Cant. 8:6, 7.
1. There is “no work” to be done—
[This life is the time for work: the next life is the time for recompence. The works needful to be done are, to “repent and believe the Gospel:” but in the eternal world there is no opportunity for performing either.
We cannot repent.—A kind of repentance indeed there will be among those who have perished in their sins: they will “weep, and wail, and gnash their teeth” with anguish: they will be sorry, not that they sinned, but that they subjected themselves to misery: sin will appear formidable to them on account of its consequences, but not hateful on account of its malignity. If they were restored to another state of probation, they would in a little time resume their former courses. As now on a bed of sickness they promise to amend their lives, but, when restored to health, become as careless as ever, so it would be with them if they returned every from hell itself: their hearts are unrenewed, and consequently their deposition to “wallow in the mire” of sin would infallibly lead them into their former habits of worldliness and sensuality. They must for ever remain the same obdurate sinners, because the Spirit of God will never descend into their hearts to renew them unto repentance.
We cannot believe in Christ.—Those who have perished will, it is true, believe many things which now they disbelieve: they will believe that Christ is a Saviour, and that he is the only Saviour of sinful men: but they will never believe in him for salvation, because he will never again be offered to them as a Saviour. No tidings of redemption will ever be heard in those dreary mansions. Never will they hear such words as those, “Come unto me, all ye that labour and are heavy laden.” No promise of acceptance is given them; and therefore there can be no scope for the exercise of faith: nor, if there were an opportunity to believe, would they be able to embrace it; because “faith is the gift of God;” and they who reject his offers of it in this world, will never have it offered to them in the world to come.
This argument cannot but have the greatest weight with even considerate mind; and the rather, because it is urged by our Lord himself: “Work while it is day; for the night cometh wherein no man can work.”]
2. There is no remedy to be devised”—
[While we are in this world, our “knowledge and wisdom” may be applied with effect. There is a “device” for the restoration of God’s banished people; and, if we be wise enough to adopt it, we cannot fail of obtaining mercy at the last day. But, if we neglect to use the remedy which is now afforded us, no other will remain for us; nothing can ever be devised whereby we may alter, or avoid, or mitigate, or shorten our doom.
We cannot alter it.—When once the Judge has said, “Go, ye cursed,” we can never prevail on him to reverse the sentence, and say, “Come, ye blessed.” Now, though “we are under condemnation, and the wrath of God abideth on us,” yet we may obtain reconciliation through the blood of Jesus, and be made heirs of a heavenly inheritance. But no such change can be effected in the eternal world: “as the tree falleth, so it will lie for ever.”
We cannot avoid it.—We may “call upon the rocks to fall upon us, and the mountains to cover us from the wrath of the Lamb,” but they cannot perform the friendly office. “If we should go up to heaven, or make our bed in hell, or take the wings of the morning and dwell in the uttermost part of the sea, there would God seize us, and thence would he bring us” by his irresistible power, in order that we might suffer the just reward of our deeds.
We cannot mitigate it.—Here men may flee to business or pleasure: they may drown care in intoxication, and obtain some relief from it in sleep: they may shake it off in a measure by infidelity. But in the eternal world they will find no jovial companions to associate with, nothing to divert their thoughts, nothing to alleviate their pains: “wrath will have come upon them to the uttermost,” and their misery will be complete.
We cannot shorten it.—Men in this world have one method (as they think) of terminating their miseries, namely, by suicide. A poor and fatal “device” indeed! yet such as it is, they resort to it for relief. But in the future world even this refuge will fail them: “they shall seek death, but shall not find it; and shall desire to die, but death shall flee from them.” Eternity will be the duration of their woe: “the smoke of their torment will ascend up for ever and ever.”
How forcible then is this argument! If any “device” remained for them, and their “knowledge and wisdom” could be effectual for their relief, then they might be the more indifferent about the improvement of their day of grace. But since “this is the only accepted time, the only day of salvation,” surely they should “work out their salvation instantly with fear and trembling,” and seek “the things belonging to their peace, before they be for ever hid from their eyes.”]
ADDRESS—
1. Those who are postponing their work—
[Like those who neglected the rebuilding of the temple, we are apt to say, “The time for this work is not yet come.” Youth look forward to adult age; and they who are grown to manhood think that a more advanced period of life will be more favourable for the exercises of religion: and even the aged put off the work from day to day, hoping for some “more convenient season.” But how many thousands perish by deferring that work which they acknowledge to be necessary! Sickness and death find them in an unconverted state, and hurry them unprepared into the presence of God. O that all of us, whether old or young, would guard against these fatal consequences, and turn to God “this day, while it is called To-day.”J
2. Those who are trifling with their work—
[There are many who would be offended, if they were thought regardless of religion, who yet by their listlessness and formality shew that they have no real delight in it. They are exact in their attendance on ordinances; but they engage in them with a lukewarm Laodicean spirit: they have “the form of godliness, but not the power.” But what can such persons, think of the representations which the Scripture gives us of the Christian life? It is there described as a race, a wresthng, a combat; all of which imply the strongest possible exertions. Would to God that this matter were duly considered; and that we called upon “our souls, and all that is within us,” to prosecute this great concern. To every thing that might divert our attention from it, we should answer with Nehemiah, “I am doing a great work, and cannot come down.” It is in this way only that we shall ever be enabled to adopt the words of our dying Lord, “Father, I have glorified thee on earth. I have finished the work which thou gavest me to do.”]
3. Those who are heartily engaged in their work-
[While the greater part of mankind make their worldly duties an excuse for neglecting religion, there are some who run into a contrary extreme, and make their religious duties an excuse for neglecting their worldly concerns. But this will bring great dishonour on religion. We are placed in the world as social beings, and have civil and social, as well as religious, duties to perform. These must be made to harmonize: and all must be attended to in their order. We must “not be slothful in business, though we must be fervent in spirit; for in both we may serve the Lord.” Indeed our relative duties are, in fact, religious; because they are enjoined by God, and may be performed as unto God: nor are they less acceptable unto him in their place than the more spiritual services of prayer and praise. While therefore we would exhort all to an immediate, earnest, diligent, patient, unremitted attention to the concerns of their souls, and encourage them to disregard all the persecutions which they may endure for righteousness sake, we would entreat them also to “walk wisely in a perfect way;” and to shew by their conduct that religion is as conducive to the interests of society, as it is to the welfare of the soul.]
DCCCXLII
WISDOM NOTIONALLY APPROVED, BUT PRACTICALLY DISREGARDED
Eccl. 9:14–16.
There was a little city, and few men within it: and there came a great king against it, and besieged it, and built great bulwarks against it. Now there was found in it a poor wise man: and he by his wisdom delivered the city: yet no man remembered that same poor man. Then said I, Wisdom is better than strength: nevertheless the poor man’s wisdom is despised, and his words are not heard.
WHETHER the account here given us was an actual occurrence, or only a parabolic representation, we will not undertake to determine: but certainly the event described may easily be supposed to have taken place, and to have come to the knowledge of Solomon. In fact, a precisely similar event had taken place within the memory of Solomon; the only difference being, that the city was saved by “a wise woman,” instead of “a poor wise man.” After the rebellion of Absalom had been suppressed, a man of Belial, whose name was Sheba, caused the defection of all the tribes of Israel. David therefore sent an army to pursue Sheba, and to besiege any city in which he should have taken refuge. Joab finding that Sheba was shut up in a city called Abel, went and “battered the wall of the city, to throw it down.” Then “a wise woman” called to Joab, and remonstrated with him on the subject of the assault which he was making; and undertook, that, if he would suspend his assault, the object of his indignation should be sacrificed, and his head be cast over the wall. She then “went to all the people, in her wisdom,” and prevailed on them to execute her project; and thus effected by her wisdom the deliverance of the city, and the preservation of all its inhabitants. The minute resemblance which there is between this history and the event mentioned in the text, renders it highly probable, that the passage before us is a parable, founded upon the very fact which is here recorded.
But, whether it be a fact, or a parable, with what view is it mentioned? Some think that it is intended to represent the work of redemption by our Lord Jesus Christ, and the sad neglect with which he is treated, notwithstanding the benefits he has conferred. According to these persons, the interpretation is this. The little city, with a small garrison, is the Church, which confessedly consists of but “a little flock.” The great king who comes against it, and besieges it, is Satan, with all his hosts, even all the principalities and powers of hell. The poor wise man is the Lord Jesus Christ, who, by the counsels of eternal Wisdom, has devised a way for the deliverance of his people; yet after the deliverance he has wrought out for them, is by the generality most grievously neglected.
Now though there are parts of this which do not exactly accord with such an interpretation, yet we should not have altogether disapproved of the interpretation, provided Solomon himself had not given us any clew whereby to discover his real meaning: for it is not necessary that a parable should be applicable in all its parts: it is sufficient if in its main scope it be fitted to illustrate the point which it is intended to shadow forth. But we are precluded from affixing to this passage the sense which we have now suggested, because Solomon’s own reflection upon the supposed event determines beyond all controversy its precise import. Solomon intended to commend wisdom, as he frequently does in other parts of this book: in one place he exalts wisdom above folly; in another, above wealth; in another, above soldiersd, and weapons of war. Thus in our text he exalts it above strength; “Then said I, Wisdom is better than strength.” Hence the subject for our consideration is two-fold;
I. The excellency of wisdom—
Wisdom is practical understanding, or knowledge regulated by sound judgment. Now this is greatly superior to physical force, in every point of view:
1. In relation to temporal concerns—
[The particular instance here adduced, the deliverance of a city by some extraordinary devices, will lead us to notice the operations of wisdom in the different departments of civilized life.
In war and politics it prevails far beyond mere bodily strength, however great. It is from superior skill in arms that we, who are so few in number, have been enabled to conquer an immense extent of territory, and by a very small army to keep in subjection eighty millions of people, who have scarcely one feeling, or one sentiment, in common with ourselves. And it is from the wisdom of our Constitution, and of our Governors, that we, under God, have rode out the storm which overwhelmed the rest of Europe, and have been enabled to rescue from their bondage the prostrate nations all around us. Had there been less wisdom at our helm, we, and all the nations of Europe, should probably at this moment have been sunk in the lowest state of degradation and misery.
In arts and manufactures the excellency of wisdom also most eminently appears. See the machinery that is used in every branch of trade! A few children are enabled to effect in a month what thousands of grown people could not by mere manual labour accomplish in a year.
Nor is the excellency of wisdom less visible in science and philosophy. Who can calculate the benefits that have arisen from the study of astronomy, and the invention of the compass? How light is all human strength when placed in the balance against these products of intellectual research!
In truth, it is wisdom which most elevates us above the beasts; and draws as broad a line of distinction between man and man, as light and darkness do in the material world.]
2. In relation to spiritual affairs—
[Here wisdom is all. See what mere human efforts can effect in heathen lands: what penances, what pilgrimages, what sufferings of different kinds, will men have recourse to, in order to obtain peace in their own souls! yet can they never obtain it. They may weary themselves even unto death, yet can they never secure to themselves any spiritual benefit whatever.
But let a man attend to the councils of wisdom given him by our blessed Lord, and all that he can desire is attained at once. Peace will flow into his soul, as soon as ever his conscience is sprinkled with the blood of Christ. His powers are invigorated with preter-natural strength, the moment he by faith apprehends the Lord Jesus: from being so weak as not to be able to do any thing, he becomes instantly so strong as to be “able to do all things.” A new set of energies are developed, and such as Satan is not able to withstand. That enemy, who with assured confidence of success besieged the soul, is constrained, like Sennacherib, to flee with precipitation and disgrace. In a word, the simple device of a “life of faith upon the Son of God” effects every thing, liberating the soul from all its bondage, and making it victorious over all its enemies.]
But from daily observation, we are constrained to lament,
II. The disregard shewn it, notwithstanding its acknowledged worth.
By how few are its dictates attended to as they ought to be! Alas! they are neglected and despised, by the great mass of mankind.
2. By the gay and thoughtless—
[They have no ear for the counsels of Wisdom. They will commend her in general terms; but will have as little as possible to do with her instructions. Let the parent labour ever so much to instil wisdom into the minds of his children, he will find, to his grief, that the enchantments of folly baffle all his efforts. It should seem no difficult task to prevail on them to think before they act, and to regulate their conduct by sound principles: but though he give “line upon line, and precept upon precept,” he will have reason to bless himself, if, after all his endeavours, his family do not embitter his days by their faults and follies. The word of God too may be acknowledged by them as good: but not a precept in it is suffered to have an ascendant over their mind. Sabbath after Sabbath are divine instructions poured into their ears; but none are suffered to descend into the heart. In fact, they are despised; and if obtruded upon the mind as principles of action, they are rejected with scorn and contempt.]
2. By the formal and self-righteous—
[Wisdom’s sublimest dictates are by these regarded as the reveries of a heated imagination. The whole life of faith is foolishness in the eyes of a self-righteous Pharisee. He sees no suitableness in it to the end proposed. He thinks that an attendance on ordinances, and a performance of some moral duties, are quite sufficient: Why should he mourn and weep? What is there in faith that can benefit his soul? Why may not his works find acceptance with God? In vain is he told that the Gospel is “the wisdom of God in a mystery;” and that the very angels in heaven are made wiser by the revelation of it to the Church. In vain is he told what the Lord Jesus Christ, that “Wonderful Counsellor,” has done for the redemption of a ruined world, and will do in all who believe in him. No sense of obligation abides upon his mind; no expressions of gratitude flow from his lips: the Benefactor is forgotten, and the benefit despised: and he chooses rather to seek his resources within himself, than to depend for them on the bounty of another.]
3. The backsliding professor—
[The man who has once “professed godliness,” has given his testimony to the excellence of wisdom. But when he declines from the way of godliness, he revokes his testimony, and becomes an open advocate for folly: he proclaims to all, that the ways of wisdom are incapable of affording him any solid comfort; or, at all events, that there is more happiness to be found in the vanities of time and sense, than in the service of the living God. Yes, thou backslider, thou “exaltest folly, and praisest the wicked:” and, if thou condemnest, as thou must, the inhabitants of the city that left their benefactor to pine away in poverty and contempt, much more must thou condemn thyself, who hast, by thy declensions, “crucified the Son of God afresh, and put him to an open shame.”]
Let me now IMPROVE the subject, by recommending to your adoption,
1. A life of consideration and thoughtfulness—
[The man who has begun to think and to consider, has already got more than half way to heaven. It is inconsideration that ruins the whole world. Would men but inquire from day to day, What have I done? Has it been consonant with the dictates of sound wisdom? Have I proposed to myself the best ends, and have I pursued them by the fittest means? how much evil would they avoid, and how much misery would they escape! O that I might prevail upon you to enter on such a course as this! Admirable is that advice of Solomon, “Prepare thy work without, and make it fit for thyself in the field; and afterwards build thine house.” This is what any prudent builder will do, though he is only constructing a temporary habitation for the body: and how much more should we do it, who are building for the immortal soul! Adopt this plan then: think what you have to do for God: think by what means you may best advance the interest of your souls; and redeem, as it were, every hour in preparation for eternity. “Walk, not as fools, but as wise, redeeming the time, because the days are evil.”]
2. A life of real piety—
[Nothing but this will inspire true wisdom: nothing but this will enable us to counteract with effect the assaults of our great adversary. Let us seek from above “a spirit of wisdom and understanding, a spirit of counsel and of might:” then, whether we be poor or rich, we shall assuredly be victorious. Indeed the poor are for the most part more highly favoured than the rich. The rich are too apt to be self-confident and self-sufficient; whilst the poor accept thankfully the proferred aids of the Gospel. Hence “the things which are hid from the wise and prudent, are frequently revealed to babes;” and hence, whilst the rich are vanquished, the poor are crowned with victory. Let it not be forgotten, that “in the Lord alone we have either righteousness or strength.” “Not by might, nor by power, but by my Spirit, saith the Lord of Hosts:” yes, by the Spirit of the living God revealing the Saviour to us, and communicating strength out of his fulness, we shall be “enabled to withstand in the evil day,” and shall have that joyful song put into our mouths, “Thanks be to God, who giveth us the victory through our Lord Jesus Christ!”]
DCCCXLIII
THE DESTRUCTIVE INFLUENCE OF SINNERS
Eccl. 9:18.
One sinner destroyeth much good.
THE influence of every man in his sphere is considerable. Solomon had seen a remarkable instance of a poor man delivering by his wisdom a small and ill-garrisoned city from the besieging army of a very powerful monarch. From hence he was led to consider the superiority of wisdom above wealth or power. On the other hand, he saw that, as a wise and good man might be extremely useful, so a foolish and wicked man might do a great deal of injury, to those around him. Hence, contrasting the two, he observed, “Wisdom is better than weapons of war: but one sinner destroyeth much good.”
In illustrating the latter member of the sentence, we shall point out the truth of it,
I. In nations—
[Men of all classes in the community may greatly affect the state to which they belong.
A weak and ambitious monarch, how soon may he involve his people in war, and reduce them to the very brink of ruin! Such was Solomon’s only son, who, in the space of a few weeks, goaded ten tribes out of the twelve that he ruled over, to revolt from him, and to establish a separate and independent kingdom.
An aspiring subject also may, by exaggerating the people’s grievances, and promising them effectual redress, stir up multitudes to insurrection, and involve a nation in all the horrors of civil war. Thus did Absalom: and thus have demagogues in every age, in every state.
What immense evil too may not a cruel persecutor effect! How may such an one waste the Church of God and destroy it! One Jezebel could murder a whole host of prophets; and one Saul depopulate the Christian Churchd. And, in this nation as well as others, time was, when one cruel bigot kindled fires in every part of the country, to extirpate, if possible, those, who would not return to the justly reprobated errors of her religion.
If a great man be conspicuous for impiety and profaneness, his conduct will be attended with a most baneful influence. Soon will sycophants imitate his example, till irreligion becomes the fashion of the day, and every thing sacred is trampled under foot. What an awful instance of such success have we in Jeroboam; who, the more effectually to detach from Judah the ten revolted tribes, erected idols in Dan and Bethel, which from that hour became, and ever afterwards remained, the objects of worship through the whole kingdom! Hence he is continually stigmatized with the name of “him who made Israel to sinf!”
But indeed any enormous sinner, of whatever class, does much to destroy the peace and prosperity of his country. What is it that arms God against a nation, and provokes him to visit it with war, pestilence, and famine? Is it not sin? Every sinner therefore, in proportion as he increases the nation’s guilt, contributes also to its punishment. In many instances we know, that the whole kingdom of Israel suffered for the offence of one; not for that of David only, who was the monarch; but for that also of Achan, an obscure individualh: nor till the last day will it appear what injury this nation has sustained by means of every one here present.]
II. In families—
[What confusion is brought into any house by an imperious husband, a contentious wife, or an undutiful, stubborn child! Instead of love and harmony, there is little else than brawhng and quarrelling; so that the very sight of each other, which ought to call forth all the tender emotions of their hearts excites nothing but enmity and disgust.
A man addicted to lewdness, gaming, intemperance, evil company, or idleness, to what wretchedness may he soon reduce his family! “God has put a price into the hand of such an one to make his dependents happy, but he knows not how to use it.” He might support them in ease and comfort, but brings them to want and desperation. How many instances of this are found in every town and village!
Nor can we easily estimate the good which a whisperer and a tale-bearer may destroy. Behold, he comes into a house where friends or relatives are cemented in the strictest bonds of union and amity: but he creates suspicion, and alienates their minds, and kindles feuds, and fills with animosity the bosoms that once glowed with mutual affection.
But what shall we say of the vile seducer, who under the mask of friendship enters the house of his unsuspecting neighbour, and avails himself of the opportunity to decoy his daughter, or to defile his wife? Alas! what incalculable misery does such a man create! For the sake of a momentary gratification, how many hearts does he pierce with the deepest and most lasting sorrow! What disgrace does he bring upon the whole family, involving the innocent with the guilty in irremediable shame, and bowing them down with grief that hurries them to the grave! Would to God that, if such a character exist in this assembly, he might be smitten with remorse, and wounded to his inmost soul!]
III. In the church of God—
[On whom shall we fix our eyes, as hostile to the Church’s welfare, so soon as on the careless minister? To him God has committed the improvement of sabbaths, and ordinances, and of the sacred oracles. To him he has given souls to be nurtured and disciplined for heaven. But the traitor is intent only on his own gains or pleasures: he performs his weekly task, not caring whether any be edified or not: he wastes the precious opportunities, that can never be recalled; and, in the course of his ministry, leads thousands to destruction. Yes; as far as his influence extends, he makes null and void all the purposes of God’s grace, and all the wonders of redeeming love. When, humanly speaking, he might have been a blessing to the world, and an ornament to his profession, he brings his sacred function into reproach, scattering the flock whom he should have gathered, and destroying whom he should have saved. Such an one is Satan’s best friend, and the greatest enemy of God and man.
Much good also may be destroyed, especially where men are awake to the concerns of religion, by a proud disputatious sectary. I speak not here of those who dissent from the Established Church, but of those who create divisions within the Church by unduly insisting on matters of minor importance, and of doubtful disputation. Though the sentiments of such an one be not fundamentally erroneous, yet if he be laying an undue stress on matters that are comparatively indifferent, and forming parties in the church, he distracts the minds of the simple; he puffs up many with pride; he loosens the bonds of brotherly affection; he weakens the hands of a pious minister, and he causes many to relapse into formality and indifference. Of such a character were Hymeneusm, and Alexander: and “one such root of bitterness will trouble and defile manyo:” on which account we should be as studious as possible to stop their growth.
There is scarcely any one in the universe who does greater injury to the Church than the professor who walks dishonourably. One act of his brings disgrace upon the whole Church of God, and makes religion to stink in the very nostrils of those around him. Instantly do the ungodly begin to triumphr, to arraign all the people of God as hypocrites, and to represent religion itself as a mask for every thing that is vile. Thus the wicked are hardened, the weak are offended, the saints are dishonoured, and the very name of God is blasphemed in the worldt. How does God himself complain of this in the case of David! and how incalculable must the evil be, when multitudes are thus offended, and set against the very means of salvation!
There is yet one more character that we shall mention, whose conduct indeed is less extensively destructive, but not less injurious to those within his sphere, we mean, the scoffer. He brings no disgrace upon religion, because he makes no profession of it. Nor can he greatly impede its progress in the world, because he is not invested with authority or influence. But perhaps there is some relation, some friend, whom he can discourage by sneers and ridicule, if not also by menaces and actual unkindness. Suppose then that, in one single instance, he succeed in breaking the bruised reed and quenching the smoking flax; who shall appreciate the good he has destroyed? to ruin one for whom Christ died; and who, but for such an obstacle, would have got safe to heaven! If the whole world be of no value in comparison of a souly, then, in that single act, the scoffer has done more harm than the whole world can recompense.]
APPLICATION—
1. Let us guard against receiving evil from others—
[It was a heathen poet that said, “Evil communications corrupt good manners;” and from him the Apostle quotes it, for the edification of the Church of Christ. Behold then what reason itself, as well as Scripture, teaches us in reference to the subject before us. One person infected with the plague may do us more injury than a hundred healthy persons can do us good. I would earnestly entreat all, therefore, and young persons especially, not to admit to their friendship so much as “one” associate, whose ways are evil. For who can tell to what an extent the principles and conduct of such a man may prevail, to efface the good impressions that have been made upon his mind, and to induce habits that may prove fatal to his soul? If I regarded nothing but your temporal prosperity, I should give this advice: but when I take eternity into the account, I cannot but urge it upon every one here present, and say with the Apostle, “Come out from amongst such persons altogether, and be separate from them, and do not so much as touch the unclean thing” or person that may contaminate your soul.
2. Let us to the utmost of our power repair the evil which we ourselves have done—
[Suppose us ever so free from the more flagrant instances that have been mentioned, there is not one amongst us who has not done much evil by means of his example. We have all lived, like the world around us, in a neglect of God and of our own souls: and, in so doing, have countenanced the same conduct in others. Thus, whether we intended it or not, we have confirmed many in their ungodly ways, and have contributed to their eternal ruin. Let us go now, and undo what we have done: alas! we cannot find one half of them: many are not known by us: many are gone to distant parts: many are already in the eternal world: and, if we should attempt to convert those to whom we can get access, they would laugh at us as fools, or despise us as hypocrites. Besides, all of them in their respective spheres have diffused the contagion which they received from us: and thus have put it beyond the reach of man to trace, or even to conceive, the evil we have done. And does not all this call for penitence? Yes; if our “head were a fountain of tears to run down incessantly” to the latest hour of our lives, it would be no more than the occasion calls for. But with our penitence we must unite our utmost efforts to repair the evil we have done.
To repair it with respect to God, is the work of Christ only. He alone can render satisfaction for our sins; his blood alone can cleanse us from the guilt we have contracted by them. But with respect to man we may do something, though we cannot do all that we could wish. Let us begin with our example: this speaks the most forcibly, and the most extensively. Let us, by giving up ourselves to God, shew others what they ought to do: and let our light so shine before men, that they may be constrained to glorify God, and to take shame to themselves. Next, let us use our influence: be it small or great, let us not neglect to exert it, that by every means in our power we may counteract our past evils, and stir up others to flee from the wrath to come. Finally, let us be fervent in our intercessions at the throne of grace, that God may take to him his great power, and establish his kingdom upon earth. Let us particularly pray for those, whom, in any respect, we may have allured from the path of duty. Thus, like the great Apostle, we shall make some compensation to the world for all the injuries it has sustained by our means, and shew, that, if one sinner can destroy much good, one saint can effect much which shall be a ground of joy and gratitude to all eternity.]
DCCCXLIV
LIBERALITY ENCOURAGED
Eccl. 11:1.
Cast thy bread upon the waters: for thou shalt find it after many days.
WHILST, in the purity of its precepts, the inspired volume exceeds all other books upon the face of the earth, it excels all other compositions in the variety and richness of the images under which it exhibits our duty and urges the performance of it. The image under which liberality is here inculcated is well understood in countries where the heat of the climate, uniting with periodical inundations, enables the husbandman to proceed in a mode of agriculture unknown to us in the colder regions of the globe. In Egypt, for instance, where the Nile overflows the country periodically to a vast extent, it is common for men to cast their seed, their rice especially, upon the waters, whilst yet they are at a considerable depth. This might seem to be folly in the extreme: but experience proves, that, instead of losing their seed, they find it again, after many days, rising into an abundant crop. Such shall be the return which we also shall find to our efforts, if we exert ourselves,
I. For the relief of men’s bodily wants—
Liberality to the poor is strongly insisted on in the Holy Scriptures. It is inculcated,
1. In a way of precept—
[Exceedingly clear and strong were the injunctions which God gave on this subject to his people of old — — — So, under the New Testament dispensation, we are enjoined to “labour with our own hands;” and to “lay by us weekly, in proportion as God has prospered us,” for the purpose of relieving others — — — Nay, so obvious is this duty, that the man who lives not in the practice of it must be an utter stranger to the love of God in his soulc: for “if he love not his brother whom he hath seen, how can he love God whom he hath not seen?”]
2. In a way of example—
[The good Samaritan shews us how we ought to exercise generosity, even towards those who, by reason of particular differences and distinctions, may appear to be most remote from us. The widow, in giving her mite, which was all that she possessed, might be thought to have acted a very wild and extravagant part, especially when she gave it for a purpose to which it could bear no proportion, namely, the repairing of the temple: yet is that commended to us, by our Lord himself, as an example highly to be admired, and universally to be followed. As for the Macedonians, who were proposed as an example to the Corinthians, their generosity exceeded all belief: for when in great affliction, and in a state of deep poverty, they abounded unto the riches of liberality, and of their own selves, without any solicitation on the part of the Apostle, besought him with much entreaty to take upon him the distribution of their alms. Nothing can give us a higher idea of the excellence of charity than this.]
3. In a way of encouragement—
[God assures us, that “whatever we give to the poor, we lend unto the Lord; and that he will, in one way or another, repay us again.” He will repay us, even in a way of temporal prosperity: for the giving of “the first-fruits of all our increase to the poor is the way, not to empty our barns, but to fill them with plenty, and to make our presses burst out with new wine.” Still more will he repay us in a way of spiritual prosperity; since, “if we draw out our soul to the hungry, and satisfy the afflicted soul, he will satisfy our souls in drought, and make fat our bones, and make us like a watered garden, or like a spring of water, whose waters fail not.” Even with eternal rewards will he repay us, “recompensing, at the resurrection of the just,” the smallest services we have rendered his people, and not suffering “even a cup of cold water to be left without its appropriate rewardm.”
I say then, with assured confidence in reference to this matter, “Cast your seed upon the waters; and you shall find it after many days.”]
But we may understand our text as encouraging our exertions also,
II. For the advancement of men’s mental improvement—
To this the same image is applied by the prophet Isaiah; who gives us this additional information, that persons, previous to their casting of their seed upon the waters, send forth their oxen and their asses to tread the ground with their feet, in order the better to prepare the earth for its reception: “Blessed are ye who sow beside all waters, that send forth thither the feet of the ox and the ass.” Now this refers to the publication of the Gospel in every place, however untoward the circumstances, or hopeless the appearance. And we can bear witness to the truth of the prophet’s observation: for in many places, and on many hearts, where there has been as little prospect of success as could well be conceived, God has given efficacy to the word of his grace; and the handful of corn sown upon the top of the mountains has sprung up, so that the fruit thereof has shaken like the woods of Lebanon; and those of the city where it has been cast have flourished like the piles of grass upon the earth.”
To Infant Schools, for the promotion of which I now more immediately address you, the text is peculiarly applicable; since nothing can be supposed more hopeless than any attempt to benefit the rising generation, from the ages of two to five or six. But I must say, that, if you cast your seed upon these waters, you shall find it again, in very abundant benefits conferred on all the poorer classes of society—
[What a relief is it to the mother to have her infants duly attended to through the day; whilst she, instead of having her hands tied by the care of them, is enabled to earn bread for their support! What a benefit, too, is it to her elder daughter; who would otherwise have her time occupied in attending upon her younger brothers and sisters, and be thereby deprived of education for herself, whilst she was discharging that important office! This is of immense importance, because it secures to all the children of the poor the same advantages; the elder and the younger being alike partakers of the benefits thus freely accorded to them.
But to the children themselves the benefits are incalculably great. We cannot but have seen, times without number, what depraved habits are contracted by the children of the poor when playing about the streets or lanes of a town without control. At home, for the most part, they see nothing but evil; and abroad, they practise it in every way with sad proficiency, lying, swearing, quarrelling, the very pests of the neighbourhood wherein they dwell. As for any thing good, they learn it not; having no good principles instilled into them, and no good examples set before them. But by being brought into a school at the early age of two or three years, they are kept from all those temptations to which they would otherwise be exposed; and have their conduct watched over, their tempers corrected, their habits restrained, their principles improved, their whole deportment brought into subjection to good instruction and to well-ordered authority. They are insensibly taught, by the example of others, what could not have been infused into them by mere abstract precept; and they acquire, by imitation, habits of order and docility, which they could not by any other method have obtained. Now, then, who shall estimate the value of this to the children themselves? or who shall say, What benefit shall, in a course of years, arise to the whole community from such institutions as these, if they be generally established and well supported? I have not spoken respecting religious advantages accruing to the children, because it may be supposed that they are not at that early age capable of religious instruction. But is it nothing, to prevent the soil being overrun with briars and thorns, and to have it improved by the infusion of moral principles? In fact, a child’s religion consists chiefly in the fear of God, and in an habitual regard to his all-seeing eye: and this is implanted in their minds to vast advantage, by the entire system of discipline to which they are subjected, as well as by the distinct instructions which are given them. And though it is but too probable that they may afterwards lose the impressions which are then made upon their minds, yet they can never forget the general idea, that it was well with them when they were so disciplined and so instructed. Nor is the influence which they may carry home into their domestic circles, a trifling matter: for when their parents hear them giving an account of the lessons they have learned—lessons of meekness and patience, of truth and honesty, of purity and love—they may themselves be put to shame, and acquire very important hints for their own improvement.]
I beg leave, then, to RECOMMEND to your support this important institution—
I would recommend it,
[First, for the sake of the rising generation, on whom it will confer so great a benefit — — — Next, for the sake of those who have set on foot this benevolent plan. None but persons of very enlarged minds could ever have devised such means of benefiting the poor. To instruct such infants would, to any common understanding, have appeared as hopeless a task as that of “casting bread upon the waters.” Yet experience has proved its vast utility; and shewn, that if such institutions were to prevail in every town, a most extensive benefit would be conferred on the whole community. Shall, then, persons capable of adorning and instructing the highest ranks in society not meet with support, when they employ their talents in contriving means for benefiting the poor? Surely every person ought to bear testimony to the worth and excellence of such designs; and to give them, the beat tribute of applause, their active concurrence, and their most liberal support.
Lastly, for the sake of the Lord Jesus Christ himself, I would urge upon you the support of this beneficent institution: for he counted not little children beneath his notice; but took them up in his arms, and put his hands upon them and blessed them, and declared that every attention that was paid to such infants would be regarded by him as paid to himself. If, then, you have any love to the Saviour, who himself assumed a state of infancy for you—yea, and died upon the cross for you—shew it by your liberality on this occasion. Let all endeavour to cultivate the ground. Let him that hath an ox, “send forth his ox;” and let him that hath an ass, “send forth his ass.” Let every one, according to his ability, contribute to help forward this good work, without intermission and without despondency. To every one amongst you I would say, “In the morning sow thy seed; in the evening withhold not thine hand: for thou knowest not whether shall prosper, either this or that, or whether they both shall be alike good”]
DCCCXLV
YOUTH WARNED OF THE FUTURE JUDGMENT
Eccl. 11:9.
Rejoice, O young man, in thy youth; and let thy heart cheer thee in the days of thy youth, and walk in the ways of thine heart, and in the sight of thine eyes: but know thou, that for all these things, God will bring thee into judgment.
EARTHLY pleasure is doubtless gratifying to flesh and blood: hence it is more or less an object of desire to all: but there are two considerations which may well abate our ardour in the pursuit, namely, that its gratifications will soon come to an end; and that there is an approaching judgment, at which we must give an account of all that we have ever done in the body, and receive from God’s mouth a sentence corresponding with the tenour of our past life. In the verses preceding our text, the former consideration is urged; and we are told, that, however protracted our pleasures may be, they are but like a winter’s sun, which will soon set in darkness, and be followed by a long and dreary night. Such a night is not far off, even from those who are in the very morning of life. It may be hastened prematurely, as it were, by sickness, and care, and unavoidable misfortunes; and it must come at last through the infirmities of age, which, if our life be prolonged, will make it but “labour and sorrow.” The latter consideration is suggested in the text, which contains two things:
I. A keen remonstrance.
The address here made to youth, though it appears like a concession, is not really so—
[It has been thought by some to be a concession, recommending youth to enjoy themselves in the world; only to do it in such a way as not to endanger their happiness in a future life. And it is certain that there are in this book many concessions to that effect — — — Such passages as these may indeed be easily pressed too far: but, on the other hand, they are not in general understood by the religious world. Religious people are apt to imagine, that Christianity requires an utter abandonment of those things which the carnal mind affects; and that a pious person who possesses any considerable measure of earthly comforts, is necessarily inconsistent in his conduct. But this is a mistake, and a mistake which greatly needs to be rectified; because it occasions many unjust censures, and uncharitable reflections. “God has given us all things richly to enjoy:” and, provided we do not spend an undue portion of our substance on earthly indulgences, or set our affections upon them, there is nothing in Christianity which prohibits a reasonable use, and a temperate enjoyment of them. If only we sit loose to them in our hearts, and enjoy God in them, they are perfectly lawful; yea, “they are sanctified to us by the word of God and prayer.”
But it is not in this sense that the address before us is to be understood:]
It is, on the contrary, a just and severe remonstrance—
[The terms here used are such as cannot well be taken in a good sense. To “walk in the ways of our own heart, and in the sight of our own eyes,” is equivalent to walking in the ways of criminal self-indulgence. This is the import of these expressions in other passages of Scripture — — — and so they must be taken here; as is evident from the awful judgments with which such indulgences are menaced in out text. The text is, in fact, an ironical remonstrance, similar to that which Elijah uttered, when he condemned the worshippers of Baal; “Cry aloud; for he is a God:” and that by which Micaiah reproved the impolicy of Ahab; “Go up to Ramoth-Gilead, and prosperf.” By this kind of irony Solomon intended to convey an idea, that young men are bent on such indulgences; that they promise themselves security in the midst of them; and that they will not be prevailed on by more temperate re-proof: and, in this view, his words may be thus paraphrased: ‘You will, notwithstanding all that I can say to dissuade you from it, go on in the ways of sin, persuading yourselves that nothing but happiness awaits you: and therefore go on; and follow the bent of your own inclinations: but know, that in the end you will find yourselves grievously disappointed.’ Severe as such a remonstrance is, it is perfectly just: for, who that considers what the great end of our being is, can doubt the wickedness of living to the world and to the flesh? or who that sees how contrary such conduct is to that of Christ and his apostles, can doubt what the issue of such a life shall be? Verily, “if we mind earthly things, we are enemies to the cross of Christ, and our end will be destruction;” for, whatever may be said or thought to the contrary, “to be carnally-minded is deathh.”]
To this is annexed,
II. A solemn warning—
There is a day of judgment fast approaching—
[God will most assuredly “judge the world in righteousness by that man whom he hath ordained, even by his Son, Jesus Christ.” Before his tribunal we must all appear: the young, as well as the old, shall then give up their account to him; and the things which we did in the earlier part of life shall be brought forth for judgment, as well as those which were done at a more advanced age. The book of God’s remembrance shall be opened; and every thing that was recorded in it, from the first moment of our existence to the latest breath we drew, shall be adduced as illustrative of our true character, and as the ground of God’s final sentence.]
Then shall the things which are now done receive their proper reward—
[The judgment of God will not then be regulated by our views, but by his own unerring wisdom. We may palliate a life of vanity and worldliness now; but he will view it as indeed it is, as a life of rebellion against him. It argues a total alienation of heart from him: it shews that we lived to please ourselves rather than him, and that we were in reality a god unto ourselves. He had told us plainly, “If ye live after the flesh, ye shall die:” but we would not believe it. He had told us, that “the broad road, in which the many are walking, leadeth to destruction; and that the narrow way alone leadeth unto life:” but we would not be persuaded that such an awful declaration should ever be verified. Nevertheless so it will be found in the last day: and of this we may be perfectly assured: for it stands on the word of God, which is as immutable as God himself: “Know thou, that for all these things God will call thee into judgment.”]
ADDRESS—
1. Those who seek their happiness in earthly things—
[Say not, You commit no gross sin, and therefore have no cause to fear. The question simply is, Do you walk after the way of your own heart? If you do, it matters little what path you choose, whether it be that of open, or secret sin: you are equally living without God in the world, and are equally obnoxious to his heavy displeasure. I mean not by this to say, that all sins are alike, or that gross immoralities will not augment your guilt and condemnation in the last day. But this is an undoubted truth, that he only who gives up himself to God in this world, can ever dwell with him in the world to come: for “if we sow to the flesh, we shall of the flesh reap corruption: and it is only from sowing to the Spirit, that we can hope to reap life everlasting.” Knowing therefore the terror of the Lord, we would persuade you, whilst yet we may avert from you the impending storm: we would persuade thee in particular, O young man, that thou mayest not any longer deceive thy soul, and dream of happiness in another world, when thou art only “treasuring up wrath against the day of wrath.”]
2. Those who are seeking happiness in the ways of God—
[Say whether thou hast not found more solid joy in the ways of God, than ever thou foundest in the vanities of the world? Say whether thou hast not found it better to “mortify thy members upon earth,” than to indulge them; and to live to God, rather than to live unto thyself? The joy thou now hast is legitimate: it is such as prophets and apostles had before thee; and such as God has freely conceded to thee, to the utmost extent of all thy wishes: “Let the children of Zion be joyful in their King.” Indeed thy present joys are the gift of God to thy soul. Go on then “rejoicing in the Lord always:” yea, rejoice, if so it may be, “with a joy that is unspeakable and glorified.” These joys will never make the future judgment formidable; on the contrary, they will help to prepare thee for it, inasmuch as they are themselves an earnest of thine everlasting inheritance.]
DCCCXLVI
REMEMBERING GOD IN OUR YOUTH
Eccl. 12:1.
Remember now thy Creator in the days of thy youth, while the evil days come not, nor the years draw nigh, when thou shalt say, I have no pleasure in them.
INSTRUCTION may profitably be given in a variety of ways: indeed, in order to be effectual, it must be accommodated in some measure to the dispositions and habits of the persons addressed. To one who is wayward and self-willed, the pungency of irony may be well applied; whilst with the tractable and docile, the more simple and direct way of affectionate exhortation may be of more avail. Both these methods are adopted by Solomon in the passage before us. In the verses immediately preceding our text, he addresses a young man whom he supposes to be bent on the prosecution of his evil ways: “Rejoice, O young man, in thy youth, and let thy heart cheer thee in the days of thy youth, and walk in the ways of thine heart, and in the sight of thine eyes: but know thou, that for all these things God will call thee into judgment.” Then, after a serious admonition to avoid the evils which ungovernable passions will bring upon him, he affectionately exhorts him to devote his early life to the exercises of true piety.
It is observed by some, that the word which in our text is rendered “thy Creator,” is, in the original, in the plural number, “thy Creators:” and the passage in that view is supposed to mark the concurrence of the three Persons in the ever-blessed Trinity, in the formation of man; according to what is written in the book of Genesis, “Let us make man in OUR image.” But without drawing your attention to any observations of a critical nature, I shall endeavour simply to shew you,
I. What is implied in “remembering our Creator”—
Of course, it cannot be supposed that it is a mere act of the memory which is here recommended, but such a remembrance as befits the relation in which we stand to him as his creatures. We should remember then,
1. His authority over us—
[As the work of his hands, we have received from him all our powers, whether of mind or body. It is of his bounty alone that we have been endowed with the faculty of reason, which elevates us above all the rest of this lower world, and brings us into a near conformity with that higher order of created intelligences, the holy angels. But for what purpose has he thus distinguished us, but that we might render him services worthy both of our present state, and our future destinies? “He has formed us for himself, that we might shew forth his praise.” This is the end for which we are to live: nor is any thing on earth to divert us from the course which HE has marked out for us. Obedience, it is true, is due to our parents, and to all others whom the providence of God has placed over us: but the authority of the creature must always be regarded as subordinate to that of our Creator; and, if at any time the will of man stand opposed to the will of God, we must then reply, “Whether it be right to hearken unto you more than unto God, judge ye.” Whatever solicitations we may have from without or from within to violate any part of God’s revealed will, we must withstand them manfully, and resist them even unto death. Knowing that “we are not our own, but God’s, we must glorify him with our bodies and our spirits, which are his.”]
2. The commands he has given us—
[We will not here enter into the different commandments of the law, but draw your attention rather to that great commandment of the Gospel to believe in Christ: “This is his commandment,” says St. John, “that ye believe in the name of his Son Jesus Christ.” This command should be had in constant remembrance. It is addressed to every child of man. There is no one so innocent, as not to need a Saviour; nor any one so guilty, but that he may, through penitence and faith, obtain an interest in that Saviour, whom God has provided for a ruined world. Do not imagine, my young friends, that you are not concerned in this, or that it will be time enough for you to attend to it, when you shall feel a greater need of mercy. You all are sinners: you all have a consciousness within yourselves that you have done many things which you ought not, and left undone many things which you ought to have done: you therefore have in your own bosoms a witness that you need a Saviour: and as in the presence of the Most High God, I declare unto you, that there is no mercy for the young, any more than for the old, but in the name, and through the mediation, of Jesus Christ: “there is no other name under heaven given among men whereby we can be saved, but the name of Jesus Christ.” Go then to this Saviour, and implore mercy at his hands. Look to him as dying for your sins, and “as reconciling you to God by the blood of his cross.” Let every one of you from day to day wash in the fountain of his blood, and clothe yourselves with the robe of his unspotted righteousness, and live altogether upon “his fulness, receiving out of it” continual supplies of all needful grace.]
3. His continual presence with us—
[“God is in every place, beholding the evil and the good,” and wherever you are, you should see, as it were, this inscription written, “Thou God seest me.” This is a point which you should never forget for one single moment: for it is only by bearing this in mind that you will be kept from the indulgence of secret sins. When no human eye is upon us, we are apt to think that we may give a greater latitude to our conduct: but we should remember that the darkness is no darkness with God, but the night and the day to him are both alike: “there is no darkness nor shadow of death where the workers of iniquity may hide themselves.” Oh, if you bear this in remembrance, you will never do what you know to be wrong, nor utter what you know to be false: you will act in all things as in the immediate presence of your God, and will do nothing but what you believe to be good and acceptable in his sight.]
4. His determination to judge us in the last day—
[God “has appointed a day wherein he will judge the world in righteousness by that man whom he has ordained, even by his Son Jesus Christ.” In that day all shall be summoned to his judgment-seat, the old and the young, the rich and the poor: not one that has ever been born into the world shall then be absent: the child that died in the birth, as well as the man of a hundred years old, shall be summoned to receive his everlasting doom, according to what they have done in the body, whether it be good or evil. To those who die before they have attained the knowledge of good and evil, we doubt not but that the mercy of God will be extended: but to those who have lived to your age, judgment or mercy will be dispensed according as you have remembered or forgotten God. Most awful is that declaration of the Psalmist, “The wicked shall be turned into hell, and all the nations that forget God.” If you have forgotten his authority over you, and especially his command to believe in his Son Jesus Christ; if you have forgotten that his eye was always upon you, inspecting your most secret thoughts, and noting them down in order to his future judgment; and if you have lived without any concern about the sentence that shall then be passed upon you; it will indeed be an awful day to you, a commencement of such misery as no words can describe, no imagination can conceive. Remember then that God marks down in the book of his remembrance your every act, and every word, and every thought; and that it is your wisdom so to live, that, whether called at an earlier or later period of life, you may give up your account to him with joy, and not with grief.]
Such is the duty of all without exception: but the text requires me more particularly to shew,
II. Why we should thus remember him in early life—
It were easy to accumulate reasons on so plain a point: but we shall content ourselves with assigning a few of the most obvious;
1. This is the most favourable time—
[It is of the nature of sin to harden the heart and to sear the conscience: and therefore the less we have been habituated to sin, the more hope there is that a good impression may be made upon our minds. We cannot agree with those who represent the hearts of youth as a sheet of white paper, on which you may write either good or evil: for, alas! there is evil, not merely written, but inscribed there in a most abundant measure, and in characters that are almost indelible: but we cordially accede to this truth, that the young are as yet only like plants sprouting from the earth, pliable and easy to be trained; whilst at a more advanced age they become like trees, which retain their form, unyielding, and unmoved. From the very employments too of men in more advanced life, there arise many disadvantages: being drawn to a more vigorous pursuit of earthly things, they are, not unfrequently, so oppressed with “the cares of this world, and the deceitfulness of riches, and the lust of other things, that the good seed which has been sown in them, cannot grow up unto perfection.” But from these things young people are comparatively free. Besides, at this season they have an express promise from God, which they cannot plead in future life: and therefore in a variety of views they may well consider this as “the most convenient season” for piety that can ever occur.]
2. It may, for aught we know, be the only time that shall be allotted us—
[The youngest and the healthiest amongst us may be speedily removed. Let any one survey the monuments that surround him, and he will see that multitudes have been cut off at his age, though once they appeared as likely to live as any who have survived him. And what if disease or accident arrest you before you have truly devoted yourselves to God? Will you have any opportunity to repair your error in the grave? “Is there any work or device there,” by which you can accomplish what here was left undone? No: “as the tree falleth, so it lieth:” and as you die, in a converted or unconverted state, so you must remain for ever. “To-day then, while it is called to-day, harden not your hearts,” as the generality, alas! are but too prone to do.]
3. No other thing in the universe can so contribute to our present happiness—
[It is quite a mistake to imagine that happiness can be found in the vanities of time and sense. From infallible authority we can declare that every thing under the sun is mere “vanity and vexation of spirit.” But in the service of God there is real joy: his ways are all, without exception, “ways of pleasantness and peace:” and “in keeping his commandments there is great reward.” Ask any one whether he ever regretted that he had given himself up to God too soon? We have heard of men, even of good men, as Job and Jeremiah, cursing the day of their birth: but who ever cursed the day of his new birth? At every period of life this is a subject that will bear reflection and impart delight: and in proportion as we grow in piety will our joy in God be increased.]
4. There will certainly come a time when we shall wish we had sought the Lord in early life—
[The text speaks of “evil days as coming:” and sooner or later they are coming to all. There is a time of sickness or old age coining, “wherein we shall have no pleasure” in earthly things: and shall we not then wish, that we had sought the Lord in our youth? Shall we then look back with pleasure on the sins that we have committed, or on the vanities that have kept us from God? Nothing but the consolations of God will then be of any avail to make us happy amidst the evils, which, from pain or debility, we shall have to sustain. But there is a time of death also which we must meet: and what will be our thoughts at that period? Then it will be of little moment to us what joys or sorrows we have met with in our former life. All our anxiety will be about the future. Oh! with what force will that question press upon the mind, “Am I ready? Am I prepared to meet my God?” How different will our feelings then be, according as we have given up ourselves to God in our early youth, or put off the work of our souls to a dying hour! and what an unfit season will that be to begin that work! Go one step farther: follow the soul into the eternal world: view it standing at the judgment-seat of Christ: What will be its feelings at that day? I need not say: your own consciences will tell you. At this moment, even though you choose not to live the life of the righteous, you are saying inwardly in your hearts, “Let me die the death of the righteous, and let my last end be like his.” Then, as these times must come, let us work while it is day, knowing assuredly, that the night is coming when no man can work, and when we shall bitterly lament, that ever we lost this day of our visitation, and neglected the things belonging to our everlasting peace.]
ADDRESS—
1. The younger part of our audience—
[You are now going to take upon you the vows that were made in your behalf in baptism. “Now” therefore more particularly “remember God.” Remember, that he sees the way in which you perform this duty: he sees whether you endeavour truly to approve yourselves to him, or whether you only mock him by a thoughtless compliance with an established form. Go to him, and surrender up yourselves wholly to him, as “the first-fruits of his creatures,” and you will have reason to bless God to all eternity that ever you were called to perform this solemn service. But, if you go without any sincere desire to devote yourselves to him, you will only harden your own hearts, and increase the guilt you have already contracted. “Let me however hope better things of you, and things that accompany salvation, though we thus speak.” Yes, dearly Beloved, we will hope, respecting some of you at least, that we “have not bestowed upon you labour in vain.”]
2. To those who have grown to man’s estate—
[Every argument used with the young, presses with additional weight on you, and says, with greatly augmented force, “Remember NOW thy Creator.” If in your earlier days you were led to comply with this advice, I will venture to ask, Do you repent of having done so? Is not the chief matter of your regret, that you did not give yourselves up to him at a yet easier period, and that you have not adhered more steadfastly to the engagements you entered into? If you have, on the contrary, advanced in the Divine life, and grown from babes to young men, or from young men to fathers, does not that afford you matter of very exalted joy? Go on then, “forgetting what is behind, and reaching forward to that which is before:” and know that, “when the days arrive in which you shall say, you have no pleasure in them,” you shall experience “a joy with which the stranger intermeddleth not;” which this world can neither give nor take away; and which shall be to you a pledge and earnest of everlasting felicity in the bosom of your God.]
DCCCXLVII
THE SUM OF ALL TRUE RELIGION
Eccl. 12:13, 14.
Let us hear the conclusion of the whole matter; Fear God, and keep his commandments: for this is the whole duty of man. For God shall briny every work into judgment, with every secret thing, whether it be good, or whether it be evil.
IN this book are many things difficult to be understood, and capable of being perverted by any one who desires to justify himself in an undue attachment to the world. But a reference to the condition of the author will enable us to explain the whole in a satisfactory and consistent manner. Solomon was possessed of all that this world could afford; and he rendered every object, and every employment, subservient to his own comfort. In all this he sinned not. It was not in the use of God’s creatures that he sinned, but in the abuse of them. And we also may both possess and enjoy all that God in his providence has allotted to us, if only we enjoy God in the creature, and have earth subordinated to heaven. What the real drift of all his observations was, is told us in the words which we have just read, and which give us a clew to all that he has before spoken. In them we see,
I. The sum of all moral and religious instructions—
Many things we have to say both on the subject of morals and of religion: but they are all comprehended in this one saying, “Fear God, and keep his commandments.”
In this is contained the whole substance of religion—
[By the fear of God we understand, not a slavish dread of him, but a holy filial regard, arising from a sense of his relation to us as a reconciled God and Father. And in “keeping his commandments” we include a due attention to that great commandment of the Gospel, the believing in our Lord Jesus Christ for salvation. We must distinguish carefully between a legal and an evangelical interpretation of these terms, lest we confound the Gospel with the Law: we must guard especially against a reliance on our obedience, as if it could in any way, or in any degree, purchase salvation for us. But, if we he duly jealous on these points, we need never be afraid of asserting, that all true religion is comprehended in the duties inculcated in our text. Every thing else is subservient to these things: the most important principles are of little use, except as they conduce to this end. It was for this that the Lord Jesus Christ undertook and executed the whole work of redemption: “To this end Christ both died and rose and revived, that he might be the Lord both of the dead and living,” and “purify unto himself a peculiar people zealous of good works.” All the promises of the Gospel are given to us for this end, to “make us partakers of the Divine natured,” that we may, under their gracious influence, “cleanse ourselves from all filthiness both of flesh and spirit, and perfect holiness in the fear of God.” In a word, it is this which is the scope and end of all our ministrations; we are sent “to turn men from darkness unto light, and from the power of Satan unto Godf.”]
In this all is contained that deserves the attention of a rational being—
[It is of very small consequence whether we have more or less of this world: its pleasures, riches, honours, are but for a moment. What enjoyment has the Rich Man now of all his sumptuous fare? or what sense has Lazarus of all his former wants? All is passed away; and nothing remains of all the good or evil that befell them in this world, but a responsibility for the use they made of it. The period allotted for the enjoyment of earthly things is but a day, an hour, a moment. What does it signify to a man acting a play, whether he performs the part of a king or a beggar? Whatever his real character be, that he assumes, and that he retains, as soon as the last scene has ended. So the only thing that is of importance to us is, What is that character which we shall sustain to all eternity? Have we been rebellious and disobedient? or have we feared God and wrought righteousness? Those are the points that will determine our future destinies; and therefore they are the only points deserving of any serious regard.]
But this leads us more particularly to notice,
II. The consideration that gives to it all its weight and importance—
This will be the one point of inquiry at the last day—
[God will come to judge the world: and, when examining the state of every individual, he will not ask, What sect we were of: or, What our sentiments and professions were; but, What our practice was, and What the habit of our minds towards him? I may even say, that that which passes under the name of Christian experience, will be of no account, as distinct from the duties inculcated in our text. It is radical and universal holiness alone, that God values: and, if that be right in its principle and end, it is the only thing which will be regarded in God’s estimate of our character. In a word, it is “the whole of man;” it is his whole duty, and his whole happiness: his whole duty, as comprehending universal holiness; and his whole happiness, as being really a foretaste of heaven itself.]
According to this will our eternal state be fixed—
[Some of this will appear in our external conduct, but some will be found only in the internal habit of the mind; because there is very rarely scope for discovering in outward act all that the grace of God will from in the heart. “Every secret thing” therefore, every secret desire, purpose, inclination, appetite, affection, will go to the forming of God’s estimate, and the determining the measure of our future recompence. If these have been evil, the best acts will have lost their value: but if these have been good, the smallest acts that can possibly have been performed, the widow’s mite, or a cup of cold water given to a disciple, will be ranked amongst the most acceptable services, and be acknowledged as such by God himself. If we have really had “the fear of God in our hearts,” and “walked in his fear all the day long,” and, under the influence of that principle, laboured to approve ourselves to him in all things, we shall assuredly hear him say to us in that day, “Well done, good and faithful servants, enter ye into the joy of your Lord.”]
This subject will be of the greatest use,
1. To correct the errors of those who affect superior light—
[Many there are who leave out all practical godliness from their system, They can think of nothing but God’s eternal decrees, and of the finished work of Christ for us; forgetting that there still remains a work for him to accomplish in us. They would account all such views as have been presented to you, legal, and unfit to be offered to a Christian auditory. What Solomon accounted “the conclusion of the whole matter,” and “the whole of man,” they account as nothing. But so did not Peter, who says, that “in every nation, he that feareth God and worketh righteousness, is accepted of him.” Nor was Paul of their opinion; for he has declared (and in the very epistle where he most enlarges on the decrees of God), that it is “by patient continuance in well-doing we must attain to glory and honour and immortality.” And we do not hesitate to say, that if an angel from heaven were to be sent to preach the Gospel, the statements before given would constitute a very principal part of his ministrations. St. John in his visions saw an angel flying through the whole world, to carry the everlasting Gospel to people of all nations and tongues: and the words in which he addressed the whole human race were like those of our text, “Fear God, and give glory to him; for the hour of his judgment is come.” Here is the very exhortation of Solomon, enforced with the identical consideration which he urges; and it is expressly called, “The everlasting Gospel.” Let those who affect a higher and superior tone be convinced of their mistake. Let them bring forward all the sublimest truths of Christianity in their place; but let “this be the conclusion of the whole matter;” for, whether they will believe it or not, this is “the one thing needful,” and “the whole of man.”]
2. To dispel the fears of those whose knowledge is yet dim—
[As there are many who delight in nothing but the deepest mysteries of our religion, so there are many who make those mysteries an occasion of continual disquietude. The doctrines of predestination and election are ever present with their minds, as grounds of terror and despondency: they cannot see that they are of the number of God’s elect; and therefore they imagine that all exertions on their part are in vain. But the fears of this people are such as ought no longer to be indulged: for there is no man in the universe that is authorized to consider himself as one of God’s elect, any farther than he has “the spot of God’s children” upon him. It is by his fear of God, and his obedience to God’s commandments, that he must judge of his state before God: and to judge of his election by any other standard, is only to deceive his own soul. If then those who distress themselves about the doctrines of election would dismiss those subjects from their minds, and contemplate only what is more within the sphere of their comprehension, they would do well. Let me recommend this plan to all. Look not at God’s decrees, which you can never explore, but at the visible effects of his grace upon your souls: and, if you can find “the works of faith, and labours of love, and patience of hope” evidenced in your conduct, you may from thence assuredly infer “your election of God;” since those are indisputably the fruits of his grace: and his grace has been communicated according to his purpose, which “he purposed in Christ Jesus before the world began.”]
3. To regulate the conduct of those whose views are scriptural and just—
[“The fear of the Lord is the beginning of wisdom:” and to get this in a more uniform and abiding exercise, is to be the one object of our lives. It is the beginning and “the conclusion of the whole matter.” O that this were better understood amongst us! An old writer observes, that religion consists not in Notions, but Motions: and the observation, though quaint, is true. The difference is not always visible at first sight: and the one if often mistaken for the other; but, if separated, they are as wide asunder as heaven and hell. Let it never be forgotten, that holiness of heart and life is that which constitutes our meetness for heaven; and that it is only by growth in that, that we can ever honour God on earth, or secure the enjoyment of him in a better world.]
CANTICLES
DCCCXLVIII
THE CHURCH’S LOVE TO CHRIST
Cant. 1:3, 4.
Thy name is as ointment poured forth; therefore do the virgins love thee. Draw me: we will run after thee.
THIS divine song was admitted into the sacred canon soon after the Babylonish captivity (most probably by Ezra,) and has been admitted both by Jews and Christians from that time as constituting an important part of the inspired volume. It is called the Song of Songs, because of its peculiar excellence, there being no other to be compared with it, as delineating and describing the love which subsists between Christ and his Church. There are indeed similar images used in other parts of holy writ, and particularly in the 15th Psalm; but there is a richness and variety in this, by which it is pre-eminently distinguished. True it is, that the representations contained in it render it unfit for the carnal eye, which would be more likely to be injured by it, through the influence of a polluted imagination, than to derive from it the good which to a spiritually enlightened mind it is calculated to convey. Many of the expressions, which, at the time they were written, were clear and intelligible, are, for want of a more intimate knowledge of the various circumstances which would elucidate them, inexplicable to us: but the general purport of the whole is evident enough: it is a kind of allegory written in the form of a pastoral poem, in which different persons are introduced, and bear a part, relieving, as it were, occasionally, the dialogue betwixt Christ and his Church; the one under the character of a Bridegroom; and the other, of a Bride, espoused to him in this world, and waiting for the consummation of her nuptials in the world to come.
The abruptness with which the poem opens is very remarkable. The spouse, having her mind full of her Beloved, breaks forth without any mention of his name, “Let him kiss me with the kisses of his mouth.” She is ready to think that the minds of all must of necessity be occupied with his excellencies, and must therefore of necessity know to whom she refers. She then commends “his love, as better,” and more exhilarating, “than wine, because of the savour of his good ointments;” and assigns this as the reason of her love towards him, and her ardent desire after him.
These are the two points for our consideration at this time:
I. The reason of the Church’s love to Christ—
“His name is as ointment poured forth”—
[A rich ointment poured forth will fill a whole house with its odour, so that all who are within it shall be refreshed with its fragrance: and such is the delight which the whole Church derives from the mention of the name of her Beloved.
Consider his name, “Emmanuel:” it was a name given him eight hundred years before he came into the world: and the interpretation of that name is given us by the sacred historian, that we may know all the riches of grace and love contained in it. Its import is, “God with us.” Wonderful name! God, “the mighty God,” with us, worms of the earth; with us, who have been all our days rebels against his Divine Majesty, and who might well have expected to have been made everlasting monuments of his righteous indignation. In some respect indeed he might bear that name, even in the regions of darkness and misery: since he is there by his power inflicting his heavy judgments on all who inhabit those dreary mansions: but he is with us by his love; yea, he is with us in our very nature; “bone of our bone, flesh, of our flesh:” God and man in one person! Stupendous mystery! Can it be so? Is it true, that the God of heaven and earth has so condescended to assume our nature, and to sojourn upon earth, that he might commend himself to us as our Beloved? Say, ye who have any spiritual senses, does not a fragrance go forth at this name Emmanuel, sufficient to fill the whole universe with its odours?
But take another name, the name of “Jesus.” This was given him by the Angel, when he was conceived in the womb; and the giving it was considered as a completion of the prophecy that assigned to him the name Emmanuel. And a fulfilment of the prophecy it was; for “Jesus” is Jah Hosea, or Divine Saviour. Here, in addition to his Godhead, as united to the manhood, we have the end of his incarnation plainly announced: it was, to save a ruined world: yes, “he came, not to condemn the world, but that through him,” even through his meritorious blood and righteousness, “the world might be saved.” Think of this, ye who have destroyed your own souls, and are trembling for fear of the Divine judgments: your God has become a man, on purpose that he might fulfil the law which you have broken, and endure the curse which you have merited; and by this substitution of himself in your place, might deliver you from death and hell, and make you partakers of his own eternal kingdom and glory. Does not this name refresh and animate your souls? Can you hear it without receiving from it sensations which it is not in the power of language to express?
Consider yet one other name, that name whereby we are particularly instructed to call him, “The Lord our Righteousness.” Here you have the same blessed intimations as in the former names, respecting his Godhead, and the gracious ends of his incarnation; with this additional suggestion, that his righteousness was wrought out for you, yea, that he himself is your Righteousness. A creature’s righteousness would not have sufficed for you: you needed the righteousness of God himself: and God himself has become a man, that in your nature he might work out a righteousness, that should be imputed to you, and put upon you, and constitute your justifying righteousness at the bar of judgment. Tell me, Brethren, can you hear this unmoved? What spiritual perception can you have, if you are not even ravished with delight at the sound of such a name as this? Surely it is the out-pouring of this ointment that makes heaven to be the place it is: yea, to be within the reach of this atmosphere, is heaven.
We forbear to mention any other of his glorious names, lest we distract your attention by the variety: sufficient have been mentioned to justify the Church’s attachment to this adorable Saviour.]
On account of the fragrance diffused by his name, “the virgins love him”—
[By “the virgins” we understand, all that are “pure in heart,” and have been betrothed to him in righteousness and truth.” Of all such the Apostle says, “I have espoused you to one husband, that I may present you as a chaste virgin to Christ.” These all love the Lord Jesus Christ. In the eyes of others, this adorable Being has “no beauty or comeliness for which to be desired:” but in the eyes of the Church “he is truly preciousk,” “fairer than ten thousand,” and “altogether lovely:” and the one desire of her heart is, to be able to say, “This is my Friend and my Beloved.” In comparison of him, all other suitors are utterly despised. The whole universe presents no other object to her view that deserves a thought: the constant state of her soul towards him is, “How great is thy goodness! how great is thy beauty!” “Whom have I in heaven but thee? and there is none upon earth that I desire beside theen.” Sweet as created excellencies once appeared to her, she has now no eye to see them, no taste to enjoy them. She is altogether occupied with the savour of her Beloved’s name, the perfume of which makes every other odour worthless at least, if not nauseous and offensive. In a word, so entirely does this beloved object fill her soul, that with him a dungeon would be heaven; and without him, heaven itself would be a dungeon or a desert.]
From hence naturally follows,
II. Her ardent desire after him—
Conscious that his gifts are his own, and that without his gracious assistance she can do nothing, she presents before him,
1. Her supplication—
[Our blessed Lord himself has said, “No man can come unto me, except the Father, who hath sent me, draw him.” And this total insufficiency for every thing that is good, the Church confesses in this short but ardent petition, “Draw me!” None but Jesus himself can open for us the box in which this ointment is contained, or give the spiritual perception whereby alone its fragrance can be discovered. How many, in the days of his flesh, were rather incensed against him, than drawn to him, by all the wonders of his love! and how many at this day are like the idols which they worship! “they have eyes, and see not; ears, and hear not; noses, and smell not.” But these have had spiritual senses given unto them; and therefore they pant after communion with their blessed Lord.
Observe, it is not the carnal unregenerate man alone that needs to offer this petition: it is here offered by “the virgins,” “the upright,” who already love their Lord; and it is necessary to be offered by all, as long as they continue in the body. There are times and seasons when the most favoured of mankind are comparatively dead and dull: even “the Wise Virgins,” as well as the Foolish ones, for a time “slumbered and slept.” Again and again does every member of the Church need to be awakened, and to have his sluggishness overcome by fresh communications of divine grace, and fresh manifestations of the Saviour’s love. Continually do we need to be “drawn with the cords of a man, and with the bands of love:” and therefore we must continually renew the same petition as the Church offers in our text.]
2. Her resolution—
[It is no reluctant service which the Bride will render, when once she feels the attractions of the Bridegroom’s love. No: she will “run after him:” she will run with all her might: she will regard no obstacles without; she will yield to no impediments within: she “will run and not be weary; she will press forward, and not faint.” The space she has already passed, she will account nothing; “forgetting the things that are behind, she will press forward for that which is before, if by any means she may apprehend that, for which she has been apprehended of God in Christ Jesust.”
The change of person also is here remarkable: “Draw me, and we will run after thee.” Not only will the Church summon all the powers of her soul, and unite them all in the service of her Lord, but she will bring all she can along with her. When once she feels the constraining influence of Christ’s love, she will not be content to come alone: she would impress every creature that she beholds, with the same love which she herself feels, and would bring all others into the very same union with him which she herself affects. And herein her love differs from that which is here used to set it forth: the love which is felt towards an earthly object, admits not of participation with others: it would engross all the affections of its beloved object, and not endure a rival: but the Church’s love to Christ is enhanced by the most extended communication of the blessings which she herself enjoys. She would have all the earth to know, and love him. Just as Andrew and Philip, as soon as they found the Messiah, invited Peter and Nathanael to come and participate their joy, so does every member of the Church of Christ: he will, like Abraham, “command his household” to fear and love his Lord, and will use all possible means to extend the kingdom of his Redeemer throughout all the earth.]
From this subject we may LEARN,
1. What reason we have to seek the knowledge of Christ—
[Who is there that has such a title to our affections as he? Who is there so excellent in himself, or such a source of blessedness to them that love him? Go through the universe; survey every thing that stands in competition with him; and see what it can do for your souls. Take that highest of earthly bliss, which is here used to shadow forth the blessedness of union with Christ: how often have they been disappointed who have most passionately sought, and fondly hoped that they had attained, the summit of human happiness! And where it has been enjoyed in its utmost perfection, how soon has it been cut short by the hand of death! But nothing can damp, and nothing can terminate, the blessedness of those who are united to Christ. On the contrary, in the midst of the deepest distresses, his love will fill you with the richest consolation. When a fainting fit has come upon the body, a strong and pungent odour will revive it: and so will the fragrance of Jesus’ name refresh the soul, when nothing else under heaven will reach, and resuscitate, its languid powers. O let every one of you seek this union, and never rest till you can say, “My Beloved is mine, and I am his!”
Yet let me remind you of a most important distinction that must ever be made between the knowledge of Christ, and “the savour of the knowledge of him.” That which resides in the head will be of no avail, as bringing you into union with him: it is that only which diffuses a fragrance through the whole soul, that will terminate in the everlasting enjoyment of him in heaven.]
2. In what way we should testify our regard for him—
[Seek him continually, and with your whole hearts; and whenever you find sluggishness creeping upon you, renew your cry to him, “Draw me, draw me!” Your “hearts are bent to backslide from him,” yea, prone too to alienate from him the affections that should centre in him alone: but strive that you may be able at all times to say with David, “My soul followeth hard after thee:” and if at any time you are enabled to lay hold on your Beloved, let him not go, but “cleave to him with full purpose of heart.”
At the same time see what you can do in your families, in your neighbourhood, and in the world at large, to bring others also to him. Commend him to them: endeavour to bring them into the assemblies, where he manifests his presence: entreat him to extend his attractive influences to them also, even as he has done to you: and labour that, if possible, all the world may behold his beauty, and be comforted with his love.
As for yourselves, look to the final consummation of your love in a better world, when your fruition of him shall be more intimate than it can be in this world, and shall continue without intermission or alloy through all eternity.]
DCCCXLIX
THE CHURCH’S FELLOWSHIP WITH CHRIST
Cant. 2:1–3.
I am the rose of Sharon, and the lily of the valleys. As the lily among thorns, so is my love among the daughters. As the apple-tree among the trees of the wood, so is my beloved among the sons. I sat down under his shadow with great delight; and his fruit was sweet to my taste.
FROM the general scope of this whole poem, we can have no hesitation in saying, that the words which we have read are a part of a dialogue between Christ and his Church; the former part containing his testimony respecting her; and the latter, her testimony respecting him. It is a kind of pastoral song, as the images used by both the parties shew; and, though exceeding difficult of interpretation in some parts, it is very intelligible and instructive in others. We must bear in mind, that Christ speaks as the Bridegroom of his Church; and the Church, as his Spouse: whilst the “sons” and “daughters” mentioned in our text, are those children of Adam who yet lie in darkness and the shadow of death, or, at best, have only “the form of godliness, without the power.” As for the “daughters of Jerusalem,” who occasionally bear a part in the dialogue, they are professors of religion, who, though friendly on the whole, are not yet brought into this near relation to Christ, nor made partakers of his saving benefits.
In discoursing on the words before us, we shall consider,
I. Christ’s testimony respecting his Church—
The commendation bestowed upon her is the highest she could possibly receive: it is, that she, according to the measure of grace given to her, resembles him. In order to point out the resemblance,
He first declares his own character—
[“I am the rose of Sharon, and the lily of the valleys.” Whatever is most excellent in the universe, is brought forward from time to time, to designate and illustrate the character of our Lord. Of the heavenly bodies he is the Sun, “the Sun of Righteousness.” Of inferior creatures, he is the Lion, “the Lion of the tribe of Judah.” Even the plants and flowers yield him honour also: as the rose is exceeded by none in fragrance, and the lily is pre-eminent in beauty, he is a Rose, “the Rose of Sharon,” whose excellence was proverbial: and a Lily, “the Lily of the valleys,” to which Solomon in all his glory was not worthy to be comparedb. Infinitely diversified are his perfections. In whatever point of view we consider him, his person, his offices, his relations, we shall be fully convinced, that to him alone pertain the garments which were “made for glory and beauty.” In his person are united all the attributes of the Deity, and all the grace of humanity in their highest possible perfection — — — In his offices, nothing is wanting that could contribute to the welfare of his Church and people. As their High-priest, he has made a full and all-sufficient atonement for them: as their Prophet, he instructs them by his word and Spirit; and as their King, he rules over them, and in them; and puts all their enemies under their feet — — — As for his relations, there is no relation that can inspire us with hope and confidence, which he does not bear towards his believing people. He is our Shepherd, our Brother, and our Friend. Whether viewed in his exaltation, as God; or in his humiliation, as Man; or in his mediatorial state, as “Emmanuel, God with us,” he is infinitely great and glorious, “fairer than ten thousand, and altogether lovely.”]
He then acknowledges her resemblance to him—
[To the glories of his Godhead no creature can bear any true resemblance; so infinitely is he above all: but in his humiliation he was a pattern both of lowhness and purity, to which his believing people are conformed: yea moreover, as he in this respect infinitely excels the highest of his creatures, so does his Church excel all others of “the daughters” of men: she is, like him, “a lily;” like him also, “a lily among thorns;” no others bearing any more comparison with her, than a thorn or brier with the lily. Mark the lowhness of the true Christian: he boweth down his head with a sense of his own unworthiness, and manifold infirmities: yet is he “pure,” at least in purpose and desire, “even as God is pure.” “The very same mind is in him that was in Christ Jesus:” yea, “being joined to the Lord, he is one spirit with him;” “a partaker of his holiness,” “a partaker of his very nature,” “created anew after his image in righteousness and true holiness.” Compare the Church with others, and they are no better than “thorns” before her; so superior is she to them in all her principles, her purposes, her attainments. The one have no higher aim or end than self: the other disdains to act but from the love of God, and for the glory of his name. The one leave God out even from the most sacred exercises; the other brings him into the most common acts and offices of life. The one have no life but what they received from nature: the other has Christ himself living in her; yea, “Christ himself is her lifef.” True it is, that by nature the Believer was not at all different from others, but grace has made the difference; according to that prophetic declaration; “Instead of the thorn shall come up the fir-tree, and instead of the brier shall grow up the myrtle-tree; and it shall be to the Lord for a name, and for an everlasting sign, that shall not be cut off.” Thus is that amply verified which was spoken by Solomon, “The righteous is more excellent than his neighbourh.”]
In reply to this commendation, the Church proclaims,
II. Her testimony respecting him—
This she bears,
1. From her knowledge of his excellencies—
[Christ is “as the apple tree among the trees of the wood.” Other trees can afford shadow only; whilst to those who take refuge under him, he administers the most refreshing and satisfying food. Under them, the soul that continues to abide, must perish: but the soul that abides in him, shall live for ever. All that it can want or desire is found in him. He is “the tree of life, that bears twelve manner of fruits;” one for every season, every situation, every circumstance of life. “The very leaves of that tree are for the healing of the nations.” The law appeared to offer a salutary retreat: but it could never satisfy the hungry soul, or “make a man perfect as pertaining to the conscience.” But what not all the trees of that forest could do, Christ has done; and does continually for all who seek repose under the shadow of his wings. And they who have the clearest views of his excellency, “determine to know nothing but him, even him crucified.”]
2. From her experience of his love—
[The Church here says, in fact, “What my eyes have seen, my ears have heard, and my hands have handled of the word of life, the same declare I unto you,” In fact, no other knowledge than that which has been wrought into our own experience, is of any use; at least, not for the Christian’s own benefit. Hear then the Church’s happy experience; “I sat down under his shadow with great delight; and his fruit was sweet unto my taste.” The Believer has come to Christ weary and heavy-laden with a sense of his sins, and has found rest unto his soul. Like the traveller fainting beneath the intense heat of a vertical sun, he has sought the shade in Christ Jesus, who has approved himself all-sufficient, even like “the shadow of a great rock in a weary land.” Of his fruits too does the Believer eat in a rich abundance. O! how sweet is his pardoning love to the soul, when he says, “Thy sins are forgiven thee; go in peace!” Who can describe the blessedness of that peace which proceeds from him; from Him who said, “My peace I give unto you?” Truly it is “a peace that passeth all understanding. As for the joy with which these manifestations are accompanied, it is “unspeakable and glorified.” How can a soul feel any thing but exquisite “delight,” when thus favoured with “the spirit of adoption,” yea, “the witness of the Spirit” also attesting its relation to Christ, “sealing it unto the day of redemption,” and giving it even now “an earnest” and a foretaste “of its heavenly inheritance?” Such are the fruits of which every one shall eat, who sits under the shadow of the Lord Jesus; and “sweet shall they be unto his taste,” even “sweeter than honey or the honey-comb.”]
Having no fear that either of these testimonies shall ever be set aside, we ground upon them a word of EXHORTATION—
1. Let us contemplate the excellencies of the Lord Jesus—
[There is not any thing in the world which may not serve to illustrate his beauty: for, in fact, all created excellencies are but rays of his glory, and stars winkling with his reflected splendour. We do not think enough of HIM: we can admire beauty in the creature, but have no eyes to behold it in Him who is the centre and source of all. Did we but duly reflect on him, we should pant after an union with him; and despise every thing else in comparison of him. “All other knowledge would be to us but as dross and dung.” Truly “his name is as ointment poured forth; and therefore do the virgins love him.” Say, Believer, Is he not “precious” to thy souln? O that every one amongst us would be persuaded to go into this garden, and compare the fragrance of this “rose,” and the purity of this “lily,” with all that ever his eyes beheld, or his most impassioned sense experienced! O that all might “behold his glory, the glory as of the only-begotten of the Father;” “the brightness of whose glory he is, and the express image of his person!” The effect of such a sight cannot be conceived by those who never yet beheld it: for we should be constrained by it to cry out, “How great is his goodness! how great is his beautyp!” and, whilst beholding his glory, we should be “changed into his image, from glory to glory, by the Spirit of our God.” Go, beloved, into the holy mount, and converse with him; and you shall come down, like Moses, irradiated with the beams of his glory. Be conversant with this “lily,” and ye shall become “lilies” yourselves.]
2. Let us receive kindly his overtures—
[We have before shewn, that this is a dialogue between Christ us a Bridegroom, and the Church as his Spouse. Into this relation Christ is desirous to bring us all. We come in his name, to invite you all to unite yourselves with him; we come, that we may “present every soul among you as a chaste virgin to Christ.” Hear the invitation given, as it were, from his own lips: “I will betroth thee unto me for ever: yea, I will betroth thee unto me in righteousness, and in judgment, and in loving-kindness, and in mercies: I will betroth thee unto me in faithfulness, and thou shalt know the Lord.” Beloved Brethren, Who is there that has such a title to your affections as He? Who can make you so happy as He? Have not all other sources of comfort proved as “broken cisterns, that can hold no water?” Why then will ye not “come to the fountain of living waters?”
Say not, “I am unworthy of this high honour.” Who is not unworthy? Who could ever have obtained it by any worthiness of his own? Every creature that was ever united to him was first a wretched, helpless outcast, like thyself: and, if thou desire an union with him, be assured that “he will never cast thee out.” Only “come to his banqueting-house, and his banner over thee shall be loveu.”]
3. Let us duly estimate our privileges—
[The happiness of the soul that is united unto Christ, no words can declare, no imagination can conceive. Only hear the terms in which He and his Spouse speak of each other: her he calls, “My Love:” and of him she speaks in that endearing term, “My Beloved.” Think, for a moment, what immense, what inconceivable privileges are implied in these terms, whether as applied by him to us, or by us to him! Whatever he is, he is for you: whatever he has, he possesses for you: whatever he does, he does for you; whatever he enjoys, he enjoys as your Head, your Representative, your Forerunner: “The glory which his Father has given him, He has given you.” You may enjoy earthly sweets, and they will cloy; yea, the most fragrant rose will fade. Not so “the Rose of Sharon:” its fragrance will be undiminished to all eternity. You may sit under the shadow of other trees, and their foliage shall fail; yea, like Jonah’s gourd, they may wither in a night: but not so “the apple-tree that grows in the midst of the Paradise of God:” there is no worm at the root of that: its benign influence shall endure for ever: and its delicious fruits be ever new. Make then these things your own, by “apprehending Christ,” and giving yourselves up to him: for “all things are yours, if ye be Christ’s.” Only “taste, and see, how gracious the Lord is:” and having once “tasted that the Lord is gracious, you will never rest till you can say “My Beloved is mine, and I am his.”]
4. Let us walk worthy of our high relation—
[If one be brought into union with an earthly monarch, she feels an obligation to conduct herself henceforth in a way suited to her high calling. And shall not we, when united to “the King of kings?” Yes: we must resemble him, and exhibit, according to the measure of the grace conferred upon us, the mind that was in him. Let us especially resemble him in his humility and purity. We are not indeed to “bow down our heads as a bulrush,” as if we were in a pitiable and disconsolate state: but to bow our heads as “the lily,” is our beauty and our excellence. Never does the Christian look so beautiful as when he is “low in his own eyes.” Surely whatever may have been done for us, and in us, we must still to our latest hour “walk humbly with God.” We must also be pure and spotless as the lily; yea, “blameless and harmless as the sons of God.” We must not be contented with low attainments; but must seek to “walk worthy of the Lord himself,” “whose we are, and whom we profess to serve.” Let this be the one object of our ambition: and, as we profess to surpass every flower of the field in fragrance and beauty, let us so live, that we may not fear a comparison with any of the sons of men. Let us not be found vain boasters of privileges that are merely ideal: but, whilst we profess to enjoy so much in and through the Lord Jesus, let it be seen, that, “having this hope, we do indeed purify ourselves, even as he is pure.”]
DCCCL
PERSEVERANCE CROWNED WITH SUCCESS
Cant. 3:1–4.
By night on my bed I sought him whom my soul loveth; I sought him, but I found him not. I will rise now, and go about the city in the streets, and in the broad ways I will seek him whom my soul loveth: I sought him, but I found him not. The watchmen that go about the city found me: to whom I said, Saw ye him whom my soul loveth? It was but a little that I passed from them, but I found him whom my soul loveth: I held him, and would not let him go, until I had brought him into my mother’s house, and into the chamber of her that conceived me.
ONE peculiar excellence of the Song of Solomon is, that it delineates with admirable beauty and precision the workings of the believer’s soul under all the varieties of Christian experience. In the first conversion of the soul, God communicates his blessings unsolicited, unsought; so that it may be justly said, “He is found of them that sought him not:” but in our subsequent walk with God, we may sometimes find occasion to complain, “I sought him, but I found him not.” Thus it was with the Bride in the passage before us: and her conduct under these circumstances is instructive, as the issue of it is encouraging to the Church of God in all ages. In our remarks on the Bride’s experience, we shall notice,
1. Her persevering exertions—
When it is said, “By night on my bed I sought him,” we are not to take the words in a literal, but figurative sense, as expressing the cold and listless way in which the Bride had sought her Beloved: and it is no wonder that, when sought in such a way, he did not vouchsafe to manifest himself unto her. Disappointed in her hopes, “she rose, and went about the city, seeking him in the streets and broad ways,” accounting no time unseasonable, no labour too great, for the attainment of an object so dear to her as a sight of her Beloved. Still however her labour was in vain: “she sought him, but found him not.” And thus the Lord Jesus Christ still frequently for a season suspends the manifestations of his love, and leaves in darkness the soul that seeks him. This he does,
1. To correct our lukewarmness—
[Lukewarmness in his people is most offensive to him; and, when indulged, “grieves his Spirit,” and provokes him to hide his face from us. He has told us in the Prophets, that we must not expect to “find him, unless we seek him with our whole hearts.” How solemn is that warning which he has given in his Gospel; “Strive to enter in at the strait gate: for many shall seek to enter in, and shall not be able.” What wonder is it therefore if he punish our sloth by a long suspension of his visits, and make us to eat of the bitter fruit of our own ways? By such a dispensation he plainly says to us, “Hast thou not procured this unto thyself, in that thou hast forsaken me, when I led thee by the way? Thine own wickedness shall correct thee, and thy backslidings shall reprove thee: know therefore and see that it is an evil and bitter thing that thou hast forsaken the Lord thy God.”]
2. To stimulate our desires after him—
[Our souls ought to “pant after him, as the hart after the water-brooks;” yea, they should “break for the very fervent desire which we have towards him.” But if a listless and inoperative wish would suffice, we should never exert ourselves as we ought. Had the Bride succeeded by seeking her Beloved on her bed, she would never have risen to seek him in the streets of the city: and, if we could attain in a way of self-indulgence the rewards of self-denying exertion, we should be too ready to say to our souls, “Soul, take thine ease.” But our Lord has told us, that his favour is not to be sought in such a way as that: he has said, that “the kingdom of heaven suffereth violence; and that the violent must take it by force:” and he withholds from us the manifestations of his love, on purpose that he may quicken us in our pursuit of him, and stimulate us to put forth into activity the devoutest energies of our souls.]
3. To endear his presence to us—
[To the temporary loss which the Bride had sustained must be ascribed the zeal with which she afterwards held fast her Beloved: and we well know how the Courts of the Lord were endeared to David by his long banishment from them, under the persecutions of Saul, and during the rebellion of Absalom. And, no doubt, in proportion as we are led into deep waters, will be our gratitude for deliverance from them: in proportion as we have passed through the afflictive scenes of David, — — — will be the zeal and ardour with which we shall henceforth make boast of our great Deliverer: “Who is so great a God as our Godi?” When we feel that we have “had much forgiven us, we shall love much.”]
The Bride however used not her exertions in vain; as we see by,
II. The successful issue of them—
[In her search after her Beloved, she inquired of the watchmen, whether they had seen him, or could give her any intelligence respecting him. And, soon after she had parted with them, she found him. By “the watchmen,” we understand the ministers of God, who “watch for souls,” whose special commission is, to “strengthen the weak hands, and confirm the feeble knees, and to say to the fearful heart, Fear not; your God will come and save you.” And it should seem that it was in following her directions she attained her end. But, however this might be, we see clearly from her example, that persevering endeavours shall be crowned with success.]
This is expressly promised by God himself—
[Exceeding strong is that declaration of our blessed Lord; “Ask, and ye shall have; seek, and ye shall find; knock, and it shall be opened unto you: for every one that asketh, receiveth; and he that seeketh, findeth; and to him that knocketh it shall be opened.” It is not said indeed that the answer shall be given, as it was to Daniel, in the very act of prayer: but it is secured from the first moment that we ask in faith; and it shall be given in the best manner, and at the fittest time; according as the Prophet Hosea has said; “Then shall ye know, if ye follow on to know the Lord: his going forth is prepared as the morning; and he shall come unto us as the rain, as the latter and the former rain, unto the earth.” “The vision is for an appointed time: and if we wait for it, it shall come, and not tarry an instant beyond the time” fixed in the counsels of unerring wisdomn.]
It is also confirmed by actual experience—
[The poor Canaanitess who was so urgent in her supplications to Christ to come and heal her daughter, met with a denial; and such a denial as seemed to preclude any hope of ultimate success; “He answered her not a word.” The Disciples then interceded for her, and requested, that she might be dismissed with a favourable answer, if it was only to prevent her from wearying them with her entreaties: yet they also were refused, and in such a manner as effectually to silence them: “I am not sent but unto the lost sheep of the house of Israel.” Still however she would not give up all hope, but with deeper prostration than before renewed her petition: but the answer she received was more discouraging than before, in that it blamed her presumption in hoping to participate in any respect the blessings which were designed only for God’s peculiar people: “It is not meet to take the children’s bread, and cast it unto dogs.” Who would believe, that, after all this, she should persevere in her request, and succeed at last? Yet so she did: and such shall be the success of every child of man that “continues instant in prayer.” To this effect our Lord assures us, in a parable which was spoken for the express purpose of encouraging persons “to pray and not faint.” A poor widow, we are told, obtained redress from an unjust judge through mere dint of her importunity: and from thence we are taught to draw this inference; “And shall not God avenge his own elect who cry day and night unto him, though he bear long with them? I tell you, that he will avenge them speedily.” Here then we are warranted in affirming that the Bride’s success shall be realized in us, if only, like her, we rise to the occasion, and press through every impediment to the enjoyment of our God. God “never did, nor ever will, say to any, Seek ye my face in vain.”]
But that we may profit more fully by the example of the Bride, let us notice,
III. The use she made of her success—
Having found her Beloved, she held him and would not let him go, till she had brought him into her mother’s house, where she hoped her communion with him would be more intimate, and free from interruption. And thus should we also,
1. Exert ourselves to retain the Saviour with us—
[There is a holy violence which we are permitted to use, like that of Jacob, who “wrestled all night with the Angel, and said, I will not let thee go, except thou bless me.” But how often, for want of this, is our enjoyment of the Saviour short and transient, “like the early dew, or the morning cloud that passeth away!” We should “stir ourselves up to lay hold on him;” and, if he would leave us, we must constrain him, as the disciples at Emmaus did, to take up his abode with us. We should dread nothing so much as the loss of his presence: and knowing what a holy and a jealous God he is, we should strive with all imaginable care to hold him fast, and avoid every thing which may “grieve his Spirit,” and provoke him to depart from us.]
2. Seek to enjoy the most intimate communion with him—
[The Church, “which is the Mother of us all,” may be considered as the place to which the Bride strove to bring her Beloved. And we also, both in the closet and the Church, should seek such manifestations of his love, as cannot be enjoyed in the noise and bustle of the world. In all the ordinances of his grace, and at his holy table especially, we should labour to ensure his presence; since without him they are only “as wells without water,” which “fill with shame and confusion” the thirsty soul. Nor be satisfied with any small communications of his grace and peace: seek the largest possible measure of them, even to “be filled with all the fulness of God.” In a word, so “dwell in him, and let him dwell in you;” and so be “one with him, and let him be one with you;” that you may even now, in communion with him, have an earnest of the blessedness of heaven, even of that joy, all “fulness of which is at his right hand for evermore.”]
From her example, let us LEARN,
1. To fix our hearts supremely on the Lord Jesus Christ—
[Four times does the Bride designate him by this character, “Him whom my soul loveth.” Let him be familiarized to us also under the same endearing name. O let him be in our estimation “fairer than ten thousand, and altogether lovely;” so that, if he interrogate us as he did Peter, Lovest thou me? we may be able to make the same appeal to him as Peter did, “Lord, thou knowest all things; thou knowest that I love thee.”]
2. Not to indulge sloth in our pursuit of him—
[“The idle soul shall suffer hunger; but the diligent soul shall be made fat.” What darkness have many brought upon their souls by their unwatchfulness! Peter was warned by our Lord to “watch and pray, that he might not enter into temptation.” But Peter slept; and, though repeatedly awaked and reproved, gave way to sloth again, the instant he was left to himself. What advantage Satan took of him, we all know, and what were the bitter fruits of his supineness. Let us “be sober and vigilant.” Let us not pray “upon our bed,” as regardless whether we are heard or not, but let us “stir up ourselves to lay hold on Christ;” and then “cleave unto him with full purpose of heart.” If we would succeed in our pursuit of heavenly joys, we must not only pray, but “watch unto prayer with all perseverance.”]
3. Not to yield to despondency, because we find him not so present with us as we could wish—
[We are very apt to be impatient under the hidings of his face, and to conclude, that he has utterly forsaken us. This was the fault of the Church in the days of old: but God expostulated with her, and reproved her — — — and assured her, that she was so indelibly engraven on the palms of his hands, that he could not possibly forget herx: he might indeed “forsake her for a moment, but with everlasting kindness would he have mercy upon her.” If then similar fears arise in your breast, say as David did, after he had unhappily given way to them, “This is mine infirmityz.” Be assured, that God, who is faithful to his promises, “will never leave you nor forsake you:” that “if you seek him, he will be found of youb:” and that “in due season you shall reap, if you faint not.”]
DCCCH
SPIRITUAL SLOTH REPROVED
Cant. 5:2–8.
I sleep, but my heart waketh: it is the voice of my beloved that knocketh, saying, Open to me my sitter, my love, my dove, my undefiled: for my head is filled with dew, and my locks with the drops of the night. I have put off my coat; how shall I put it on! I have washed my feet; how shall I defile them? My beloved put in his hand by the hole of the door, and my bowels were moved for him. 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. I opened to my beloved; but my beloved had withdrawn himself, and was gone: my soul failed when he spake; I sought him, but I could not find him; I called him, but he gave me no answer. The watchmen that went about the city found me, they smote me, they wounded me; the keepers of the walls took away my veil from me. I charge you, O daughters of Jerusalem, if ye find my beloved, that ye tell him, that I am sick of love.
TWO things we should guard against in reading the Song of Solomon: namely, the laying an undue stress on particular words, and the dwelling too minutely on particular circumstances. There is a latitude due to the very species of composition, that may well exempt it from severe criticism, and from an over-strained application of its several parts. No one can have ever read the Holy Scriptures without seeing many expressions, which modern delicacy and refinement constrain us to pass over, as offensive to our ears. These expressions occur both in the Law and in the Prophets; and therefore we cannot wonder if they occur in a composition intended to exhibit the mutual love subsisting between Christ and his Church, and shadowing it forth under the most delicate of all images, the mutual regards of a bridegroom and his bride. Allowance must be made for the customs of different nations: a thing may not be at all improper in one age or country, which in another age and country would be highly indecorous, as not being sanctioned by common usage. Besides, there are many customs which obtained in the days of Solomon, which, if they were known to us, would reflect light on many parts of this poem, which are involved in obscurity because we want the key to the explanation of them. Even what we do know must be touched upon with the greatest delicacy, lest what was written only for the inflaming of our spiritual affections, should become rather an occasion of evil. The true way to profit by this book is to take the general scope of it, rather than its particular images, as the subjects for our reflection. And, if we attend to this rule, we shall find the passage which we have now read, replete with instruction. It informs us of the reproof which the Bride received, for the indifference with which on one occasion she treated her beloved.
Let us distinctly notice,
I. The indolence she indulged—
She was in a state, not of absolute sleep, like the ungodly world, but of slumber, half asleep, and half awake; “I sleep, but my heart waketh.”
Moreover, when her beloved came to hold communion with her, she was inattentive to his voice: yea, notwithstanding he addressed her in terms of most endeared affection, and complained of the inconvenience he had sustained through her unwatchfulness, she still gave but little heed to his voice. In hot countries, “the night dews” are not only strong, but often very injurious to those who are exposed to them: yet even this consideration did not operate to produce in her that activity which the occasion required.
Instead of rising at his call, she urged vain and foolish excuses to justify her neglect: and in fact told him, that his visit at that time was unacceptable. These excuses were only a cloak for her own sloth and self-indulgence: had her graces been in lively exercise, the obstacles she complained of would have vanished in an instant. This conduct gives a striking picture of what too generally obtains amongst ourselves: it shews,
1. Our slothful habits—
[There is in the very best of men “the flesh yet lusting against the Spirit, as well as the Spirit striving against the flesh, so that they cannot do the things they would.” Even St. Paul complained, that, whilst with his mind he served the law of God, with his flesh he was still in some measure subjected to the law of sin, not indeed as a willing servant, but as a captive, who in vain sought a perfect deliverance from that detested enemyb. True indeed, where due vigilance is kept up, “the old man” cannot gain any permanent advantage: but even when “the spirit is willing, the flesh is too often weak;” and all in some degree find, that “when they would do good, evil is present with them.” It is indeed greatly to be lamented, that “the Wise Virgins” should ever so resemble the Foolish Virgins, as to “slumber and sleep” like them: but so, alas! it is: and when, by reason of our failures, we are ready to complain, “Awake, awake, put on strength, O arm of the Lord!” we need the rebuke which was given to that petition, “Awake, awake, stand up, O Jerusalem, and put on thy strength, O Zion!”]
2. Our insensibility to the kindness of our beloved—
[How inexpressibly tender are his addresses to us! See the invitations, the entreaties, the expostulations that pervade every part of the sacred volume; and say whether they be not sufficient to melt the most obdurate heart! “Behold, I stand at the door and knock: if any man hear my voice, and open the door, I will come in to him, and sup with him, and he with me.” Yet how long does he stand and knock in vain! His pleadings too, how kind, how gracious, how forcible they are! “Have I been a wilderness to Israel? Wherefore say my people, we will come no more unto theee?” “Turn ye unto me; for I have redeemed you: I am even married unto you:” “Turn ye, turn ye; why will ye die, O House of Israel?” But all his expostulations have been to no purpose with respect to the generality; and even on the best they are far from operating to the extent they ought. St. Paul could say, “The love of Christ constraineth us,” or carries us away like a mighty torrent: but how many are the seasons when his attractions are not so felt by us, and when, instead of regarding him as “the chiefest among ten thousand,” we see scarcely any “beauty or comeliness in him for which he is to be desired!”]
3. Our vain excuses with which we cloke our sins—
[Something arising out of our present circumstances we are ready to plead in extenuation at least, if not in excuse, for our sloth. But, if we would deal faithfully with ourselves, we should see that all our pleas are a mere cloak for self-indulgence: we are called to “crucify the flesh with the affections and lusts,” but we do not like self-denial: to “mortify our earthly members” is a work in which we cannot bear to engage: the “cutting off a right hand, and plucking out a right eye” is so painful to us, that we cannot be prevailed upon to put forth the resolution it requires. We promise ourselves a “more convenient season,” which in too many instances never comes at all. Like those in the parable, we find some reason for declining the invitations sent us, and return for answer, “I pray thee have me excused” — — —]
A due consideration of her fault will prepare our minds for,
II. The reproof she met with—
At last, beginning to see her error, she rose to open to her beloved: and with such ardour of affection did she open to him, that “myrrh dropped, as it were, from her hands upon the handle of the lock.” But behold, he was gone; and though she sought him, she could not find him; and though she called after him, he gave her no answer. The watchmen too reproved her with great severity, as questioning even the sincerity of one who could so treat the beloved of her soul. And such reproof must we all expect, if we give way to sloth instead of watching unto prayer. We must expect,
1. That he will depart from us—
[Verily he is “a God who hideth himself,” a holy and a jealous God, that will make us to “eat of the fruit of our own ways, and to be filled with our own devices.” He has warned us not to “grieve his Holy Spirit,” lest he depart from us. I “will go and return to my place,” says he, “till they acknowledge their offence.” And oh! how painful are the seasons when he withdraws from us, and leaves our souls in darkness! Even he himself, when for our sins he was deserted of his God, how bitterly did he cry; “My God, my God, why hast thou forsaken me?” O that we may never provoke him to put that cup into our hands! How distressing will it be to be reduced to any measure of that experience which Christ endured for us; “O my God, why art thou so far from helping me, and from the voice of my roaring? I cry in the day time, but thou hearest not; and in the night season, and am not silent!” See David in this predicamenti — — —, and “let us be instructed, lest we provoke him to depart from us also.”]
2. That the word and ordinances shall he unproductive of any solid comfort to us—
[The “Watchmen” are the ministers, whose office is not only to instruct and comfort, but also to warn and “rebuke with all authority.” True it is, they may be too hasty and severe in their reproofs; and may by such indiscreet zeal make the heart of the righteous sad, when they should rather bind up the broken heart, and heal the wounded spirit. But it is possible also, that they may be too lenient, and “speak peace to persons when there is no peace.” But where there is no fault in their ministrations, God may make their word as a sword, to enter into the very bones of those who hear it, and to cut them to the heart. Even the promises, when held forth in all their fulness and all their freeness, may afford no comfort to the soul of one who is under the hidings of God’s face; but may add tenfold poignancy to all his griefs. How unhappy was the state of David, when even the thought of God himself was a source of sorrow and despondency, rather than of joy and peace! “He remembered God, and was troubled; and his soul refused comfort.” In like manner, all the wonders of redeeming love may be made a source of the deepest anguish to our souls, by the apprehension that we have no part or lot in them. If then we would not bring these heavy judgments on our souls, let us “seek the Lord while he may be found, and call upon him while he is near.”]
ADDRESS—
1. Those who yet enjoy the light of God’s countenance—
[Happy, happy are ye, in the possession of this rich mercy: Surely such a state is a foretaste of heaven itself. But do not presume upon it. Do not say, “My mountain stands strong; I shall never be moved;” lest ye cause God to “hide his face from you, and ye be troubled.” “Be not high-minded; but fear.” Keep upon your watch-tower: “let your loins be girt, and your lamps trimmed;” and watch every moment for the coming of your Lord. “Blessed is that servant, whom his Lord, when he cometh, shall find so doing.”]
2. Those who are under the hidings of their Redeemer’s face—
[If others are not to presume, so neither are you to despond. “If your sorrow endure for a night, there is joy awaiting you in the morning.” This do: imitate the Bride in the passage before us. She desired the prayers and intercessions of the saints, and entreated them, in their seasons of communion with their Lord, to plead her cause: “I charge you, when you shall see him, tell him that I am sick of love.” She felt no grief like the absence of her beloved; and could find comfort in nothing but the restoration of his love. Thus let your hearts be fixed on him; even on him only: and suffer nothing to weaken your regards to him. Never entertain hard thoughts of him. Take shame to yourselves, till ye even lothe yourselves in dust and ashes: but relax neither your love to him, nor your confidence in him. Say with yourselves, “Though he slay me, yet will I trust in him.” Then will he in due season return to your souls, so that “your light shall rise in obscurity, and your darkness be as the noon-day.” Only be content to “go on your way weeping, bearing the precious seed of penitence and faith; and you shall doubtless come again with rejoicing, bringing your sheaves with you.”]
DCCCLII
TRANSCENDENT EXCELLENCIES OF CHRIST
Cant. 5:9.
What is thy beloved more than another beloved, O thou fairest among women? What is thy beloved more than another beloved, that thou dost so charge us?
THOUGH zeal in every earthly pursuit is approved and commended, it is almost universally banished from the concerns of religion. The most temperate exertions are deemed excessive, and a moderate degree of solicitude is called enthusiasm. Even they who profess godliness are too often found ready to damp the ardour, which persons, more active than themselves, may at any time express. Thus the Bride was checked in her inquiries after her beloved. The “daughters of Jerusalem,” who keep up the dialogue with the Bride and Bridegroom, seem to be either formal professors of religion, or to have made a very small progress in the divine life. And they, when the Bride, under great trouble and anxiety, requested their intercession, reflected on her as manifesting an intemperate and needless zeal. But we will answer their questions, by shewing,
I. The excellencies of our Beloved—
Who the Beloved of the Church is, we need not declare; since it is too manifest to admit a doubt. There is not a member of that body who does not regard Jesus with supreme affection. Nor is there any apology needed for such a choice. His excellencies are exceeding great.
[In him are concentrated all the glories of the Godhead. Being the brightness of his Father’s glory, and the express image of his person, he must of necessity possess all the Divine perfectionsb. To search out these perfections is beyond the ability of any finite being; but to love and adore him on account of them is the duty and privilege of all his people. The excellencies of his human nature may be more easily declared. There his glory is veiled, so that we may behold and contemplate it without being blinded by its overwhelming splendour. He was not only holy, but holiness itself, without spot or blemish. His most inveterate enemies, Satan himself not excepted, could not find a flaw in him, and God himself has borne testimony, that in him was no sine. As Mediator, he united both the Godhead and the Manhood in his own person, and executed an office which he alone was able to sustain. In that character we behold him reconciling God to man, and man to God, yea, glorifying all the perfections of the Deity in the salvation of sinnersg. Well may we, in this view of him, exclaim, “How great is his goodness, how great is his beauty!”]
But the text requires us to speak of him in a comparative view—
[Surely there is no other object of affection in the universe worthy to be compared with him. In whom is there such a marvellous combination of excellencies? As God, as Man, and as Mediator, he not only unites in himself every perfection proper to the Divine and human nature, but exhibits a character peculiar to himself, a character that is and ever must be the admiration of the whole universe. In whom was there ever found any one excellence in so eminent a degree? There have been men wise, and virtuous and loving; but in him were hid all the treasures of wisdom and knowledge; and he was not only virtuous, but virtue itself incarnate; and as for his love, its heights and depths can never be exploredk. Indeed, whatever excellence has at any time beamed forth in the creature, it has been nothing but a ray reflected from this Sun of Righteousness. We may ask yet further, Whose excellencies were ever so beneficial to us? Others indeed have profited us by their example; but He, by his obedience, has wrought out a righteousness for us; a righteousness wherein the vilest of sinners, if truly penitent, shall stand perfect and complete in the sight of God. Let the contemptuous inquirer then blush for his ignorance; and acknowledge that our Beloved infinitely transcends every thing that can be put in competition with him.]
According to his excellencies must of necessity be,
II. The regard we owe him—
If we look to the example of the Bride, who well knew how to appreciate his worth, we shall see how we ought to manifest our affection towards him.
1. We should esteem him above every thing in the world—
[The Bride has used every simile that the most fertile imagination could suggest, in order to express her sense of his excellency. David esteemed nothing in heaven or earth in comparison of him; and St. Paul counted all things but dung for the knowledge of himp. And if we do not see a “beauty and comeliness in him for which he is to be desired” infinitely beyond every thing else, our eyes must be altogether blinded by the god of this world. Let us then despise every thing in comparison of him, and take him as our portion, our ALL IN ALL.]
2. We should be exceeding careful that we do not grieve him—
[In this also the Bride affords us an excellent example. Frequently does she repeat her tender concern lest by any means he should be provoked to depart from her. Such a holy caution also should we continually maintain. He is a holy and jealous God, and will not endure our neglects without manifesting his displeasure. The Bride herself, notwithstanding her care in general, experienced the loss of his presence, when she became remisss. And thus will he also hide himself from us, if by our unwatchfulness we grieve his Holy Spirit. Let us then “walk circumspectly, not as fools, but as wise.” Let us “look to him as our Guardian Angel, and beware of him, and obey his voice, and carefully abstain from every species of provocation.”]
3. If at any time we have lost a sense of his presence, we should by all possible means immediately exert ourselves to regain it—
[With what contrition did the Bride arise! How did her very soul faint within her, when she found he was departed! With what earnestness did she call after him! How did she instantly inquire after him, applying to those who from their office and character were best fitted to direct her! How did she persist, notwithstanding all the discouragements she met with! And what a solemn charge did she give to her fellow-saints to intercede for her! Such should be our conduct under the hidings of his face. We should not sit down in despondency, but labour with more abundant diligence to obtain renewed expressions of his love and favour.]
4. If he vouchsafe to visit us again, we should feel ourselves completely happy in him, and yield up ourselves entirely to his will—
[No sooner were the Bride’s endeavours crowned with success, than she redoubled her efforts to retain and enjoy him, and earnestly sought to be most intimately, and inseparably united to himz. Thus should we seek to “abide in him, and to have him abiding in us.” We should “cleave to him with full purpose of heart,” and, in the possession of his love, our souls should find all that they can desireb. Thrice happy they who are thus influenced by their views of Christ! Their “labour shall never be in vain.” They shall enjoy the greatest, the only real good, the light of his countenance; and though in a little wrath he may hide his face from them, it shall be only for a moment, and with everlasting kindness will he have mercy on them.]
It may now be allowed us, not merely to exhort, but to “CHARGE,” you all—
[In the name of Almighty God, we “charge” you all to love the Saviour. If the love which Believers bear to him constrains them to be singular, let it be remembered, that the blame of singularity does not rest on them: as they can “give a reason for the hope that is in them,” so can they also for their love to the Saviour. His transcendent excellencies demand their supreme regard. If they love him with all their heart and soul and mind and strength, it is no more than their bounden duty; yea, their most fervent affections fall infinitely short of his desert. Let all then set their love on Jesus. Let them search out his excellencies, till they are ravished with the sight, and let them “cast their idols to the moles and to the bats.” Nor let any be ashamed to confess him before men. It is a small matter to bear the taunts of an ignorant and ungodly world. One hour’s enjoyment of Christ’s presence will more than counterbalance an age of man’s contempt; and if on earth, how much more in heaven! Dare then to be singular. Shine, Believers, as becomes your relation to the heavenly Bridegroom. Be “the fairest among women,” as your Beloved is among men; and let your union with him be discovered by your conformity to his image.]
DCCCLIII
THE EXCELLENCY OF CHRIST
Cant. 5:16.
He is altogether lovely. This is my Beloved; and this is my Friend, O daughters of Jerusalem.
WITH many it is a matter of surprise, that truly converted Christians should manifest such zeal in prosecuting their own ways, and in commending religion to all around them. The world see no such excellency in Christ as the true believer does; and therefore, whilst they cannot but acknowledge the superiority of the Christian’s walk, they ask, in a tone of self-justifying confidence, “What is thy beloved more than another beloved, that thou dost so charge us?” But, if they beheld the Saviour in his true character, so far would they be from wondering that his people loved and served him so ardently, that they would rather wonder at the coldness of their hearts towards him, and at the unprofitableness of their lives. To the above question the Church of old replies, in the words I have read to you: from which I shall take occasion to shew,
I. The excellency of Christ—
This is set forth in highly figurative language; agreeably to the tenour of the whole book, which abounds in allegory from beginning to end. The Church marks, under very sublime images, his beauty in every part—“his head, his locks, his eyes, his cheeks, his lips, his hands, his body, his legs, his countenance, his mouth;” and proclaims him, not only “the chiefest among ten thousand,” but “altogether lovely.” We will not attempt to follow the particular description here given; for we could never do justice to it. We will rather content ourselves with a general view of Christ, who is altogether lovely,
1. In his person—
[In himself he unites all the perfections of the Godhead, with every grace that can adorn humanity. “In him there was no spot or blemish;” insomuch that his bitterest enemies, after the severest possible scrutiny, were forced to confess, “We find in him no fault at all” — — —]
2. In his offices—
[These were altogether sustained for us, and executed for us; and they are precisely such as our necessities required. Did we need an atonement for our sins? He is our Great High Priest who offers that atonement; yea, and offers himself, too, as the sacrifice which alone was sufficient to expiate our guilt. Did we need to be instructed relative to the way in which alone God would accept a returning sinner? He became our Prophet, to make known to us the mind and will of God, and to reveal to us inwardly, by his Spirit, what he has outwardly proclaimed to us in his word. Did we need to be delivered from all our spiritual enemies? He yet further assumed the Kingly office, that he might rescue us from our bondage, and make us partakers with him of all the glory and felicity of heaven. It is not possible to find in man a want for which provision is not made in him, to the utmost extent of our necessities; and which he will not supply to all who call upon him — — —]
3. In all his intercourse with his people—
[O, who can conceive the extent of his condescension and grace? How ready is he, at all times, to “draw nigh to those who draw nigh to him;” to “manifest himself to them, as he does not unto the world;” and to impart to them all the consolation and strength which they look for at his hands! “In all the afflictions of his people he is himself afflicted;” and to such a degree is he “touched with the feeling of their infirmities,” that every trial of theirs is felt by him as his own. “Whosoever toucheth us, toucheth the apple of his eye.” In a word, there is no weakness which he will not succour: no want which he will not supply: nor shall there be any bounds to his communications, except what are fixed by our capacity to receive them — — —]
With this view of Christ’s excellency, it is impossible not to connect,
II. The blessedness of those who believe in him—
Between him and his believing people there is the closest union that can be imagined.
1. He stands pre-eminent in their regards—
[So says the Church; “This is my Beloved.” It is the Spouse that speaks; and here she claims him as her Divine Husband. Now, conceive a person excelling all others in every endowment, both of body and mind; conceive of whole nations acknowledging him as the Benefactor of the human race; and conceive of him as not only thus lauded for former benefits conferred, but as at the very time scattering in rich profusion all manner of blessings upon millions of mankind: I say, conceive that you behold such an one surrounded by applauding and adoring multitudes; and then think how happy that woman must be who can say, “This is my Beloved;” I have a right in him which no other human being has; all that he is, is mine; and all that he has, is mine. I say, my Brethren, that we cannot conceive of felicity on earth greater than hers. Yet, my Brethren, this is yours, if only you believe in Christ. He is your Beloved; and you may claim precisely the same interest in him as if there were not another, either in heaven or on earth, to claim it with you. What happiness, then, is there to be compared with yours; when it is not a mere man, however excellent, but your incarnate God himself, to whom you stand in this near, this glorious relation?]
2. You also stand high in his regards—
[Yes, the regard is mutual. You might possibly love one in whom there was not a reciprocal attachment. But it is not so in this case. He calls you “The dearly beloved of his soul.” As surely therefore as you can say, “This is my Beloved,” you may add, with confidence, “This is my Friend.” Yes; Jesus himself says, “I call you not servants, but friends.” Nor can you imagine any act of friendship which he will not most gladly execute for you. “Abraham was the friend of God.” See, then, what God wrought for him! and know, that that, yea, and infinitely more, will the Lord Jesus Christ work for you in the time of your necessity. On every occasion will he come to you, to counsel you by his wisdom, to uphold you by his power, and to enrich you with his benefits. We are told. “There is a friend that sticketh closer than a brother:” verily, there is no brother in the universe, that will be so entirely at your command as he. Only apply to him, and spread your wants before him, and you shall never go empty away. On the contrary, “He will do exceeding abundantly for you, above all that you can ask or think.”]
Now then let me ASK of you, my Brethren,
1. “What think ye of Christ?”
[This was a question which Christ himself put to his Disciples: and I now put it to you. You know what is said, “To them that believe, he is precious,” even preciousness itself. Is he viewed in this light by you? This will determine whether ye be true Believers, or not: for in every Believer, and in him exclusively, this grace is found. Verily, if you are really his, you will say, “Whom have I in heaven but thee? and there is none upon earth that I desire besides thee” — — — Your sublimest joy on earth must be to say, “My beloved is mine, and I am his.”]
2. How are you endeavouring to requite his love?
[If you love Christ, it must be not in word only, but in deed and in truth. Are you then living in the enjoyment of his presence? — — — Are you consecrating yourselves unreservedly to his service? — — — Above all, Are you seeking to grow up into his image, so that he may be as well satisfied with contemplating your relation to him, as you are in viewing his to you? See how, in the chapter before my text, Christ views his bride: see how he views her with admiration, as it were, from head to footf; and what a blessed testimony he bears respecting her. Let it be your ambition so to walk before him, that he may testify the same of you; and that the union which has thus been commenced between you on earth, may be consummated in heaven for evermore.]
DCCCLIV
THE CHRISTIAN’S RELIANCE ON CHRIST
Cant. 8:5.
Who is this that cometh up from the wilderness, leaning on her Beloved?
THERE is an intimate and mysterious union between Christ and his Church. It is often compared, in Scripture, to a marriage union: and in the book before us, the Song of Solomon, there is a figurative representation of the intercourse which subsists between Christ and his Church under this relation. A third description of persons, called “the daughters of Jerusalem,” are occasionally introduced, to diversify the dialogue, and to enliven it by bearing their part in it. The words of the text seem to be uttered by them. The Church had, in the four preceding verses, expressed her desire after more familiar and abiding fellowship with her divine Husband: and the bystanders, admiring and felicitating her state, exclaim “Who is this?” &c.
I will endeavour briefly,
I. To throw light upon the words thus addressed to the Church—
There does not, indeed, appear any considerable difficulty in them; especially if we bear in mind the passage of the Israelites through the wilderness to the land of Canaan. This world may fitly be represented as “a wilderness”—
[That through which the Israelites passed is called “a waste howhng wilderness;” “a land of deserts and of pits, a land of drought and of the shadow of deathb;” a land “wherein were fiery serpents and scorpions; and drought, where there was no water.” And such, indeed, is this vain world to the weary pilgrim. It affords nothing for the comfort and refreshment of a heavy-laden soul; but furnishes obstructions without number, snares at every step, and enemies filled with the most envenomed hostility — — —]
Through this the Christian is passing, in his way to heaven—
[He has, of necessity, his duties to perform, like other men. But “though in the world, he is not of the world.” He regards not this world as his rest; but merely as a country through which he must go, towards “that better country which he is seeking after.” He accounts himself a “pilgrim and a stranger upon earth;” and advances on his journey with all practicable expedition, “not setting his affections on any thing by the wayf,” but looking forward to the termination of his labours in a better world — — —]
In all his way, “he leans upon his beloved” Saviour for support—
[He feels his insufficiency for the work he has to perform: but “he knows in whom he has believed, that HE is able to sustain him, and to keep that which he has committed to him.” No sick or enfeebled traveller places a more entire dependence on one who has undertaken to bear him onward, than the Christian does on Christ, who has engaged to perform this office, saying, “Even to your old age I am He; and even to hoar hairs will I carry you: I have made, and I will bear; even I will carry, and will deliver you.” He would account it a most heinous offence if for a moment he should “trust to an arm of fleshi;” and with a holy indignation at the thought of placing any confidence in the creature, he says, “Ashur shall not save us; we will not ride upon horses; neither will we say any more to the work of our hands. Ye are our gods: for in thee the fatherless findeth mercy.” In a word, the whole habit of the Christian’s mind, throughout this dreary wilderness, is that which the holy Psalmist addressed to his Lord and Saviour: “Hold thou up my goings in thy paths, that my footsteps slip not:” “hold thou me up, and I shall be safe.”]
But my object is, to mark the spirit of my text, and,
II. To point out more particularly the force of the interrogation—
I should say, that, in its strictest sense, it appears to express admiration: but we may very properly consider it as the language,
1. Of inquiry—
[“Who is this?” Is there, amongst ourselves, any one answering to this character? Am I this happy person? Do I so live in this world, that the by-standers notice the peculiarity of my walk, and my entire devotion to the Lord and Saviour Jesus Christ? Do I, instead of loving the world, account it a dreary wilderness? Do I renounce, as in my baptismal vows I undertook to do, all the pomps and vanities of this wicked world, and all the sinful lusts of the flesh? and “am I daily dying unto the world,” to its cares, its pleasures, its maxims, its habits, its company altogether? Am I “crucified unto the world, and is the world crucified unto me by the cross of Christ,” so that I value it no more than a man does who is in the very article of death? And, in my passage through this wilderness, am I leaning constantly on my beloved Saviour, saying, “In the Lord have I righteousness and strengthn?” This is, indeed, the character of the true Christian; and we are commanded to “examine ourselves, whether we be in the faith, and to prove our own selves.” I would entreat you, therefore, to make this a subject of most serious inquiry; and to ask yourselves, Am I the person characterized in the words of our text?]
2. Of admiration—
[This I suppose to be the more immediate feeling expressed in my text. And truly a person so circumstanced as the Bride here was, is one of the greatest wonders upon earth. Conceive yourselves to be that person;—that such an earthly and sensual creature, as every one of you must know yourselves to be, should so renounce the world!—that such a polluted creature should enjoy such intimacy with the Lord of Glory! that such a weak creature should persevere, in despite of so many obstacles both within and without! May not such an one well say, “I am a wonder unto many?” Must he not, above all, be a wonder to himself? “Who am I that I should be so honoured; whilst the world at large are left to walk after the imaginations of their own evil hearts, and to “live as without God in the world!”]
3. Of congratulation—
[No man in the universe is so to be congratulated, as he who dies to the world, and seeks all his happiness in Christ. Think with yourselves from what imminent danger he has escaped. “The whole world is lying in wickedness,” and will be condemned at lastr; but “he has been taken out of the world,” and been delivered from it, even as Lot from Sodom. Is not he a fit object for congratulation? But consider, further, to what a glorious place he is hastening; even to heaven itself, where he shall speedily possess “an inheritance incorruptible and undefiled, and that fadeth not away.” Behold, too, to what a blessed company he is joined! “He is come to an innumerable company of angels; and to the general assembly and Church of the first-born, which are written in heaven; and to God, the Judge of all; and to the spirits of the just made perfect; and to Jesus, the Mediator of the new covenant; and to all these, as his everlasting companions.” Think, also, how near he is to all this felicity, every day and hour bearing him towards it, as fast as the wings of time can carry him. And, above all, what an all-sufficient support he has in his way thither, even his beloved Lord, “who is able to keep him from falling, and to present him faultless before the presence of his glory with exceeding joy.” Tell me, Who is happy in comparison of him? Who is to be congratulated, if he be not?]
Is there here a weak believer, who doubts whether such an one as he can ever attain this blessedness?
[Let him trust in Christ, and not be afraid: for none ever perished, who trusted in Him. As for a man’s own weakness and insufficiency, that can be no bar to his attainment of this felicity; since the Lord Jesus Christ is “able to save to the uttermost all who come unto God by him;” and he has expressly told us, that “he will carry the lambs in his bosom, and gently lead them that are with youngy.” Only take care that he be for you; and then you may hurl defiance at all that are against you.]
But is there any backslider that is turning back to the world?
[O, think what you are doing; and what tremendous evils you are bringing upon your soul! What has this vain world ever done for you, that it should influence you by its attractions? — — — And what has Christ not done for you, whilst you sought him, and relied upon him! Hear his complaint against you: “Have I been a wilderness unto Israel; a land of darkness! Wherefore say my people, We are lords; we will come no more unto thee?” The world has been a wilderness to you, at all times: but has Christ been so? Has he been so at any moment, when you sought your happiness in him? Hear, and tremble at the warning given you by an inspired Apostle: “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 overcome (a case that too frequently occurs), the latter end is worse with them than the beginning. 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 delivered unto them.” And is there one in such an unhappy state as this? “Who is he?” Let every one inquire, “Lord, is it I?” And whoever he may be, let us all regard him as an object of the deepest commiseration.—The Lord awaken all such ere it be too late!]
DCCCLV
THE CHURCH’S DESIRE OF CHRIST’S LOVE
Cant. 8:6, 7.
Set me as a seal upon thine heart, as a seal upon thine arm: for love is strong as death; jealousy is cruel as the grave: the coals thereof are coals of fire, which hath a most vehement flame. Many waters cannot quench love, neither can the floods drown it: if a man would give all the substance of his house for love, it would utterly be contemned.
THE more any person enjoys of Christ, the more ardent will be his desires after him, and the more enlarged his petitions for richer communications from him. The Church, as represented in the song before us, has already been brought into the closest fellowship with her Beloved; yet this, so far from satisfying her, serves only for an occasion of soliciting from him yet further favours, and urging her request with more powerful pleas: “Set me as a seal upon thine heart, and upon thine arm; &c.” That in this we may be stirred up to follow her example, let us notice,
I. Her request—
To fix the import of this, we must determine the precise sense in which the Bride uses the word, “seal.” In the general acceptation of that term in Scripture, we understand that which is affixed to deeds or covenants of any kind, in order to ratify and confirm them. Such was that with which Jeremiah’s purchase of a field was confirmed; and in reference to such was circumcision appointed to Abraham, as the seal of God’s covenant with him, and of the righteousness which he, by faith in that covenant, already possessedb; whilst, on the other hand, God’s foreknowledge and fore-ordination of his elect is a seal on his part, attesting that that covenant stands on a sure and immoveable foundation. In a similar sense, the Holy Spirit’s work in sanctifying the elect is a seal, whereby he seals them unto the day of redemption, and assures to them their enjoyment of their purchased inheritance. But we apprehend that the use of the term in this place is different; and that it refers to signets which were not uncommonly worn upon the hand or arm, as memorials of persons who were greatly beloved. Such we find mentioned by the Prophet Jeremiah; “As I live, saith the Lord, though Coniah, the son of Jehoiakim King of Judah, were the signet upon my right hand, yet would I pluck thee thence,” utterly unmindful of all my former regards. In this view the Church’s request is, that her Beloved would make her the object of his most endeared affections, and of his continual care. Now,
This is a proper request from every child of man—
[All without exception are invited to come to Christ, and tu participate freely his richest blessingsg. Unworthiness on our part is no bar to our acceptance with him; since all, however elevated and ennobled afterwards, are, previously to their union with him, in the lowest state of guilt and degradationi. He, and all his benefits, are to be apprehended simply by faith. Whosoever comes to him by faith is united to him, as a branch to the vinel, and may expect to receive out of his fulness all that has been treasured up in him for our use and benefit. We may ask for the entire affections of his soul, and the unlimited exercise of his power, as if there were no other creature in the universe to share his regards. Less than this we ought not to ask. Less than this would not avail for our eternal happiness. We must have all the love of his heart, and all the power of his arm, if we would be brought through all our difficulties and trials to the everlasting enjoyment of him in his kingdom. Whatever the most beloved Bride may hope for from him to whom she is betrothed, that, and infinitely more, may we expect from our heavenly Bridegroom — — —]
And it shall be fulfilled to all who offer it in spirit and in truth—
[Christ has solemnly pledged himself to this extent by an everlasting covenant— — — And he has fulfilled it to millions of the human race, who were once as guilty, as polluted, and as helpless as we — — — Hence he chides the Church for her doubts, after that he had graven her on the palms of his hands — — — Who can tell the efficacy of fervent and believing prayer? Our God and Saviour could as soon deny himself, as he could withstand it. Instead of rejecting our petitions on account of their being too large, he will approve of them the more, and answer them the sooner, on account of their comprehensiveness and extent: he has said, “Open your mouth wide, and I will fill it:” “Ye may ask what ye will, and it shall be done unto youq.”]
We shall, however, be more certain of success, if we can follow her in,
II. Her pleas—
Two things in particular she urged on the consideration of her Beloved, in order to prevail on him to grant her request; the one was, that she could not endure the thought of having a less interest in him than her relation to him required, yea, that her “jealousy would burn like coals of fire that had a most vehement flame;” and the other was, that her love to him was supreme and unalterable; that it was “stronger than death;” that “no waters could quench it, no floods drown it;” and that, if the richest monarch in the universe would “give all the substance of his house” to engage it for himself, “it would be utterly contemned.”
Now in these pleas we see,
1. What distress is occasioned by a doubt of Christ’s love to us—
[To have it a doubtful point whether we be children of God and heirs of heaven, or children of the wicked one and heirs of hell, is a source of unutterable anguish to every man who knows not what “a fearful thing it is to fall into the hands of the living God.” How bitterly did Job bewail his condition, whilst he apprehended God to be his enemy! “The arrows of the Almighty are within me, the poison whereof drinketh up my spirit: the terrors of God do set themselves in array against me.” David likewise in many of his Psalms pours out similar complaintst— — — Careless and ungodly men can rest satisfied without any inquiries: but an awakened man cannot be so indifferent about his interest in Christ: to him suspense is death: he feels “a jealousy cruel as the grave,” (which will never suffer its destined victim to escape,) and devouring, like a flame, which consumes all within its reach.]
2. What consolation arises from a consciousness of our love to him—
[Though there is no merit in our love to Christ, it greatly emboldens us in our addresses to him, and gives us a just ground to hope, that he will in due time manifest his love to us, and shed it abroad in our hearts by the Holy Spirit. He has expressly said, “I love them that love me;” and has assured us, that, “if we love him, his Father will love us, and come and make his abode with usx.” The very circumstance of our love to him is of itself, independent of all other evidences, a proof that he does actually love us: for our love to him is the effect of his love to us; “We love him, because he first loved us;” yea, “He loved us with an everlasting love; and therefore with loving-kindness hath he drawn us.” If then we have within ourselves an evidence, that our love to him is supreme, and that nothing which the world could either offer to us, or inflict upon us, would induce us to surrender our hope in him, we may rest assured, not only that he is ours, but that he will be ours even to the end. We may even make this an argument with him in prayer, as David did, “I am thine: save me!” and as the Church of old did, “Now, O Lord, thou art our father: we are the clay, and thou our potter: and we all are the work of thy hand: Be not wroth very sore, O Lord, neither remember iniquity for ever: behold, see, we beseech thee, we are all thy people.” Bearing us, as he does, on his shoulders, and on his breast, in his official capacity as our High Priest within the veilc, we may be sure that “he will never leave us nor forsake us,” nor ever suffer any thing to “separate us from his lovee.]
LEARN from hence,
1. What should be the frame of your minds towards the Lord Jesus Christ—
[Our hearts should be supremely set on him, and we should “count all things but loss for the knowledge of him.” So ardent should our love to him be, that no floods of affliction or persecution should ever be able to drown it, nor all that the world can give stand for a moment in competition with it — — — Examine yourselves, Brethren, and see whether it be really so? Can ye, in answer to the question put by our Lord to Peter, make the reply that Peter did, “Lord, thou knowest all things; thou knowest that I love thee?” — — —]
2. What we should daily look for at his hands—
[Your security and happiness depend altogether upon his unchanging love. Were he to withdraw from underneath you his everlasting arms, you would instantly fall and perish. Entreat him then to “carry you in his bosom,” and to “bear you still as upon eagles’ wings.” Plead with him in earnest prayer; and let him not go until he bestow his blessing upon you. “You are not straitened in him: be not straitened in your own bowels:” and let all the fellowship which you enjoy with him here, be regarded by you as a pledge and earnest of still closer fellowship with him in the regions of eternal light and blessedness.]
ISAIAH