ! 4:thi Readiness of mind to receive the discoveries which the Word makes. This the Apostle mentions 360 APPLICATION OF THE PRECEDING SUBJECT. in the case of the Bereans. These " were more noble than those in Thessalonica, in that they re- ceived the word with all readiness of mind.'" The opposite of this is what is called, " detaining the truth in unrighteousness ;" when persons, though the light of the Word breaks in upon their under- standing, hold to their former errors, sins, and cor- rupt practices. This conduct provokes the Spirit to withdraw the light received, and to leave the soul in darkness. Therefore, in seeking to know the Lord's mind in his Word, we should study to be in such a frame of heart as Samuel was — " Speak, Lord, for thy servant heareth." 5th, Practical obedience to what is known. To this purpose is the direction and promise of Christ, " If any man will do his will, he shall know of the doctrine whether it be of God." Walking contrary to the discoveries which the Lord makes by means of his Word, is the way to have our " light go out in darkness ;" whereas, those who are enabled to walk according to the discoveries which they have already obtained, shall have " the way of the Lord shown unto them more perfectly." Hence, the Apostle's direction, " Nevertheless, whereto we have already attained, let us walk by the same rule, let us mind the same things ; and if in anything ye be otherwise minded, God will reveal even this unto you." 6th, Constant desires after farther knowledge of divine things. If persons rest satisfied with what they have already attained in this respect, it must of necessity be a great hindrance to their spiritual progress. But on the contrary, the promise is, APPLICATION OF THE PRECEDING SUBJECT. 361 " Then shall we know, if we follow on to know the Lord." And to the same purpose are these declara- tions, " If thou criest after knowledge, and liftest up thy voice for understanding ; if thou seekest her as silver, and searchest for her as for hid treasure, then shalt thou understand the fear of the Lord, and find the knowledge of God." 4. We shall only mention one other general in- ference from the subject. It is this : — That all the errors in principle which are abounding in the pre- sent day, and all the want of real godliness, and all that unholy walking, which are to be found among professed Christians, are immediately owing, to their being unacquainted with that saving teaching and supernatural illumination of the Spirit in the know- ledge of the things of the Word, which we have set forth in this text. We need not wonder that the most gross misconceptions of the doctrines of divine revelation take place amongst those who are so far from depending upon, that they deny the reality and necessity of the supernatural teaching of the Spirit ; and we need not wonder that the Bible has so little effect upon professed Christians, who are utter strangers to His saving operations ; for the Word was never designed to have gracious effects on any without the Spirit. To conclude, our end in handling this important subject will be gained, if, through the Lord's bless- ing, the following effects be produced : — First, If we are stirred up to a more constant, careful, conscientious reading and searching of God's Word, than has been formerly the case. Again, If 2h 362 APPLICATION OF THE PRECEDING SUBJECT. some who never before saw the necessity of the su- pernatural illumination of the Spirit, in order to their understanding the Scriptures, shall now be convinced of this — convinced of the spiritual darkness which is in their minds, and of their total inability to take in the right knowledge of the great things of God's law, without the sanctifying and enlightening influences of the Holy Ghost ; and if, in consequence of this conviction, they are stirred up to earnest prayer for his abundant and gracious communication to them- selves and others. Finally, If the Lord's own peo- ple are excited to a more constant praying for, improvement of, and dependence upon, the Holy Spirit, in their reading the Word, and attending upon all the ordinances of divine appointment. May the Spirit of all grace accomplish these ends : and to his name be praise. SERMON XXI. REJOICING IN HOPE OF THE GLORY OF GOD. Romans, v. 2. — " We rejoice in hope of the glory of God." (action-sermon, delivered JULY 18, 1824.) It is beyond doubt, my brethren, that all of us must soon leave this world, and enter upon that which is eternal. What, then, are our prospects, what is our hope, with reference to the great change that is before us ? Do we know anything in our ex- perience of the exercise of which the Apostle speaks in this text, " rejoicing in hope of the glory of God" ? If this is indeed the case, the work about which we are met this day will be truly pleasant to us, for it is the commemoration of that wonderful Death which has opened up for us the passage into glory, and affords the only sure foundation for our being admitted into it. In the foregoing part of this epistle, the Apostle is answering that question which we, guilty sinners of mankind, should consider the most important of all others, How may we be justified in the sight of the infinitely holy, just, and faithful God ? In other words, How may we obtain the forgiveness of our sins, be received into the favour of God, and enjoy a sure title to everlasting life ? The sum of his 2h2 364 REJOICING IN HOPE OF THE GLORY OF GOD. answer is, that we can only be justified through GocPs imputing to us, and our receiving by faith, the law-fulfilling, justice-satisfying, and God-glorify- ing rig' teousness of the Lord Jesus Christ, which he wrought out by his obedience unto the death. In the beginning of this chapter, the Apostle speaks of this as a subject which he had already opened up, and fully proved, and accordingly, he proceeds to bring into view some of those precious blessings which are inseparably connected with the blessing of justification. The first which he men- tions is peace with God. " Being justified by faith, we have peace with God." And this is an invalu- able blessing, indeed. It includes that all former grounds of controversy, as exposing to divine wrath, are forever buried; it implies that the justified per- son is brought into a state of eternal friendship with God, even as Abraham, when he was justified, was called u the friend of God ;" in a word, it includes a peaceful serenity of soul towards God — that sweet and solid peace of conscience, the enjoyment of which is just in proportion to the measure of faith, and to the assurance of being in a justified state. In the verse where our text lies, the Apostle men- tions some other blessings of which believers are partakers in consequence of their justification. Ob- serve, First, The happy state into which justified persons are brought. " By whom, also, we have access, by faith, into this grace." " This grace" signifies this gracious state, and refers to their state of peace, acceptance, and eternal friendship with God. The words are literally, We have had an in- REJOICING IN HOPE OF THE GLORY OF GOD. 365 troduction into this grace, or gracious state. There seems to be an allusion to the introduction which one who was formerly a rebel gets into the presence and favour of his sovereign. It is ordinarily a fa- vourite of the king who brings about this introduc- tion. He takes the person by the hand, and presents him to the sovereign. The glorious introducer in the case before us is our Lord Jesus Christ. k * By whom," says the Apostle, we have been introduced — by Him as the favourite of the court of heaven, by Him as our divine Mediator and peace-maker. Again, The Apostle takes notice of justified persons as standing in this blessed state. " Wherein we stand." Their standing denotes different things, — the sure foundation of their state of favour with God. This is not any thing about themselves, but the all-perfect righteousness of his own Son. It also denotes their perfect acquittal. Accordingly, it is said of the wicked, " They shall not stand in the judgment,'" that is they shall be condemned. But in opposition to this, justified persons stand be- fore God. In a word, their standing denotes their everlasting continuance in this blessed state. They who have been the greatest favourites of earthlv princes may be, and often are, again cast out of fa- vour, — their feet stand on slippery places. But all who have been introduced into the favour of God shall continue through eternity in this happy condi- tion. The text expresses another blessed consequence of justification, " We rejoice in hope of the glory of God." The happiness of those who have been 2h 3 366 REJOICING IN HOPE OF THE GLORY OF GOD. brought into this state is far from being limited by time. It will be enjoyed, and inconceivably in- creased in the better world, through a never-ending eternity. And they may, and sometimes do, take in this joyful prospect while they are in the present state. The words teach us, that as it is the duty of those who are brought into a state of grace in this world, so it is sometimes their high privilege, to rejoice in hope of the glory of God, as it will be seen and en- joyed by them in the other world. What we intend, through divine assistance, in the following discourse is — I. To speak a little of the glory of God which believers hope for. II. To explain the nature of this hope. And — III. We may consider the joy which the hope of the glory of God produces ;— concluding with some application of the subject. I. We are to speak of the glory of God, which is the object of the hope of believers. And this may be considered under two comprehensive views — the glory which belongs unto, or is possessed by, God himself, — and the glory which He will bestow upon all his people. 1. Believers have ground to hope that when they come to heaven, they shall be admitted to behold and enjoy the glory which belongs to God tymself. This is their privilege in some degree, and no small part of their happiness, even while they are in the present state. 2 Cor. iv. 6, " God who com- REJOICING IN HOPE OF THE GLORY OF GOD. 367 manded the light to shine out of darkness, hath shined in our hearts, to give the light of the glory of God in the face of Jesus Christ." None but those who have the spiritual eye, the eye of faith, know any thing about this sight ; but it is the ex- perience in some degree of all saints. We find them frequently praying for it. " I beseech thee, shew me thy glory." " That I may see thy power and thy glory, as I have seen thee in the sanctuary ." And the word and ordinances of the gospel are the principal means by which it is obtained — 2 Cor. iii. 18. But the clearest discoveries which believers have at any time of the glory of God, in the present state, are exceedingly dim and imperfect, compared with those which they have ground to hope for in heaven. The Apostle represents the difference as great as between beholding an object at a distance through a telescope, and beholding it directly near at hand ; or, rather, between looking at a man's image in a mirror, and looking him full in the face. 1 Cor. xiii. 12, " For now we see through a glass darkly, but then face to face ; now I know in part, but then shall I know even as also I am known." With regard to the glory of God in this view we may observe the following things : — 1st, The saints in heaven shall be admitted to behold the glory of the nature and perfec- tions of God. These, indeed, can never be fully comprehended by finite minds. Through eternity there will be reason for the question of Zophar, " Canst thou by searching find out God ? Canst thou find out the Almighty unto perfection ? " 368 REJOICING IN HOPE OF THE GLORY OF GOD. But the glorified understandings of the saints will have unspeakably clearer views thereof than can now be conceived. This is plainly implied in many divine promises. " Blessed are the pure in heart, for they shall see God." " There his servants shall serve him, and they shall see his face." And O what a delightful exercise will it be to their holy minds to contemplate through eternity the nature and infinite perfections of God, — of their own God ! 2d, They shall behold the glory of the personal subsistences in the Godhead. It is a signal part of the glory of God that the one divine nature subsists in three distinct persons, all possessing the same divine perfections. This, as to the fact, is plainly revealed unto us, 1 John, v. 7- But the mode of this unity of essence, and distinction as to personality, we have no conception of while in the present state ; nor is it at all likely that the saints in heaven will ever be capable of fully comprehending this glorious mystery. But they will certainly have a much more clear, distinct, and satisfying view of this part of the glory of God than can be now attained. This seems to be plainly implied in the promises already mentioned, of u seeing God," " seeing his face," and " knowing even as we are known ;" and it may be considered as included in that promise of Christ, John, xiv. 20, " At that day ye shall know that I am in my Father, and you in me, and I in you." And what ravishing enjoyment will this af- ford to the saints, considering the relations in which eaoh of the divine persons stand to them : — to con- template the Father of glory as their father, — REJOICING IN HOPE OF THE GLORY OF GOD. 369 the Lord of glory as their Redeemer and husband, and the Spirit of glory as their sanctifier and com- forter ! 3d, They shall behold the glory of God as it is displayed in all his works. Some faint glimpses of this are obtained while they are in the present state. But with far more clearness and steadiness will they contemplate it when they arrive in the regions of light. " In thy light shall we see light clearly. " They will behold the glory of God, par- ticularly of his wisdom, power, and goodness, as it is displayed in all his works of creation. This will be a part of their heavenly song : " Thou art worthy, O Lord, to receive glory, and honour, and power, for thou hast created all things, and for thy pleasure they are and were created." His glory, as displayed in the various works of his providence, to angels, and to men, and to the church, and to them- selves in particular, will also be a subject of clear and delightful contemplation and praise. " They sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty, just and true are thy ways, thou King of Saints." But the glory of God is displayed in the work of redemption above all his other works. Luke, ii. 14. Something of this be- lievers see by the eye of faith now. But their views of it are exceedingly imperfect, compared with what they will be in heaven. What a delightful employ- ment will it be to their glorified understandings to contemplate the display of each of the divine per- fections in this great work ! How will they admire 370 REJOICING IN HOPE OF THE GLORY OF GOD. and adore the infinite love, grace, and mercy which were the origin of it, the manifold wisdom which contrived it, the almighty power which accomplished it, together with the lustre of divine holiness, justice, and faithfulness, and all of these attri- butes shedding a mutual glory upon one another, — " mercy and truth meeting together, righteousness and peace embracing each other," — and all this for the accomplishment of their salvation ! How glori- ous will God appear as beheld through the everlast- ing Covenant, agreeably to the representation which John had of him ! u He that sat was to look upon like a jasper, and a sardine stone, and there was a rainbow round about the throne, in sight like unto an emerald." 4£A, They will behold the glory of Immanuel. Besides his essential glory as the eternal and only- begotten Son of the Father, there is a peculiar glory which has been conferred on him as " the Mediator between God and men." Now, it will be an eminent part of the saints' happiness in heaven to contem- plate this. Hence is Christ's prayer in John, xvii. " Father, I will that they whom thou hast given me be with me where I am, that they may behold my glory which thou hast given me." It is one of the principal enjoyments in which the Apostle John sums up the happiness of heaven. u It doth not yet appear what we shall be, but we know that when He shall appear we shall be like him, for we shall see him as he is." They will see his glorified body with their bodily eyes. " Mine eyes," said Job, u shall behold him." Yea, they shall see it with the marks REJOICING IN HOPE OF THE GLORY OF GOD. 371 of those wounds which were inflicted upon it, when he was " wounded for our transgressions, and bruis- ed for our iniquities." " I beheld, and lo, in the midst of the throne, and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain/' But especially they will have inconceivably clear views, by the eyes of their understanding, of the spiritual glory of Christ, in all his mediatory offices, and particularly the glory of his transcendent love. And while they contemplate, they will for ever sing, " Thou art worthy, for thou wast slain, and hast redeemed us to God by thy blood." " Unto him that loved us, and washed us from our sins in his own blood, be glory and dominion for ever and ever. Amen." 2. The glory of God which believers hope for in- cludes the glory which God will bestow upon them. Of this, as well as the former, we can now form but a very inadequate conception. The Apostle John, when speaking of it, says, " It doth not yet appear what we shall be." And another Apostle tells us, that it is " to be revealed," implying that it is not fully so at present. " I reckon that the suffer- ings of this present time are not worthy to be com- pared with the glory which shall be revealed in us." There is, however, as much revealed concerning it as may well excite believers to " rejoice in hope of it." Let us briefly mention the following parti- culars : — 1st, They have ground to hope for that glory which consists in perfect holiness. Accordingly, when brought to the heavenly mansions, they are 372 REJOICING IN HOPE OF THE GLORY OF GOD. described, as to their souls, as " the spirits of just men made perfect. " It was a great part of the glory of man in his primitive state that he was like God in respect of holiness. " God created man in his own image, after his likeness." This glory is restored in part to believers in regeneration, and always ad- vancing to greater degrees in the progressive work of sanctification. But as to them all it is very imper- fect in the present state. But when they die, or come to heaven, they shall, as is said of the king's daughter, in Psalm xlv., " be all glorious within." And Christ will present them to his father, " not having spot, blemish, wrinkle, or any such thing." To this purpose is that account in Rev. ix., " What are these who are arrayed in white robes ? and whence came they ? These are they who came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb." And what a glory will this be for them who " have lien among the pots, to be as the wings of a dove, covered with silver, and her feathers with yellow gold." The glory of holiness will be perfect as to all the powers of their souls, — perfect light, without a single remainder of darkness, — a principle of per- fect obedience to the will of God, and every affec- tion of their hearts completely sanctified and set on its proper objects. They shall be made " as though they had not been cast off." 2d, They have ground to hope for a glorious resurrection to their bodies. This is beautifully set forth in 1 Cor. xv. " It is sown in corruption, it is raised in incorruption ; it is sown in dishonour, it is REJOICING IN HOPE OF THE GLORY OF GOD. 373 raised in glory ; it is sown in weakness, it is raised in power ; it is sown a natural body, it is raised a spiritual body." We cannot conceive how glorious the resurrection-bodies of the saints will be. As their souls are to be formed after the holy image of the Redeemer, so are their bodies after the pattern of his glorified body. M Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself. w 3d, They have ground to hope for a glorious habitation. The accounts given of this in Scripture are not intended to gratify a vain curiosity, but they plainly intimate that it is exceeding glorious. Christ calls it his " Father's house," in which are " many mansions." It is the palace of the King of heaven and earth. " They shall enter into the King's pa- lace." It is termed " paradise," " the third heaven," " the heaven of heavens," and the like. The figura- tive descriptions which are given of it are borrowed from those things in this world which are accounted most glorious. Such are these in Rev. xxi. and xxii. But they all fall inconceivably short of its glory. The very " street of the city is pure gold, as it were transparent glass." 4£A, They have ground to hope for glorious com- pany, with which they shall there for ever associate. Christ tells us, that " they shall sit down with Abraham, with Isaac, and with Jacob in the king- dom of their father." And what a glorious company is that which we have enumerated in Heb. xii, " An innumerable company of angels, the general assem- 2 i 374 REJOICING IN HOPE OP THE GLORY OF GOD. bly and Church of the first born, the spirits of just men made perfect, God the judge of all, and Jesus, the Mediator of the new covenant 11 ! All true be- lievers have an invisible and spiritual communion with this society at present ; but in heaven thev will have a visible and immediate communion with them. 5th, They have ground to hope for the glorious exercises in which they will be for ever employed. With regard to these we are told, that they will be " before the throne of God, and serve him day and night, 11 and that " they rest not day and night, say- ing, Holy, holy, holy, Lord God Almighty, who was, and is, and is to come. 11 David said, with a special reference to the exercises of the Church be- low, " Blessed are they that dwell in thy house ; they will be still praising thee. 11 What blessedness will it then be for creatures perfectly holy to be thus engaged in the house above through a never- ending eternity ! 6th, They have ground to hope for the glorious inheritance, to the full possession of which they will be brought. This is described as " an inherit- ance incorruptible, undefiled, and that fadeth not away 11 ! What is the sum of this inheritance ? It is just God himself. " If children, then heirs, heirs of God, and joint-heirs with Christ. 11 David sung, and every saint may do so, %; The Lord is the portion of mine inheritance, and of my cup. 11 " He that over- cometh shall inherit all things, and I will be his God. 11 ^th, They have ground to hope for the glorious REJOICING IN HOPE OF THE GLORY OF GOD. 375 enjoyments which they will for ever partake of. Some of these have been already hinted at. And we may have some idea of their excellence from the comparisons which the Spirit of God has employed in speaking of them, — such as, their " drinking new wine with Christ in his Father's kingdom," " eating and drinking with him at his table in his kingdom/ 1 and " the Lamb, in the midst of the throne, feeding and leading them to living fountains of waters," while " God himself shall wipe away all tears from their eyes." 8/A, In a word, the glory of God, which believers have ground to hope for, is eternal glory. It is that which shall never be diminished, and never come to an end. " The God of ail grace, who hath called you unto his eternal glory by Christ Jesus, after that ye have suffered a while, make you per- fect, stablish, strengthen, settle you." " Our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory." II. The second thing proposed was to endeavour to explain the hope which believers have of the glory of God. We may observe in general, that Christian hope is a firm expectation of all promised good things, so far as they may be for God's glory and our advan- tage, especially of eternal salvation and happiness in heaven. More particularly here we remark : — 1. Hope of the glory of God is to be considered both as a duty incumbent upon us, and as a grace which is freely bestowed. In both these views, it is 2i 2 376 REJOICING IN HOPE OF THE GLORY OF GOD. exhibited in the Word. As a duty it is frequently enjoined. Thus in Heb. vi. 11, " We desire that every one of you do show the same diligence, to the full assurance of hope unto the end." And to the same purpose are the words of the Apostle Peter, " Be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ." It is as much the duty of gospel-hearers to have, and to exercise t e most assured hope of their obtaining future glory, as to perform any other duty. But, however incumbent the duty is, none will ever possess or exercise this hope, unless it is given unto them. Men's natural state is, that they are " without hope," destitute of any true solid hope of future blessedness, whatever presumptuous expectations they may have of what they call hea- ven. Christian hope, therefore, wherever it exists, is a part of the new man implanted in the day of re- generation, " Blessed be the God and Father of our Lord Jesus Christ, who, according to his abun- dant mercy, hath begotten us again unto a lively hope, by the resurrection of Jesus Christ from the dead." The Holy Spirit is the immediate author of it, as of every other grace ; and every exercise of it by a believer is produced by his agency, as really as the first implantation of it. Hence the Apostle's prayer for the saints at Rome, " Now, the God of hope fill you with all joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost." 2. This hope is inseparably connected with faith , and yet different from it. The immediate object of REJOICING IN HOFE OF THE GLORY OF GOD. 3J7 our faith is the truth of the promises, with applica- tion to ourselves. The immediate object of hope is the good contained in the promises. Faith may be exercised upon things past, present, or to come, according as these are laid out before us in the his- tories, declarations, and promises of the Word. But hope can be exercised only on such things as are fu- ture. And as to things which are future, the ob- jects of faith are more extensive than those of hope. We exercise faith on all which God has revealed to us as future ; for instance, on the final condemna- tion and eternal misery of the wicked. But the only object of hope is future good, and that laid out in God's faithful declarations and promises. Thus, with respect to the exercise of these graces, faith goes before, crediting the infallible certainty of the promises, and hope follows after, expecting, longing, and waiting for the actual enjoyment of the good contained in them. And the measure of hope is, consequently, just in proportion to the exercise of faith. 3. The hope which believers have of the glory of God is built upon the most solid foundations. It is, accordingly, said to be such a hope as " mak- eth not ashamed, V because none who have it will be disappointed of that which they hope for. The foundation on which the hope of believers immedi- ately rests, as to their being brought to future glory, is God's faithful promise. He has given many ex- ceeding great and precious promises, as a sure foun- dation of hope. " This is the promise that he hath promised us, even eternal life.'" " This is the record 2i3 378 REJOICING IN HOPE OF THE GLORY OF GOD. that God hath given unto us eternal life, and this life is in his Son." " The gift of God is eternal life, through Jesus Christ our Lord.'' 1 He has not only given his promises, he has confirmed them by his oath. So in Heb. vi. 1J, " Wherein God, willing more abundantly to shew unto the heirs of promise the immutability of his counsel, confirmed it by an oath, — that by two immutable things in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold on the hope set before us ; which hope we have as an anchor of the soul, both sure and steadfast, and which entereth into that within the vail." Far- ther, our Lord Jesus Christ, as held forth in the Word, is the ultimate object of the saint's hope. Under this view he is often spoken of, — " Our Lord Jesus Christ, who is our hope ;" that is, both the object of our hope and the foundation of it. " Be- hold," says God, " I lay in Zion for a foundation a chief corner stone ; and he that believeth in him shall not be confounded." Our Lord Jesus Christ is the sure foundation on which believers build their hope of future glory in different respects. First, He has made a purchase of eternal glory by his obedience unto the death, for every sinner who will trust in him for it. M By his own blood he entered in once into the holy place, hav- ing obtained eternal redemption for us ;" and " who- soever believeth on him shall obtain the remission of sins." Again, Christ is a sure foundation of this hope, considered in the possession which he has taken of heaven in the name and room of his believ- REJOICING IN HOPE OF THE GLORY OF GOD. 379 ing people. Thus he accordingly addresses them, 44 Let not your hearts be troubled ; ye believe in God, believe also in me. In my Father's house are many mansions ; I go to prepare a place for you ; and I will come again, and receive you to myself, that where I am, there ye may be also." He is 44 the Forerunner," who hath entered for us. In a word, he is a sure foundation, considered in his all- prevalent intercession. What is his prayer in be- half of every one of his believing people ? It is that which we have in John, xvii. 44 Father, I will that they whom thou hast given me be with me where I am, that they may behold my glory ;" and u Him the Father heareth always.*" We might have mentioned, to manifest how well- grounded the saints' hope of the glory of God is, that there are what may be called pillars of various kinds, by which it is supported. One of these is the inhabitation and work of the Holy Spirit in their hearts. To this purpose he is spoken of, as their 44 earnest of the heavenly inheritance ; r and as he who has 44 sealed them to the day of redemption," Eph. i. 13, 14. They have the first-fruits of the Spirit, and this secures to them the harvest of glory. Indeed, every grace which the Spirit has implanted in their hearts, every gracious operation which he has performed in them, every desire of seeing and enjoying the glory of God, which he has excited in them, are so many supports and assurances of their hope of future glory. Such is that M shedding abroad his love in their hearts by the Holy Spirit," which the Apostle mentions as an evidence that 380 REJOICING IN HOPE OF THE GLORY OF GOD. their hope " shall not make them ashamed." And such is that working them into a meetness for the heavenly inheritance, and to longing desires after it, of which he speaks in 2 Cor. v. " We groan, ear- nestly desiring to be clothed upon with our house which is from heaven. Now, he that has wrought us for the self same thing is God, who hath also given us the earnest of the Spirit." 4. The hope, which the saints have of future glory, is very different as to the degree of its exer- cise in different saints, and even in the same saints at different times. Though all of them have the grace of hope, yet often the exercise of it is wholly imperceptible, both to themselves and to others. Of some of them it may be said, that, " through fear of death, they are all their lifetime subject to bondage." They may be heard crying with the Prophet, " My strength and my hope are perished from the Lord." They may seem to be at the very borders of despair. Hence the language of Asaph, " Is his mercy clean gone ? Doth his promise fail for evermore ? Hath God forgotten to be gracious? Hath he in anger shut up his tender mercies ?" But this is their sinful " in- firmity," what they ought not only to be grieved for on their own account, but humbled for as being very dishonouring to the Lord. There is also, we say, great variety as to the exercise of hope in the same saint at different times. How many instances of this have we in Job ! At one time, he is crying out in the depths of his despondency, " My soul chooseth strangling, and death rather than my life ;" and at another, " Though he slay me, yet will I trust in REJOICING IN HOPE OF THE GLORY OP GOD. 381 him;" " I know that my Redeemer liveth, and that I shall see him for myself at the latter day." We see many instances of the same kind in David's exercise. Now he exclaims, " My soul is cast down within me, 11 11 How long wilt thou forget me, O Lord ? For ever ?" But anon he appears exercising the most undoubted hope of future glory. " As for me, I shall behold thy face in righteousness, I shall be satisfied when I awake with thy likeness." " Thou shalt guide me with thy counsel while here, and after- wards receive me to glory." 5. The hope which the saints have of the glory of God is altogether different from the presumptuous confidence which may be often found in carnal men, hypocrites, and mere formal professors. Many of all these classes may be met with, who entertain no doubt of getting to heaven at the end of their course in this world. They may entertain the most confi- dent persuasion of this, and " go down to the grave with a lie in their right hand." But their presump- tuous confidence is totally different from the hope of the saints. It is different as to the object of it. It is not that glory of God, which we have been taking some view of, which they are expecting ; for they neither know any thing about it, nor does it at all enter into their desires. What they are dreaming of is something like a Mahometan para- dise, freedom from misery, sensual pleasures, or ra- ther they know not what. As to its foundation, it does not rest on the promise, and on Christ in the promise, but on something about themselves, some mistaken views of the mercv of God, or some other 382 REJOICING IN HOPE OF THE GLORY OF GOD. foundation of sand. Its root is rottenness, and there- fore its blossom shall go up as dust. In a word, there is a great difference as to the effects which they respectively have. Presumptuous hopes of heaven have no influence to make those who enter- tain them study holiness and meetness for heaven. They leave them careless about the state and exer- cise of their hearts, and frequently untender and un- circumspect in their lives ; whereas the divine well- founded hope of true believers has the most powerful influence in making them endeavour after universal holiness. " Every one that hath this hope in him purifieth himself, even as he is pure." The third thing proposed was to speak of that joy or rejoicing, which the hope of the glory of God produces. We might have considered it as an exer- cise which is most warrantable, being frequently enjoined on the saints ; — that it is entirely owing to the influences of the Holy Spirit as the Comforter ; — that it is always in proportion to the exercise of faith and hope ; — that it may, and often has been exercised by the saints, under the deepest adver- sity ; — that it is wholly different in its nature, ob- jects, and effects from carnal joy ; — and that, al- though very different in degree, it is of the same nature with that which the saints will be brought to the full possession of in heaven. But on the illustration of these things we cannot now enter. Application. — From what has been said we may see: 1. Just cause for holy wonder and thankfulness. REJOICING IN HOPE OF THE GLORY OF GOD. 383 Is it not so that any of our guilty wretched family may look forward to the enjoyment of that glory of which you have been hearing ? Consider what we are, and what we deserve — instead of glory and hap- piness, eternal destruction ; and " let the high praises of God be in your mouths. 11 " God, who is rich in mercy, for his great love wherewith he loved us, even when we were dead in sins, hath quickened us together with Christ; by grace ye are saved. 11 2. Reason for lamentation. Is it not so that so little of the exercise set forth in this text is to be found among professing Christians ? Not to speak of the great multitude of those who, though they bear the Christian name, are evidently " of the world, 11 and seem not to think of eternity at all, how is it with the more sober and professing part of Chris- tians ? To which of them shall we look for true primitive Christianity, as it is delineated in the New Testament, — for this part of it, for instance, " re- joicing in hope of the glory of God 11 ? Alas ! It is an exercise which the most part of them seem to know little or nothing about. And there are many sad consequences. 3. It is of importance to enquire into the causes of this. One principal cause will be found in a wo- ful deficiency in the exercise of faith on its proper grounds, bringing in clear views of persons 1 justifi- cation and peace with God, through Christ. You see from the context, that they who are so exercised are the only persons who are capable of " rejoicing in hope of the glory of God. 11 See to it then, that you have true faith, earnestly pray for its increase, 384 REJOICING IN HOPE OF THE GLORY OF GOD. and study to be more in the exercise of it. Another cause why there is so little resemblance between us and the primitive Christians, as to the exercise in the text, may be found in the sad carnality which so greatly prevails. Are not our thoughts, our af- fections, our speech almost constantly occupied with something or other belonging to this vain perishing world ? How different was the conduct of the pri- mitive Christians ! They had " the moon 11 of this world under their feet, Every thing belonging to it was a trifle in their estimation, compared with the matters of eternity. " We look not (says the Apos- tle) at the things which are seen and temporal, but at those things which are not seen and eternal. 11 If we would know more about the blessed exercise in the text, let us seek more spirituality, let us medi- tate, let us speak about the things which are spiri- tual and eternal. 4. Matter for trial to intended communicants. They only who have some experience of the exercise set forth in the text have a present right to the Lord's table. Many of you, as you have heard, may know little about it, but something of it is to be found in every true believer. Examine your- selves as to the objects of the saints 1 hope, as includ- ed in the glory of God. Is the supreme happiness you are looking for just that which lias been imper- fectly described on the first head ? Examine your hope, as to the foundation on which it rests — as to the effects which it produces — as to its influence under days of adversity, and the like. 5. See with what holy cheerfulness and thanks- REJOICING IN HOPE OF THE GLORY OF GOD. 385 giving we should commemorate the death of Christ this day. All that glory and blessedness of which you have been hearing, which tongue cannot tell, nor heart conceive, is owing to our Lord Jesus Christ, all owing to those sufferings and that death which we are met to commemorate — as to the meri- torious and procuring cause of it. " By his own blood he hath obtained eternal redemption for us." He submitted to be made M a curse' 1 that we might be blessed. He submitted to be dishonoured, that we might be eternally glorified. Ought not believers then to go to his table to sing the new song, " Un- to him that loved us, and washed us from our sins in his own blood, be glory and dominion for ever, Amen." " Worthy is the Lamb that was slain, to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing." 6. The miserable condition of all unbelieving, unregenerate, carnal men, — those who have no in- terest in the blessings set forth in this text and con- text, who are not " justified by faith," and have no " peace with God through our Lord Jesus Christ" — who have never been introduced by him into a state of favour with God, and who are consequently still lying in their natural, condemned, corrupt condition. O what shall we say to such ? We may tell you in one word, that you are " without hope in the world." All your hope is limited by time, and occupied with the things of this world. You cannot deny, as to the objects of your hope and joy, — health, wealth, friends, and every thing else, that they are quite un- certain, that they cannot truly satisfy yourselves in 2k 386 REJOICING IN HOPE OF THE GLORY OF GOD. the mean time, and that in a very little, you must be eternally deprived of them. Death and eternity are near at hand, and what have you to look for then ? Instead of the glory of God, " ever- lasting shame and contempt," and misery intolerable and eternal. What think you of seeing your fellow- men, your acquaintances, your relatives, " in the kingdom of God, and you yourselves thrust out ? There shall be weeping and gnashing of teeth." But we " bring you glad tidings of great joy. Unto you is born" — is offered — " a Saviour," even a Jesus, who delivereth us from the wrath to come;" Jesus, who is able, and also willing to " save you with an everlasting salvation." Consider seriously the sure grounds of faith in Him for eter- nal life and glory which are laid before you in the Word. u I am come that they might have life, and that they might have it more abundantly." " This is the record that God hath given to us eternal life, and this life is his Son." " As Moses lifted up the serpent in the wilderness, so is the Son of man lifted up, that whosoever believeth on Him should not perish, but have everlasting life." " Him that con eth to me I will in nowise cast out." Pray for the Spirit of faith, and aim at appropriating these promises, each of you, with a special application to yourselves. Let this also be the exercise of such as may be " perplexed with doubts and fears as to their actual believing ;" and in this way, you will come to know something of the blessed exercise in the text, " We rejoice in hope of the glory of God." May many by his grace be enabled to do so ! Amen. SERMON XXII. THE DEATH OF GOD S SERVANTS, AND CONSOLATION UNDER IT. Gen. xlviii. 21 " And Israel said unto Joseph, Behold, I die; but God shall be with you." Upon occasion of Elijah's being removed from the church below, and translated to the church above, Elisha's first cry was, " My father, my father, the chariot of Israel, and the horsemen thereof. " There was something of despondency in the language. It was as if he had said, " What will become of Israel? What will become of the church now ? for the re- moval of this servant of God is as if they were de- prived of their chariots and horsemen, by means of whom they were defended, and made victorious over their enemies." But in a little time Elisha was brought to more becoming and suitable exercise. < 4 He took the mantle of Elijah that fell from him, and smote the waters, and said, Where is the Lord God of Elijah P* 1 The meaning is, he was enabled to believe that the same God who had been with Elijah, and had enabled him to be faithful in his day, was still to be found in his church, and fully 2k 2 388 THE DEATH OF GOd's SERVANTS, able to make up the great loss which had been sus- tained, and that he was to be applied to by himself and others, for endowing them with a double por- tion of the spirit of him who had been removed. Thus, when " the good man was perished from the earth," he was exercised like Micah, " Therefore will I look unto the Lord." This is, indeed, the only quarter to which we can properly look for com- fort in reference to the church under the death of the godly and faithful, and such was the exercise to which dying Jacob directed his family in reference to his removal, in the words which we have now read. We shall not take up your time in reviewing the preceding history of this saint's death-bed. You may read it at your leisure, and you will find one prominent feature appearing in the whole of his ex- ercise, viz. a deep concern about the interests of the church after he was gone. All earthly things were trivial in his view, in comparison of these. And his work, while dying, was to endeavour to impress the same concern on those who were to survive him. For this end he called their attention to the pro- mises which regarded the future state of the church, and was inspired to utter many remarkable predic- tions with reference to it. We may observe that he is called by the name of " Israel," — the distinguished name which the un- created Angel of the covenant gave unto him on the memorable occasion when he wrestled in prayer and prevailed. Now, his being called by this name by the Spirit of inspiration, when he was dying, AND CONSOLATION UNDER IT. 389 might be intended to remind us, that sometimes those who have been distinguished as wrestlers with God, during their life, are signally owned and ho- noured by him at their death. So was Jacob, par- ticularly in his being led to direct Joseph — and, consequently, his other children, and their posterity, who made up the church at that period, where, and in what way they would find true comfort under his removal, viz. in the assurance that God, a three-one God in Christ, would continue his gracious presence among them. From the words then we may observe, that the promise of the constant gracious presence of God with his church and people is a solid and comprehensive ground of comfort in reference to the death of those who have been eminently faithful and useful in their generation. " And Israel said unto Joseph, Behold, I die, but God shall be with you." What is proposed in speaking from the words is, First, To notice a few things implied in them ; and, Second, To endeavour to illustrate the truth in the text, or shew that the Lord's own gracious presence in the church will abundantly make up for the re- moval of those who have been most useful. I. We are, in the first place, to make a few gene- ral observations from the words. 1. Death will at last come, even to those who have had the longest life. After a long time in this wilderness, Jacob's dying day came, " Behold, said he, I die." In verse 28, of the preceding chapter we are told of his great age, " Jacob lived in the 2k3 390 THE DEATH OF GOd's SERVANTS, land of Egypt seventeen years : so the whole age of Jacob was an hundred and forty seven years." But it is added, " The time drew nigh that Israel must die." The Patriarchs, who lived before the flood had still a vastly greater number of years in this world, yet death closed the scene. " The days of Me- thuselah were nine hundred and sixty-nine years ;" but it follows, " and he died." How certainly, and how soon in comparison of them, will our dying day come, while seventy, or, in a few instances, eighty years, is now ordinarily the utmost boundary of human life ! " The days of our years are threescore years and ten : and if, by reason of strength, they be fourscore years, yet is their strength labour and sorrow, for it is soon cut off, and we fly away." 2. Even the most eminent saints and servants of God must die. Jacob, who was called " a prince with God," was not exempted from this event : " Be- hold, said he, I die." This is the universal law with respect to the human family, whatever is their state or condition : "It is appointed unto men once to die ;" that is, unto all men. " What man is he that liveth, and shall not see death ?" — What man, be he gracious, or be he graceless ! Prophets, apos- tles, and ministers, must die. " David, after he had served his generation by the will of God, fell asleep." — " Your fathers, where are they ? And the pro- phets, do they live for ever ?" 3. The death of those saints and servants of God who have been eminently useful and faithful in their day, is an event which demands our special atten- tion : " Behold," — a call to attention, is accordingly AND CONSOLATION UNDER IT. 391 prefixed to the announcement here made. " Be- hold, I die;" as if the patriarch had said, Take notice of it, as an important event : meditate upon it — study to improve it, and to reap spiritual benefit : " Precious in the sight of the Lord is the death of his saints." Accordingly, we find neglecting their death charged as a grievous sin upon God's profess- ing people: Isaiah, lvii. 1, " The righteous perish- eth, and no man layeth it to heart, and merciful men are taken away, none considering that the righteous is taken away from the evil to come." The death of any saint is an important event. It makes a blank in the Church below. The death of some saints makes a great blank indeed. There are various important ends for which such events should be improved by us. These we cannot now stay up- on, but among others we are evidently called by it to that exercise : Heb. vi. 12, " That ye be not sloth- ful, but followers of them who, through faith and patience, inherit the promises." And to the same purpose is that injunction, " Remember them which have the rule over you, who have spoken unto you the word of God ; whose faith follow, considering the end of their conversation — Jesus Christ, the same yesterday, to-day, and for ever." 4. They who have lived near the Lord through life, can ordinarily think upon, and speak of, their death without fear and with great comfort. How manifest is this in the language of Jacob here ! He could look upon that which is called " the king of terrors," without the least dismay. He could speak of it with the greatest composure, " Behold, 392 THE DEATH OF GOd's SERVANTS, I die." This freedom from fear — this holv com- posure of spirit, is strikingly manifest in every part of his death-bed scene, as recorded in this and the following chapters. With what composure, among other things, did he give orders concerning his fune- ral, directing particularly that they should not " bury him in Egypt," but carry him down into Canaan, thereby expressing the firm faith which he had of the accomplishment of God's promises unto his Church ! Now, this holy peace — this security of mind — this composure of spirit, in views of his death, was the happy consequence of that life of near communion with the Lord, which had been his study through life. He was looking for the perfec- tion of this communion on the back of death ; and no wonder though this made him satisfied, yea joy- ful. To this purpose you see his hopes and desires bursting forth, in the midst of his prophecies con- cerning the future events which were to befal the respective tribes, as in verse 18, of the following chapter, " I have waited for thy salvation, O Lord." In the same composed manner do we find other saints, who have lived near to the Lord through life, thinking and speaking of their death. We need only here refer to Paul, though his death was to be a violent one : " I am now ready to be offered, and the time of my departure is at hand ; Henceforth there is laid up for me a crown of righteousness." Even this consideration, though there were no others, should excite us to study a life of holy tender- ness and nearness to the Lord. 5. The concerns of the Church, after they are AND CONSOLATION UNDER IT. 393 gone, is a matter much on the hearts of rightly-ex- ercised saints, when they are taking a view of their own death. So was it with Jacob ; it is evident from the whole scene of his death-bed, that the concerns of the Church were, at that period, uppermost in his thoughts. And so he expresses it in the text, " Be- hold, I die, but God shall be with you, and bring you again into the land of your fathers." This was his great concern, that the Church might enjoy the gracious presence of God after he was gone from it ; and it was his chief comfort that he believed this would be the case. We also find many of the saints exercised in the same way. Joseph died in a similar manner as his father, expressing a like concern and faith with respect to the Church : chap. 1. 24, " Jo- seph said unto his brethren, I die ; and God shall surely visit you, and bring you out of this land, un- to the land which he sware to Abraham, to Isaac, and to Jacob. " These were among the last words of David the king of Irsael, " Let the whole earth be filled with his glory. The prayers of David the son of Jesse are ended." And Paul's last solemn charges to Timothy are a full evidence how much the interests of the church were on his heart, when he had his death near in view. Others are merely concerned that they may get their own souls for a prey in the day of God. Any seeming religion which they have is entirely selfish. But real saints, living and dying, must " prefer Jerusalem above their chief joy. " 6. Some of the Lord's saints and servants have been enabled, at the time of their death, to express 394 THE DEATH OF GOd's SERVANTS, their firm faith and hope with respect to the accom- plishment of the promises which concern the Church. This was an eminent part of Jacob's exercise here. How strong were the expressions of his faith on this subject ! " God shall be with you, and bring you again to the land of your fathers. 1 '' The same con- fidence was ex pressed by Joseph in the words already quoted. And such expressions of faith and hope by dying saints must be greatly confirming and encou- raging to those who remain. The Lord does not, however, always grant them. They are onlv some of his saints and servants, and in some periods, whom he honours to speak in this manner. We have no- thing of this kind recorded either of Abraham or Isaac, at the time of their death. The Lord herein acts sovereignly. Some, both of his saints and ser- vants, are carried off very suddenly, having no op- portunity of expressing such views. And, even when this is not the case, many of them have their lips shut, probably as a testimony of the Lord's dis- pleasure against the generation among whom they dwelt. Men refuse to hearken to God's Word, and to his many warnings by providence. And he, therefore, often justly withholds those signs and con- firmations to faith, which have been sometimes given from the death-beds of his people. 7- Finally, the Lord's own gracious presence with his church and people is the only, and will be a suf- ficient up-make for the death of the most faithful instruments. In this way Jacob speaks of it here, " Behold I die, but God will be with you. 1 " " You may be ready to think," as if he had said, " that my AND CONSOLATION UNDER IT. 395 death will be a great loss to you. But here is what will abundantly make it up, your enjoyment of the gracious presence of God with you." II. This leads us to the second thing proposed, which was to illustrate the truth in the text, or shew that the promise of God's gracious continued pre- sence in his church is a sufficient antidote against all discouraging fears under the removal of useful in- struments. This will appear if we consider the fol- lowing things : — 1. The most eminent individuals are nothing but what God's presence with them, and his blessing upon them, makes them to be. Jacob had been an eminently useful instrument in his day, as is mani- fest from the whole history of his life. But what was it that made him so faithful ? Just the pre- sence of God which he enjoyed, the communications which he had of his mind, the supplies of grace received for enabling him to the duties whic , he performed. The very same holds true with regard to all the saints and servants of God. What have any of them, but what they have received ? We see with what humility the Apostle Paul speaks of himself on this head, " By the grace of God I am what I am, and his grace which was bestowed upon me, was not in vain. I laboured more abundantly than they all ; yet not I, but the grace of God that was with me." This consideration should keep us from valuing any of the saints or servants of God " more than is meet," and also from giving way to 396 THE DEATH OF GOd's SERVANTS, desponding fears when they are removed. We should be concerned ever to keep in mind that ad- monition, " Who then is Paul, and who is Apollos, but ministers by whom ye believed, even as the Lord gave to every man ? I have planted, Apollos watered, but God gave the increase; so then, nei- ther is he that planteth any thing, neither he that watereth, but God that giveth the increase." If it is thus entirely owing to His presence and blessing that any have been made useful in their day, while the continuance of these is still promised, it shews that there is no reason to give way to despondency. 2. God's presence with his church and people is sometimes very specially experienced upon the re- moval of eminent instruments. Under such dispen- sations he often signally accomplishes his gracious promise — Deut. xxxii. 36, " For the Lord will repent himself concerning his servants, when he seeth that their power is gone, and there is none shut up, or left. 1 ' The Prophet Isaiah tells us, that he had a signal discovery of the Lord's presence in his church, in the year that king Uzziah, an eminent instrument, died. When that eminently faithful ser- vant of God, Stephen, was cut off, his removal was followed with more signal tokens of the Lord's pre- sence in the church, and his blessing accompanying his ordinances, and spreading the gospel, than had taken place before. The Lord acts in this way, that he may stain the pride of all human glory, that he may teach us to " cease from man," and that he may shew us it is His own hand alone that must D AND CONSOLATION UNDER IT. 397 carry on his work. " The Lord doth build up Jerusalem ; He gathereth together the dispersed of Israel." 3. His presence with his church and people se- cures the raising up and qualifying other instruments for the advancement of his work. To this pur- pose are many faithful promises of the everlasting covenant. " A seed shall serve him" — a seed of faithful ministers as well as of private Christians. " I will make thy name to be remembered in all generations." This secures that some shall be raised up in public office, in every generation, to ac- complish this end. " Saviours shall come up on Mount Zion to judge the mount of Esau; and the kingdom shall be the Lord's." " I will give them pastors according to mine own heart, which shall feed them with knowledge and with under- standing." He who is " exalted to be a prince and Saviour," will continue " to give gifts unto men, and pastors and teachers," unto his Church. The Spirit, in all his gifts and graces, remains in the Church, and he has " the hearts of all men in his hand." Yea, the Lord being still present with his Church, he can raise up and qualify instruments, more eminent and faithful than those whom he has taken away. Though Jacob, and Joseph, and others were removed, he afterwards raised up a Moses, an Aaron, a Joshua. Though Elijah was taken away, a double portion of his spirit was given to Elisha. When Stephen was cut off, Paul was provided to succeed him ; and " the residue of the Spirit is with the Lord." 2l 398 THE DEATH OF GOd's SERVANTS, 4. There is always access to apply to him, in re- ference to all the concerns of the Church. The presence of the most valuable instruments is neces- sarily very limited and circumscribed. There may be no opportunity to consult them about distressing cases that take place in the Church. But He is " a God at hand," — every where present, ever within the reach of believing prayer. 5. Again, there is much encouragement from the infinite perfections which belong to Him. The knowledge, the wisdom, the abilities, the love and care and faithfulness, of even the most eminent saints and servants of God, are all of a very limited nature As to many cases, for instance, their wisdom may be entirely non-plussed. But " there is no searching out of his understanding." " His hand is not shortened that it cannot save, neither is his ear heavy that it cannot hear." 6. In fine, let us consider the gracious ends and purposes for which he is present with them. In ge- neral, he is so for every purpose for which thev need him ; — to supply all the wants of his servants and people ; — to begin and carry on the work of grace in the hearts of men ; — to defend his own cause at all times, and against all enemies ; — in a word, to fulfil his promises to his church, as to all those great things which he has engaged to do for her. " Behold I die, but God shall be with you, and will bring you again into the land of your fa- thers." Application. — 1. The death of those who have AND CONSOLATION UNDER IT. 399 been eminently useful in the church, should excite our concern about it, in a special manner. The way in which dying Jacob here speaks intimates that he knew it was so with Joseph, and therefore he suggests the great ground of consolation which we have been considering. We are not rightly exercised under the death of the saints and servants of God, unless this enters into our exercise. There has been a more than ordinary removal by death of eminent saints for some time past, and of late one of the most eminent of the JjoitTs servants has fallen.* The pulpit is not a place for praising men or ministers, but for setting forth the glory of the great Head of the church. I will not therefore speak of his dis- tinguished gifts and graces, although, in reference to both, his name may be justly reckoned among the worthies of the anti-typical David. I shall only say, that in respect of a right M discerning of the signs of the times," zeal, and public spirit for all the interests of the kingdom of the Redeemer, he has had few, if any equals, in this generation, as his works manifest. His fall is the fall of a " standard bearer"' in the army of the Lamb. His congregation, the Presbytery, the land in general, and the church at large, have sustained a heavy loss indeed. But all these considerations should just excite us to a deeper concern for the church, and to be followers of them who through faith and patience inherit the promises.-f* * The Rev. Professor Archibald Bruce of Whitburn, Author of " Free Thoughts on the Toleration of Popery," &c. &c. t It may not, perhaps, be out of place to record here the sen- 2l2 400 THE DEATH OF GOD^S SERVANTS, 2. See one way by which this event may prove gain unto the church. It will be so, if we are led by means of it to turn our eyes more unto the Lord, to exercise more dependence upon his Spirit for car- ti merits which were entertained by Dr. M'Crie, respecting this eminent man. They are contained in two letters addressed by him to Mr. Aitken on occasion of the death of Professor Bruce, and, in perusing the account which he gives of this event, we can scarcely fail to be struck with the similarity of circum- stances in which these two distinguished individuals were re- moved from the church below : — Edinburgh, 19th Feb. 1816. Rev. Dear Father, I have to communicate to you the afflict- ing intelligence that our father, Mr. Bruce, died suddenly yester- day evening. When visiting about four weeks ago, he felt a tendency to fainting come upon him, but upon taking a glass of water it went off. On the following Sabbath, when he got out of bed, he fell down in a state of insensibility, in which he re- mained for some minutes. The servant, alarmed by the noise of the fall, immediately came up, and raised him. He recovered so much as be able to go out and preach for a short time that day. I was a good deal alarmed at hearing of this, but was re- lieved by a letter from himself saying, that the surgeon assured him it was a nervous faint, and not of an apoplectic nature. He wrote me last week that he continued well, and felt no symptom of the disorder returning. He preached yesterday although he appeared unwell, and by five o'clock he was in eternity. As far as regarded him, there is much mercy to be seen in the manner of his removal. His friends often contemplated with un- easiness the prospect of his being overtaken with infirmity and sickness, while he had no relative to pay him the necessary atten- tion in such circumstances. And he himself was not without anxiety upon this head. But all these fears have been removed, and he has been taken away without pain, without sickness, AND CONSOLATION UNDER IT. 401 rying on his own work, and to plead more earnestly the promises of his presence in it. Happy would the consequences be, if Micah's exercise were that of the professing body to which we belong : " The without confinement to bed for a single day, without any inter- ruption of his ministerial work, — after he had finished his la- bours, and when he was standing faithfully at his post. " The things concerning him have an end," — the text he pleached from on the preparation of our last sacrament. He has joined the higher branch of " the family in heaven and earth," — his text on the thanksgiving-day, — and is now " without fault before the throne," — the text of his last printed sermon. After his return from the funeral, the Dr. again writes as follows : — You have been already informed of the principal circumstances relating to the Professor's death, so far as I have heard them. From every thing I can learn it appears undoubted that his own mind was deeply impressed with the thoughts of his approaching dissolution. About three or four weeks ago, he preached twice on these words, " Go ye and tell that fox, behold, I cast out devils, and I do cures to-day and to-morrow, and the third day I shall be perfected." His neighbour, Mr. Brown, called on him in the course of the week before his death, and found him em- ployed, as he told him, in finishing several writings, which had blanks and imperfections, which he was anxious to have filled up, as he did not know what might happen. One of his elders walked down with him from church on the day that he died, and regretted to him that he did not desist from preaching, when he found himself unwell in the morning. His reply was, " Time is uncertain." He had intimated a diet of examination for the Thursday. " Blessed is that servant, whom his Lord, when he cometh, shall find so doing." I cannot describe to you the situation in which I am. My heart felt for some time as a stone, and even yet, when I have recovered somewhat from the shock, there remaineth no strength 402 THE DEATH OF GOD^S SERVANTS, good man is perished from the earth, therefore will I look unto the Lord." 3. Again, there is a loud and earnest call to the members of this congregation to improve the present season of grace which they are enjoying. You may see in this event that the continuance of the means which you presently enjoy is very uncertain. The time may soon come, when you " shall desire to see one of the days of the Son of man, and shall not see it." 4. In fine, Let all be exhorted to prepare for death. This event is certain as to us all. It may be near to any of us, and it may be very sudden. " Boast not thyself of to-morrow, for thou knowest not what in me. The early reverence which I felt for him as a teacher, mellowed by the familiarity and intimacy to which I have since been admitted with him, the increasing knowledge I had of his worth and his talents, the interest which he condescended to take in my affairs, and which he allowed me to take in his, the pleasure which I felt, and the benefit which I derived from his conversa- tion and his correspondence, have all contributed to make the stroke in some respects more heavy to me than perhaps it is to any of his brethren, and gave him a place in my affections, of which I was not fully aware, until I was told that I could no longer call him by the name of friend or father. But how selfish am I to intrude and dwell upon my poor interest and personal feelings, when the church and world have suffered so great a loss ! My heart breaks when I think of the poor little flock of students, from whose head the Lord hath taken away their master. May the merciful Shepherd turn his hand upon these little ones ! I am, R. D. F. Yours, very affectionately, THO. M'CRIE. AND CONSOLATION UNDER IT. 403 a day may bring forth." " Whatsoever thine hand findeth to do, do it with thy might ; for there is no work, nor device, nor knowledge, nor wisdom in the grave, whither thou goest." Let saints prepare by studying to have the evidences of their interest in Christ clear, — by daily looking out for it, — and by seeking a blessing on every means of grace and every dispensation of providence, for " making them meet for being partakers of the inheritance of the saints in light. " And let such as are yet strangers to Christ be excited to consider their perilous condi- tion, and to prepare for their important change, by coming to the Lord Jesus Christ without delay, and accepting of him with their whole heart, as he is freely offered to them in the gospel. " To day, if ye will hear his voice, harden not your hearts." 1 " Now is the accepted time, and now is the day of salvation. ,, ABERDEEN! PRINTED BY J. DAVIDSON & CO 68, BROAD STREET. mm