Isai. 11:2, 3.

DCCCLVI

GOD’S COMPLAINT AGAINST HIS PEOPLE

Isai. 1:2, 3.

Hear, O heavens, and give ear, O earth: for the Lord hath spoken, I have nourished and brought up children, and they have rebelled against me. The ox knoweth his owner, and the ass his master’s crib: but Israel doth not know, my people doth not consider.

IT is the Lord God Almighty that now speaketh respecting us. Let every ear attend; let every heart be humbled in the dust before him. He hath a controversy with us, and a complaint against us: and he summons both heaven and earth to attest the truth of his charge, and the equity of his judgment. Though he is a Sovereign, and amenable to none, yet he does frequently make his appeal to the whole creation, and constitute his creatures judges between himself and us. In this charge we behold,

I. The evil we have committed—

The charge is doubtless in the first place uttered against the Jews—

[God had truly “nourished them, and brought them up as children.” He had chosen them to himself, as his peculiar people; he had brought them up out of Egypt with a mighty hand, and an out-stretched arm: he had fed and supported them forty years in the wilderness; he had given them a revelation of his mind and will; and he had planted them in that good land which he had promised to their fathers. In all this he had acted towards them with all the care and tenderness of a most affectionate Parent — — —

But how had they requited him for all his kindness? From the very beginning did they show themselves a rebellious and stiff-necked people. They were always murmuring under every succeeding trial, and distrusting God in every difficulty, and in heart going back again to the flesh-pots of Egypt. They were often ready to stone those servants of God who had been the instruments of their deliverance; they retained their idols which they had worshipped in Egypt; and even made a golden calf, as the representative, or rather, as the rival and competitor, of Jehovah. In their history we find some seasons of amendment; but, on the whole, they were “a rebellious and gainsaying people.”]

But this is no less applicable to ourselves—

[Certainly we are quite as much indebted to the Lord as ever the Jews of old were: for though we have not had such visible interpositions in our favour, we have been no less the objects of his paternal care: and, in that which constituted their “chief advantage,” we greatly excel them.” “To them were committed the Oracles of God:” but to us is given the Gospel of his dear Son; in comparison of which the Law, glorious as it was, had no glory at all; being eclipsed as a star before the meridian sun— — —

And what has been our conduct towards him? Have we been sensible of the benefits conferred upon us; and have we endeavoured to render to him the recompence that was due? Alas! we have been unmindful of his kindness, and regardless of his authority altogether. It has never entered into our hearts to say, “Come, let us serve the Lord, who hath done such great things for us.” Whilst we have violated his holy laws, we have “puffed at his judgments,” saying in our hearts, “God seeth not, neither regardeth what we do.” If called to obey him, we have replied, in spirit, if not in word, “Who is the Lord, that we should serve him? We know not the Lord, neither will we obey his voice.” “Our lips are our own: Who is Lord over ush?” In truth, we have lived “without God in the world;” and have practically said, “There is no God.”]

Not content with charging upon us our multiplied rebellions, God proceeds to set forth,

II. The extent of our criminality—

The brute creation demean themselves, for the most part, in a way suited to their several capacities—

[The ox and the ass are amongst the most stupid of the brute creation: yet have they some knowledge of their master, and some sense of their dependence on him. Though fed only for their master’s benefit, and used only to subserve his interests, they often express themselves with a kind of grateful acknowledgment towards him.]

But we, notwithstanding our superior advantages, act more irrationally than they—

[We live from year to year on the bounty of our heavenly Father, and yet feel no sense of gratitude towards him. We “do not even consider” our obligations to him. We “do not consider” either what he has done for us; (though it is so great, that neither the tongues of men or of angels can ever worthily declare it:) or, what he requires of us: (though that should be the subject of our unceasing contemplation:) or, what return we have hitherto made to him; (though on that our eternal happiness depends: or, what account we shall hereafter give to him; though we know not but that before the expiration of another hour we may be summoned into his immediate presence.) In a word, God’s testimony respecting us is, that “HE is not in all, or any, of our thoughts.” Of the brute creation there are many that act with a degree of foresight and wisdomm: but we, who are endued with reason, act a part more irrational than they: and hence are justly reproached by God as more brutish and sottish than even the ox and ass. How humiliating is this view of our state, and especially in relation to persons who have been redeemed by the blood of God’s only dear Son! Verily there is not one amongst us who has not reason to blush and be confounded under the accusations that are brought against us.]

In CONCLUSION, we will,

1. Inquire what plea you can offer in your own behalf?

[We know that the young, the old, the rich, the poor, have all their appropriate excuses: but what plea have they that will avail them at the bar of judgment? Will any deny the charge! Alas! alas! Where is there one amongst us that has not been a rebel from the womb? Where is there one amongst us that has ever equalled the ox or ass in their attachment to him who feeds them, and their willing submission to his yoke? We must confess, every one of us, that we have not so much as considered our obligations, or our duties, or our interests, or our true happiness in any respect, unless we have been renewed in our minds by the Spirit of God himself. Let us then put away all our vain pleas and excuses, and adopt, each of us for himself, the language of Agur; “I am more brutish than any man, and have not the understanding of a man.” If we feel not the depth of our depravity, and refuse to humble ourselves before God, we do in fact “make God a liar,” and provoke him to execute upon us the judgments we have deserved.]

2. Suggest a plea which you may offer with safety to your souls—

[Vile as we are, Christ died for us; and his death shall avail even for the chief of sinners. Hear with what confidence it was pleaded by the Apostle Paul: “Who is he that condemneth? It is Christ that died.” Does any one imagine that he is unworthy to hope that this plea shall ever avail for him? God himself, at the very time that he most fully expatiates on our guilt, puts this plea into our mouths, and declares that, if we offer it before him, it shall avail for our justification in the last day. Let us then rely simply on the blood and righteousness of the Lord Jesus, and plead his merits at the throne of grace: then, if heaven and earth do testify our desert of eternal condemnation, they shall testify also our affiance in the Divine “promises, which in Christ are yea, and in him Amen, to the everlasting glory of our offended God.”]

DCCCLVII

THE SINPULNESS AND INCORRIGIBLENESS OF THE NATION

Isai. 1:4, 5.

Ah, sinful nation, a people laden with iniquity, a seed of evil-doers, children that are corrupters! they have forsaken the Lord, they have provoked the Holy One of Israel unto anger, they are gone away backward. Why should ye be stricken any more? ye will revolt more and more.

THE end for which God inflicts punishment upon his people, is, to bring them to repentance, and thereby prevent the necessity of punishing them in the eternal world: and when this end is not answered, he leaves them to themselves, to follow the imaginations of their own hearts, and to bring upon themselves an accumulated weight of wrath. But before he utterly abandons them, he sends them many solemn warnings, if that by any means he may prevail upon them to turn unto him. Extremely solemn is the reproof which he gave the Jews in the passage before us: he summons heaven and earth to hear his controversy, and to judge between him and his people: and then, in a way of affectionate expostulation, he threatens to cease from visiting them with parental chastisements, and to leave them to fill up the measure of their iniquities.

The words of our text, accommodated as they may be to our present circumstances, naturally lead us to set before you,

I. Our sinfulness—

The general description given of the Jews is equally suitable to us—

[We are a “nation” extremely and universally “sinful:” we are “laden with” every species of “iniquity” — — — We are “a seed of evil-doers:” all ranks and orders of men amongst us are depraved: the transgressions of individuals are indeed exceeding various; but sin of some kind is the delight of all, yea, it is the very element wherein we live — — — Nor are we merely corrupt, but “corrupters” of each other, laughing religion out of the world, and hardening one another in the commission of sin — — —]

Nor is the particular charge that is brought against them less applicable to us—

[It is lamentable to see what a general dereliction of religious principle obtains amongst us. Men do not indeed formally renounce Christianity; but “they forsake the Lord” as unworthy of their love or confidence: and, by an inward “apostasy” of the heart. “provoke the Holy One of Israel to anger.” We might adduce a great variety of charges in confirmation of this; but we will notice only one, namely, our dependence on our fleets and armies, rather than on God. This is peculiarly provoking to the Deity, because it is a virtual denial of his providence, and an excluding of him from the government of the worldc — — —]

But besides these things, there is a further charge to be brought against us, on account of,

II. Our incorrigibleness—

What improvement have we made of our late chastisements?

[Almost every kind of plague, as war, famine, and pestilence, has been lately sent us by God; and what are we profited by them? What national sin has been put away? I might almost ask, What unregenerate man has laid to heart his transgressions, and turned to the Lord? Does not sin reign amongst us as much as ever? Are we not like the incorrigible Jews; or rather like King Ahaz, who had a brand of infamy set upon him on this very account, that “he trespassed yet more in his distressf?”— — —]

What reason then have we to hope that our present troubles will be sanctified to our good?

[From past experience we have reason to fear, that we shall still remain a perverse and rebellious people, and only “revolt more and more.” And, if God foresee that this will be the case, what can we expect, but that our present troubles should be sent, not for our correction, but for our utter destruction? What can we expect, but that he should execute upon us the vengeance he has threatened, and that “his wrath should now come upon us to the uttermost?”]

ADVICE—

1. Let us adore our God for the patience he has long exercised towards us — — —

2. Let us tremble at his judgments now impending over us — — —

3. Let us take encouragement from his present dealings with us, to turn unto him — — —

DCCCLVIII

THE SERVICE WHICH ALONE IS PLEASING TO GOD

Isai. 1:10–17.

Hear the word of the Lord, ye rulers of Sodom; give ear unto the law of our God, ye people of Gomorrha: To what purpose is the multitude of your sacrifices unto me? saith the Lord: I am full of the burnt-offerings of rams, and the fat of fed beasts; and I delight not in the blood of bullocks, or of lambs, or of he-goats. When ye come to appear before me, who hath required this at your hand, to tread my courts? Bring no more vain oblations: incense is an abomination unto me; the new moons and sabbaths, the calling of assemblies, I cannot away with: it is iniquity, even the solemn meeting. Your new moons and your appointed feasts my soul haleth: they are a trouble unto me; I am weary to bear them. And when ye spread forth your hands, I will hide mine eyes from you: yea, when ye make many prayers, I will not hear: your hands are full of blood. Wash you, make you clean; put away the evil of your doings from before mine eyes; cease to do evil; learn to do well: seek judgment; relieve the oppressed; judge the fatherless; plead for the widow.

THOUGH tenderness and compassion are essential requisites for a Christian minister, yet is fidelity also indispensable for a due discharge of his duties. If even a young minister, like Timothy, was to “reprove and rebuke with all authority,” it must become every servant of God, especially when dealing with hypocritical professors or hardened sinners, to “use great plainness of speech.” It is true, a minister in this day has not the same license as was given to the prophets of old: we should not altogether think him justified in calling his audience “Rulers of Sodom, and people of Gomorrha:” but, when speaking in Jehovah’s name, we must expostulate with all, even with the greatest of men, and declare to them, as the prophet does, the only way in which they can please and serve God. With this view the prophet used the language in our text; and in prosecution of the same end, we shall now declare,

I. The inadequacy of ritual observances—

The Jews were prone to rest in a compliance with the ceremonial law: and our text is, as it were by anticipation, an answer to their self-justifying remarks. They are supposed to have said, ‘How can you justly complain of us? We have served God with the most commendable zeal: we have offered him sacrifices—yea many—and of the best kind—and in the appointed manner—and with great reverence—and we have abounded in spiritual services also, no less than in carnal rites.’ But, in answer to all this, God indignantly replies, that, instead of being pleased with these services, he lothed and abhorred them; since, in the midst of all their boasted regard for him, they held fast their besetting sins — — —

The Jewish ritual being abolished, it may be thought that this address is inapplicable to any of the present day: but it may justly be applied,

1. To self-righteous formalists—

[There is still, as Solomon expresses it, “a generation that is pure in their own eyes, but are not washed from their filthiness.” There are many whose whole religion consists in a performance of outward duties. Among the Papists this is an acknowledged fact: but it is also true of us Protestants, though to a less extent than it was a century ago. A regular attendance on all the public ordinances; a strict observance of the fasts and feasts of our Church, particularly of the time of Lent; a daily reading of the Psalms and Lessons for the day, and a recital of certain prayers; a rigid adherence to some particular forms, with an uncharitable censuring of all who are not equally strict in their attention to them; these, and other similar habits, form the ground of their hopes, and of a self-complacent confidence towards God. But, with all these apparently religious habits, their views, desires, and pursuits are altogether earthly: their friends and associates are men of this world: and vital godliness, together with all who possess it, is regarded by them with suspicion and dislike.

Now, whatever such persons may think of themselves, they are by no means in a state acceptable to God. Instead of looking with humility and contrition to the Lord Jesus Christ for mercy, they are ready to claim heaven as the reward of their good deeds: and instead of loving, for the Redeemer’s sake, every member of his mystical body, they are among the foremost to despise and persecute his believing people. Whilst therefore they, in effect, say, “Stand off, I am holier than thou,” they are, as God declares, “a smoke in his nose.”]

2. To many who make a profession of vital godliness—

[Many there are whose views of the Gospel are correct, but who are far from experiencing all that it is designed to teach them. Their zeal for the Gospel is great and ardent: they will go miles to hear it faithfully proclaimed: they will lose no opportunity of attending their favourite minister: their very life seems to be spent as it were in hearing sermons. They will subscribe largely for building places of worship, especially for the use of those who are of their own sect and party. They are fond of prayer-meetings, and religious societies; and perhaps of shewing forth their own talents too in exposition or prayer. But, instead of using these things as means to a farther advancement in holiness, they regard them only its sources of present gratification, and as evidences of a pious mind; while at the same time they are destitute of all those tempers and dispositions, which are the chief ornament of religion, and the surest evidences of its existence in the soul. We read of Ezekiel’s hearers, that they attended his ministrations with great delight, and listened to him as persons fond of music would to a great proficient in that science; and laid claim to superior piety on that account: but, “though they heard his words, they would not do them; for their heart went after their covetousness.” Now this is an exact description of the persons we refer to: they are conceited of their own knowledge and attainments, uncharitable towards those who differ from them, contemptuous towards those who are less instructed than themselves, regardless of the prejudices of others, and indifferent about the effect of their conduct upon them: they often make religion a cloak for idleness in their respective callings: they are headstrong and untractable, and insolent towards their superiors: they often cannot be depended on, even for truth in their words, or honesty in their dealings. What shall we say of such professors as these? Are they in a state pleasing unto God? No verily: they are an offence both to God and man; and their very best sacrifices are no better than “the cutting off of a dog’s neck, or the offering of swine’s blood.”]

Whilst our text thus forcibly declares the insufficiency of outward duties to please God, it sets forth in the strongest terms,

II. The necessity of moral attainments—

In relation to these, two things are required;

1. A renunciation of accustomed sins—

[Every person has some sins which more easily beset him, and which he is in a more especial manner called to mortify. We will not speak of gross open sins, as swearing and drunkenness, and such like: for no man who reflects at all, can suppose it possible to please God, whilst he is guilty of such flagrant abominations. But one man is naturally addicted to anger and passion; another to discontent and envy; another to lewdness and impurity; another to sloth and idleness; another to covetousness: one is filled with conceit and vanity; another with scepticism and infidelity; another with unbelieving fears: in a word, however the conduct of men may differ as to the immediate line which they pursue, they all, in their natural state, affect pleasure, or riches, or honour, and feel abundantly more satisfaction in the things of time and seuse, than they do in the service of their God. Now every man is concerned to find out what his besetting sin is: for if we must all without exception become “new creatures in Christ Jesus,” if “old things must pass away, and all things must become new,” then is it necessary that we all should experience this change, and have an evidence of it in our own souls.

Earnestly would we press this thought upon the minds of those who have been externally blameless in their conduct: for it is common for persons of this description to be satisfied with a change in their sentiments, when they have never experienced any change in their hearts and lives. We all have, though certainly in different degrees, a need of that exhortation, “Wash you, make you clean; put away the evil of your doings from before mine eyes.” It is possible that very little change can be needed by us that is visible to man; but there is no natural man under heaven, who does not need to be greatly changed in the sight of God: and to him it is that we must approve ourselves, if ever we would be accepted in his sight.]

2. A performance of neglected duties—

[True piety will not consist with any allowed sin, whether of commission or of omission. But if we look back to our unregenerate state, how many duties are there, both to God and man, that we have neglected! By nature we are satisfied with doing acts of kindness when they come in our way: but to live for God, and our fellow-creatures, we know not: we do not search out occasions for the exercise of our benevolence, nor do we redeem our time in order to effect the greatest good within our reach. But, if we would please end honour God, we must imitate him who “went about doing good:” our time, our talents, our influence must all be put forth for the relief of the needy, the comfort of the afflicted, the succouring of the oppressed, and for the spiritual, as well as temporal, benefit of all. We must also cultivate every kind of grace: not only putting off what is evil, but putting on what is good. In particular, “as the elect of God, we should put on bowels of mercies, kindness, humbleness of mind, meekness, long-suffering, forbearing one another and forgiving one another, even as God for Christ’s sake hath forgiven us.” These are the things which God prefers to all the sacrifices that can be offeredf; and without these, all that we can possess is in his estimation lighter than vanity itself.”]

From hence then we may SEE,

1. The nature of true religion—

[That there are many who greatly mistake its nature, is evident from our text: but, when duly received into the heart, it neither insists on spiritual exercises to the neglect of moral virtues, nor on moral virtues to the neglect of communion with God: it has equal respect to both the tables of the Law. Let not any then attempt to put asunder what God has so inseparably joined. Let not any trust to their moral virtues on the one hand, nor to their spiritual exercises on the other; but let it be the endeavour of all to “have respect unto all the commandments,” and to stand perfect and complete in all the will of God.”]

2. The danger of self-deceit—

[We think it evident, that the persons here addressed as “Rulers of Sudom and people of Gomorrha,” had by no means formed a just estimate of their own character. And we all see among those around us many who lie under a similar delusion: the conceited professor sees the blindness of the Pharisee, whilst the Pharisee notices with equal clearness his vain conceit. Professors too notice each other’s failings, and often, with too much reason, stand in doubt of each other. But all are blind to their own failings: they make far too much allowance for their own evils; and sometimes glory in them as virtues: and so confident are many, of their own acceptance before God, that they will almost at the bar of judgment challenge heaven as their desert. But, whilst they remain under the power of any allowed sin, “their religion is vaini,” and their Judge will disclaim all knowledge of them; yea, their unmortified lust, whatever it be, will plunge their souls into everlasting perditionl. We say not this to discourage the sincere, but to put all upon their guard, and especially to bring to self-examination those who are most confident that all is well with them. For it is certain that “the hypocrites in heart heap up wrath,” and “tearfulness will surprise them” in the day of judgment.]

3. The excellency of the Gospel—

[The Gospel not only teaches us these things, but shews us where pardon for all our transgressions may be obtained, and how strength may be acquired for the discharge of all our duties. Even under the law, these views were revealed; for, in the words following our text, God told his people, that their scarlet sins should, if mourned over and forsaken. “become white as snow:” and in other places he promised his Spirit to “write his laws upon their hearts,” and to “cause them to keep his statutes.” But under the Gospel dispensation, the efficacy of the Redeemer’s blood to “cleanse from sin,” and of his grace to renew the heart, is declared in the strongest terms. Hence then, when it is said, “Wash you, make you clean,” there is no room to say, “I cannot;” for “the grace of Christ is sufficient” for all, and “we can do all things through Christ who strengtheneth usq.” Seek then to be washed in his blood, and to be sanctified by his Spirit, and then the smallest of your offerings, even a cup of cold water, shall be an acceptable sacrifice in the sight of God.]

DCCCLIX

CRIMSON SINS MADE WHITE

Isai. 1:18.

Come now, and let us reason together, saith the Lord: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool.

MAN is a rational being; and, though prone to abuse his reason for the vindication of his own evil ways, is capable of judging, when sound argument is proposed for his consideration. Hence God addresses himself to our reason, and makes his appeal to the whole creation, when our pride or obstinacy prevent us from acknowledging the truth of his assertions. The chapter before us exhibits a judicial process: heaven and earth are called as witnesses against Israel; the charge against them is opened, and their vindication of themselves is duly consideredb. Having convicted them of their iniquities, God invites them to come and reason with him, and shews them a better way of pleading for themselves.

It is by his ministers that he now condescends to reason with mankind. We therefore propose to you on this occasion in God’s stead, and will argue with you upon, the two most important of all points, the necessity and the efficacy of a religious life:

I. The necessity of a religious life—

The common reasonings of men on this subject are extremely futile and erroneous—

[We are too apt to “confer with flesh and blood,” and to be misled by the suggestions of our own evil hearts. The world around us, and our own corrupt nature, unite in asserting, that a life of devotedness to God is not necessary, not desirable, not practicable. ‘How can it be imagined,’ say these objectors, ‘that God should require all persons to live in such a holy self-denying way as the first Christians did? It might be proper for them in the infancy of Christianity to set such an example; but it cannot be necessary for us in these times to follow it. And to suppose that all who do not give up themselves to God as they did, are doomed to eternal misery, would be to make God a cruel tyrant, and to rob him of his noblest attributes of goodness and mercy. Nor is it to be wished, that religion should operate now as it did then: for how could the affairs of nations be conducted, or the common offices of life be performed? There would be an end to trade, and to all the refinements of civilized society; and men must be brought back again to the simplicity and vacuity of the Patriarchal age — — — In short, it cannot be effected now. A few visionaries and enthusiasts may experience something, and pretend to a great deal more: but to eradicate from the breast the love of sin, and to raise the soul above all the things of time and sense, and to bring it into a state of habitual communion with God, is impossible; unless we were all to be set apart to the work of religion, just as the Apostles were, and had nothing else to attend to — — —

Such are the reasonings of flesh and blood. But here is little else than mere unfounded assertion, which is contradicted by every page of the Holy Scriptures, and by the actual experience of thousands.]

Let us now, in God’s name, reason with you on the same subject—

[Has not God done enough to merit all the services that you can possibly render him? Think of what he has done for you in creation and providence, and, above all, in the work of redemption, and then say, whether there “be any thing which he could have done for you more than he has;” or whether, if he had permitted you to ask whatever you would as the price of your services, you could have ventured to have asked a thousandth part of what he has already done for you? Could you have dared to make such a request as that he would give you his dear Son to die for you, and his Holy Spirit to instruct and sanctify you? — — —

Has he not promised you assistance for the performance of every thing he has required of you? We acknowledge your impotency for that which is good: but that is no excuse for your disobedience, while he says, “My grace shall be sufficient for you,” If his grace wrought effectually in the saints of old, it cannot but be as sufficient for you as for them — — —

Will not his love and favour amply compensate for all that you can either do or suffer for him? I might ask this question in reference to the tokens of his favour which he would give you now; but how much more hereafter! Can it be imagined that one saint in glory ever had the thought pass through his mind, that his reward was an inadequate recompence for his former labours? — — —

Will not all of you at a future period wish that you had dedicated yourselves unreservedly God? Many begin to express that wish on their dying bed; though many are so insensible even to the last, as to feel no regret upon the subject. But what does the soul of every man wish, the very instant it is separated from his body? If we could hear it speak then, we can have no doubt what its language would be. If it had not been convinced before, we have no doubt it is convinced then, that former reasonings were vain and delusive — — —

Much more we might easily urge in God’s name; but this is sufficient to convince any one who is open to conviction, that an entire surrender of ourselves to God is a good and “reasonable service.”]

From the latter clause of the text we are led to reason more especially with you respecting,

II]. The efficacy of a religious life—

Men, driven from the false refuges of presumption, are ready to run into the contrary extreme of despondency; and, when convinced of the necessity of a holy life, to doubt, whether any efforts on their part will succeed for the attainment of eternal happiness.

Here, as before, let us briefly consider the reasonings of flesh and blood—

[Many, under a sense of their past transgressions, will say, that it is too late for them to turn to God; that they have sinned away their day of grace; that they have committed the sin against the Holy Ghost; and that God has already sealed them up to final impenitence, and to everlasting condemnation — — —

But here, as in the former instance, is nothing but assertion, founded on unwarrantable surmises and groundless fears. We know that such persons will appeal to Scripture: but by what authority do they apply to themselves passages that have no real reference to their state, and make use of those passages to invalidate the plainest assertions of Holy Writ? If only they desire to come to God, they have an express assurance from God, that “he will in no wise cast them out.”]

Let us again, in God’s name, oppose these reasonings by others that are more substantial—

[Is not God a God of infinite mercy and compassion? Search the Scriptures: see the representations which he gives of himself: how often is it said, “His mercy endureth for ever!” If then “he delighteth in mercy,” who are we that we should presume to limit him in the exercise of it towards ourselves? — — —

Do not his promises extend to all the sins that you have ever committed? You know that he hath said, “All manner of sin and blasphemy shall be forgiven unto men.” Moreover, read the words of our text; and doubt if you can. But, perhaps, you will reply, that the sin against the Holy Ghost is excepted; and that that is the sin which you have committed. To that we answer, that if you desire to repent and turn unto God, it is not possible that you should have committed it; because, if you had committed it, you would have arrived at such a degree of obduracy, that you would glory in your shame, and never wish to repent at all — — —

Have not the vilest of sinners already found acceptance with God? Look at the character given of the Corinthians; and see whether you can be in a worse state than they: yet “they were washed and sanctified and justified in the name of the Lord Jesus, and by the Spirit of our God.” If you are alarmed about backslidings after conversion, see whether you have been worse than David and Peter: yet they were restored to the divine favour as soon as ever they repented themselves of their iniquities. And myriads of others, once as vile as they, are at this very moment around the throne of God, rejoicing and triumphing in redeeming love. What bar then can there be to your acceptance through “him who loved them, and washed them from their sins in his own blood?” — — —

We forbear to urge other considerations, because if you can withstand these, there is no hope that any others could be urged with effect.]

ADDRESS—

1. Those who still hold out against God—

[We call heaven and earth to witness against you, that you are most unreasonable creatures. The ox and the ass are indeed more rational than you are in relation to your souls. They seek their true interests, and acknowledge their benefactor: would to God that you might be brought to do the same!]

2. Those who are convinced by his reasonings—

[Beware how you listen to the dictates of flesh and blood. You know how you have been deceived; be on your guard against fresh deceits. Regard not the laughter of a blind infatuated world. They may call you mad; but they, and they only, are “come to themselves,” who have been brought to say, “I will return and go to my Father.”]

DCCCLX

GOD PURIFYING HIS PEOPLE

Isai. 1:25.

I will turn my hand upon thee, and purely purge away thy dross, and take away all thy tin.

IN the Holy Scriptures, judgment is often denounced, and mercy promised, with such peculiar force and emphasis, as might lead one to imagine that it was almost a matter of indifference to Jehovah which of the two were called into exercise towards his offending creatures. But we know that “judgment is his strange act,” to which he is utterly averse; and that “mercy is the attribute in which he supremely delightsb.” In the passage before us, however, he speaks as if he contemplated vengeance with a degree of pleasure and satisfaction: “Thus saith the Lord, the Lord of Hosts, the Mighty One of Israel; Ah, I will ease me of mine adversaries, and avenge me of mine enemies.” On the other hand, in the words which I have just read, he expresses no less satisfaction in the thought of conferring benefits on his chosen remnant, whom he has determined to restore and save.

From them I shall be led to consider,

I. The work which God will accomplish in all his chosen people—

The whole passage primarily refers to the Jews; whom God will, at no distant period, restore to their own land, and elevate in the rank of nations; making them no less conspicuous for piety than in the most favoured seasons of their former prosperity. In the promise made to them, we see what God will do for all his chosen people; cleansing them from their sins, and thereby fitting them,

1. For his service on earth—

[God’s people must be “a holy people,” dedicated unreservedly to him. He will not accept “a divided heart.” He will not behold with satisfaction any one that retains a bosom sin, though it be dear as a right eye, or useful as a right hande. However loud such persons’ professions of attachment may be, he will say to them, “Why call ye me Lord, Lord, and do not the things which I say?” The very “prayers of such persons are an abomination to himg.” The hypocrite is, beyond all other persons, an object of his abhorrence: “He requireth truth in the inward partsi:” and, to please him, “we must be Israelites indeed, in whom there is no guile.”]

2. For his presence in a better world—

[“God is of purer eyes than to behold evil, or to look upon iniquity:” much less could he admit into his presence in glory any soul that was not purged from its sinsm: nor, in truth, could a soul that was polluted with sin be happy in heaven, even if he were admitted there. The holiness of God would utterly confound him: nor could he have any communion with the saints and angels that are around the throne. His want of resemblance to them would make his deformity hateful, even in his own eyes; whilst their employment would be so distasteful to him, that he could not join in it for a single hour. Indeed the inhabitants of heaven could not endure the presence of such a hateful being; but would all unite in “thrusting him out.” As it is said of King Uzziah: When he was struck with leprosy in the Temple, the priests rose up to thrust him out, “yea, himself also hasted to go outo:” so I doubt not but that an unholy soul would of itself hasten out of heaven, because of the shame and misery it would feel in a place so unsuited to its dispositions and desires.

Hence, then, God engages for his elect, that he will “turn his hand upon them, purely to purge away their dross, and to take away all their tin;” so that they may be “meet for the inheritance of heaven,” and “vessels of honour, meet for their Master’s useq.”]

Nor are we at any loss to declare,

II. The means by which it shall be effected—

God says, “he will turn his hand upon them, to purge them from their dross:” and this he will do,

1. By the visitations of his Providence—

[Gold is put into a furnace, to purge it from its dross: and, in like manner, God has told us that he will subject his people to afflictions, “in order to purify them, that they may offer to him an offering in righteousness.” In this way shall God’s ancient people be cleansed from their corruptions, and be made holy, “when the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the spirit of judgment, and by the spirit of burning.” So also shall his people, in every age, be purified. In truth, the experience of multitudes resembles that of David, when he says, “Before I was afflicted I went astray; but now have I kept thy word.” It is by means of affliction that God brings us to consider our ways: by means of it, also, he humbles us before him, and prepares us for the manifestations of his love and mercy to our souls. Hence it is that he promises correction to those who are the objects of his love, and teaches us to regard our trials as tokens of his paternal care and tendernessx. He will, indeed, accommodate his dispensations to our necessities; “sitting by us as a refiner and purifier of silver,” and watching the process for our good. He has told us, that he will “debate with us in measure, staying his rough wind in the day of his east wind: and that by this shall the iniquity of his people be purged; and this shall be the fruit to take away their sin.”]

2. By the communications of his grace—

[Affliction, of itself, would only harden; as in the case of Pharaoh; and of those also who gnash their teeth, and blaspheme their God, in hell. But when divine grace is given to accompany and to sanctify the dispensation, then its end is answered, and the afflicted sinner returns in penitential sorrow to his God. It was thus that Manasseh’s most enormous wickedness was purged: “God took him among the thorns; and bound him with fetters, and carried him to Babylon: and when he was in affliction, he besought the Lord his God, and humbled himself greatly before the God of his fathers, and prayed unto him: and so God was entreated of him, and heard his supplication. In fact, “without the grace of Christ we can do nothingb:” it is “by his Spirit alone that we can mortify the deeds of the body,” or “bring forth any fruits of righteousness to his praise and gloryd.” But to all his chosen people God will “give more grace,” even “grace sufficient for them,” whatever their necessities may be; and will thus “fulfil in them all the good pleasure of his goodness, and the work of faith with powerg.”]

Let me now ADDRESS myself,

1. To those who are trembling through fear of God’s displeasure—

[Amongst those whose destruction God contemplated as a source of ease to his own mind, there was yet a remnant, towards whom he was “filled with thoughts of love.” And why may not you be amongst that happy number? Certainly, if you have begun to “tremble at the word of God, that very circumstance is a proof that “the Spirit of God is striving with you,” and that you are not given over to a reprobate mind. Peradventure God has already said, “I will turn my hand upon thee, and purely purge away thy dross, and take away all thy tin:” and who can tell but that this may be the very hour fixed, in his divine counsels, for the accomplishment of this blessed end? Lift up your heart to him; and beg him now to work effectually upon you, that, being created of him anew, and transformed into his image, you may serve him worthily on earth, and participate in his glory in a better world.]

2. To those who are desiring to experience the full work of God’s grace upon their souls—

[Limit not God to any particular mode of acting; but be as clay in the potter’s hands; and let him deal with you as, in his unerring wisdom, he shall see fit. If he be pleased to put you into a furnace, complain not of it; but say, ‘This he has done to purge me from my dross.’ You cannot but know that there is an abundance of dross within you. You cannot but be conscious that every thing which you do is very imperfect; your very prayers and your praises being little better, for the most part, than a cold and formal service. Will you not, then, have reason to bless his name, if, by any means, he purge you from your corruptions, and assimilate you to his divine image? This, then, I say to you: If God send you any affliction, whether personal or domestic, “hear the rod, and Him that hath appointed it.” Entreat of God to shew you what sin it is that he would correct, or what grace it is that he would confirm and perfect within you. In a word, desire not deliverance from affliction, but a sanctified improvement of it to your soul. Thus shall all the purposes of his grace be accomplished; and when the end shall come, it shall be no grief to you, that “through much tribulation you entered into the kingdom of your God.”]

DCCCLXI

EXHORTATION TO A HOLY WALK

Isai. 2:5.

O house of Jacob, come ye, and let us walk in the light of the Lord.

MANY prophecies there are which are not yet accomplished, especially among those which are to be fulfilled “in the last days.” The last days were understood even by the Jews themselves as relating to the days of the Messiah; and they comprehend all the time from his first advent in the flesh to the period when his kingdom shall be fully established upon earth. Hence the prophecies relating to that period must have different degrees of accomplishment; being partly fulfilled in the first triumphs of the Gospel, but having a further and more entire accomplishment when all the kingdoms of the world shall become the kingdom of our Lord and Saviour Jesus Christ. Thus it is that we are to understand the prophecy contained in the preceding context. “The mountain of the Lord’s House,” that is, the Gospel Church, was established on the top of the mountains in the apostolic age, when it triumphed over heathen idolatry and Jewish superstition; and myriads of converts encouraged one another to serve and glorify their God: but we have not yet seen the time when “swords have been beaten into ploughshares, and spears into pruning-hooks, and nations have ceased to learn and practise the art of war.” That time however will come: and we should long, and labour to the utmost of our power, to hasten it forward. We should even now anticipate it; yea, we will anticipate it: “O house of Jacob, come ye, and let us walk in the light of the Lord!”

Let us walk in the light,

I. Of his truth—

His truth now shines in its meridian splendour—

[“The darkness is indeed past; and the true light now shineth.” “The day-star has arisenb:” “the day-spring from on high hath visited us.” “the Sun of Righteousnessd” shineth forth in his brightness: and the way of salvation through a crucified Redeemer is now so plain, that “no wayfaring man, though a fool, can err therein” — — — “On the face of Moses there was a veil, that they who received the law should not see its full import: but if the Gospel be hid, it is from those only whom the god of this world hath blinded;” since “we may all with open (that is, unveiled) face behold as in a mirror the glory of the Lord” — — —]

Let us then walk in it—

[Having the light, we should “believe in the light, that we may be the children of light.” We should embrace with all thankfulness the way of salvation revealed in the Gospel. We should “come to Christ,” as the appointed Saviour of a ruined world: we should “look to him,” as dying upon the cross for us: we should “build upon him, as our only foundation;” and “cleave unto him with full purpose of heart;” and “determine to know none but himm,” and to “glory in nothing but the cross of Christ” — — — “Arise then, and be enlightened, for the light is come; and the glory of the Lord is risen upon you.”]

Whilst confiding in God as reconciled to us by the blood of the cross, we should endeavour to walk in the light,

II. Of his countenance—

This is the privilege of a true believer—

[So it is declared to be, by one who experienced it richly in his own soul. God presents himself to us in the Gospel under the endearing relations of a Father and a Friend, to whom we may carry every want, every trial, every difficulty; and from whom we may expect a supply according to our need. He will be not only “our God,” but “a God unto us,” putting forth all his wisdom, all his love, and all his power, to make us truly blessed. He will engage in this work “with his whole heart and with his whole soulr;” so that it must be utterly our own fault if we be not as holy, and as happy, as our hearts can wish — — —]

Let us then enjoy our privilege—

[Let us “walk with God,” as Enoch did; and “glory in him as the God of our salvation.” See what holy joy David found in communion with him — — — and shall we who live under a so much nobler dispensation experience less? Shall not we, who have so much clearer views of Christ, “rejoice in him with joy unspeakable and glorified?” O let us “delight ourselves in God”, and have even now, “in the secret of his presence” and the consolations of his Spirit, an earnest and a foretaste of our heavenly inheritance — — —]

But we shall in vain hope to enjoy his presence, if we walk not also in the light,

III. Of his commandments—

These are given by him “as a light to our feet and a lantern to our paths”—

[Without them we should not “know how to walk and to please God;” but by them we are fully informed in all things that are needful for us to do. They do not indeed descend to every particular circumstance in which we can be placed; but they afford principles which are universally applicable, and which are quite sufficient for our direction when duly applied. The duty of “doing to others as we would be done unto,” is so comprehensive as to embrace every part of our social duty, whilst it is so simple that it may be comprehended and applied by every one who desires to please God.]

Let us then make these the one rule of our conduct—

[Let us not attempt to reduce them to the standard of the world, but endeavour rather to raise our conduct to the standard of God’s revealed will. Let us treasure up in our minds the most exalted precepts, and “hide God’s word in our hearts, that we may not sin against him;” for “then shall we not be ashamed, when we have respect unto all God’s commandments” — — —]

In ADDRESSING “the house of Jacob,” we must speak to,

1. Those who are nominally so—

[It is but too true, that “all are not Israel, who are of Israel:” and those who are only of the house of Jacob by name and profession, may know it by their walk and conversation. Consider, I pray you, in what light you have walked: Is it not manifest, that the generality who call themselves Christians are influenced only by the things of time and sense; and that their principles and pursuits are altogether earthly? Know then, ye lovers of this present evil world, that, if God’s word may be depended on, you are deluding yourselves to your eternal ruin. You “sow the wind, and you shall reap the whirlwindy.” When will you begin to see, that “one thing,” and one thing only, “is needful?” When will you learn to say, “Whom have I in heaven but thee? and there is none upon earth that I desire in comparison of thee?” That you should seek present, as well as eternal, happiness, we grant: but you should seek it where David did; “Who will shew us any good? Lord, lift thou up the light of thy countenance upon us; and that will put more gladness in my heart than any increase of corn, wine, and oil can ever do.”]

2. Those who are really so—

[You have found that God in Christ is “a fountain of life; and in his light you have seen light.” You therefore are “children of the light and of the day.” But if you are so highly distinguished in your character, think how distinguished you should also be in our conductb. The eyes of all are upon you: they will look particularly to see whether religion is such a source of happiness as you profess. O shew them that “you need neither the sun to lighten you by day, nor the moon by night, since the Lord has been a light unto you, and your God your glory.” Shew them that even in the greatest troubles you have a fountain of consolation to go unto; and that “when you walk in darkness, the Lord is a light unto youd.” And, as it is eminently characteristic of Gospel times to encourage one another in the ways of God, see that you do so, “speaking one with another in psalms and hymns and spiritual songs, singing and making melody in your hearts unto the Lord.” Then, from enjoying God in his courts below, you shall be taken to serve him in his temple above, where your largest desires shall be satisfied, and your utmost capacities be filled.]

DCCCLXII

FINAL STATE OF MAN

Isai. 3:10, 11.

Say ye to the righteous, that it shall be well with him: for they shall eat the fruit of their doings. Woe unto the wicked; it shall be ill with him: for the reward of his hands shall be given him.

THE Ministers of the Gospel are “stewards of the mysteries of God,” whose office it is “rightly to divide the word of truth,” and to “give every one his portion in due season.” They are to “take forth the precious from the vile, and to be as God’s mouth to all,” declaring their true character, and their proper doom. Their commission is sealed in the words before us, and the very message they are to deliver as God’s ambassadors, is recorded for their direction to the end of time. In complying with the duty here enjoined, we shall,

I. Describe the characters that are to be addressed—

There are but two classes of men in the world; “the righteous” and “the wicked.”

[However diversified men’s states may be in some particulars, they all must be ranked under the one or the other of these heads. In distinguishing them, therefore, we must include in the first class, not merely the more eminent saints, but the least and meanest of God’s people; seeing that there are in God’s household “babes, and young men, as well as fathers.” And in the second class we must comprehend all those persons, who, however admired by an undiscerning world, are reputed wicked in the sight of God.

I may say then, they are “righteous” who have been renewed in the spirit of their mind, and are following after universal holiness; and they, on the other hand, are “wicked,” who are still in a carnal unregenerate state, and render only a formal and partial obedience to the divine law.

But that I may put this in the clearest possible light, I will say, They are “righteous,” who make religion the great business of life, and prosecute it upon the principles of the Gospel; and all others without exception must be numbered amongst “the wicked.” Of course, I must not be understood to say that worldly business is to be neglected. On the contrary, it must be attended to with all diligence: but it must be followed in subserviency to the concerns of the soul. It must occupy, not the first, but the second place in our esteem. The heart must be God’s, and God’s alone.

Now to these distinct classes does God send a separate message; and therefore it is of great importance that we should ascertain to which we belong. Let us then, before we proceed to the consideration of God’s message, inquire seriously to which of these classes we belong?

Can we truly appeal to God, that, in the estimation of our minds and in the habit of our lives, the salvation of our soul is regarded as the one thing needful? If our conscience bear witness to the truth of this, then I must proceed yet further to ask, whether we prosecute the concerns of the soul upon the principles of the Gospel? The Pharisees of old engaged with great ardour in religious duties: but they were not “righteous” in God’s sight, because they sought by their religious observances to establish a righteousness of their own instead of submitting to the righteousness which God had provided for them. So it is with the Papists, who observe with great strictness many religious rites, in the hope of recommending themselves thereby to the Divine favour. But the religion of the Gospel is altogether different from this. It requires us to seek for acceptance solely through our Lord Jesus Christ, and to cleave unto him as “all our salvation, and all our desire.” Say, then, Brethren, whether as before God this is your experience from day to day? Say whether ye are washing daily in the fountain of his blood, and clothing yourselves with his unspotted righteousness, and, from a sense of his redeeming love, endeavouring in all things to fulfil his holy will? — — —]

This, if carefully inquired into, will give a clear line of demarcation for us all: and we entreat all to arrange themselves, as it were, before God in that particular class to which conscience tells them they belong; and to attend with solemn awe, while we,

II. Deliver God’s message to each of them—

God commands his ministers to “warn the wicked,” but to “comfort his people.” In obedience to him we will address,

1. The righteous—

[That I may not “break any bruised reed,” or “make sad the heart” of any one that is truly upright, let me say, that in the first stages of the Christian course we must judge rather by our desires than by our actual attainments: not because our attainments should be less the objects of scrutiny than our desires, but because in reference to our desires we have a complete consciousness; whilst the defectiveness of our attainments makes us doubtful of our real integrity.

Taking this into consideration, I am aware that some, on account of the smallness of their attainments, may be saying, “I fear it will go ill with me at last.” But God says, “It shall be well with you:” and, in despite of all your fears (if only you press forward in the ways of righteousness) it shall be well with you, in life, in death, and to all eternity. We cannot promise you affluence, or exemption from pain and trouble; but we can promise, in the name of God, that your trials, whatever they be, shall work for good; that your latter end shall be peaceg; and that you shall have a crown of righteousness and glory at the instant of your departure from the body.

These are the things which you labour to attain: and you shall surely “eat the fruit of your doings.” Dismiss then your unbelieving fears: for this is the word of your faithful God, whom neither the subtlety of Satan can deceive, nor his power be able to withstand.]

2. The wicked—

[Glad should we be, if we could say, It shall be well with you. But if we should dare to deliver such a message, the falsehood of it must immediately appear — — — Against you, God sends us to denounce woe: “Woe to the wicked! it shall be ill with him.” You, under the influence of presumption, may be saying, “I hope, notwithstanding what is spoken in the Bible, that it will fare well with me at last.” But, if there be any truth in God, it must be ill with you. Even in the midst of all your boasted enjoyments we defy you to say, that you have any solid peace: — — — and in your dying hour, if you are not insensible as beasts, you will be full of regret and terrorl — — — and, after death, you will lie down in everlasting burnings — — —

Nor is this unjust, since you reap only what you sowed — — — You chose the world as your portion; and you have nothing beyond it: you “would have none of God;” and you have none of him: you said to him, “Departo;” and he says to you, “Depart.” In your banishment from God and heaven, “the reward of your own hands is given to you.”

Painful it is to deliver such a message; but we must deliver it at the peril of our souls: and whether it be credited by you, or not, it shall be confirmed and ratified in heavenr.]

We cannot conclude without recommending to your NOTICE,

1. The equity of the future judgment—

[The decision of the Judge will be grounded entirely on our works. No man that was righteous in this world, shall perish; nor shall any man that persisted in his wickedness, be saved. The reward indeed that will be given to the righteous, will be the gift of grace for Christ’s sake: whereas that which will be given to the wicked, will be the just wages of their iniquity. Still however, the quality of every person’s works will determine his state; and the happiness or misery of each will be proportioned to his improvement or abuse of the talents committed to him. You all know, if you see one man industrious, sober, frugal, and another idle, dissipated, extravagant, what must in process of time be the difference between them. Each of them is laying up for himself a treasure which in due season he must reap: nor are you at all surprised when you see the one enjoying the fruits of his industry, and the other reaping the bitter fruits of his folly. Such will assuredly be the issue of our conduct in reference to religion. Let every person therefore remember, that he is daily and hourly treasuring up for himself that which shall be delivered to him again at the day of judgment: and that, if he perish for ever, he will have none to blame for it but himself.]

2. The importance of preparing for our great account—

[If the declarations in the text proceeded from man, they might well be disregarded. But they are the words of God; and are as truly spoken to us by him, as if they were now uttered by an audible voice from heaven. Should we not then take warning? Should not the wicked inquire how they may become righteous; and the righteous increase their diligence to hold on in God’s holy ways? Would to God this effect might now be produced! how gladly should we set Christ before you as an all-sufficient Saviour! and how joyfully should we proclaim the promises of God, both to sincere penitents, and to humble believers! Let all stir themselves up without delay, and prepare in earnest to meet their God.]

3. The use and benefit of divine ordinances—

[In the world, we may pass days and years, and never once hear the sentiment, That “it shall go ill with the wicked.” On the contrary, we shall hear ten thousand assertions that encourage a directly opposite opinion. And, if a friendly monitor attempt to undeceive us, he is accounted rude, harsh, fanatical. But in the house of God we may venture to speak with plainness, and to declare the determinations of heaven. God sends us for this very purpose, that we may draw aside the veil of futurity, and open to your view the things that shall be hereafter. We are to shew you “the righteous shining forth as the sun in the kingdom of their Father,” and the wicked “lifting up their eyes with unavailing wishes in the torments of hell.” Let the ordinances then be reverenced with humble gratitude, and improved with unwearied assiduity.]

DCCCLXIII

GOD THE PROTECTOR OF HIS CHURCH

Isai. 4:5.

The Lord will create upon every dwelling-place of Mount Zion, and upon her assemblies, a cloud, and smoke by day, and the shining of a flaming fire by night: for upon all the glory shall be a defence.

THE Church of God is frequently represented as hated both by men and devils, and exposed to their united assaults. But it is protected by an invisible and almighty Agent, who keeps it alive, as a spark in the midst of a tempestuous ocean. His watchful eye is ever over it for good: He considers it as his glory, and will therefore himself be its defence. This is promised to the Church in the words before us; in which we are told,

I. The Church is God’s glory—

Mount Zion is a name given to the Gospel Church: and a strict attention to the text will shew, that it is here considered as “the glory” of God; by which term its members also are expressly designated by God himselfc.

1. The various “dwelling-places of Mount Zion” are his glory—

[Wherever Christianity has gained its full ascendant over any family, God will most assuredly be worshipped and served by every member of it. The master will say with Joshua, “As for me and my house we will serve the Lord;” and, in order to carry this resolution into effect, he will, like Abraham, command his children, and his household after him. His house will be a temple in which he himself officiates as priest; and, as far as he can prevail, he will cause every heart to be an altar to the Lord, that they may daily offer to him the sacrifices of prayer and praise. Such a family will be like a beautiful garden, filled with “trees of righteousness of the LORD’S planting, that HE may be glorified;” and while God calls himself “their God,” he will dignify them with the exalted appellation of “his people,” and “his servants in whom he will be glorified.”]

2. The “assemblies of Mount Zion” also are his glory—

[As the Israelites came up thrice every year to worship God at Jerusalem, so on every Sabbath do his people assemble for the exercise of social and public worship. In those holy convocations does every one speak of his glory; and his ministers in particular, who are “the glory of Christh,” proclaim the riches of his grace and mercy. In these God vouchsafes his more peculiar presence; for “he loveth the gates of Zion more than all the dwellings of Jacob.” “He comes down as in the days of old, and fills the place with his glory;” he pours out his Spirit in a more abundant measure; and by communicating the blessings of grace and peace, he “glorifies the house of his gloryl.”]

While they are thus highly esteemed by God, they are favoured with his peculiar care; for,

II. God is his Church’s guardian—

The Israelites, when coming out of Egypt, had a cloud with them as a symbol of the Divine presence. This was intended both to guide them in their journeys, and to protect them from their enemies. And in reference to it God promises to his Church to be,

1. Her guide—

[The cloud went before the people in all their journeys, moving or resting when it was proper for them to move, or rest. Thus will God direct the concerns of his Church. Though he will not interpose in the same visible manner, yet he will manifest the same attention to its interests, and guide it with the same unerring hand. Nor is it to the Church at large only that God extends his care; he will regard “the dwelling-places of Mount Zion” no less than “her assemblies;” and consult the welfare of the meanest individual as much as of the largest community. Does any one look up to him for direction? He says, “The meek he will guide in judgment, the meek he will teach his way:” “He shall have an unction of the Holy One that shall teach him all thingsq;” and so plainly shall his path be marked, that, “though a fool, he shall not err therein.” Is he involved in any peculiar difficulty? He shall hear a voice behind him, saying, “This is the way, walk ye in its.” And though his path may often appear dubious, yet he shall find at last that he has been “led in the right way to the city of habitation.”]

2. Her defence—

[The cloud on one occasion went behind the Israelites, and wore a dark and threatening aspect to their enemies, while it gave light to them. Thus will God give salvation for walls and bulwarks to his Churchx. No weapon that is formed against it shall prosper: God will not only go before it, but be its rear-wardz: nor shall the gates of hell ever prevail against it. Never for one moment will he intermit his careb: his protection shall be as effectual as that of lofty mountains, or an impassable riverd, or a wall of fire. And its preservation shall be seen to be evidently his work, as much as the “creation” itself; so that all who behold it shall say, This hath GOD wrought.]

3. Her glory—

[It was the presence of God with Israel of old that marked them as his peculiar people. They were feared on this account, so that “all the inhabitants of Canaan melted because of them;” as also terror was diffused through the whole camp of the Philistines. Thus it is with the Church at this time; it is the presence of God in it that renders it the joy of the whole earthi. It is God’s glory that is seen upon it, which brings kings to the brightness of its rising. There is often a power in the ordinances that evidences the presence of the Deity, and constrains his most inveterate enemies to submit themselves to him, and to unite themselves to his Church. And it will be in consequence of that more abundant manifestation of his presence which shall be vouchsafed to the Church at a future period, that all the nations of the earth shall seek with eagerness an interest in its privileges, and a participation of its blessingsm. Persons of all ranks, from the lofty “fir-tree” to the humble “box,” shall come together to the Church, of which it will be said, “The Lord is thine everlasting light, and thy God thy glory.”]

To IMPROVE this subject, let me entreat you,

1. To give yourselves up to God as his people—

[The whole of this subject refers, as you have seen, to Israel as God’s redeemed people. To such alone were these promises made; and by such alone were they experienced. To the Egyptians the cloud was as darkness, whilst to the Israelites it was a pillar of light: and the sea, which afforded to Israel a path of safety, was to the Egyptians without exception a fatal grave. So to those only who give up themselves to our Lord and Saviour Jesus Christ are the blessings of redemption fully known: to them the Gospel is “a savour of life unto life, whilst to others it is only a savour of death unto death:” to them is Christ a sanctuary, whilst to others he is only a stumbling-block and a rock of of offence.” What then shall I say unto you? This I will say: Imitate the Israelites on the occasion referred to. Cast off your bonds, and put yourselves under the guidance of “that Prophet, whom Jehovah has raised up unto you, like unto Moses.” Go forth from Egypt in dependence on your God: rely upon him for every thing during the time of your sojourning in this dreary wilderness: and look forward to your possession of the promised land as your sure and abiding portion. “Follow the Lord fully,” as Joshua and Caleb did; and rest assured that, like them, you shall in due season enjoy the promised inheritance.]

2. To glory in God as your God—

[Tell me one promise that ever failed those who trusted fully in their God. If Joshua, after forty years of conflict, could make this a matter of appeal to Israel, be sure that none of you shall ever be disappointed of your hope. With Jehovah for your guide and defence, you have no ground for fear: for “if God be for you, who can be against you?” Your enemies may be great in might, and many in number: but “they are all but bread for you.” In your conflicts with them, you may endure much: but your trials shall be only as “the spirit of judgment and of burning to purge and to purify you from your filth,” and to call forth those exertions from God, which he has promised to you. Whatever difficulty obstruct your way, say to it as God has taught you, “Who art thou, O great mountain? Before Zerubbabel thou shall become a plain.” Only “be strong in faith, giving glory to God.” “Only hold fast your confidence, and the rejoicing of your hope;” and “not so much as one jot or tittle of God’s word shall ever fail.”]

DCCCLXIV

GOD’S APPEAL TO MAN’S DECISION

Isai. 5:3–5.

O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard. What could have been done more to my vineyard that I have not done in it? Wherefore when I looked that it should bring forth grapes, brought it forth wild grapes? And now go to; I will tell you what I will do to my vineyard.

MERCIES are obligations to obedience, and aggravations of the guilt of disobedience. This is declined under the similitude of an unfruitful vineyard. The parable in the text foretold the captivity of the Jews in Babylon. Our Lord applied it in reference to the approaching dissolution of their ecclesiastical and civil polity by the Romans. It is applicable also to the Church of God in all ages. In this solemn address of God to his Church and people are contained,

I. His appeal to them—

Many and great are the temporal blessings which we enjoy—

[In our civil capacity, we possess civil and religious liberty. In our social relations, our privileges and comforts are many. In our personal concerns, we may all find abundant cause for gratitude.]

But our spiritual advantages are greater still—

[We have infallible directions respecting the way of salvation. We are urged by the strongest motives to walk in it. Sufficient assistance also is provided for us. We have the religion of Christ established in the land.]

In the name of God then we call you to judge between God and your own souls—

[What obstructions to our fruitfulness has he not removed? What means of promoting it has he not employed? We appeal to you, and make you judges in your own cause.]

Happy were it for us, if, while we reflect on the advantages God has favoured us with, which are greater far than those which were enjoyed by his people of old, there were not the same reason as formerly for,

II. His expostulation with them—

The fruit which God requires, is suitable to the pains he has bestowed upon us—

[He expects that we follow his directions, and live by faith on his dear Son, and that we feel the influence of the motives he has set before us, and, that we go forth against all the enemies of our souls in a humble dependence on his promised aid.]

But very different is the fruit which the greater part of us have brought forth—

[We have substituted in the place of Christ some self-righteous methods of acceptance with God. We have been actuated chiefly by earthly, carnal, and selfish principles. We have gone on in the strength of our own resolutions, instead of looking up continually for the assistance of the Spirit. Alas! our fruit has been only as “the grapes of Sodom, and clusters of Gomorrha.”]

But that God is displeased with our unprofitableness, will appear from,

III. His menace—

Under the figure of “laying waste” a vineyard, God warns us what he will do to us if we continue unprofitable servants:

1. He will bestow no more pains upon us—

[He who by “pruning and digging” has laboured incessantly for our good, will abandon us at last to our own hearts’ lusts. He who has “commanded the clouds to rain down rain upon us,” will cease to guard us by his providence, or assist us by his gracem.]

2. He will withdraw the advantages we now enjoy—

[He will “take away the candlestick” when we exclude or abuse the light. Or if he cause not “a famine of the word,” he will make his Gospel “a savour of death to us rather than of lifeo.”]

3. He will expose us to the heaviest calamities—

[We may easily conceive how the wild boar of the field will desolate a vineyard, when its fences are all removed;” and we know, from the instances of Peter and of Judas, what Satan will effect, if he be suffered to execute his will upon us; yet we can expect nothing but to be “delivered over to Satan for the destruction both of our bodies and souls,” if we “bring forth only wild grapes” after all the culture bestowed upon us.]

APPLICATION—

What reason have we all to be ashamed of our unfruitfulness, and to tremble lest God should execute upon us his threatened vengeance!

[No words can more forcibly express his fixed determination to execute it, than the concluding words of our text. Let us be thankful that the execution of it has been so long delayed; let the “forbearance exercised towards us, lead us to repentance;” and let us henceforth seek to resemble the primitive Christiansr.]

And what reason can be assigned that shall justify our bringing forth only “wild grapes” under such circumstances.?

[Has there been any want of care on the part of the husbandman? Has there been anything defective in the means he has used? Could he, consistently with his plans of government, have done more for us than he has done! Can we at all excuse ourselves, and cast with propriety the blame on him? “Judge ye” whether the fault be not entirely in yourselves?]

DCCCLXV

THE SINFULNESS OF CONFOUNDING GOOD AND EVIL

Isaiah 5:20.

Wo unto them that call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter.

THAT man in his present state is a corrupt and sinful creature, is too plain to be denied: the whole tenour of his conduct proves it beyond a doubt. But the generality give themselves credit for meaning well at the very time that they are doing ill. In this, however, they are mistaken. There is in all a far greater consciousness of the evil of their conduct than they are willing to allow. But they wish to quiet their own minds, and to approve themselves to the world: and therefore they change the names of things, “calling good evil, and evil good, putting darkness for light, and light for darkness, bitter for sweet, and sweet for bitter.” By these means they succeed in allaying their own fears, and in commending themselves to each other; but their guilt before God is thereby greatly increased: for our Lord says, “This is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil.” There is in their hearts a rooted aversion to what is good, and a consequent determination to decry it: there is also an inveterate love of evil, and a consequent desire to justify it. Hence arises that conduct which is so justly reprobated in the text; the prevalence and evil of which we shall proceed to lay before you.

We will endeavour to point out,

I. The prevalence of this conduct—

The more we examine the principles and actions of men, the more shall we find that this system obtains among them both in theory and practice.

Inspect their views of religion; and it will appear that they consider it as a superficial thing, consisting in a bare assent to certain notions, and a formal observance of certain rites. If they have been baptized in their infancy; if they have some general views of Christianity, together with a persuasion of its divine authority; if they attend regularly on public worship, and occasionally communicate at the Lord’s supper; and finally, if they are not guilty of any gross and scandalous violations of their duty, they think they have all the religion that they need.

But they substitute the shadow for the substance. Religion is widely different from this: it is a conversion of the soul to God; it is a resurrection from the dead: it is a new creation. Religion, as it exists in the soul, is a heaven-born principle, that pervades all its powers, and operates in all its faculties. It is to the soul what the soul is to the body. It restrains our passions, corrects our appetites, purifies our affections. It enters into all our motives, and subjects every thing to itself. It will endure no rival: it will make a truce with no enemy: it will reign absolute over the whole man. Its avowed object is to bring man to God as a redeemed sinner, and to restore him to a meetness for that inheritance which he has forfeited by his transgressions: in order to accomplish this, it casts down every high and towering imagination, brings its votary to the foot of the cross, constrains him to walk in the steps of his divine Master, and progressively transforms him into the image of his God.

Compare this with the slight and worthless thing which men in general call religion, and it will appear that they use the term without any just apprehension of its true import.

Again; as religion is esteemed a superficial thing, so it is also deemed a melancholy thing. When true religion is described, the generality of men are ready to exclaim against it as incompatible with social happiness: ‘If we must repent of our past sins, and enter on a course of mortification and self-denial; if we must renounce the pleasures of sin, and the society of the ungodly; if we must converse familiarly with death and judgment, and spend our lives in preparation for eternity; what remains for us in this world but gloom and melancholy?’ So they think.

But is this the light in which the Scriptures speak of religion? or are these notions justified by experience? We allow the premises to be correct; but is the conclusion just? Suppose for a moment that the whole life of a person who appeared religious, were a scene of melancholy: must that melancholy be imputed to religion? Must it not rather be imputed to his former wickedness, and to his present want of more religion? If pain arise to the body during the cure of an inveterate disorder, is that pain to be imputed to the medicine, or the disease? to the disease, no doubt: to that therefore must be ascribed all the pain of sorrow and contrition, even supposing it to be ever so great, and ever so long continued. As for religion itself, we need only ascertain what it is, and we shall immediately see the absurdity of calling it a source of misery. What; is it melancholy to walk with God, to enjoy God, to glorify God? Was our Lord melancholy? Were his Apostles melancholy? Are the angels in heaven melancholy? Then shall we be melancholy in proportion as we resemble them! But if “the ways of religion be ways of pleasantness and peace,” and they who believe in Christ be privileged to “rejoice with joy unspeakable and glorified,” then are they perverse who deem religion melancholy; “they call evil good, and good evil, they put darkness for light, and light for darkness, they put bitter for sweet, and sweet for bitter.”

To complete their perverseness, men go farther still, and actually represent religion as contemptible. What is there under the sun more despised than this? With what opprobrium has it not been stigmatized? We appeal to all, whether terms of reproach are not universally assigned to religious characters, and whether the name given them do not universally convey the idea of a weak contemptible enthusiast? Is not their very profession considered as a just bar to their preferment? Yea, are they not so odious in the eyes of the world, that none but those infected with their mania will venture to associate with them, or to acknowledge them as their friends? The drunkard, the whoremonger, the sabbath-breaker, the infidel, shall find a more favourable reception than they; and solely on account of their religion.

But does religion deserve this character? What is there in it that is so contemptible? What is there in it that to an impartial judge would not appear lovely, great, and venerable? Is the subjugation of the passions a contemptible attainment? Is a superiority to all the pleasures of sense, and the interests of the world, a worthless acquisition! Is there any thing mean in love to God, and benevolence to man? Is the aspiring after heaven a low and pitiful ambition? Viewing at a distance the conduct of the Apostles, we call it magnanimity: but when we see it exhibited before our eyes, we call it preciseness, enthusiasm, hypocrisy. Ah! when will men “cease to pervert the right ways of the Lord,” and to brand that with infamy, which he prescribes and approves?

Hitherto we have noticed only men’s conduct in respect of theory; let us now behold it as it is manifest in their practice.

1. In the first place they magnify beyond all reasonable bounds the pursuits of time—

From our earliest infancy we hear of little but getting forward in the world. To be rich, to be great, to be honourable, this is the chief good of man. All are aspiring after a higher place than they possess, and conceive that they shall catch the phantom of happiness when they have reached a certain point. Moreover, all are applauded in proportion us they succeed in this race; and no period but that of their departure from the body is thought a fit season for prosecuting their eternal interests.

But are the concerns of time really of such importance? When we have got forward in the world, what have we more than food and raiment, which we might have possessed with half the trouble! We do not mean to discourage industry; that is truly becoming in every person, and highly advantageous in every state. But if all our time and labour be occupied about this world, and the concerns of the soul be subordinated to those of the body, then is our conduct precisely such as is reprobated in the text.

2. In the next place, men extenuate sin as venial—

There are some crimes which degrade human nature, or greatly disturb the happiness of society, which are therefore very generally reprobated and abhorred. But a forgetfulness of God, a neglect of Christ, a resistance of the Holy Ghost, an indifference about the soul, with ten thousand other sins of omission or of commission, are considered as light and venial, and as affording no ground for sorrow and contrition. If the outward conduct have been decent, it is no matter what has been harboured within, or how much God has been disregarded and despised.

But is this the light in which the Scriptures teach us to regard sin? What was it that cast angels out of heaven? the sin of pride. What drove our first parents from Paradise, and brought a curse on all their posterity? one single transgression; and that a breach, not so much of a moral precept, as of a positive institution. Whom is it that according to God’s declaration he will cast into hell? “the wicked, and all the nations that forget God.” Does sin appear a light matter when we are told, that nothing but the sacrifice of the Son of God could make atonement for it? Or will it appear a light matter to ourselves, when we are suffering the vengeance due to it in the lake that burneth with fire and brimstone? Surely, they are “fools who make a mock at sin,” and blind, who doubt of its malignity.

3. To adduce only one instance more, they persuade themselves that their eternal state is safe—

Men living in a direct violation of God’s commandments, and in a perfect contrast with the example of Christ, imagine that they have nothing to fear: “they have done no harm; and God is very merciful; and if they were to perish, what must become of all the world?” These, and such like arguments, are considered as sufficient to invalidate every word that God has spoken, and to justify their hopes of eternal happiness.

But darkness and light are not more opposite than these sentiments are to the declarations of God. Where will they find one single passage that will warrant such expectations as these? They must indeed make “evil good, and good evil, and must change bitter to sweet, and sweet to bitter,” before they can have the smallest ground of hope in such a state as theirs.

We might easily prosecute this subject in a great variety of views: but enough has been spoken to elucidate the words before us: and we trust that no doubt can remain upon your minds, but that all who consider religion as superficial, melancholy, or contemptible, together with all who magnify the pursuits of time, and extenuate sin as venial, and at the same time persuade themselves that their eternal state is safe, are indeed obnoxious to the censure in the text.

We shall pass on therefore to shew,

II. The evil of this conduct—

But where shall we find words sufficient to declare its great enormity?

1. It is in the first place, a contemptuous rejection of God’s truth—

God has clearly marked the difference between good and evil in his word: and if the eyes of our understanding be not blinded by prejudice or passion, we may discern it as easily as we can discern by our bodily senses, light from darkness, or sweet from bitter. But when an appeal is made to the sacred records, their testimony is considered as of no account. Who has not seen the contempt with which God’s word is treated, when it is brought forward to oppose some fashionable practice, some favourite lust? One would suppose that its import should be candidly examined, and carefully ascertained. One might expect that they who heard it, should act like mariners sailing by the compass; that they would endeavour to proceed, us much as possible, in the right direction; that they would deliberate, if at any time they had reason to think that they were out of their proper course; that they would be thankful for any information that might tend to rectify their mistakes: above all, they would not madly steer in direct opposition to the compass, and at the same time discard all doubts about their safe arrival at the place of their destination: that were a folly of which no man in his senses is capable. Yet this is the very manner in which men act with respect to the Scriptures. There is no other directory than that; and yet they will not only not follow it, but will go on in wilful opposition to it, and still affirm that they are in the way to heaven. Do we speak too harshly of this conduct if we call it a contempt of God’s truth? It is the very expression used by our Lord himself: “He that heareth you, heareth me; and he that despiseth you, despiseth me; and he that despiseth me, despiseth him that sent me.” Indeed, the inspired writers speak in yet severer terms: they do not hesitate to affirm, that whosoever acts thus, makes God a liar; “he that believeth not God, hath made him a liar.” What horrible iniquity is this! If an avowed infidel disregard the admonitions of the Scriptures, he acts consistently, because he does not acknowledge them to be of divine-authority. But if we despise them, we who profess to regard them as inspired of God, we who expect to be judged according to them in the last day, what can be said in extenuation of our guilt? Even “Sodom and Gomorrha may well rise up in judgment against us.”

2. In the next place their conduct is a wilful deluding of those around them—

Every man, whether he design it or not, has a considerable influence on his friends and neighbours. The rich and learned in particular, and more especially they who minister in holy things, are looked up to as examples; and their conduct is pleaded both as a precedent, and as a justification of those who follow it. ‘Can such learned men be deceived? Can they who have entered into the service of the sanctuary, and solemnly undertaken to guide us in the way of peace, can they be wrong? Can they be “blind, who are leaders of the blind?” If then they, who from their education, their office and profession, ought to understand the Scriptures better than we, if they do not approve, either in theory or practice, the things which appear to be enjoined in the Bible, doubtless they have good reasons for their conduct: they would not proceed in a way which they knew to be wrong; we therefore may safely follow them.

By this mode of arguing, all persons lull themselves asleep in their evil ways. Every one upholds his neighbour in the sentiments he has embraced, and in the path he has marked out for himself: and all, instead of condemning themselves for not obeying the divine commands, unite in condemning the obedient as needlessly singular and precise.’

Now we cannot but know that, though an individual has not this extensive influence, the collective body of individuals has; and that every member of society contributes his share according to the conspicuousness of his station, and the sanctity of his profession. Yet we persist in calling good evil, notwithstanding we know that, by so doing, we encourage others to do the same. And is this no aggravation of our guilt? Are we not responsible to God for stirring up, according to our ability, an universal rebellion against him: and for contributing thus to the eternal condemnation, not of those only with whom we associate, but of thousands also whom we have not known!

Doubtless Jeroboam contracted peculiar guilt in “establishing iniquity by a law:” but did not exceeding great guilt attach also to those, who “willingly ran after his commandment!” Did not every one of them countenance idolatry, and render an adherence to the true God more difficult! They however might plead obedience to an established law: but there is no law, except the imperious law of fashion, to mislead us; and that we establish, whilst we follow it: we bind others, while we ourselves yield obedience to it. Would to God that men could consider their conduct in this view, as discouraging, and perhaps turning aside, the weak; as rendering odious the godly; and as hardening the wicked! Surely they would not then say, What harm have I done? but would be ready to confess themselves the very chief of sinners.

III. Lastly, the confounding of good and evil is an awful trifling with our eternal state—

We profess to believe that there is “a day appointed of God, wherein he will judge the world in righteousness by that man whom he hath ordained:” and that “every one of us shall stand at the judgment-seat of Christ to receive according to the things done in the body, whether they have been good or evil.” Now in that day we shall not be judged by the opinions of men, but by the word of God. It will be no excuse to any one that such or such maxims were generally received, or that such practices were sanctioned by custom: there will be one standard to which every principle and every action will be referred. The sacred volume will be open before the Judge: and every erroneous sentiment be confronted with the dictates of inspiration. The Judge himself will know no other rule of judgment: every thing that accorded with the Scriptures will be approved; and every thing that contradicted them will be condemned. To what end then is it to impose specious names on things, when they will so soon appear in their true light? Will God call evil good, and good evil, because we have done so? Can we convince him that light was darkness, and darkness light, because we persuaded ourselves and others that it was so? What infatuation is it so to trifle with our eternal state! If our error could be pleaded before God in extenuation of our fault, then indeed we might have some reason for persisting in it: but how can we excuse ourselves before him, when we had the means of information in our hands, and followed our own surmises in preference to his commands?

Let us then remember that we are acting now for eternity; and that in a little time every thing will appear, not as we wish it, but as it really is. And, if we think it of any importance what our condition shall be in the invisible world, let us desist from our self-deception, which, however pleasant or fashionable it may be, will most unquestionably issue in our eternal ruin.

Before I conclude, suffer me to address a word of EXHORTATION both to those who are deceiving their own souls, and to those who desire to regulate their conduct according to truth.

To the former I beg leave to propose one solemn question: God has said, Woe unto them that call evil good, &c. Can you change that woe into a blessing! Can you prevail on God to retract his word? Can you make void that sentence, when God shall come to execute it upon you in the last day? Yea, will you not then curse your folly, for using such pains to deceive yourselves and others, and for involving yourselves in everlasting misery, when, if you had not so “rebelled against the light,” you might have been heirs of everlasting glory? Permit me then to address you in the words of the Apostle, “Awake, thou that sleepest, and arise from the dead, and Christ shall give thee light.” Begin to weigh both sentiments and actions in the balance of the sanctuary. Begin to “judge righteous judgment.” Begin to view things, as you will surely view them when you shall stand at the tribunal of Christ. Bear in mind, that in your present state God has denounced a woe against you. Remember too, that it will be small consolation to you to have others involved in the same misery with yourselves: it will rather be a source of more intense misery to all, by reason of their mutual execrations, for having so greatly contributed to each other’s ruin. If the word of God be intended for “a light to our feet, and a lantern to our paths,” then make use of it; study it, as it were, upon your knees: meditate upon it day and night: and beg of God “to open your understandings that you may understand it,” and to sanctify your hearts that you may obey it.

To those who are of a better mind I would say, Be strong, and dare to stem the torrent of iniquity, that would bear down all before it. Be not ashamed to call good and evil by their proper names; and to shew by the whole tenour of your lives, that you know how to distinguish them. Let not too great weight be given to the opinions of men. Bow not to the authority of fashion and custom; but “prove all things, and hold fast that which is good.” Bring your advisers to “the law and to the testimony: for if they speak not according to that, there is no light in them.” In matters of duty or of discipline indeed you cannot be too diffident, you cannot be too submissive. In those things obedience is your highest honour. But when men presume to think for you in the concerns of your souls, it is high time to inquire, whether they will also perish for you? If you perish, you must perish for yourselves; and therefore it behoves you to think for yourselves, and to act for yourselves. The self-deceiving world cannot remove the woe from their own souls; much less can they from yours. “Walk not then according to the course of this world:” “follow not a multitude to do evil.” Look not at your neighbours, but at Christ and his holy Apostles. Let the Scriptures regulate your every sentiment, your every act. And, without concerning yourselves about the misrepresentations which blind and ungodly men will give of your conduct, “be steadfast, immoveable, always abounding in the work of the Lord, forasmuch as ye know that your labour is not in vain in the Lord.”

DCCCLXVI

ISAIAH’S VISION OF CHRIST

Isai. 6:5–7.

Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts. Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar; and he laid it upon my mouth, and said, Lo, this hath touched thy lips, and thine iniquity is taken away, and thy sin purged.

PREVIOUS to the full revelation of himself in the Gospel, God was pleased to communicate his mind and will to men by dreams and visions, which, since the completion of the sacred canon, are no longer to be expected. But we must not therefore imagine that the revelations so made are less interesting to us, than those which proceeded more immediately from the enlightening influence of the Holy Ghost. The same importance must be attached to every thing which God has spoken, so far at least as the instruction which is intended to be conveyed is itself important. For instance, the vision of Isaiah seems to have been a peculiar favour vouchsafed to him: but still it contains many instructive lessons for us: and in this two-fold view we will consider it,

I. As a peculiar favour vouchsafed to him—

That we may have a more distinct view of it, we shall notice in succession,

1. The vision given—

[The place where the prophet was supposed to be, was the outer court of the temple; from whence, the veil which separated it from the sanctuary being drawn aside, he beheld JEHOVAH seated on his throne, and his train, like that of eastern monarchs, filling the temple. Had no additional light been cast on this vision in the New Testament, we should not have thought of inquiring more minutely about the glorious object whom he saw, and who is here so repeatedly designated by titles peculiar to the one supreme God; but we are authorized to declare, that the person whom he saw, was the Lord Jesus Christ, even our “Immanuel, God with us.”

Around the throne were “the seraphim,” the holy angels, like flames of file, in a posture of devout adoration. Each of them had six wings; with two of which he covered his face, as unworthy to behold the Deity; and with other two, his feet, as unworthy to serve him: whilst with the remaining two he flew with all possible activity to fulfil his will. In themselves they were perfect and spotless creatures: yet, conscious of being as nothing in the sight of a pure and holy God, they were filled with profoundest awe, and served him with reverential fear.

In their worship of him they celebrated, in alternate and responsive songs, the holiness of his nature, and the wonders of his grace. Whether, in the repetition of the word “holy,” there be any reference, as some have thought, to the Three Persons of the Godhead, we undertake not to determine: but they evidently regarded the holiness of the Deity as that attribute, which constitutes the glory and perfection of all the rest: and indeed it is that attribute in which he is more especially glorious, and at the remembrance of which the whole universe should give thanksd. Together with this glorious subject they evidently combined the wonders of redeeming love. It is in that view alone that “the earth” can be said to be “full of his glory.” In the whole creation indeed there is a marvellous display of wisdom and power; but in redemption alone are seen the mercy, and truth, and faithfulness of our God. And though the seraphims are not interested in that work as we are, yet, as exhibiting the full radiance of all the divine perfections in united splendour, they admire it, they sing of it, they, glorify the Lord Jesus on account of it.

At the sound of their voices the doors of the temple were shaken, and the house was filled with smoke. It is possible that this was designed to express the approbation of the Deity, and his delight in that work which was the subject of their praise. But we rather suppose, that it was intended to intimate the future abolition of the temple worship, when the time should have arrived for the complete establishment of the Christian dispensationg.]

2. The fear excited—

[In all the manifestations of God to men, the sight of his majesty has excited alarm and terror. A measure of this feeling we behold in the prophet on this occasion. But together with this, there was also a deep sense of humiliation and contrition. As Job, on a similar occasion, was led to exclaim, “I abhor myself, and repent in dust and ashes,” so the prophet, viewing himself, and all around him, in the light of God’s holiness, accounted himself a leper in the midst of a leprous world. Whatever he might have judged of himself before, he now was dumb; as indeed every human being must be in the presence of a holy Godk; since “we are all as an unclean thing, and all our righteousnesses are as filthy rags.” From the apprehension and terror we are freed by the Gospel: but the humiliation and self-abasement should rather increase in proportion to the more exalted privileges we enjoym.]

3. The consolation administered—

[Instantly did one of the seraphim fly to him, to declare, that his iniquities were all blotted out as a morning cloud, through the atoning blood of Christ. This was emblematically represented to him by a coal taken from off the altar of burnt-offering, and applied to his lips. Doubtless the performance of this office was a delightful service to the Seraph, who would willingly forego for a season the more immediate vision of the Deity himself, for the honour of executing his will as a messenger of mercy to sinful man.]

But we hasten from this more restricted view of the subject, to consider it,

II. As an instructive lesson to us—

Whilst we acknowledge that such visions are not to be expected by us, we may contemplate this with great advantage to our souls.

We may learn from it,

1. That a sight of Christ is the highest privilege we can enjoy—

[What is it that constitutes the felicity of heaven? What is it that is the great source of happiness to the seraphim around the throne? It is a sight of Christ enthroned in his glory. Yet was that sight afforded to the prophet in a vision: and afterwards to St. Paul, by an immediate admission to it in heaven. And is there no such vision to be enjoyed by us? To our bodily eyes indeed there is not; nor to our imaginations will any such view of him be presented: but to the eye of faith the Lord Jesus is clearly visible; and the eyes of every believer may even now “behold the King in his beauty.” In the Gospel he is fully revealed to us: there he appears as “the brightness of his Father’s glory, and the express image of his person:” and we may “behold his glory, the glory as of the only-begotten of the Father, full of grace and truth.” We need not envy the prophet himself; for we may have even brighter views of Jesus than he ever enjoyed. We are told that John was greater than all the prophets; and yet that “the least in the Kingdom of heaven,” that is under the Gospel dispensation, “is greater than he.” How did he excel all others?. Others prophesied of Christ; but he pointed him out: “Behold the Lamb of God which taketh away the sins of the world!” And wherein do we excel him? He beheld Jesus when he came to accomplish our redemption: and we behold him after its accomplishment, seated on his throne of glory, and actually applying to millions of his people the full benefits of that redemption. Let those who embrace the Gospel know their high privilege. Let the poor especially rejoice and be glad. It is not to human learning or to strength of intellect that this discovery of Christ is made, but to faith: and if we search the sacred records with a believing eye, then will “God shine into our hearts, to give us the light of the knowledge of the glory of God in the face of Jesus Christ.”]

2. That the more lowly we are in our own eyes, the richer communications we shall receive from him—

[Behold how speedily the angel was sent to comfort the mind of the dejected prophet! This was a faithful representation of the care which Jesus takes of all his afflicted people, especially when humbled in the dust before him. “He will not break the bruised reed, nor quench the smoking flax, till he bring forth judgment unto victory.” Though he is “The High and lofty One that inhabiteth eternity, whose name is Holy, yet will he dwell with him that is of a contrite and humble spirit, to revive the Spirit of the humble, and to revive the heart of the contrite ones.” Does not his word universally attest this blessed truth, that “whilst he who exalteth himself shall be abased, the man that humbleth himself shall be exalted?” Be not afraid then, ye who feel your own unworthiness: give not way to despondency; say not, “Woe is me! I am undone:” follow not the unbelieving example of Peter, saying, “Depart from me; for I am a sinful man, O Lord.” But know that, if you feel yourselves lost, it was precisely such persons that he came to seek and saver; and that, “where sin has abounded, his grace shall much more abound:” and if, like Mary, you are enabled to go behind him, and wash his feet with your tears, he will ere long say to you, “Thy sins, which are many, are forgiven thee.” Indeed it is in this way that he is daily acting by the ministry of his word: he sends his servant to take his promises, and apply them to the hearts and consciences of his people, and thus to fill them with “a peace that passeth understanding,” and with “joy that is unspeakable and glorified.”]

3. That a sense of his pardoning love should animate us to an unreserved surrender of ourselves to him—

[See the effect which was instantly produced on the prophet’s mind. God designed to send his messages of love and mercy to the Jews, notwithstanding he knew beforehand that they would prove ineffectual for their conversion. To carry such messages was a painful task; but yet, when God asked, “Who will go for us?” the prophet hesitated not one moment to offer his services, saying, “Here am I, send me.” Thus should we also manifest our gratitude to God for all the mercies vouchsafed unto us through the Son of his love. We should not inquire whether the office be pleasant; or, whether it will advance our credit in the world. It should be sufficient for us to know what the will of the Lord is; and then we should account it our honour to do, or suffer it. Especially does this observation apply to those who minister in holy things: if God say, Who will go for me, to carry my Gospel to the heathen? we should not stand to inquire, Whether the office be lucrative or not; or, whether the climate to which we are to go be more or less salubrious. No: we should stand forth and say, “Here am I;, send me.” O that we all felt this holy zeal, and that we did not so lamentably “confer with flesh and blood,” when, if called to it, we should leave even the vision of God himself, to execute his will towards sinful man!

But, in whatever line of life we move, we should be actuated by the same spirit; and so feel the constraining influence of Christ’s love, as to live no longer to ourselves, but altogether unto Him who died for us, and rose again.]

DCCCLXVII

A MISSIONARY SPIRIT DESCRIBED

Isai. 6:8.

I heard the nice of the Lord, saying, Whom shall I send? and who will go for us? Then said I, Here am I; send me.

IN former ages, God was well pleased to reveal his will to men, sometimes in dreams, and sometimes in visions, and sometimes by an audible voice, like that of a man conversing with his friend: and these methods were more especially vouchsafed when he was about to devolve on them any particular office, or to employ them on any extraordinary service. It was God’s intention to send the Prophet Isaiah on a painful errand; such as, if he consulted his own feelings only, he would be very averse to execute. But to prepare him for it, God vouchsafed to him a vision of the glory and felicity of the heavenly world. The scene of the vision was, the temple, in which Jehovah, Father, Son, and Holy Ghost, was worshipped. An assurance, at the same time, was given him of qualification for his work, and of acceptance in it: and by this he was brought to such a state, that, at the very first proposal from God to send a messenger to his people, he offered himself for the service, willing and desirous to undertake any thing whereby his God might be honoured, and his Saviour glorified.

Respecting the vision itself, I forbear to speak. The points to which I shall call your attention, are,

I. The proposal made

[In the first instance, the proposal referred solely to a mission which God intended to send to his people. And, in this view, it may justly be applied to any call which may be given to undertake the ministry of the Gospel, either in our own country or in foreign parts— — —

But we may consider the call as given to every one of us, not to undertake the office of the ministry, but to serve God in a way of general obedience: “Who is willing to fulfil my will, and to consecrate himself to me?” — — — This honour God is ready to confer on all who are willing to accept it: and, if we be really desirous to engage in His service, he will make us lights in the world, and monitors to all around us — — —

Such offers as these are common in the Holy Scriptures — — — and we may suppose it as now made to us, in the name, and by the command, of God himself — — —]

To the proposal so made, let us consider,

II. The answer given—

This also we may regard, in the first instance, as an acceptance of the prophetic office. And we cannot but admire the conduct of Isaiah in relation to it, when he offered himself to God without hesitation and without reserve. Here were no inquiries made, what the particular office was, or what would be the difficulties attending the execution of it. It was sufficient for this holy man that he should be employed in doing the will of God; and he was willing to devote to that service all his faculties and all his powers — — —

But, taking the proposal as made to us in general to serve our God, we may here see what a spirit we should cultivate. We should offer ourselves to God to serve him,

1. Instantly—

[There should be no delay; no looking for a more convenient season. We should not be questioning, whether we shall be able to do all that is required of us; but should expect assuredly, that God will enable us to perform whatever we undertake for him, and will give a successful issue to our endeavours — — —]

2. Without reserve—

[We should not draw back from any labour, nor hesitate to make any sacrifice. The loss of life itself should be regarded as no loss, yea, rather as a grain, in such a cause — — — To live for God, or die for God, should be deemed equally desirable, if only God’s will may be done in us, and the Lord Jesus Christ be magnified — — —]

But the point to which I would move particularly draw your attention, is,

III. The peculiar obligation which lies on us to follow the prophet’s example—

You will find in the vision, that the prophet was favoured with a bright manifestation of the glory of Christ: for St. John, referring to it, says, “These things said Esaias, when he saw his glory, and spake of him,” that is, of Christ. You will see, also, that assistance in his work was promised him: for the putting of the live coal upon his mouth seems to have been designed to assure him of it. In addition to all this, a sense of God’s pardoning love, through the Redeemer’s sacrifice, was applied to his soul: for the live coal, being taken from the altar of burnt-offering, marked clearly the connexion between the atonement offered for him, and the pardon vouchsafed unto him. But in no respect do we full short of the favours conferred on him: yea, rather, we may be considered as having,

1. More glorious discoveries of Christ—

[Bright as that vision was, it was far inferior to that which is vouchsafed to us in the Gospel. There we behold Christ as “the brightness of his Father’s glory, and the express image of his person;” yea, we see all “the glory of God shining in the face of Jesus Christg” — — —]

2. More abundant communications of the Spirit—

[Whatever measures of grace were imparted to some highly-favoured individuals under the Law, as to David, Isaiah, Daniel, and others, the effusions of the Holy Spirit were very small and partial in comparison of those which are given to the Christian Church: so that none of us need to draw Sack from the greatest work; since the weakest of true Believers may say, “I can do all things through Christ, who strengthened me.”]

3. More certain assurances of the forgiveness of our sins—

[Doubtless the vision, and that one promise given him in it, were sufficient to satisfy his mind. But in the New Testament we have promises without number, “exceeding great and precious promises;” so “great,” that they comprehend every possible state that can be imagined; and so “precious,” that they bring us into a participation of the divine nature, and “fill us with all the fulness of Godk.” I can have no hesitation in saying, that were an alternative offered to any true Christian, to receive for his comfort the personal, and particular promise that was given to the prophet, or to have given him for his dependence the broad and general promises of the New Testament, he would do well to rest on those broad promises, which engage that “all manner of sin shall he forgiven unto men,” and that “all who believe shall be justified from all things.”]

Say, then, whether we be not bound to imitate the prophet, in his surrender of himself to God?

[Doubtless, if mercies vouchsafed are motives to obedience, we, who have received such transcendent mercies, ought to “present our whole selves as living sacrifices unto God; which, as it is a holy and an acceptable, is also a most reasonable, service” — — —]

It may be proper, in CONCLUSION, to reply to a question which will probably be asked, How shall I know whether any particular call to any special service is really from the Lord?

[I readily grant, that that is a point very difficult to be determined. There is no difficulty et all in determining that we are every one of us called to devote ourselves to God. The difficulty lies in reference to those particular acts which are required only of few. And here I must say, that no rules can be given which shall apply to all cases; nor perhaps any rules that shall be perfectly satisfactory to every mind. And probably, instead of giving a direct answer to the question, the best answer will be, to suggest a caution against those workings of mind which render the full solution of the case so difficult. Moses, we know, was called to go to Pharaoh, and to bring the Lord’s people out of Egypt. Now, in opposition to this call, he urged his own unworthiness of such an office; the improbability of succeeding in his attempt; his own utter unfitness for the work assigned himo;” and his desire that it should be transferred to some one else.” Nay, he further adduced his own experience of disappointment in less arduous labours, as a certain ground for apprehending that he must of necessity fail in a matter of so much greater difficulty. But what were all these objections? They were, in truth, only so many excuses, urged to cover his own backwardness to undertake the work. Had he been in the frame of mind which the prophet manifested in my text, all these difficulties would have vanished; and he would have engaged in his work as Paul did, who was “not disobedient to the heavenly vision,” but “preached at once the faith, which, till that moment, he had laboured to destroy.” To any one, therefore, who desires an answer to the question that has been proposed, I say, Get your soul filled with love to Christ: and that will answer ten thousand difficulties, and constrain you to engage in any thing whereby the kingdom of the Redeemer may be advanced in the world. You will depend on your Lord and Saviour for “grace sufficient for you,” and expect that “strength shall be given you according to your days.”

As to excuses for withholding or delaying a general surrender of ourselves to God, they are lighter than vanity itself. Think not that they can stand one moment, when you come before your God. To serve God instantly, and with Our whole hearts, is the duty of every child of man: and therefore, to the proposal which God at this moment makes by my voice, let every individual amongst you reply, “Here am I: send me.”]

DCCCLXVIII

GOD THE ONLY PROPER OBJECT OF FEAR

Isai. 8:12–14.

Say ye not, A confederacy, to all them to whom this people shall say, A confederacy; neither fear ye their fear, nor be afraid. Sanctify the Lord of hosts himself; and let him be your fear, and let him be your dread: and he shall be for a sanctuary.

RELIGION, under any circumstances, is of incalculable advantage: but its benefits are most seen and felt when we come into trials of a complicated and overwhelming nature. Such were the troubles of the Jewish nation at the time referred to in my text. The Syrians had entered into a league with the ten tribes of Israel to dethrone Ahaz, King of Judah, and to establish a king of their own appointment upon his throne: and the prospect of this event spread such dismay amongst the Jewish people, that they were “all moved by it as trees of the wood before the wind.” But the prophet was sent to shew them where their strength lay, and to assure them, that, if they would but trust in God, they had nothing to fear, since Omnipotence itself would interpose for their deliverance. In the message which the prophet was instructed to deliver to them, we see,

I. A word of reproof—

To the people of that day was a reproof most justly due—

[They all were alarmed at the confederacy that had been formed; and each, by expressing his own fears, helped to spread a panic through the land. But the prophet was ordered to discountenance this, both by precept and example, not by any means joining in the general cry, or suffering himself to participate in the people’s fears.

Somewhat of a similar consternation prevailed occasionally among the Apostolic Churches: on which account St. Peter, plainly referring to the very words of my text, bade the Christians of his day not to be troubled about the menaces of their adversaries, but to follow the advice here given.

And are there not many amongst ourselves who give way to needless fears, on account of the number and inveteracy of their enemies? “We wrestle, not with flesh and blood only, but with all the principalities and powers of hell:” and at times our hands are ready to hang down, and our hearts to faint in utter despondency. It was thus with David when he said, “I shall one day perish by the hands of Saul.” And more especially was it thus with Asaph, when he questioned with himself, “Will the Lord cast off for ever? and will he be favourable no more?” In fact, by the recital of our own doubts and fears, we often contribute to create the same painful feelings in others, and to diffuse amongst our brethren apprehensions, which ought rather to be discountenanced and withstood. We know what discouragement the spies occasioned through the whole camp of Israel by their representations of the promised land, and of the difficulties which must be overcome, before it should be possessed. We know also the commendations given to Caleb and to Joshua for their manly opposition to such degrading fearse. This shews us of what spirit we should be, whatever confederacies may be formed against us, or whatever difficulties we may have to encounter: we should dismiss all fear from our own hearts, and strengthen to the uttermost the hands of our timid and desponding brethren.]

To his reproof the prophet adds,

II. A word of counsel—

[Surely it became the Jews, whose whole history was one continued record of miraculous interpositions, to “encourage themselves in the Lord their God,” and to expect at his hands all needful support. But more particularly were they taught in this place to look unto their Messiah, whose advent had just been predicted in express connexion with these very events. That HE is the person here designated by “the Lord of Hosts himself,” is evident; because, whilst he is spoken of as “a Sanctuary” to some, it is declared that he shall be “A stone of stumbling and a rock of offence” to others. Now, says the prophet, “Sanctify HIM in your hearts, and let HIM be your fear, and let him be your dread.” And precisely the same advice does the Apostle Peter give to timid and desponding Christians in his day, “Be not afraid of their terror, neither be troubled; but sanctify the Lord God in your hearts.” To “sanctify the Lord Jesus Christ in our hearts,” is, to regard him as possessing all power in heaven and in earth, and us exercising it for his people’s good. This is the true antidote to all distressing fears, from whatever quarter they may arise. For, supposing a confederacy of all the men on earth and all the devils in hell, what device can prevail against infinite wisdom, or what efforts against Almighty power? If “the Lord’s eye be over us for good,” it matters not what eye is upon us for evil. “No weapon formed against us can prosper,” when both the smith who formed it, and the man who holds it, were created by him and are under his controul. Protected by this Saviour, we can have no cause for fear. Our minds may be peaceful in the midst of the most troublous scenes; confident, though menaced by the most inveterate foes; and assured, though in circumstances, in which no power less than that which is infinite could uphold us. This then is the counsel which I would give to every drooping and desponding soul: “Fear none except the Lord of Hosts himself.” HIM you can never fear too much: “Let HIM therefore be your fear and your dread.” But, having him for your Protector, you need fear none else: for “if He be for you, who can be against you?”]

Hear ye then as from God himself,

III. A word of encouragement—

[To his people of old this adorable Saviour was “a Sanctuary:” and such he will be to us. You remember that when the Man-slayer had once got within the city of refuge, he was safe: the pursuer of blood could not touch him. So, when once you “have fled to Christ for refuge,” you are out of the reach of every enemy; “Your life is hid with Christ in God:” nor can all the powers of darkness ever destroy it. It is not by power only that you are protected, but by love, and truth, and faithfulness. The Lord Jesus Christ has pledged his word, that none shall ever pluck you out of his hands:” yea, and Jehovah has “confirmed his word with an oath, on purpose that by two immutable things, in which it is impossible for God to lie, you may have the stronger consolationo.” What then have you to do but to repose your confidence in him, assured, that “heaven and earth shall sooner pass away, than one jot or tittle of his word shall fail?” Know ye then for your comfort, that “the name of the Lord is a strong tower; and that if you run to, and take refuge in it, you are safe,” safe from every enemy that would assault you; safe in time, and safe in eternity.]

And now I APPEAL to you whether the true believer be not the happiest person upon earth?

[I grant, he may be an object of the most inveterate hostility both to men and devils. But he has “horses of fire and chariots of fire all around him;” yea, “the Lord Jehovah is himself a wall of fire round about himr,” for his protection. Compare the state of Ahaz and all his people at this time with that of those who believed the prophet’s word. Who were the happier, those who feared the confederacy, or those who feared the Lord? See also the state of Hezekiah’s mind at the time of Sennacherib’s invasion: “The virgin, the daughter of Israel, hath laughed thee to scorn” — — — “The Lord will put a hook in thy nose, and a bridle in thy jaws, and turn thee back by the way by which thou camest.” This is the effect of a realizing sense of God’s providence. The man who fears the Lord has nothing else to fear: and the man who “sanctifies the Lord,” may be assured, that under all circumstances God will preserve him even as the apple of his eye. But take eternity into the account, and how happy is the Believer then! O what a sanctuary is the Lord to him from the terrors of a guilty conscience, and from the fears of God’s wrath! The Believer, and he alone, understands the true import of these words, “I will keep him in perfect peace whose mind is staid on me, because he trusteth in me.” Yes, even at the day of judgment may the Believer stand before the Lord with great boldnessx, whilst the unbelieving world are “crying to the rocks and to the hills to fall upon them, and to hide them from his wrath.” Make then the Lord Jesus your sanctuary here, and he will be your portion for evermore.]

DCCCLXIX

BELIEVERS ARE FOR SIGNS AND WONDERS

Isai. 8:18.

Behold, I, and the children whom the Lord hath given me, are for signs and for wonders in Israel, from the Lord of hosts which dwelleth in Mount Zion.

FROM the time of Cain and Abel to the present moment, there have existed upon earth two classes of men, essentially distinct from each other, and indeed opposed to each other, even as light and darkness: the one of these consists of men “born after the flesh only; the other, of persons born after the Spirit also.” Unhappily, it is to the former of these classes that the great majority of mankind have at all times belonged: the latter class has been composed of only a small remnant, who, on that account, have been, to all the rest of the world, objects of reproach and contempt. The Prophet Isaiah complains of this, in his day: and from his complaint I shall take occasion,

I. To confirm his statement—

There is, in the special case before us, a reference probably to the prophet’s own family at that time—

[The prophet had two sons; to whom, by God’s special direction, he gave very peculiar names. The name of one was “Shear-jashub;” the name of the other was “Maher-shalalhash-bazb.” These names were given for the purpose of declaring to that people God’s intentions respecting them; and the children were therefore both signs of what God had purposed respecting the land, and pledges that he would carry that purpose into effect. The ungodly people of that day, not believing the purposes of God, turned both the prophet and his children into objects of contempt and ridicule. And this seems to be the literal import of our text.]

But the prophet had some followers also, who, having been converted by his ministry, were regarded by him as “his children”—

[These also, as being witnesses for God against their ungodly neighbours, were, together with the prophet, regarded as objects of popular reproach.

These, too, were honoured by the Lord as his peculiar friends and favourites; or, rather, as his own children, to whom he stood in the relation of a Father. In this respect the prophet was a type of the Messiah; who, being the spiritual Parent of these persons, acknowledged them as members of his mystical body; yea, as “members of his body, of his flesh, and of his bones.”

Now this rendered them still more obnoxious to the ungodly world; who always hate the saints, in proportion as they bear the divine image, and appear to be objects of God’s peculiar love. And this I conceive to be the precise import of the prophet’s words. He has, in the first place, an oblique reference to his own sons; but he more especially alludes to his pious followers, whom, through the instrumentality of his word, the Lord himself had brought into the nearest possible union with himself. Of these he says, that they were “for signs and for wonders in Israel.”]

In the same light have the saints in all ages been regarded—

[In the days of the Apostles, the children of God were looked upon “as the filth of the world, and the off-scouring of all things:” and to this very hour are they, as the prophet Zechariah expresses it, “men wondered atf.” There is no one thing which will render persons more universally despised than a profession of real godliness. Every description of men, the moral and the immoral, the proud Pharisee and the scoffing Infidel, are alike hostile to the true Christian. The whole world will hate a follower of Christ. To the whole world, he himself was a butt of contradiction: and all who designated him Beelzebub, will be sure to find some name sufficiently opprobrious, for the purpose of characterizing his faithful disciples.]

This statement being still as true as in the prophet’s days, I will proceed,

II. To point out its aspect on the parties concerned—

Truly its aspect is very different,

1. On those who account the saints to be “for signs and for wonders”—

[They, alas! only betray their own ignorance. Methinks, if they exercised any sound judgment, they would rather account themselves “signs and wonders;” and stand amazed that ever they should have been capable of acting so irrational a part as they have, throughout their whole lives. What! “gaze strangely at persons, and speak evil of them, merely because they will not run to the same excess of riot” as the ungodly world are pursuing! Is this consistent—I will not say, with piety, but with common sense? But, in fact, these very persons, in the midst of all their profane jests or acrimonious proceedings, cannot help venerating, in their hearts, the servants of Christ, and wishing at least to “die their death,” even though they will not endeavour to live their life. And assuredly the time is coming, when they will condemn their present conduct as bitterly as now they inveigh against the conduct of the Lord’s people. Now they call the saints “the troublers of Israel;” and complain of them, as wishing “to turn the world upside down:” but in a little time their voice will be changed; and they will bemoan themselves, saying, “We fools accounted their life madness, and their end to be without honour: but now, how are they numbered among the children of God, and their lot is among the saints! Therefore have we erred from the way of truth .… but as for the way of the Lord, we have not known it.”]

2. On those who are so accounted—

[Be it so, that ye are and must be, despised and “hated, of all men, for Christ’s sake.” But shall I condole with you on this account? No: I will rather congratulate you; for the whole tenour of Scripture pronounces this to be a ground of joy — — — Is it a ground of joy, that “the Spirit of glory and of God resteth upon you? and that you are conformed to your Saviour’s image? and that he is glorified in youl? Then I bid you rejoice. Again; Is it aground of joy that the work of God’s grace is advanced in you, and an accumulated weight of glory is preparing for you? Then, again I say, Rejoice. But particularly bear in mind what was before spoken respecting our blessed Saviour’s acknowledgment of those who thus serve him with fidelity: even in the presence of his Father will he confess them, as partakers of his nature, and as heirs of his glory. I say, then, be content to be signs and wonders for a little season; that ye may answer the designs of God respecting you in this world, and be partakers of his glory for ever in the world to come.]

DCCCLXX

SEEKING AFTER GOD

Isai. 8:19.

Should not a people seek unto their God?

THE appeals which God makes to men in the inspired volume are exceeding forcible: they make men judges in their own cause; and cannot fail to carry conviction to every mind. Who could resist the appeal of Nehemiah to the usurious and oppressive Israelites: “Ought ye not to walk in the fear of God?” So I doubt not but that all of you will readily acknowledge the obligation which lies upon you, whilst I,

I. Make the appeal to you—

Nothing can be conceived more just or simple than the question here proposed for your consideration. For,

1. Who amongst us does not stand in need of help?

[Who has not many sins to be forgiven? — — — and many wants, temporal as well as spiritual, to be supplied? — — —]

2. Who but God can supply our wants?

[We have “not in ourselves a sufficiency even for a good thought” — — — nor is there a creature in the universe able to render us any effectual assistanced — — —]

3. Is not God both able and willing to do for you all that you can possibly desire?

[Suppose your sins to be as great as those of Manasseh, can he not pardon them? or your necessities to be as great as those of Israel in the wilderness, can he not supply them? Search the annals of the world, and find one, if you can, “who ever sought his face in vaing” — — —]

4. Will it not, hereafter, be to you a ground of bitter self-reproach, if you neglect to seek him?

[Our Lord will surely say to you at the last day, “How often would I have gathered you, even as a hen gathereth her chickens under her wings, and ye would not!” The fault is all your own: “ye would not come to me, that ye might have life.” And the conviction of this will be the bitterest ingredient of that cup which shall then be given you to drink to all eternity.]

Assured that you cannot but have felt the force of this appeal, I will,

II. Found upon it some suitable advice—

What shall I say? Seek the Lord:

1. With understanding—

[You must seek God as reconciled to you in Christ Jesus. In Himself he is “a consuming firel.” It is in Christ alone that any sinner in the universe can gain access to him — — —]

2. With earnestness—

[It is not by any formal services that you can hope to succeed. You must “not only seek but strive.” “The kingdom of heaven suffereth violence; and the violent must take it by forceo” — — —]

3. With speed—

[There may come a time, even in this life, when God may give you over to a reprobate mind, and heaven may be shut against you for ever — — — At all events, death may quickly terminate all your hopes. In the eternal world, however loudly you may cry, you will “not be able to obtain one drop of water to cool your tongue.”]

4. With constancy—

[To the latest hour of your life must you continue to seek help from God, as much as at the present moment. If at any period you draw back from him, you will “draw back unto perdition.” You must not “be weary in well-doing;” for “he only who endures to the end shall be savedr.”]

DCCCLXXI

BLESSINGS IMPARTED BY THE GOSPEL

Isai. 9:2–4.

The people that walked in darkness have seen a great light: they that dwell in the land of the shadow of death, upon them hath the light shined. Thou hast multiplied the nation, and not increased the joy: they joy before thee according to the joy in harvest, and as men rejoice when they divide the spoil. For thou hast broken the yoke of his burden, and the staff of his shoulder, the rod of his oppressor, as in the day of Midian.

THE dispensations of God in this world are never so afflictive, but there are some alleviating and consolatory circumstances to cheer us under them. The judgments with which he threatened to punish his apostate people were very tremendous: yet he comforted them in the mean time with prospects of the Messiah’s advent. Whatever reference the words of my text may have to the deliverance of the Jews from Sennacherib’s army, we are sure that they refer to Christ, and to the blessings that should issue from the ministration of his Gospel. St. Matthew quotes them in this view; and the very words themselves are far more suited to a spiritual subject than to any temporal occurrencec.

We notice then in the text three rich blessings resulting from the ministry of Christ, and of his servants in all ages; namely, light, joy, and victory. The first which the Christian receives, is,

I. Light—

Men are everywhere “sitting in darkness and the shadow of death”—

[This was the case with the Jews, notwithstanding they were God’s professing people, and had continual access to the word and ordinances of God. And it is the case with us, notwithstanding we are called Christians, and have the word and sacraments administered amongst us. We are like persons immured in a dungeon, or bereft of sight: light is shining all around us, but we see it not: we are as much in darkness as if there were no light at all. The Scriptures uniformly represent us thus; and experience abundantly confirms their testimony. How ignorant are men of their own hearts; of God; of the way of acceptance with him; and indeed of the whole circle of divine truth! Nor is this ignorance confined to the illiterate: it obtains as much among the great and learned, as among the poorest and meanest of mankind.]

But by the Gospel the eyes of their understanding are opened—

[All were not enlightened by the preaching of Christ and his apostles; nor are all instructed now by the word they hear: but they whose eyes are opened, do attain by the Gospel a wonderful insight into “the truth as it is in Jesus:” they discover the depth of their own depravity: they behold “the glory of God in the face of Jesus Christ:” a thousand other things, “which the natural man cannot receive,” are open to their view: “they are brought out of darkness into marvellous light:” “neither do they from thenceforth walk any more in darkness, because they have the light of lifee.”]

Together with light, the Christian is filled with,

II. Joy—

That which in the text we read “Thou hast not increased the joy,” is in the margin translated, “Thou hast increased to it the joy,” namely, to the nation of saints that are multiplied. This seems to be the more proper rendering of the words, and to agree best with the context; for all who are illuminated with divine truth, have,

1. A sacred joy—

[Whatever joy a carnal man partakes of, let him only be brought into the divine presence, and it vanishes at once. To speak to him of God and heaven and hell, is to make him melancholy. But the Christian’s joy is a holy sacred joy: “he joys before God.” It was appointed under the Law that the people at the beginning and end of harvest should bring their first-fruits and their tithes to the temple, and, feasting upon them with their friends, rejoice before God. Thus the Christian brings his temporal comforts into the divine presence, that he may enjoy God both in and with them. By religion, all his joys are greatly enhanced; nor does he ever enjoy his food or his friends or any blessing in life so much, as when he is led to God by them, and glorifies his God in them. But the most delightful seasons are those wherein he can go to his God in secret, and pour out his soul before him. One hour spent in communion with his Lord is more to him than a whole life of carnal joy: it is a feast of fat things, an antepast of heaven.]

2. An exalted joy—

[The Christian’s joy is compared to that of a successful husbandman, and a victorious warrior. In every age, the in-gathering of the harvest has been an occasion of joy: the seizing also of the spoil from a vanquished enemy has ever been considered as a ground of triumph. There is indeed on both these occasions too much of what is merely carnal: still however the spirits of the people are raised far beyond their usual pitch. In this respect the Christian’s joy resembles theirs. When he begins to see the fruit of his painful labours and his dubious conflicts, he cannot but rejoice that he has not laboured in vain, or fought in vain. Yes, his soul is joyful in his God, and “he rejoices with a joy that is unspeakable and glorified.”]

To this the Gospel contributes, by crowning its converts with,

III. Victory—

As natural men are blind, so are they also under sore bondage—

[The Egyptian or Babylonish yoke was light in comparison of that which Satan has imposed on all the human race. He holds them fast in his chains, and “leads them captive at his will” — — —]

But through the Gospel they are effectually delivered from it—

[When the Jewish nation was oppressed by the Midianites, God raised up Gideon to effect its deliverance. But how was the deliverance wrought? by arms? No: God would not suffer him to employ the army he had raised, but first released all of them except ten thousand, and then dismissed all of those except three hundred. And how were those three hundred armed? with sword and spear? No: but with earthen pitchers, and lamps, and trumpets: and with this little army so accoutred, he put to flight the whole host of Midian: they brake their pitchers, held forth their lamps, and blew their trumpets; and the enemies were put to flight. Thus, precisely thus, does the Christian triumph over his enemies: unable to accomplish any thing by his own arm, he, by the mere light and sound of the Gospel, vanquishes his foes. When indeed the rout commences, he summons all his powers to destroy them; nor ceases from the pursuit, till he has effectually subdued them all. Behold a man who was lately enslaved by the world, the flesh, and the devil; see him at once throw off the yoke, behold him trampling on the world, crucifying the flesh, and bruising Satan under his feet! Is this a dream? No; it is a reality, that may be seen now as much as it was on the day of Pentecost, or on the day that the blood-thirsty Saul became a preacher of the faith he had once destroyed. “Such is the heritage of the servants of the Lord:” they all are conquerors, and “more than conquerors, through Him that loved them.”]

INFER,

1. How strangely do men misconceive of the nature and operation of the Gospel!

[That which Christ and his apostles preached, is deemed fanaticism, and is supposed to lead to melancholy and licentiousness. But how opposite is this sentiment to that which is contained in the text! Only let the Gospel be searched into with candour and diligence, and we will venture to affirm that it shall approve itself as light, and become a source of joy, and lead to certain victory. Whatever remains of darkness, grief, or bondage, shall be gradually banished, and the felicity of heaven be enjoved, in proportion as the soul is subjected to the dominion of Christ.]

2. How much do the saints of God live below their privileges!

[If we look at the first converts, we shall be ready to think that they were of a different species from us; so far are we below them in spiritual attainments. But is not the Gospel the same as it was in their day? Does it not require as much of us as it did of them? And will it not operate as powerfully on our hearts as it did on theirs? O let us not be satisfied with such indistinct views of the mysteries of God: let us not be contented with such scanty measures of joy and triumph: let us not think it enough to gain some small advantages over our spiritual enemies: let us look for greater things, and expect more signal displays of the Divine power and goodness! We are not straitened in God, but in ourselves: let us only be strong in faith; and “according to our faith it shall be unto us.”]

DCCCLXXII

CHRIST’S INCARNATION AND CHARACTER

Isai. 9:6.

Unto us a child is born, unto us a Son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace.

THERE is no true peace or happiness in the world except that which arises from the Gospel of Christ; for God himself testifies that there is no peace to the wicked. But where the Gospel truly prevails, peace and joy immediately spring up as its proper fruits. Such a change as this the prophet describes in the preceding context; and then, in the words before us, traces it to its real source. From the words themselves we shall be led to consider,

I. The advent of Christ to take the charge of his kingdom—

Though given to us by God, he came in an obscure and humble form—

[He was a little “child, born” in as helpless a state as others, and subject to all the sinless infirmities of our nature. He was indeed in a more especial manner the gift of the Father’s love; the most invaluable gift that God himself could bestow. He was the Child, and the Son, of whom all the prophets spake, the offspring of a virgin, “Emmanuel, God with us.” But as the end of his coming was to redeem our fallen race, he came in such a way, as was best suited to the accomplishment of his own eternal purpose and grace.]

Yet, notwithstanding his mean appearance, he came to assume the government of the Church—

[As the Creator of the universe, he must of necessity have also been the governor of it before his incarnation. But now he came to administer the government as mediator; for all judgment was committed to him, not only as the Son of man, but because he was the Son of man. The Church, in a more especial manner, is subjected to him in this view; and he is the head of it, as well for the purpose of communicating his influence to the members, as of managing its concerns. And so entirely is every thing under his controul, that not so much as a hair falls from the head of any of his people without either his express command, or righteous permission. As in the days of his flesh he exercised the most unlimited authority over diseases, devils, and the very elements, so now every thing, whether designedly, or against its will, fulfils his unerring counsels.]

We shall the less wonder at his elevation to a throne, if we consider,

II. His qualifications for the regal office—

His being called by any name, imports that He really is what he is called. He is therefore,

1. A wonderful Counsellor—

[He, in concert with the Father, formed the stupendous plan of man’s redemption, a plan in which are contained all the treasures of wisdom and knowledge. Moreover in executing this plan, he has not only defeated all the plots and devices of Satan, but has invariably overruled them for the accomplishment of his own designs. His people too he endues with “wisdom from above,” enabling them to discern things hidden from the carnal eye, and guiding them in the way to heaven, so that a wayfaring man, though a fool, shall not err therein. Who that has known ever so small a part of his ways, must not exclaim with amazement, How unsearchable are his judgments, and his ways past finding out!]

2. The mighty God—

[Angels and magistrates are sometimes called gods in a subordinate sense; but He is “The mighty God,” “God with us,” even “God over all, blessed for ever.” The dispensations, both of his providence and grace, manifest him to be a “God, wonderful in counsel, and excellent in working.” Indeed, if he were not God, he never could bear upon his shoulder the government of the universe. He must be omnipresent, omniscient, omnipotent, or else he never could hear the supplications, and supply the wants, of all his people at the same instant. However strange therefore it may seem, He who was a little child, was at the same time the mighty God; it was “the Lord of glory that was crucified;” it was “God who purchased the Church with his own blood.”]

3. The everlasting Father—

[This title respects not his relation to the Deity (for with respect to that, he is the Son and not the Father) but rather his relation to his spiritual seed, whom he has begotten by his word and Spirit. But perhaps the words should rather have been translated, “The Father of the everlasting age.” The Jewish dispensation was intended to continue but for a limited time; but the Christian dispensation was never to be succeeded by any other: hence it is called “the last times;” and may be considered as “the everlasting age.” Of this Christ is the author; it owes its existence to him as its parent; it is preserved by his guardian care; and the whole family in heaven and earth who participate its blessings, both bear his image, and inherit his glory.]

4. The Prince of Peace—

[In all which Christ has done, whether in planning or executing the work of redemption, he has consulted the peace and welfare of his people. It was to purchase their peace that he became incarnate and died upon the cross. It was to bestow on them the blessings of peace, that he assumed the reins of government, and undertook to manage all their concerns. Peace was the legacy which he left to his Church when he was just departing from the world; and, on his ascension, he poured it down like a river on myriads of his blood-thirsty enemies: yea, at this very hour does he dispense it according to his own sovereign will, and impart it, with royal munificence, to all the subjects of his kingdom.]

This SUBJECT furnishes us with abundant reason,

1. For admiration—

[If all heaven was filled with wonder at the sight of their incarnate God, and if the “Angels yet desire to look into” that “great mystery of godliness,” how marvellous should it appear in our eyes! Let us then adore with reverence what we cannot comprehend; and exclaim with profoundest wonder, “Thanks be to God for his unspeakable gift.”]

2. For gratitude—

[Has the mighty God become a little child for us, and shall we regard his condescension with indifference? Is he governing and overruling every thing for our good, and shall we feel no sense of his kindness? Let us rather say, What shall I render to the Lord for all the benefits he has done unto me?]

3. For devotedness to God—

[If the government be upon his shoulder, we should shew ourselves willing to have it there, and submit ourselves cheerfully to his authority. In vain shall we regard him as the source and foundation of our peace, unless we yield ourselves to him as the governor of our lives.]

DCCCLXXIII

OUR IMPENITENCE UNDER THE DIVINE CHASTISEMENTS

Isai. 9:13.

The people turneth not unto him that smiteth them, neither do they seek the Lord of hosts.

RICH as God is in mercy to repenting sinners, he is full of indignation against the impenitent. Hence his most gracious invitations and promises are often intermixed with the most awful threatenings. He had just before declared his intention of sending the Messiah to his chosen people. He now threatens them with utter excision for their impenitenceb. The grounds of his displeasure are no less visible amongst ourselves than amongst the Jews. We are at this time suffering under his chastising hand. But few, if any, of us are suitably affected with his judgments.

The solemnity of this day leads us to inquire,

I. What is the end for which God chastises us?

He does not ever afflict his people willingly and without a cause. Sin is the ground of the controversy that he has with us. It is for the removal of this that he sends afflictions,

1. Upon individuals—

[His most highly favoured people are not exempt from chastisement: while they have any sin unmortified, God will not leave them altogether unpunished. Even the upright Job had much dross which was to be purged in the furnace of afflictione. David also found much benefit arising from his trials: and acknowledged them to have been tokens of God’s love and faithfulnessg. Under the New Testament dispensation God has had the same end in view: He “delivered the incestuous man to Satan for the destruction of his flesh, that his spirit might be saved in the day of the Lord Jesus;” and visited with bodily sickness many of those who had profaned the Lord’s supper, in order that they might not perish with the ungodly worldi. Nor can we doubt but that our troubles are sent for the same benevolent purpose; of whatever kind they be, they are intended to purge away our sin, and bring us nearer unto God.]

2. Upon nations—

[When a nation is altogether ripe for ruin, God executes vengeance without any view to their reformation; but till then he will continue to correct them with much long-suffering and forbearance. The ten successive plagues of Egypt were sent to overcome their obstinacy. The Israelites, both in the wilderness and in Canaan, were continually informed of the distinct offences for which their various punishments were inflicted; and even their captivity in Babylon was intended for their good. We cannot precisely say what are the peculiar enormities by which we have provoked the Majesty of heaven. But it is certain that God is visiting us for sin: the calamities we this day deplore, are tokens of his displeasurem; nor can we expect a removal of them, till the end, for which they are sent us, is accomplished.]

It should be the business of this day to inquire—

II. What effect his chastisements have produced upon us?

The rod, which is now held over us, has a voice, if we have ears to hear it. It calls us to repent of all our evil ways. But what change has hitherto been produced,

1. In the nation?

[Every reform is talked of, except a reform of our hearts and lives. What order of men amongst us has duly improved this awful crisis? Is not dissipation as prevalent among the higher ranks as ever? Is there a reformation begun among those who ought above all to be examples to the flock? Are the watchmen, whose office it is to warn others, as earnest and faithful as the occasion requiresp? Are evils of any kind put away from amongst us? Or is there, even at this hour, any serious appearance of turning unto God? Are not our very fasts a mere formal and hypocritical lip-service? May they not even be numbered amongst our greatest sins? Alas! what shall the end of these things be? The generality are altogether regardless of God’s displeasure: because they do not feel in their own persons the stroke of his rod, they are indifferent about the calamities of others. Many, like Ahaz, have even increased in their iniquities since the commencement of our present troublesr. They have hardened their hearts and refused to receive correction; nor will they cry when God binds them. Nor is this peculiar to any one order of people more than another: some are presumptuously boasting of our power to withstand the arm of Godu; others, of whom better things might have been hoped, refuse to unite even in the outward services of this day. (Have these men never done any thing to increase our national guilt, that they refuse to deprecate our national judgments? Or have they no occasion to implore mercy for themselves?) To none was the prophet’s complaint ever more applicable than to ourselves at this juncture.]

2. In individuals?

[Some there are, we trust, who “weep between the porch and the altar.” Some are “grieved for the affliction of Joseph, but these are few in number; nor are they by any means so deeply affected as they ought to be. But where shall we find any that have been humbled under the divine chastisements? Who amongst us is truly “turning unto him that smiteth us?” Who is “seeking the Lord of hosts?” Who have been mourning over their sins this day in secret? Who have put from them their idols and their abominations? Who have cried for mercy as perishing sinners? Or stood in the gap to intercede for their distressed country? Happy they whose personal troubles have wrought this blessed change! But we fear that few, if any, have so laid to heart the public calamities, as to have experienced from them such a salutary effect.]

We shall conclude our inquiries with some suitable and important OBSERVATIONS—

1. God will surely overcome at last—

[He is now maintaining a controversy with us. Nor can we expect that he should lay aside his rod till it has accomplished his will. If we continue to walk contrary to him, no doubt he will continue to walk contrary to us. If the scourging us with rods will not suffice, he will scourge us with scorpions. He will repay us seven-fold more for our sins. Four times are we warned that his hand is stretched out still. Let us then cease from the unequal combatd, and turn to him, before the measure of our iniquities be completely filled.]

2. If we turn to God with our whole hearts, he will cease from his anger—

[We have most abundant evidence of this delightful truth. The repentance of Nineveh is a standing encouragement for all nations. Even the temporary humiliation of Ahab prevailed to defer the impending judgmentsf. What then should not be effected if this whole nation turned to God in sincerity? God would sooner send an angel to deliver us, or open a passage for us through the sea, than suffer our enemies to prevail against us. His promise to this effect is absoluteh. Let this consideration lead us to repentance; and let the prophet’s advice to mourn, and fast, and weep, be followed without delay.]

3. If we return not to God, our present miseries will he only an earnest of far greater miseries in another world—

[God punishes men in this world in their national capacity; but in the future world every individual shall answer for his own sins. Nor are we left to doubt what will be the doom of the impenitent. In comparison of that, temporal calamities are of no account. Oh! who can dwell with everlasting burningsl? Let me beseech you then by the terrors of the Lord. It would be terrible indeed to fall into the hands of man; but woe be to those who fall into the hands of the living God. Let the exhortation of Christ then sink deep into your hearts, “Fear not man, who can only kill the body, but God, who can destroy both body and soul in hell. I say unto you all, Fear HIM.”]

DCCCLXXIV

PRIDE AND DOWNFALL OF THE ASSYRIAN MONARCH

Isai. 10:12–17.

It shall come to pass, that, when the Lord hath performed his whole work upon Mount Zion and on Jerusalem, I will punish the fruit of the stout heart of the King of Assyria, and the glory of his high looks: for he saith, By the strength of my hand I have done it, and by my wisdom; for I am prudent: and I have removed the bounds of the people, and have rubbed their treasures, and I have put down the inhabitants like a valiant man: and my hand hath found as a nest the riches of the people: and as one gathereth eggs that are left, have I gathered all the earth: and there was none that moved the wing, or opened the mouth, or peeped. Shall the axe boast itself against him that heweth therewith? or shall the saw magnify itself against him that shaketh it? as if the rod should shake itself against them that lift it up, or as if the staff should lift up itself, as if it were no wood. Therefore shall the Lord, the Lord of hosts, send among his fat ones leanness; and under his glory he shall kindle a burning, like the turning of a fire: and the light of Israel shall be for a fire, and his Holy One for a flame: and it shall burn and devour his thorns and his briers in one day.

THE doctrine of an all-disposing Providence is most consolatory to the mind of man. If every thing were left to chance, or were at the disposal of mortal men, we should have nothing to cheer us in adversity, or to moderate our overweening conceit in prosperity. But the thought, that all things are directed by an all-wise Being, who “does according to his will in the armies of heaven and among the inhabitants of the earth,” and “whose counsel,” whatever the designs of men may be, “shall surely stand,” preserves our minds composed and equable, in every situation, and in every condition. The situation of Jerusalem at the time when the prophet wrote this was very afflictive: but by God’s command he addressed them thus, in a few verses following our text: “O my people that dwellest in Zion, be not afraid of the Assyrian: he shall smite thee with a rod, and shall lift up his staff against thee, after the manner of Egypt (at the Red Sea): for yet a very little while, and (as in the case of Pharaoh and his host) the indignation shall cease, and mine anger in their destruction.” To the same effect does he speak also in the text itself; which we shall consider,

I. As fulfilled in Sennacherib—

Sennacherib was a proud and haughty monarch—

[The Assyrian empire was the most powerful at that time existing in the world: and Sennacherib was dignified with the title of, THE GREAT KING. He himself too conceived that he was omnipotent, a rival of Jehovah, or rather, his superiorc.

Strange it is that mortal man should entertain such wild conceits: but such is frequently the effect of power: it altogether intoxicates us worms of the earth, and makes us forget that we are men.]

But God brought him down in a most awful manner—

[In one single night was his power broken by the sword of a destroying angel, who slew 185,000 of his troops: and, not very long after, was he himself assassinated by two of his sons, whilst worshipping in the house of Nisroch his god. And thus it is that God has often humbled his proud blaspheming creaturesf: yea, and more such instances of vengeance yet remain to be accomplished.]

This subject, so interesting of itself, is yet far more interesting,

II. As illustrated at this time—

The resemblance between Sennacherib, and that powerful enemy with whom we have been contending now so many years, is very striking. We will point it out in a few particulars:

1. His unconscious agency—

[The great object of Sennacherib’s ambition was, to subdue as many nations as he could, and bring them under subjection to himself. This was his object in warring against Judah. But God had another object in view. God raised him up to punish his offending people the Jews, and thereby to bring them to repentance. No such thought as this entered into the mind of Sennacherib. He went on with a view to his own aggrandizement; but God made use of him as “the rod of his anger, and the staff of his indignation.”

Thus it has been with him who has for so long a period desolated every part of Europe. He has been instigated only by his own ambition, and a desire after universal empire: but God has been using him to punish the nations, who, though “naming the name of Christ, had scarcely any thing of Christianity except the name!” As God’s instrument he has effected a very great change in Europe: he has given a death-blow to Popery, and has liberated the minds of men from those shackles with which they were held in a worse than Egyptian bondage. He has also, though quite unintentionally on his part, rooted out those principles of infidelity towards God, and of insubordination towards man, which were the means of placing him on his high eminence, and which he himself laboured as much as any one to disseminate. Nay more, by the very miseries which he has inflicted on the human race, he has occasioned a spirit of humiliation and of piety, which, unless at the Reformation and in the apostolic age, never before obtained in Europe to the extent it now does. True it is, “he never meant these things, nor did they ever enter into his mind;” but still he has been an instrument in God’s hand of effecting them.]

2. His great success—

[Nothing could stand before Sennacherib: and till lately, nothing has been able to withstand this proud oppressor, whom we are comparing with him. Nation after nation has he subjugated; so that what Sennacherib said may be justly said by him also, “Are not my princes altogether kingsm?” Whilst he raised his generals to the rank of kings, he made the old established kings his vassals. And truly one part of Sennacherib’s commission he executed to perfection: if he had believed himself “charged by God, to take the spoil, and to take the prey, and to tread men down like mire in the streets,” he could not have fulfilled his mission with more fidelity or with less remorse. He truly regarded the wealth of all the countries which he invaded, as “eggs found in a nest;” and he transported to his own capital every thing that was valuable, that the seat of his empire might become the centre of all that was great and glorious in the world. Yea, not content with acting thus towards the nations that opposed him, he exercised the same rapacity towards neutral and unoffending states; and, whilst he was “gathering all the earth, there was none that moved the wing, or opened the mouth, or peeped,” or dared even to remonstrate with him, and much less to oppose by force, his tyrannical proceedings. In a word, he “removed the bounds of nations,” apportioning them according to his own pleasure, and “robbed their treasures,” compelling all of them to augment and support his armies; and, with the exception of our favoured land, he exercised in every country a most despotic sway; and, if he could but have placed any bounds to his tyranny, and been content with consolidating instead of extending his dominions, he would have been the uncontrolled governor of Europe at this hour.]

3. His atheistic pride—

[The Assyrian monarch took to himself all the glory of his conquests: “By the strength of my hand I have done it, and by my wisdom; for I am prudent.” And how astonishingly striking is the resemblance between our great enemy and him in this particular! His official reports have been one continued boast from beginning to end. Never once has God been acknowledged by him an the disposer of the different events. We wonder not that a heathen should vaunt himself in this manner: but that a man professing himself a Christian should do it, and that too in the face of the whole Christian world, only shews to what a height his pride and impiety have risen. Well is the folly, as well as the impiety of such conduct exposed in our text: it is, in fact, “the axe boasting itself against him that heweth with it; and the saw magnifying itself against him that shaketh it: it is the rod shaking itself against him that lifts it up, and the staff lifting itself up against its Master.” Presumptuous man! “Know that the Lord is greater than all gods; and that whereinsoever they deal proudly, he is, and will be, above themt.”]

His sudden fall—

[In one single night was Sennacherib overthrown. So completely was that prediction verified, “The Light of Israel shall be for a fire, and his Holy One for a flame; and it shall burn and devour his thorns and his briers in one day.” And taking the day for a prophetic day, it has been almost as literally accomplished in our great adversary. It was very little more than a year, between the time when he was in the plenitude of his power, and the time when he was reduced to his present state of weakness and degradation. There is a remarkable correspondence too in the very terms in which the destruction of the Assyrian monarch was foretold, and the means by which the destruction of the modern Sennacherib was effected. “God himself was for a fire and a flame,” to burn him out of that city, where he had hoped to rest his army during the winter season. God put it into the heart of the people themselves to reduce their own houses to ashes, rather than to let them prove an asylum to their barbarous invader. This it was that necessitated him to measure back his steps “by the way he had come;” and this retreat was attended with the loss of all his army. Another desperate effort has he made to retrieve his fortunes; but that also was defeated in one single battle; which has left him more naked and destitute than Sennacherib himself; his own more immediate territory, which he had proudly deemed inviolable, being now invaded on every side, and his regal power being probably near the close of its existence. We pretend not ourselves to prophesy: but the time is probably very near at hand, when Ezekiel’s description of the character and end of the Tyrian monarch will be accomplished in him in all its parts: “Will he then say before him that slayeth him, I am God? No: he will be a man, and not God, in the hand of him that slayeth him.”]

Our text is yet further worthy of attention,

III. As speaking to men in all ages—

Divested of all those particular circumstances which give it more than ordinary interest at this time, it suggests many lessons of great, and general, and perpetual utility. It teaches us,

1. To receive afflictions as from the hand of God—

[The Jews probably ascribed their troubles to the insatiable ambition of the Assyrian monarch: as we also have traced ours to the ruler of France. But God has told us, that, in the triumphs of Sennacherib, he himself was “performing a gracious work upon Mount Zion, and on Jerusalem:” and we know that Nebuchadnezzar also, and Cyrus, in their victories, were nothing more than “God’s sword” and “battle-axe.” In this light then we should view all our public calamities. By whomsoever they may be occasioned, they come from God himself, and are sent by him for our good. As the Jews were sent by him into captivity in Babylon “for their good,” so are our severest losses and defeats intended to humble us, and to bring us to the footstool of our God. The same may be said also of our personal afflictions. When the Chaldeans and Sabeans plundered all the property of Job, and the elements conspired to augment and complete his misery, Job saw in every part of his trials the hand of God: “The Lord gave, and the Lord hath taken away: blessed be the name of the Lord.” And afterwards he prayed, “Shew me wherefore thou contended with meb.” This is precisely what the text teaches us also to do in every affliction. We should receive it as from God; and, having done so, we should “hear the rod, and him that appointed it.” Were we but attentive to God’s voice in afflictive dispensations, we should say to the instruments of our trouble, as Joseph did to his brethren, “It was not you that sent me hither, but God:” and, instead of quarrelling with second causes, we should kiss the hand that smote us, and say, “I will bear the indignation of the Lord, because I have sinned against him.”]

2. To acknowledge God in our successes—

[Certainly the interposition of God in the destruction of Sennacherib could admit of no doubt: it was as clear as that of Pharaoh, who was brought into the Red Sea for that very purpose. And scarcely less visible was his agency in the destruction of our great adversary. God allured him into the heart of the Russian empire, and inclined him to continue there, till his retreat was become impracticable: and to a still further infatuation did he give him up; for, instead of retreating with his forces entire to the confines of his own kingdom, where he might, humanly speaking, have defied all the efforts of the allies, he madly retained an untenable position, till he was reduced to the necessity of risking all upon a single battle. In these errors of his we see him given up to judicial blindness in order to his destruction, precisely as the enemies of Zion were in the days of old: “Many nations,” says the prophet Micah, “are gathered against thee, that say, Let her be defiled, and let our eye look upon Zion. But they know not the thoughts of the Lord, neither understand they his counsel: for he shall GATHER THEM AS SHEAVES INTO THE FLOOR. Arise and thresh, O daughter of Zion!” Indeed, notwithstanding the backwardness of men to “consider the operation of God’s hands,” there is scarcely a thoughtful person to be found, who does not see it, and acknowledge in the present instance, that HE gathered them together in both those places as sheaves into the floor.

But we must not think that God interposes only in great concerns, such as the fate of empires: he equally interests himself in all the events that are daily and hourly occurring: and from him does our success flow, even in the most trivial matters. Have we succeeded in business? It is “he that has given us power to get wealth.” Have our agricultural labours been followed with an abundant increase? Not the abundance only, but the skill we exercised, was altogether from “God, who is wonderful in counsel and excellent in workingf.” Have we prospered in our spiritual course, and gained the victory over our spiritual adversaries? We must say with Paul, “He that hath wrought us to the self-same thing is God:” “Thanks be to God, who giveth us the victory through our Lord Jesus Christh!” Whatever evil we escape, or whatever good we enjoy, God must be regarded as the true, the only source of all. “In him are all our fresh springs;” and “of him is our fruit foundk:” and all the glory must be his alone.]

3. To look to the final issue of every thing—

[Who that saw the issue of Sennacherib’s invasion, would not prefer the salutary trials of Jerusalem before the short-lived triumphs of the proud Assyrian? and who that considers aright, does not now congratulate the yet bleeding countries of Europe, especially those who have derived spiritual benefit from their afflictions, and look with pity on the fallen oppressor, laden as he must be with an intolerable load of conscious guilt, and the curses and execrations of half the human race? We may have been stumbled for awhile, just as David was, at the sight of prosperous wickedness; but, if with him we enter into the sanctuary, and contemplate the end of these men, or if we look at their end as exemplified in our fallen adversary, we shall know how to judge of such mysterious dispensations. In like manner we may learn how to judge of every thing, whether prosperous or adverse, in our own affairs. Let us look to the final issue. What will prosperity benefit us, if it draws us from God, and leads us, like the rich fool, to fix our happiness on things below? On the other hand, what reason can we have to complain of afflictions, if they be sanctified to our spiritual and eternal good? Has the stone reason to complain that it receives many strokes, when it is thereby fitted for a conspicuous place in the Temple of the Lord? or the vine, even granting it to be fruitful, that it is “pruned, when it is made thereby to bring forth more fruit?” or the vessel, that it is put into the furnace, when it is thereby rendered meet for the Master’s use? Be not then so much concerned to get rid of present trials, as to have them made subservient to the good of your souls. Only beg of God, that “his whole work may be performed upon you;” and leave the means of accomplishing that work to Him, who ordereth every thing with unerring wisdom and unbounded love. You will then see, ere long, that “he hath abounded towards you with all wisdom and prudence;” and in all future trials you will say, “Though he slay me, yet will I trust in him.”]

DCCCLXXV

CHRIST’S QUALIFICATIONS FOR HIS OFFICE

Isai. 11:2, 3.

And the Spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge, and of the fear of the Lord; and shall make him of quick understanding in the fear of the Lord.

THE richest promises which God has given to the Church, are generally introduced after some awful threatening denounced against his enemies. The prophet has been predicting the utter ruin of the Assyrians, as of a tree cut down to the very stump. He then contrasts the state of the Church, to which the Messiah should come, springing like a tender sucker from the root of Jesse, after that his family should have been reduced to the lowest state of degradation. He then, in reference perhaps to what he had before spoken respecting “the anointing,” shews who this anointed person should be, and what was that unction with which he should be consecrated to his office.

From the words of the text, which beyond all doubt refer to Christ, the Son of David, we shall be led to consider,

I. His qualifications for his office—

The same Spirit that formed Christ’s body in the virgin’s womb, endowed also his soul with all the faculties requisite for the discharge of his high office—

[Jesus Christ, as a man, needed to have his mind enlightened, and his heart sanctified, even as other men: nor could he have been qualified for his mediatorial work, if he had not been anointed in a superabundant measure, by the Holy Ghost. God therefore anointed himd, and caused the Spirit to rest upon him, not merely for a time, and for a limited purpose, as he had done to othersf, but in an immeasurable fulness, and for every end for which he could possibly need it.

The Spirit came upon him as a “Spirit of wisdom and understanding.” He gave to Jesus a full and comprehensive view of all the mysteries which from eternity had been hid in the bosom of the Fatherk; and enabled him also to discern the most secret recesses of men’s hearts: so that nothing, either in heaven or in earth, was concealed from himm.

The Spirit, as “a spirit of counsel and might,” instructed him how to conduct himself in all those situations of difficulty and danger into which he was continually brought: and endued him with such undaunted courage, unwearied activity, and invincible patience, that through the whole course of his ministry he never yielded to discouragement, or erred by inadvertence.

↑ Back to top