Isai. 26:20, 21.

Isai. 26:20, 21.

The Spirit further enriched his soul with “the knowledge (or rather, with the love) and fear of God.” Through his incessant operations, he was enabled to maintain a continual sense of the divine presence, and to act in all things with a view to his Father’s gloryq. Under the influence of this divine principle He was carried on in one steady course, like the sun in its orbit, causing its light to shine with unclouded splendour through the whole period of his sojourning on earth.]

By these means Jesus attained the most consummate holiness—

[The terms whereby the prophet expresses the quickness of Christ’s spiritual perceptions, are taken from that power of smelling, which some animals possess, and which admirably represents the exquisite sensibility which our Lord possessed with respect to every thing that was right and fitting to be said or done. His enemies of every description, Herodians, Pharisees, and Sadducees, endeavoured to ensnare him. Sometimes they tempted him with questions, which, in whatever way they should be answered, would give them occasion against him: but he invariably replied with such consummate wisdom as defeated their purposes, and filled them with admiration. Sometimes they sought opportunity to entrap him by means of his actions: but still he was proof against their malice, and always turned their efforts to their own confusion. He knew on all occasions how to vary his conduct, so as ultimately to answer best the purposes of his mission. And so nice was his discernment, so unsearchable his skill, that, whether he denounced judgments or proclaimed mercy, whether he maintained silence or “witnessed a good confession,” he invariably combined majesty with meekness, and fidelity with love.

Nor (to carry on the metaphor) was he less earnest in following, than he was acute in discerning, the path of duty. If he had spent the night in prayer, he still prosecuted by day his labours of love, till he was exhausted with fatigue, and his friends declared that his zeal transported him beyond the bounds of reason: so fully was that prophecy accomplished in him, “The zeal of thine house hath even consumed mex.”]

Such being his qualifications, let us consider,

  II.      Our interest in them—

This is by no means a speculative subject, since it serves to shew us,

  1.      Christ’s sufficiency for his work—

[The work which Christ had to do for us, was exceeding arduous. He was to obey the law without deviating from it in the smallest point, in thought, word, or deed. If therefore he had been turned aside by any obstacle, or had erred through any inadvertence, or fallen short through any weakness, or exceeded through any temptation, he would have been a violator of the law; and, instead of being a Saviour to us, would have needed a saviour for himself. But by these rich endowments which were communicated to him by the Holy Ghost he was enabled to maintain an unspotted purity even to the last: and, having fulfilled the law in its utmost extent, he has “brought in an everlasting righteousness,” which “shall be unto all and upon all them that believe.”

Besides this, he has a work to do in us. He is exalted to be “head over all things to the church,” in order that he may instruct his people in divine knowledge, and counsel them in their difficulties, and strengthen them in their trials, and maintain in them a superlative regard for God. And how should he effect all this, if he himself did not possess an inexhaustible treasure, out of which he might impart to every needy suppliant? But we need not fear, since we are assured, that in him all fulness dwells, and that out of his fulness we may all receive, even grace for gracea. We may therefore safely glory in him as made unto us wisdom, and righteousness, and sanctification, and complete redemption.]

  2.      The blessings we expect at his hands—

That holy oil which was poured upon the head of our great High-priest, was to descend to the skirts of his clothing, and to the very meanest of his members. Nor are his people called Christians merely as being followers of him, but also as being partakers of the same divine unctiond. As soon as he was seated on his throne of glory he poured out his Spirit upon his waiting disciples for the very ends and purposes for which he himself had received it. Instantly they were filled with a “wisdom and understanding,” which exceeded that of the greatest philosophers. They were endued with such “counsel and might,” that none could withstand their words, or shake their resolution. And to such a degree were their hearts filled with the “love and fear of God,” that all sublunary things were divested both of charms and terrors, and the service of God became, as it were, the very element in which they breathed.

Thus may the most ignorant amongst us have “the eyes of his understanding enlightened” by him: to every one of us will he approve himself a “wonderful counsellor:” he will “strengthen us with might in our inward man:” he will fill us with a most affectionate and reverential regard for God: he will give us both an exquisite discernment of what is right, and a supreme delight in itg: and, in a word, he will “transform us into his own image in righteousness and true holiness.” However different these gifts may appear, and however unequal the capacities of those who are to receive themi, they shall be imparted to all according to their measure of faith: and the Spirit that Jesus will bestow, shall work them all, and in alll.]

  APPLICATION—

[It has been seen that Christ “ascended up on high on purpose that he might fill all things:” moreover he has assured us that, if we ask for the gift of his Spirit, we shall not ask in vainn. Now we cannot but acknowledge that we need the influences of the Holy Spirit in all the preceding particulars. In consequence of our not habitually weighing all existing circumstances with due care and impartiality, we are extremely apt to err, and, by injudicious conduct, to give offence. But it is both our duty and our privilege to “walk wisely before God in a perfect way.” The Holy Spirit is promised to us for this very end. Let all then direct their eyes unto him. Let the ignorant, the doubting, the weak, and all who desire to have the divine life carried on and perfected in their souls, apply to him. Nor let any rest satisfied with low attainments, since Christ is both able and willing to enlarge our faculties, and to increase our sanctity, and to bring us to the measure of his own perfect stature..]

DCCCLXXVI

THE CHANGE TO BE WROUGHT BY THE GOSPEL IN THE LATTER DAY

  Isai. 11:6–9.

The wolf also shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf and the young lion and the fathng together; and a little child shall lead them. And the cow and the bear shall feed; their young ones shall lie down together: and the lion shall eat straw like the ox. And the sucking child shall play on the hole of the asp, and the weaned child shall put his hand on the cockatrice’ den. They shall not hurt nor destroy in all my holy mountain: for the earth shall be full of the knowledge of the Lord, as the waters cover the sea.

THE happiness and prosperity of kingdoms depend much on the wisdom and equity of those who govern. Yet the best of rulers cannot always secure their people either from the turbulence of faction, or from assaults of foreign enemies. Thus it is with the kingdom of Christ on earth. He, the Lord and Governor of all, is endowed with every qualification for the discharge of his regal office, and executes that office with consummate equity and wisdomb: yet, through the infirmities of his subjects, and the malice of his adversaries, his kingdom is far from enjoying the full advantages of his administration. There will, however, be a time, when his dominion shall be extended over all the earth, and perfect peace shall reign throughout all his empire.

The prophecy on which this observation is grounded, will naturally lead us to shew,

  I.      The change that shall be wrought on men in the latter day—

Men in their intercourse with each other too much resemble the brute creation—

[It is indeed humiliating to compare men with venomous and ferocious beasts: but there is scarcely any beast, however savage, to which God himself has not compared us. Nor is it by figurative representation only, but by plain and express declarations, that God has marked the evil dispositions of our fallen natured. And if we either look around us, or within us, we shall see that his descriptions are by no means exaggerated. Let any one observe the proud and envious, the wrathful and malicious, the selfish and covetous workings of the heart, and he shall soon perceive that, if man were unrestrained by human laws, he would prey upon his fellow-man with as much ferocity as the beasts themselves.]

But in the latter day universal harmony shall prevail—

[Then this beautiful description shall be fully realized. Men shall dwell together as the beasts in the ark, none attempting to hurt or destroy another: or rather, they shall dwell together as the beasts in Paradise: none having so much as n disposition to hurt: but all filled with gentleness and love.

This event is foretold in other passages of Holy Writ: and it shall surely be accomplished at the appointed season: “The zeal of the Lord of Hosts will do this.”]

To confirm our expectation of this universal change, let us consider,

  II.      The means by which it shall be effected—

It is beyond the power of any human efforts to accomplish it—

[However civilization may have changed the manners of men, it is but too evident that their hearts are the same as ever. In proof of this we need only appeal to the bloody wars which nations wage with each other: to the duels which are fought on account of the most trifling injuries or insults: and to the execrable traffic in slaves, which, to the disgrace of the Christian name, yea, to the disgrace of humanity itself, is justified and carried on amongst us, in spite of all the efforts that have been made for its abolition. If further proof were necessary, we may all find it very abundantly in the various circles in which we move: for there is scarcely a society, or even a single family, in which feuds, dissensions, quarrels, do not frequently arise: yea, the very relatives most interested in cultivating love and harmony, are often most at variance. Does not this shew how untamed we are, notwithstanding the restraints of wholesome laws, and the instructions given us in the word of God?]

But the Gospel of Christ, when universally received, shall soon effect it—

[Men continue like wild beasts, because “they know not the Lord.” The knowledge of Christ, and of his salvation, would produce a wonderful change on their spirit and conduct. Behold, what it wrought as soon as ever the Gospel was preached! Thousands of blood-thirsty murderers were transformed into the most lovely and loving of the human race. And, wherever it is received, its tendency is the same. It is the rod of God’s strength, which brings down every adverse power, and accomplishes for man the salvation of his soul. It renews all after the same imagei; brings all into the same family; unites all in the same interestsl; and forms all into one mystical body: how then can it fail of producing harmony and love? This knowledge shall at a future period be universally diffusedn: and these effects shall as universally result from it.]

  Let us LEARN from this subject,

  1.      The nature of true conversion—

[Conversion does not consist in embracing any tenets, however scriptural, or important. The knowledge of Christ is indeed, as has been before observed, the means of converting us; but conversion itself consists in a thorough change in all our tempers, dispositions, and conduct, and in a renewal of our souls after the divine image. The lion must become a lamb: we must “become as little children, if ever we would enter into the kingdom of heavenq.”]

  2.      The excellency of the Gospel—

[In vain is the moral fitness of things insisted on; yea, in vain are the demands of the law and the terrors of hell displayed, for the conversion of men: nothing but the knowledge of Christ crucified can ever operate on the soul of man, so as to produce in it a radical and universal change. But, where Christ is known aright, there the whole man will assume a new character: and in proportion as his glory is seen by us, we shall be assimilated to his images. Let not the Gospel then be despised as fanatical, or be defamed as licentious; but let it be revered and embraced with our whole hearts.]

  3.      The blessedness of those who know the Lord—

[It is to be lamented that the knowledge of Christ does not produce in these days the full effects that were visible in the Apostles. But the fault is in us, and not in the Gospel. Nevertheless there are many, who, even in this age of vice and infidelity, are monuments of the power and grace of Christ; and who, from having been as despiteful towards each other as Jews and Gentiles, are living in the sweetest communion with each other, and with their God. Happy they, whose views are thus rectified, whose passions are thus subdued, and whose lives are thus regulated by the Gospel of Christ! They have indeed a paradise below; and shall soon enjoy uninterrupted harmony in heavenu.]

DCCCLXXVII

THE MILLENNIUM

             Isai. 11:9.

The earth shall be full of the knowledge of the Lord, as the waters cover the sea.

THE generality of mankind ascribe a far greater degree of moral influence to civilization, than the state of the heathen world in its most refined ages will justify. We are willing however to admit, that some good effects are to be traced to this cause. But to renew and sanctify the heart is far beyond its power: this is the province of religion, even of that religion which is revealed to us in the Gospel. The prophet has been describing in most beautiful language the change that shall one day be wrought on the face of the earth; and he traces it to the propagation of the Gospel, and the extension of divine knowledge, as its true and only source; “The wolf shall dwell with the lamb,” &c. for “the earth shall be full of the knowledge of the Lord.”

In these words he shews us,

  I.      Wherein true religion consists—

It cannot be more justly or comprehensively described than in these words, “the knowledge of the Lord”—

[Many indeed, even of those who call themselves Christians, suppose that religion is altogether comprehended in doing to others as we would be done unto. But, though it must be acknowledged that this is an important branch, yet it is far from being the whole, since it relates only to the duties of the second table, and leaves out all the duties which we owe to God. We must rather say, that the knowledge of God in Christ Jesus is the sum and substance of religion: because in this is contained that vital energy which puts forth itself in all the fruits of righteousness. It is in this light that the scriptures continually represent it. The Prophet Isaiah says, “By his knowledge shall my righteous servant justify many.” Jeremiah cautions us against “glorying in any thing, but in the understanding and knowing of God” as displaying justice and mercy in the person of Christ. Our Lord himself affirms that, “to know God, and Jesus Christ as sent by him, is life eternalc.” And St. Paul, in his nervous mode of expression, “counts all things but loss for the excellency of the knowledge of Christ Jesus his Lord.”]

But by “the knowledge of the Lord” we must of necessity understand a practical and experimental knowledge of him—

[Were a speculative knowledge sufficient, Balaam, and even the devils themselves, might vindicate their claim to religion; since he could boast, that he “knew the knowledge of the Almighty,” and indeed prophesied of Christ in very exalted terms; and they could say to Christ, “We know thee who thou art, the Holy One of God.” But the only knowledge that can be considered as constituting religion, is that which the apostle so emphatically described and so earnestly desired; “I count all things but dung, that I may win Christ, and know him in the power of his resurrection, in the fellowship of his sufferings, and in a conformity to his death.” St. John, with a simplicity peculiar to himself, confirms this truth, saying, “Hereby do we know that we know him, if we keep his commandments: he that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in himh.”]

Painful as the general want of this religion is at present, we shall be comforted in considering,

  II.      In what manner it shall hereafter prevail—

The comparison, which the prophet makes between the diffusion of true religion and the waters of the unfathomable and boundless ocean, leads us naturally to observe, that the knowledge of the Lord in that day will be,

  1.      Universal in its extent—

[Improbable as this event may appear, there is scarcely any other so frequently and so plainly foretold in the prophetic writings as this. David, in a Psalm where he not only speaks of Christ, but even personates him, says, “All the ends of the earth shall remember themselves and turn unto the Lord, and all the kindreds of the nations shall worship before him; for the kingdom is the Lord’s, and he is the governor among the nations:” and, in another Psalm, which is altogether on this subject, he says, “Christ shall have dominion from sea to sea: all kings shall fall down before him; all nations shall serve himk.” To cite what Isaiah speaks to this effect, would be to repeat whole chapters. Jeremiah, confirming at the same time the truth we have before insisted on, that true religion consists in the knowledge of the Lord, says, “In that day they shall no more teach every man his neighbour, saying, Know the Lord; for they shall all know me, from the least to the greatest of them, saith the Lord.” Daniel assures us, that “the kingdom which God himself will then erect, shall break in pieces all adverse powers, and fill the whole earth.” Zechariah tells us, that “Holiness to the Lord shall be written upon the very bells of the horses; that the most common things in every place shall be consecrated, as it were, to God in their daily use: and that there shall then be no more the Canaanite in the house of the Lord of Hostso.” The apostles also, and our Lord himself, add their testimony; St. Paul affirms, not only that “the fulness of the Gentiles shall be brought in,” but that “the Jews shall be again engrafted on their own olive-tree;” and our Lord says, that all, Jews and Gentiles, “shall be one fold under one shepherdq:” and St. John, passing over the intermediate space of time, represents the angels in heaven as already rejoicing in the accomplishment of this event, and saying, “The kingdoms of the world are become the kingdoms of the Lord, and of his Christ; and he shall reign for ever and ever.”]

  2.      Deep in its degree—

[The knowledge which the Jews enjoyed was very contracted: ours, since the completion of the canon of Scripture, is considerably enlarged; insomuch that the least of true Christians is, in respect of knowledge, greater than even John the Baptist, who was himself the greatest of all the prophets. But in that day the light will shine far brighter; and the knowledge of all true converts will be, in comparison of ours, as the ocean’s depth to a shallow stream. This also is declared with very abundant evidence in the prophetic writings. “The veil that is spread over all nations, is then to be taken away.” Nor are any, whose eves are opened, to have an indistinct view of the truth: the Prophet Isaiah says, “the eyes of them that see shall not be dim, and the ears of them that hear shall hearken; the heart also of the rash shall understand knowledge, and the tongue of the stammerers shall be ready to speak plainly.” In another place the prophet supposes men to have received a stroke or wound upon their eyes, and that, by the healing of that wound, a vast increase of light shall shine into their minds; “The light of the moon shall be as the light of the sun, and the light of the sun shall be seven-fold, as the light of seven days, in the day that the Lord bindeth up the breach of his people, and healeth the stroke of their wound.” To mention no more passages, the same prophet represents the saints in that day as seeing Christ, not as in a shadow, like the Jews, nor as in a mirror, like us, but eye to eye, and face to face; “Then shall they see eye to eye, when the Lord shall bring again Zion.”]

  INFER,

  1.      What a glorious period will the millennium be!

[The time referred to in the text is often called the millennium, because it is to last a thousand years. And how blessed will be the state of the world during that period! How will the whole face of the earth be changed! The description of it in the preceding context, figurative as it is, will be almost literally accomplished: men, savage as the most ferocious animals, will be transformed into meek and lowly followers of the Lamb. No more wars, no more enslaving of our fellow-creatures, no more public feuds or private animosities; all will be love; “there will be none to hurt or destroy in all God’s holy mountain.” O that the day were already come! O that “God would hasten it in his time!” But, if we cannot be privileged to see it, let us at least help it forward by every means in our power: let us diffuse the savour of the knowledge of Christ in every place; and exert all our influence to send the light of the Gospel to the heathen world, till “Ethiopia herself shall stretch out her hands unto God.”]

  2.      How thankful should we be for that little knowledge, with which God, in his mercy, has favoured us!

[Surely God has not left himself without witness amongst us, but “has given testimony to the word of his grace,” and evinced its quickening, transforming efficacy. Doubtless there are some amongst us, whose dispositions and habits were once as adverse to the Gospel, as the wolf is to a lamb, or the leopard to a kid, who now harmoniously unite with the saints of God, and approve themselves to the world as new creatures. Till they knew the Lord, nothing could effectually tame their spirits, much less transform them into the divine image: but since the light of divine truth has shined into their hearts, they have enjoyed the peace, and exercised the love, and maintained the purity of God’s dear children. Let such then be thankful fur the distinguished mercies vouchsafed unto them: let them remember that “all things, which pertain unto life and godliness, are communicated to us through the knowledge of Christ;” and let them seek to “grow both in grace and knowledge,” till from “beholding Christ only as in a glass darkly,” they shall “see him as they are seen, and know him as they are knownb.”]

DCCCLXXVIII

CHRIST A STANDARD FOR THE GENTILES

  Isai. 11:10.

In that day there shall be a not of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious.

IN the Scriptures, you frequently see a particular period referred to under the designation of “that day.” This term very generally marks the season of the Messiah’s advent; of which season the prophet speaks in the words before us. In the preceding chapter he has predicted the total destruction of the Assyrian empire, which, having already brought into captivity the ten tribes, now menaced, with every prospect of success, the other two tribes, which had been reduced to the lowest ebb of weakness and misery: “The Lord, the Lord of hosts shall lop the bough with terror; and the high ones of stature shall be hewn down, and the haughty shall be humbled: and he shall cut down the thickets of the forest with iron; and Lebanon shall fall by a mighty one.” Then, in the beginning of this chapter, he declares, that, whilst Assyria should be destroyed to rise no more, the Messiah should rise from the family of David, when it should have sunk to a state of utter insignificance: “And there shall come forth a rod out of the stem of Jesse, and a branch shall grow out of his roots.” He mentions the stem of Jesse, rather than of David; because David was a powerful monarch; whereas Jesse, his father, was but a private individual of low rank. Then, in my text, he repeats that same prophecy, saying, “In that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek; and his rest shall be glorious,” Now that this refers to Christ there can be no doubt; since an inspired Apostle, speaking of Christ as having come in order “that the Gentiles should glorify God for his mercy,” quotes this very passage; “Again Esaias saith, There shall be a root of Jesse, and he that shall rise to reign over the Gentiles; in him shall the Gentiles trust,”

With this inspired explanation of my text for our guidance, we may proceed to consider,

  I.      The advent of Christ as here announced—

We are told, that “He shall stand for an ensign of the people.” Now what is “an ensign?” It is a standard raised by the authority of a monarch, inviting his subjects to flock unto it, and to fight under his guidance against his enemies,

Now such an occasion existed before Christ came into the world, and still exists in every quarter of the globe—

[Behold, the whole universe has risen up in rebellion against “the Lord and his Christ.” I confidently ask, Who amongst you has not been a rebel against God? Who has not trampled on his laws, and set at defiance his authority? — — — Who has not said, respecting the Lord Jesus Christ in particular, “We will not have this man to reign over us?” Who has not ranged himself under the banners of Beelzebub, and executed his will in direct opposition to Christ’s? It is not for nought that Satan is called “The god of this world;” for “he works in all the children of disobedience,” and “leads them captive at his will” — — —]

To meet that occasion, Christ is come into the world—

[He “comes to effect deliverance for the captives.” He erects his standard in the world. He bids us to throw down the weapons of our rebellion, and to join his ranks against the common enemy. He gives us armour from head to foot; and offers to discipline us for the warfare; and assures us of final victory. Nor is it to those only who are in full vigour of life, and amongst the lower ranks of society, that He sends his invitation; but to those of every rank, and every age. There is with him no preference of age or sex: all are equally called to fight his battles; and are assured of ultimate success. Nor is it in this, as in common warfare, that they who fight endanger their lives: and they who stay at home consult their safety: on the contrary, they who fight shall both conquer and live for ever; but they who decline the combat shall assuredly and eternally perish.]

Though Christ’s advent, in this view of it, appears formidable, we shall rejoice in it, if we consider,

  II.      The blessedness arising from it—

To all who view it aright, shall this blessedness be sooner or later vouchsafed. For,

  1.      The whole Gentile world shall in due time be subdued before him—

[“To him shall the Gentiles seek.” Thousands and millions were converted to him in the apostolic age. The whole Roman empire was, within the space of a few years, filled with those who had flocked to his standard. And still is his kingdom advancing in the world. In the very place where we are, I trust, there are not a few whom “God has brought from the kingdom of darkness, and translated into the kingdom of his dear Son.” But the time is near at hand when “all kings shall fall down before our Lord, and all nations shall serve him:” yes, “all the kingdoms of the world will be subdued to him,” and become a part of his universal empire. Now there are kings many and lords many: but “in that day there shall be but one Lord to all the earth, and his name One.”

Only then contemplate the change which has taken place in any one regenerate soul, and then say, whether this reign of Christ over the whole race of man be not an event greatly to be desired — — —]

  2.      “His rest” after all these conflicts shall be “glorious”—

[Here is no change of metaphor, as a superficial observer would imagine. When this Mighty Warrior went to deliver his people from their captivity in Egypt, he “brought them forth with a mighty hand and a stretched-out arm.” And, when he subdued their enemies in Canaan, he abode by the ark (the symbol of his presence) even for five hundred years, “between curtains” in the tabernacle, moving about from place to place, But David then prepared for him a settled habitation on Mount Zion, and said, in reference to it, “Arise, O Lord, into thy rest, thou and the ark of thy strength. For the Lord, having chosen Zion, and desired it for his habitation, hath said, that is my rest for ever: here will I dwell; for I have derived it.” Such was David’s testimony: and similar expressions did Solomon also use, when he had deposited the ark in the sanctuary of his temple. But since Christ has come, he has a far nobler rest, even in the bosoms of his obedient people; a rest, in comparison of which the temple of Solomon in all its glory was perfectly contemptible. Truly this rest is glorious indeed: for here he vouchsafes far brighter manifestations of his glory, and incomparably richer communications of his grace. The glory that filled the temple, so that the priests could no longer stand to minister there, infinitely excelled all that the temple itself contained: but, in comparison of the discoveries which God vouchsafes to his believing people, it was darkness itself. See the Lord Jesus as “the brightness of his Father’s glory, and the express image of his person;” see the glory of God beaming in his face, and all the divine perfections shining with harmonious and united splendour in the work he has accomplished, and you will readily perceive, how far brighter are the discoveries of Christ now made to the believing soul, than all that ever were vouchsafed to men before his advent. The grace, the mercy, the peace, the joy, the strength, which animated some highly favoured souls before this time, were indeed very abundant: but as a general communication to his Church of old, these gifts were but as a drop before the shower: for “the Spirit was not then given, because that Jesus was not then glorified.” So truly does he now “glorify the house of his glory, and make the place of his feet glorious.”]

  We may SEE from hence,

  1.      What improvement we should make of the preached Gospel—

[The preaching of the Gospel is, in fact, the raising of this standard before the eyes of men: it is the setting forth of Christ crucified, and the calling of man to enlist under his banners. What then have we to do, but to flock around him; to give up our names to him, that they may be inscribed on his list; and to gird ourselves for the combat at his command? Let us then vie with each other in zeal for his service: and let us willingly “endure hardness as good soldiers of Jesus Christ,” that, being more than conquerors, we may receive a crown of righteousness at the hands of our righteous Judge.]

  2.      The blessedness of those who improve it aright—

[Whoever complies with the invitations of the Gospel, and unites himself to the army of saints, the Church of God, he instantly becomes a distinguished favourite of heaven; his heart is the temple of the Deity; he is God’s residence, he is God’s rest: and more glorious is he, than if all earthly dignities were centered in him: more happy, than a combination of all earthly comforts could make him. Let us then aspire after “the good of God’s chosen, that we may rejoice in the gladness of his nation, and glory with his inheritance.”]

DCCCLXXIX

THE BELIEVER’S SONG

  Isai. 12:1, 2.

In that day thou shalt say, O Lord, I will praise thee: though thou wast angry with me, thine anger is turned away, and thou comfortedst me. Behold. God is my salvation: I will trust, and not be afraid: for the Lord Jehovah is my strength and my song; he also is become my salvation.

GLORIOUS prospects are open to our poor benighted world. The time is coming, and we trust it is not far distant, when “all the kingdoms of the world, whether of Jews or Gentiles, shall become the kingdom of our Lord, and of his Christ.” “The Root of Jesse,” the Lord Jesus Christ, does already “stand as an ensign to the Gentiles;” and though but few, comparatively, have flocked to his standard yet, he shall “gather to him all nations” ere long, and “his rest shall be glorious.” His ancient people, too, shall return to him, and experience at his hands mercies similar to those with which they were favoured in the day that they came forth put of the land of Egyptb. For them all, and especially for the latter, is this song prepared; and it shall be sung by them with most exalted joy. But we need not wait till that day: for every redeemed soul is authorized to adopt it, as expressing his own feelings in the contemplation of the blessings vouchsafed unto him.

To assist you in the attainment of this heavenly frame, I will shew,

  I.      That praise is the proper employment of the whole intelligent creation—

[When God first called forth the universe into existence, he made every thing for the glory of his own great name: and to this hour “the heavens declare the glory of God, and the firmament sheweth his handy-work.” Whilst these inferior works unconsciously proclaim his praise, his intelligent creatures more especially engage in this delightful work; and, so far as they are restored to their original state, account it their highest happiness to glorify their God. Conceive of our first parents in Paradise: how, may we suppose, were their minds occupied, whilst they retained their primeval innocency? No doubt they contemplated, with incessant admiration, the perfections of Him to whom they owed their existence, and the obligations conferred upon them above all the rest of the creation, the angels alone excepted. Now, what reason is there why our employment should not accord with theirs? Be it granted, that we have cares and labours, to which they, in their state of innocence, were strangers: after their fall, they were no strangers either to the one or to the other: yet we cannot doubt out that they endeavoured to blend these holy feelings with their daily occupations; and, instead of complaining of religion as a task, they found in the exercise of it their richest solace and support. In this, all the most eminent saints have resembled them. David, especially, was in the habit of praising God, as it were, “all the day long,” and of putting forth all the powers of his soul in that holy exercise. Doubtless it is necessary for us to pour out also our supplications before the Most High: yea, we should “pray without ceasing:” but yet should we also “in every thing give thanks; for this also is the will of God in Christ Jesus concerning us.” The perfections of God are still the same as ever, and our obligations to him are the same; or rather, they are infinitely increased; inasmuch as the gift of his only dear Son to die for us, is, in comparison of all other gifts, as the radiance of the sun when compared with the twinkling of a star. I say not then too much, when I affirm, that “praise is comely for the upright;” and that it is no less our happiness than our duty to abound in it, every day, and all the day long. In truth, this is the felicity of heaven: for all the hosts, whether of saints or angels, are engaged continually in this one employment of singing praises unto God: the one, for for all the wonders of redeeming love; and the other, for the blessed experience which they have of it in their own souls.]

That you may enter upon this blessed work without delay, I proceed to shew,

  II.      What abundant occasion for it there is to the redeemed soul— The mercies vouchsafed to every true convert are here set forth,

  1.      In a way of simple acknowledgment—

[With every soul of man has God been angry, seeing that there is not one of all the human race that has not violated his holy laws — — — But, when we seek for mercy at his hands in his Son’s name, “he turns away from us his anger,” and “sheds abroad in our hearts a sense of his love” — — —

Say now, whether one so “comforted” has not reason to bless and adore his God? See the soul when trembling through dread of his displeasure: see it when first the light of God’s reconciled countenance is lifted up upon it: see it when the Holy Ghost, the Comforter, is sent forth to dwell in it as his temple, and to manifest unto it all the riches of redeeming grace—Has such an one no ground for praise and joy? Verily, “if he should hold his peace, the very stones would cry out against him.”]

  2.      In a way of exultation and triumph—

[“Behold, God is my salvation!” says the believing soul. How wonderful a truth! Methinks, if it were not uttered by the voice of inspiration, one would be almost ready to call it blasphemy. What! Is God, even the Most High God, our salvation? Yes; and not our Saviour only, but salvation itself; inasmuch as He dwells in us, and abides in us, and “works all our works in us.” Hence the believing soul further adds, “The Lord Jehovah is my strength and my song; He also is become my salvation.” This is blessing not future, but present; not hoped for, but actually possessed. The Lord God, Almighty himself has undertaken for us. Yes, our Saviour is no other than the Deity incarnate, “God with us,” “God manifest in the flesh,” and “purchasing the Church with his own blood.” Every thing that was necessary for our reconciliation with God, He wrought for us on the cross: and every thing that is necessary to make us meet for our inheritance He works in us, by his Holy Spirit: so that, whilst he is “our strength, he is also our song” from day to day.

I ask then, Is here no cause to praise our God? The wonder is, that any person, thus favoured, can find time for any other employment, or have any inclination to utter a word which has not a direct reference to these mercies.]

In our text, we further see,

  III.      What is that frame of mind with which our praise should ever be accompanied—

Many will be the trials of a Christian, notwithstanding all that he is privileged to enjoy—

[Still will he have many conflicts with his in-dwelling corruptions; and be constrained, at times, to cry, “O wretched man that I am! who shall deliver me?” — — — Satan, too, that meat and subtle adversary of God and man, will doubtless assault him with all manner of temptations; insomuch, that, if God were not to uphold him, he could never stand — — — Nor will he find light difficulties even from his fellow-creatures, who will exert themselves to the uttermost, both by fraud and violence, to obstruct his way — — —]

But, in the midst of all, his heart will be stayed upon the Lord—

[“I will trust, and not be afraid,” is the continued language of his soul. He knows in whom he has believed; and that his God is “able to keep that which he has committed to him;” yea, and pledged also, to “save to the uttermost all that come to him in his Son’s name.” Hence he says, “The Lord is my strength and my salvation; whom shall I fear? The Lord is the strength of my life; of whom then shall I be afraid?” “If God be for me, who can be against me?” Thus is “his heart fixed, trusting in the Lord;” and he goes forth to his daily conflicts assured of victory, yea, assured that he shall be “more than conqueror through him that loved him.”]

And now let me,

  1.      Take up a lamentation over those who have never yet seen this day—

[How many of us are there who are not even sensible that God is angry with them, or that, consequently, have never cried to him in earnest to turn away his displeasure? Let each consult the records of his own heart, and say whether this be not his unhappy condition? Yes, verily, there are many amongst us, it is to be feared, who have never, in their whole lives, shed one tear for their sins, nor ever uttered one cry to God for the remission of them. And what must I say to you? I have no wish to lay upon you more guilt than you have contracted: but you all are sinners before God, and as sinners, are obnoxious to his wrath. You all therefore need to repent of your sins, and to implore mercy at the hands of your offended God, in the name and through the mediation of the Lord Jesus Christ: and if you have not done this in sincerity and truth, you are at this moment “under condemnation, and the wrath of God abideth on you.” As to the consolations of God’s Spirit, you are as much strangers to them as if no such blessings ever were vouchsafed to mortal man. Were you to hear one speaking of the manifestations of God’s presence to his soul, and of a sense of God’s love shed abroad in his heart, you would account it all enthusiasm and delusion. Say, then, whether you be not in a most deplorable condition? For, if God’s anger be not turned away from you here, do you suppose it shall be in the eternal world? No, indeed: you will there have to endure his frowns to all eternity, and to “drink of the cup of his indignation for ever and ever.” The Lord avert from every one of you this fearful doom! But remember, that till your experience accord in good measure with that described in my text, you have not any scriptural hope of happiness in the realms of bliss. It is in vain to think that you shall spend eternity in songs of praise, when you have never had your hearts tuned to them in this present life.]

  2.      Offer my congratulations to those with whom this day has commenced—

[Though, as far as respects God’s ancient people and the world at large, this day is yet distant, to the real Christian it is already come; as many of you, I trust, can attest. And what terms can I find sufficient to express the congratulations due to you? Carnal friends will congratulate you on the acquisition of wealth and honour: but if crowns and kingdoms had been given you, I should account them of no value in comparison of the blessings which you enjoy. Pardon of sin, peace with God, the consolations of his Spirit, and the prospect of his glory—what on earth can be added to you? The things of this world, in comparison of all this, are but as the small dust upon the balance. I ask not, whether you possess any earthly comfort: if God be yours, what can you want? If “God be your strength, your song, and your salvation,” truly you have heaven already begun in your souls. Know, then, your blessedness, and estimate it aright: and not only “say, O Lord, I will praise thee,” but do it: do it with your whole hearts; do it with your whole souls; and do it, not only with your lips, but in your lives; by giving up yourselves to His service, and by walking before him in righteousness and holiness, without ceasing, and without reserve.]

DCCCLXXX

THE WELLS OF SALVATION

             Isai. 12:3.

With joy shall we draw water out of the wells of salvation.

WE wonder not that the Scriptures are read with so little interest by the generality: for, till persons know somewhat of their lost estate, and of the way of salvation provided for them, the Bible is to them a sealed book. But let them once experience a taste of the Redeemer’s love, and instantly they will find in the inspired volume mines of wealth. Such a storehouse is that blessed book to the godly in this day: and such will it be to the Jewish Church, when once they shall be converted to the faith of Christ. “In that day they will say, O Lord, I will praise thee: though thou wast angry with me, thine anger is turned away, and thou comfortedst me.” (Such will be the reflections at the time of their first discoveries of God’s mercy to them in Christ Jesus. Then they will advance farther to express their full confidence in God.) “Behold, God is my salvation! I will trust, and not be afraid: for the Lord Jehovah is my strength and my song; he also is become my salvation.” (Then will they be fully prepared to derive the richest benefit from the Scriptures: and) “therefore shall they draw water with joy out of the wells of salvation.”

That we may form a just estimate of their privilege, let us consider,

  I.      The character by which the Scriptures are here designated—

The expression, “wells of salvation,” is supposed by many to be spoken of Christ: and doubtless it may be very fitly applied to him. But I rather understand it of the Scriptures, from whence, as from an inexhaustible fountain, all true comfort flows. They eminently deserve that name,

  1.      As containing in themselves all the blessings of salvation—

[The whole of salvation, as planned in the Divine counsels from all eternity, as executed for us by the Lord Jesus Christ in his incarnate state, as still carrying on by him at the right hand of his Father, and as offered through him to every child of man, is there fully contained. “This mystery of Godliness was indeed kept secret since the world began; but now it is made manifest; and by the Scriptures of the prophets, according to the commandment of the everlasting God, is made known to all nations for the obedience of faith.”

Now let any one contemplate this mystery, and endeavour to explore the wisdom, the love, the mercy, and the grace contained in it: how surpassing all finite comprehension will they be found! Verily, the breadth, and length, and depth, and height of this mystery, and of the wonders contained in it, are utterly unsearchable; and the blessings flowing from it are a plenteous and perennial spring, for the refreshment of all on earth, and of all in heaven.]

  2.      As revealing them for our use—

[In the whole world besides, there is not to be found one drop of water to satisfy a thirsty soul. Where can one look that is oppressed with a sense of guilt? Where, one who is mourning over the corruptions of his nature? Go to those who have not the Scriptures: go to even the wisest philosophers of Greece and Rome; and see how vain were all their expedients for pacifying a guilty soul, or purifying a polluted soul. But in the Scriptures we find all that a sinner can desire; an atonement sufficient for the sins of the whole world; and an Almighty Agent ready to dwell in the hearts of all who seek him, and engaged to transform into the divine image all who commit their souls to him. In them are promises suited to every condition incident to our fallen nature; as suited to refresh the soul, as water is to allay our thirst. Conceive of every want with which a sinner can be oppressed, and the appropriate relief will there be found.]

  3.      As actually imparting them to our souls—

[As a spring pours forth its waters, so do the Scriptures impart life, and peace, and strength, to all who go to them as God’s appointed channel of communication to their souls. They have within themselves a life-giving virtue; so that, when brought home and applied by the Spirit of God, they quicken the dead, and give a vital energy to all our powers. They are able, not only to “make men wise unto salvation,” but to impart salvation itself; being “like fire” to consume dross, and “a hammer to break the rock in piecesd,” and “a two-edged sword to pierce the very inmost soul.” and “a weapon to destroy every enemyf.” They have a power to enlighten the darkest mind, and to sanctify all on whom they operate arighth; and so to sanctify them, as to prepare them for the perfect fruition of their God.]

Think then of,

  II.      The blessedness of having access to them—

Truly we should never contemplate them but with joy, on account of,

  1.      The freeness with which we may approach them—

[There is no prohibition to any creature under heaven. About wells that have been dug for a supply of common water, there have been the fiercest contentions: but these are public property, and equally accessible to all: none have to “pay for this water,” as Israel hadl: it is to be had “without money and without price.” True indeed it is that there are many, protestants as well as papists, who would bar our access to them: but God has given to all an equal right to come to them: for his invitation is, “Let him that is athirst come; and whosoever will, let him come and take of the water of life freely.”]

  2.      The ease with which we may draw from them—

[There are those who think it in vain for the poor to come to them, seeing that “the wells are deep, and they have nothing to draw with.” But be it known, that however valuable learning may be for the attaining of a critical acquaintance with the Holy Scriptures, it is not at all necessary for a spiritual perception of their truths. It is faith, and not learning, that is wanting for that end. All the learning in the universe will not impart to us a spiritual discernment, any more than it will furnish us with any corporeal organs. It is faith alone that will avail us here. That discerns the things which are not visible to mortal eyes; and will go to the very bottom of these wells, and draw from thence the most refreshing consolations.]

  3.      The abundance that we may receive out of them—

[When the rock was struck by Moses, the waters gushed out in such abundance, that the whole camp of Israel, with all their cattle, could drink thereof. And, if all the sinners in the universe will go to these wells, they shall find no lack for the supply of their most enlarged necessities. Our Lord says, “If any man thirst, let him come unto me and drink; and out of his belly shall flow rivers of living water.” Indeed, the more intense and ardent your thirst is, the more abundant shall be the blessings which you shall derive from them — — —]

  4.      The perfect satisfaction that we may find in them—

[“Whoever drinks of other waters will thirst again: but whoever drinks of these wells, will never thirst: for the water which he has received will be in him as a well of water springing up into everlasting life.” I may appeal to all, whether the most copious draughts of carnal pleasure ever satisfied? Solomon, who drank as deep of it as a human being could do, pronounced it all to be vanity and vexation of spirit. “The eye was never yet satisfied with seeing, nor the ear with hearing.” But he who has obtained the knowledge of Christ, and drunk deep of the promises of the Gospel, has no longer any relish for earthly vanities, nor any desire after them. Give him all the world, and he feels empty: give him the presence of God, and he desires no more.]

  ADDRESS—

  1.      Those who are going to broken cisterns—

[What is the creature but “a broken cistern that can hold no water?” — — — And will you for this forsake “the fountain of living waters?” Let me prevail on every one of you to go to God as your reconciled God in Christ Jesus, and to say with David, “All my fresh springs are in thees.]

  2.      Those who are drinking from “the fountain of life”—

[Say whether you have not “a joy with which the stranger intermeddleth not?” Say whether the fountains do not richly supply you; and whether, even on the highest places, which, according to human apprehension, are inaccessible to rivers, the rivers do not follow you? Yes, till you arrive at heaven itself, the streams shall never fail; and even there shall they run beside you for your comfort to eternal agesx.]

DCCCLXXXI

THE BELIEVER’S SONG

  Isai. 12:3–6.

With joy shall ye draw water out of the wells of salvation. And in that day shall ye say, Praise the Lord, call upon his name, declare his doings among the people, make mention that his name is exalted. Sing unto the Lord; for he hath done excellent things: this is known in all the earth. Cry out and shout, thou inhabitant of Zion; for great is the Holy One of Israel in the midst of thee.

THE restoration of the Jews, and their union with the Gentiles under one head, the Lord Jesus Christ, is foretold so plainly by the inspired writers, that we have no doubt at all but that it shall be accomplished in due season. The prediction contained in the foregoing chapter is peculiarly full and express. It relates not to Judah only, but to the ten tribes also; who shall be brought from Assyria, as the other two tribes once were from Babylon. The ensign to which they will flock, is that of the Son of Jesse, the Lord Jesus: and the joy excited in their breasts will be like that which their fathers felt at their deliverance from Egypt, when they beheld all their enemies dead upon the sea-shore.

The chapter before us is a song, which shall be sung on that occasion by the whole assembly of the Lord’s people: and in it we see,

  I.      Their high privilege—

The learned prelate to whom the world is so much indebted for his translation of the Prophecies of Isaiah, renders the first verse of our text, not, “Therefore ye shall draw,” but, “When ye shall draw;” which all will do in the day to which our text refers. But,

There are wells of salvation now open unto us—

[Often is our blessed Lord and Saviour represented under the image of a well or fountain — — — And he himself, in his conversation with the Samaritan woman, assumed, as it were, that titlec. Moreover, the very passage from whence our text is taken was applied by him to himself.

At the feast of Tabernacles a custom obtained, which will fully illustrate our text. The people on the last day of that feast used to go in procession, and draw water from the pool of Siloam, and then to mix it with wine, and pour it on the sacrifices. There was no direction for this in the law of Moses; but the custom was instituted by the Jews themselves after their return from the Babylonish captivity, with a reference to this prophecy which we are now considering. On the day of this ceremony, Jesus stood in the place where the procession was passing, and cried, “If any man thirst, let him come unto ME, and drink:” as if he had said, ‘I am the person spoken of by the Prophet, and the person whom ye profess to expect: and, if you will believe in me, I will give you my Holy Spirit in such abundance, as shall be effectual for your present peace, and your everlasting salvation.’ Indeed, his person, (as God-man,) his work, (even his whole obedience unto death,) his offices, (as our Great High Priest that makes atonement for us, our King that rules over us and in us, and our Prophet that guides us into all truth,) may all be considered as so many wells from whence our salvation flows — — — Yea, his word also, and ordinances, may be considered in the same light, because from them we draw all the instruction, the grace, the consolation, that we stand in need of.]

From these we may draw water with joy—

[Truly there is nothing which can conduce to our salvation, which is not to be found in Christ. The water that he will give us will cleanse us at once from all the guilt and defilement of sin: it will purify our very nature, so that we shall be renewed after the Divine image in righteousness and true holiness.” From him all may draw. Not a sinner in the universe is so unworthy, but that he may come to Christ, and by faith receive from him whatsoever he stands in need of. The invitation is given to “all who thirst:” no qualification is required on their part, except an earnest desire, and a humble faith: they may take as much as they can wish freely, “without money and without price.” They are not in the situation of Hagar, who when she relieved her son’s thirst from the small vessel that she had taken, grudged, as it were, every drop that was expended, because she knew not where to obtain enough to satisfy his returning wants, which would speedily arise: they may come and draw “with joy,” knowing that the supply is inexhaustible, and perfectly commensurate with all their wants. The very first taste of this water shall so invigorate their souls, that they shall feel “like a giant refreshed with wine:” and every successive draught shall “strengthen them with might in their inner man,” and “fill them, as it were, with all the fulness of God.”]

But the true virtue of this fountain will be best seen in,

  II.      Their heavenly employment—

There is a remarkable difference between the two parts of this divine song: in that which precedes our text, the expressions relate entirely to the case of the individual himself; but, in the text, the individual rises to the concerns of others, and becomes, as it were, a preacher to all around him. Hence then we see the employment of all true Christians:

  1.      They glorify God themselves—

[The first thought of their hearts is that of humble gratitude for the unspeakable mercy of reconciliation with God. They look back, and see the innumerable offences whereby they have excited the displeasure of Almighty God, and how justly they might have been made monuments of his wrathful indignation. They contemplate the state of those who have died in their sins, and wonder that they themselves are not now taking their portion with them. They then contrast the happy state to which they themselves are brought through the atoning sacrifice of the Lord Jesus: they behold God as reconciled to them through the blood of his cross; and with inexpressible comfort are enabled to address him by the endearing name of Father. In the view of these things they exclaim with profoundest adoration, “O Lord, I will praise thee: for though thou wast angry with me, thine anger is turned away, and thou comfortest me.”

From thence they proceed to glory in God with unshaken affiance: for, What can they want, who have God himself for their salvation? “If God be for them, who can be against them?” “JEHOVAH himself is their strength,” “dwelling in them,” “working in them mightily,” and “enabling them always to triumph in Christ.” Shall he not then be “their Song?” Yes; “they know in whom they have believed:” they know his power, and love; his faithfulness and truth: and therefore, though on the field of battle, they assure themselves of victory, and anticipate with joy unspeakable the final issue of their conflicts. Not that they are blind to the difficulties which they have to encounter, or ignorant of the enemies they have to contend with: but they see Jehovah himself engaged for them by covenant and by oath; and in the confidence that he will never leave them nor forsake them, they say, “I will trust and not be afraid;” “being confident of this very thing, that he who hath begun a good work in me will perform it until the day of Jesus Christ.”]

They stir up others to glorify him also—

[Having a light kindled in their souls, they “do not put it under a bushel, but set it on a candlestick,” that others may see their light. They burn with zeal for God, and would gladly extend the knowledge of him to the ends of the earth. They are filled with love also to their fellow-creatures; and would not have one to perish, if by any means they might be instrumental to the salvation of his soul. Towards the household of faith in particular they feel an ardent desire to promote their advancement in all that is “lovely and of good report.” Hence they exhort one another to abound in praise and thanksgiving to their common Lord and Saviour: they urge one another to “call upon him,” to “declare his name,” to make known his love, to commend him to the whole world. They would have all to “sing unto Him” “with thanksgiving and the voice of melody.” They cannot endure the thought that “an inhabitant of Zion” should be silent; they would have every believer to cry out and shout,” so that, were it possible, the whole universe might hear.

They remind each other of the great things which the Saviour has done, and is yet doing, for his Church and people. They delight to speak of “the excellent things” which he has done, in assuming our nature, and dying in our stead, and working out for us a free and full salvation: and they rejoice no less to contemplate, how “great the Holy One of Israel is in the midst of them,” and how certainly he will put clown all their enemies, and “bruise Satan himself under their feet.”

These are things which are the daily subject of their thoughts, their conversation, and their praise: and in proportion as any are endued with his grace, they will infallibly abound in these holy exercises.]

  LEARN then from hence,

  1.      How great a matter is the salvation of the soul—

[Many think of it as a matter of course — — — but not so the person who has been taught of God: he sees that it is a miracle of mercy that any child of man is saved. That he himself has obtained mercy, is to the true Christian a source of wonder and amazement. That God should ever look upon him, and pardon him, and save him! he knows not how to express his sense of such amazing love. He would have “the rocks and hills to break forth into singing, and all the trees of the wood to clap their hands with joy.” And if we have never thus been penetrated with a sense of God’s unbounded love, we are yet strangers to the salvation he has wrought out for us.]

  2.      How precious is Christ to all who know him—

[Mere nominal Christians can think and speak of him without emotion; but not so the persons who “have tasted of his grace:” they can never find words whereby to express their love and gratitude to their adorable Benefactor. They are ashamed that they can ever think or speak of any thing else. “To them indeed he is precious;” and, if they could have their desire, they would love him, and serve him, and glorify him, on earth, even as the glorified saints are doing it in heaven. Is this your experience, my beloved Brethren? Does the whole universe appear to you but “as a broken cistern,” and is Christ the only fountain from whence you desire to draw? O that you may be able more and more to say, “All my fresh springs are in thee!”]

  3.      How happy is the Christian’s state—

[Doubtless there is a great diversity in men’s attainments: there are babes, and young men, and fathers in the family of Christ. But in this there is a resemblance among them all: they are full of gratitude to their incarnate God: and all their hope is in his power and grace. They are also active in diffusing the knowledge of him. They will not spend their time in disputing about matters of doubtful disputation, whether relating to doctrines, or to sects and parties, but will labour to promote the glory of their God. Whether they be ministers or not, they will all be priests in their own families, and all be anxious to guide their friends and neighbours to the knowledge of the truth. Having experienced the life-giving virtue of that fountain, will they see their neighbours perishing with thirst, and not point it out? No: they will desire that others should “receive out of the fulness that is in Christ,” and would have “all flesh to see the salvation of God.”]

DCCCLXXXII

THE CHRISTIAN WARFARE

             Isai. 14:2.

They shall take them captives whose captives they were, and they shall rule over their oppressors.

IN the midst of the prophecies relating to the deliverance of the Jews from Babylon, we shall find many expressions which necessitate us to look forward to some other event for their full accomplishment. The destruction of Babylon is undoubtedly the subject of this and of the preceding chapter. The whole forms one prophecy, abounding with the most beautiful imagery, and, in point of composition, equalling, if not excelling, the most admired poems of antiquity. But if we could confine the preceding part of this verse, and the verse before it, to that event, (which yet we cannot with any propriety,) what must we do with the words before us? they were never accomplished at that period: the Jews did not carry the Babylonians into captivity; nor at any subsequent period did they rule over them. But if we understand these words as looking forward to another redemption, then will they be easy; and their accomplishment will be seen, not only in the Church at large, but in every individual member of it. The grace of Christ triumphed over all its opponents in the apostolic age; and will, in a yet more extensive manner, in the millennial period. The peculiar way in which his grace triumphs, is a subject worthy of our more particular attention: and the words of our text afford us a fit occasion for setting it before you. We shall,

  I.      Trace a work of grace on the souls of men—

Taking such a view of it as is suggested by our text, there are four distinct states in which the Christian will successively be found:—a state,

  1.      Of captivity—

[This is the state of every man, before the grace of God enters into his heart. The Jews in Babylon were not more enslaved than we are by nature. Our principles and actions are altogether in bondage to the world. Nothing appears so free as the mind: yet, in our natural state, we are so shackled with prejudice, that we cannot exercise it aright: we cannot apprehend truth, when it is proposed to us: “the things of the Spirit of God appear even foolishness to us; neither can we receive them,” because our faculties are pre-occupied by the current sentiments of the world. Our ways too are under the same constraint. Custom has prescribed the paths in which we shall walk; and we dare not violate its arbitrary laws. Let us even see the light of a bright example set before us. we feel not ourselves at liberty to follow it. As far as fashion authorizes a holy life, we will go: we may perform a round of religious duties; but to cultivate real piety is contrary to our inclination, and beyond our power.

As the world by its maxims, so sin by its allurements, fetters and controuls us. So interwoven with all our faculties is sin, that we cannot resist its influence. Sooner might an Ethiopian change his complexion, or a leopard his spots, than the natural man break forth from the dominion of sin. Though he do not yield to it in a gross and shameless way, yet his thoughts and desires are altogether vitiated by it; nor is so much as one inclination or affection free from its malignant taint. A principle of evil resides within him, and dictates every imagination of his heart.

We may observe also, that Satan maintains a tyrannic sway over the natural man, as over his rightful vassal. How he works upon our minds, we cannot exactly say: (for we know not how our own spirit operates upon our material body; and therefore we must not wonder if we cannot declare how that wicked spirit operates on our spirits:) but he certainly does “work in all the children of disobedience,” and “lead them captive at his will.” And when the grace of God first comes into the soul, it finds us altogether under the power of “that strong man armed.”]

  2.      Of conflict—

[The first entrance of grace into the soul stirs it up immediately to break its bonds, and assert its liberty. The person who is once enlightened to see what masters he has served, and what will be his recompense, is filled with indignation against himself for so long submitting to such ignominious bondage. He first probably begins with efforts made in his own strength: but when he finds how unavailing they are, he will betake himself to prayer, and implore help from above. Now the sins to which he once addicted himself are resisted; and the very inclinations to them are bitterly bewailed. Now he cannot be satisfied with taking his notions of sin and duty from the world, or with conforming himself to the standard which the world approves: he inquires what God’s will is, and determines to renounce whatever is inconsistent with it. Difficulties he meets with, innumerable difficulties, in his new course: his indwelling corruptions, like a stream obstructed by a dam, threaten to bear down all before them: and Satan exerts himself, by various wiles and devices, to divert him from his purpose: and the world, Satan’s best advocate and co-adjutor, labours, by menaces or allurements, to keep him under its dominion: but he gathers strength from opposition, and courage from defeat; and resolves, that nothing but victory or death shall put an end to his warfare.]

  3.      Of victory—

[No person will long continue to oppose his spiritual enemies, without reaping the fruit of his exertions in victory and triumph. After he has once learned to use the armour which God has prepared for him, he finds, to his unspeakable comfort, that none of his enemies can stand before him. The world, that was once so formidable, has lost its power: and neither sin nor Satan can deceive him, as they once did. The grace of Christ is now found sufficient for him: and though he still is violently assaulted with various temptations, he is enabled to repel them “by the shield of faith and the sword of the Spirit.” Sometimes indeed he is ready to exclaim, “O wretched man that I am! who shall deliver me?” but soon he recollects himself, and adds, “I thank God through Jesus Christ our Lord.”]

  4.      Of dominion—

[This is that state of which the text particularly speaks: and doubtless it is a state to which many attain. That the warfare will ever cease in this world, we have no reason to expect; but that our progress will be more easy, and our victory more certain, in proportion as we become habituated to the contest, there can be no doubt. As there are babes, young men, and fathers in the family of Christ, so are there amongst his army some, who have not only gained the victory, but are dividing the spoil. The world is crucified to them; sin is mortified, and Satan bruised under their feet. They are filled with a peace that passeth all understanding, and a joy that is unspeakable and glorified. The prize is, by anticipation at least, already in their hands. They enjoy already the earnest of heaven in their souls; and they are looking forward with delight to the happy hour, when they shall cease from their warfare altogether, and rest for ever in the bosom of their Lord.]

Though doubtless many variations will be found in the duration or degree in which the different parts of this experience exist in different persons, yet this, on the whole, is the experience of every true believer, he emerges from his natural bondage, and comes forth into the liberty of God’s children. Such, I say, is the work of divine grace in the soul: and we shall now proceed to,

  II.      Make some observations upon it—

We remark then that this work is,

  1.      A stupendous work—

[None but God is equal to it. None but an Almighty Being could have created the universe out of nothing: nor can any other Being create anew the souls of men. Every good soldier of Jesus Christ must say, “He that hath wrought us to self-same thing, is God.” The power exercised in this work is compared, by St. Paul, with that which was put forth in the resurrection of Christ, and his establishment on his throne, above all the principalities of heaven or hell. Let all then who have within themselves an evidence that they are the subjects of it, rejoice: let them magnify their God in the energetic language of the Psalmist: and let them “go forth, and shew what great things the Lord has done for them.”]

  2.      An effectual work—

[We wish not to discourage those who find difficulties in their warfare: but yet we must say, that God does not do his work by halves (if we may so express it). If he begin a good work in any soul, he will not suffer Satan to defeat his purpose. “He will give more and more grace,” till it prove effectual to the end for which it is given. Grace that is not sufficient, (I mean, that does not finally prevail,) is not true grace. We know, that if a judgment be formed from the actual attainments of the religious world, we shall be ready to think that piety and carnality, and victory and bondage, can consist together. But they cannot; and those who with a religious profession unite an habitual subjection to any one sin, will feel themselves grievously disappointed in the issue. “They may dream of plaudits from their Judge; but he will say to them, “I never knew you, ye workers of iniquity.” “The weapons of our warfare are sufficiently powerful to cast down all the strong-holds of Satan,” and to bring even “our thoughts into captivity to the obedience of Christ:” the soldier therefore that yields to any one of his spiritual enemies, betrays his Lord; and for submitting to the chains of sin, will be bound “in chains of everlasting darkness.”]

  3.      A work of which none need despair—

[A more desperate state than that described in the text, can scarcely be conceived: they were captives, and captives in a state of grievous oppression: yet they are not only delivered, but made to “rule over their very oppressors.” Who then has any reason to despair? We may say perhaps, that our enemies are more powerful than those of others; that by our own consent they have acquired an indisputable right over us; and that therefore we cannot hope for deliverance. But God states, and answers, this very case. And, not content with this, he makes his readiness to relieve such persons a prominent feature in his own character: as if he were especially to be known by ite. He makes his promises too to this very description of persons, as though he counted himself most glorified, when the weakness of his people has given the most scope for the exercise of his almighty powerg. To the weakest then, and to the most desponding, we would say with the prophet, that though “without God the strongest of men should bow down under the prisoners, and fall under the slain,” yet “with him you shall be able to do all things:” even “the lame shall take the preyk,” and “the feet of the poor and of the needy shall tread down their mightiest enemies.”]

DCCCLXXXIII

IMMUTABILITY OF GOD’S COUNSELS

  Isai. 14:27.

The Lord of hosts hath purposed, and who shall disannul it? and his hand is stretched out, and who shall turn it back?

IT is common with the Lord, when predicting distant events, to confirm men in the expectation of them by the accomplishment of something near at hand. Thus when God foretold the incarnation of his own Son by the Prophet Isaiah, he foretold also the speedy destruction of the ten tribes, that the fulfilment of the one might excite in their minds an expectation of the other: and when to Hezekiah he promised an addition of fifteen years to his life, he caused the shadow on the sun-dial of Ahaz to recede ten degrees, as a sign that his life should certainly be prolonged to the period that had been fixed. Thus, in the chapter from whence our text is taken, and in that which precedes it, a very full and minute prophecy of the destruction of Babylon, and of the consequent restoration of the Jews to their own land, is given two hundred years before it was to be accomplished. But there was another event of great importance speedily to take place, namely, the destruction of the Assyrian army before Jerusalem: this therefore is introduced, not merely as an independent prophecy, but as a near event, which would assure to them the accomplishment of those which were more remote. It is in reference to all these events that the immutability of God’s purpose is so strongly declared in our text, but more especially to those events which constitute the main subject of the prophecy.

The immutability of God’s decrees is confessedly a very deep and mysterious subject, which we would not enter upon but with fear and trembling. We do not approve of bringing it forward on every occasion, and making it, as some do, the great subject of our ministrations: but we do not feel at liberty to pass it over as if we were afraid of it, or as if we thought the inspired writers had erred in ever bringing it before our eyes. Now that it lies clearly in our way, we will proceed to give it the attention it deserves. We will consider it,

  I.      In a general view—

The Scripture continually represents God as having ordained every thing from before the foundation of the world—

[St. James, before the whole college of apostles at Jerusalem, declared this as a truth unquestionably acknowledged by them all; “Known unto God are all his works, from the beginning of the world.” But, if they were known to him, they must be certain: and, if they were certain, it must be because he had ordained them so to be. Hence even the salvation of his people is said to be in consequence of his having elected them in Christ Jesus before the foundation of the world, and predestinated them to the adoption of children by Jesus Christ to himself. In this he is represented as acting solely according to his own sovereign will, for the praise of the glory of his own grace, in conformity with his own eternal counsels: and all who finally obtain an inheritance in heaven, are said to have been “predestinated according to the purpose of him who worketh all things after the counsel of his own will, that they should be to the praise of his glory.”

Now to conceal, or to explain away, such expressions as these, is certainly not right. That they involve many difficulties, is true; but there are difficulties also on that side of the question which denies the existence of God’s decrees: and it is far safer and better to receive with humility the declarations of God which we cannot fully comprehend, than to set ourselves determinately against them, and to impose on them a sense which they were obviously not intended to bear. The man that receives them with childlike simplicity, cannot doubt their general import, though he may doubt respecting inferences which may appear to be deducible from them.]

His decrees, to whatever they relate, are unchangeable—

[This also is plainly and strongly declared in the Holy Scriptures. He has confirmed his word with an oath, on purpose that “the immutability of his counsel may be known.” If his purposes were changed, it must be either through the inward operation of his own mind, or through the outward operation of something else upon him: but in his own mind he is altogether unchangeable; as he has said, “I the Lord change not:” and St. James says, that “with him is no variableness, neither shadow of turning” Nor can he be wrought upon by any thing from without: he cannot be deceived by subtlety; for “there is no wisdom, nor understanding, nor counsel against the Lordh:” nor can he be constrained by force; for “he doeth according to his will in the armies of heaven, and among the inhabitants of the earth; nor can any stay his hand, or say unto him, what doest thou?” In a word, “He is not a man that he should lie, or the son of man that he should repent: hath he said, and shall he not do it? hath he spoken, and shall he not make it goodk?” Yes, “His counsel shall stand; and he will do all his pleasure:” “He is in one mind, and who can turn himm?” “His counsel standeth for ever, and the thoughts of his heart to all generations.”]

Whatever difference of opinion may exist about the abstract question of the immutability of God’s decrees, there will be found little difference about it,

  II.      In reference to the particular points specified in the context—

It is the practical use of this subject that renders it so interesting to the Church of God: and it is in that view only that we wish to impress it on our minds. It is introduced by the prophet in reference to two points:

  1.      The deliverance of God’s people—

[The state of the Jews in Babylon was as hopeless as could well be conceived: but God foretold their deliverance from it, and their restoration to their own land: and that, though captives, and grievously oppressed, “they should take them captives whose captives they were, and should rule over their oppressors.” This God declared to be irreversibly decreed.

Now the same is true respecting the deliverance and salvation of all the Lord’s people, in every age and quarter of the world. As the Jews were his elect, so is there now “a remnant according to the election of grace;” a people whom he has given to his Sonq, and to whom, as viewed in him, he gave a “promise of eternal life, before the world began.” Now these he will search out, wherever they are, even amongst the remotest Gentiless: and in due time he will call them by his grace, and bring them to the saving knowledge of his truthu These also will he keep, and not suffer so much as one of them ever to be lost. For their full and complete salvation God has made abundant provision in his word. If ever they should perish, it must be through their own departure from him, or through their being wrested out of his hands, or by his casting them off: but on all these heads he has revealed his immutable purpose and decree. Is it apprehended that they will depart from him? He will “put his fear in their hearts, that they may not do so.” Is it feared that either men or devils may wrest them from him? He assures us that “none shall pluck them out of his handsz,” or “separate them from his love.” Is it supposed possible that he himself may cast them off and forsake them? He gives the fullest possible assurance to them all, that he will not do sob; that “not one of his little ones shall perish;” and that, however sifted, “not the smallest grain among them shall ever fall to the groundd.” Their state may appear distressing, and even desperate, for a time; but God will not abandon them to themselves; for “all his promises to them are yea and Amen in Christ Jesusf.”]

  2.      The destruction of his enemies—

[Babylon, just previous to its destruction, seemed capable of defying all its enemies: but it was destroyed, precisely at the time, and in the manner, and by the person, that had been foretold two hundred years before. Thus, how secure soever God’s enemies at this day may think themselves, they shall assuredly perish at the appointed time.

Of the people of God we have spoken as God’s elect: but we are not therefore to imagine of God’s enemies, that they have from eternity been doomed to destruction. No: though we maintain, and have not a doubt about, the doctrine of election, we do not believe the doctrine of absolute reprobation. It is true, we do not know where to draw the line so as to answer all the questions that may be asked. We acknowledge that we are ignorant, and contentedly ignorant, of many things relating to this mysterious subject: but, in our apprehension, God’s oath, “that he willeth not the death of any sinner, but rather that he should turn and live,” is a satisfactory proof, that he has “not ordained any to wrath,” except as the fruit and consequence of their own wickedness. We apprehend that the true distinction between the elect and non-elect is marked with admirable precision by the Apostle Peter; who speaks of the elect, as saved purely in consequence of God’s eternal choice; but of others, as perishing purely through their own obstinate unbelief, to which God has irreversibly decreed a sentence of eternal condemnation. This is sufficiently plain, that, if God be true, the unrighteous, and unregenerate, can never enter into the kingdom of heavenh. We are ready to think, that God will rescind his decrees in relation to this matter; but he will not: he will not from pity; for however we may knock, and cry, “Lord, Lord, open to us!” he will not open the door; nor, when “weeping and wailing and gnashing our teeth” with anguish, will he grant us so much as “a drop of water at our request to cool our tongue.” Nor shall any be able to resist his will: for when he shall say, “Depart from me, ye cursed, into everlasting fire,” we cannot maintain our ground one moment; nor, if we call on the rocks and mountains to fall upon us, can they afford us the desired aid. Even in this life the infliction of punishment is sometimes irreversibly decreed; and much more shall it be in that day, when God will only laugh at our calamity, and execute upon us all the judgments which he has denounced against us.]

  REFLECTIONS—

  1.      On what a slender foundation are the hopes of the generality fixed!

[A strange idea pervades the great mass of the Christian world, that God will relax somewhat of his demands, and forbear to act agreeably to the strict tenour of his word: and, when we urge upon their consciences the strictness of his precepts, or the awfulness of his threatening, they reply, ‘God is too merciful to act thus; we have no fear, but that he will relax somewhat of these things in the day of judgment.’ Thus they hope that God’s purposes shall change; and they contentedly rest their everlasting salvation on this ground. What an amazing infatuation is this! O, beloved, think well, ere you determine to venture your everlasting happiness on such a presumption as this. Know that, in so doing, you absolutely bar heaven against yourselves; and render it impossible for God himself to save you. True, he can work faith in your hearts; but he can never save you in unbelief: “he cannot deny himself:” and if you will not seek him in his appointed way of faith and holiness, there “remains nothing for you but a fearful looking for of judgment and fiery indignation, to consume you.”]

  2.      On what an immoveable foundation does the believer stand;

[You are fixed upon a rock, against which the gates of hell shall never prevail. We suppose indeed that you are not affecting to trust in God, whilst you are negligent in the use of his appointed means: (that would be to trust, not in God, but in a presumptuous unfounded conceit of your own:) but, if you are “fleeing to Christ for refuge,” then are you safe in God’s everlasting arms; and he desires that you should be assured of this: yea, it is for this very end that he has confirmed his promise with an oath, even that you might be assured of the immutability of his counsel, and be filled with the stronger and richer consolation. If a sense of your own weakness and unworthiness discourage you; then know that “God is able to perform all that he has promised,” and that the consideration of his power and faithfulness is the very antidote which he himself has provided for all your fears.]

DCCCLXXXIV

GOD’S CHURCH AND PEOPLE SECURE

  Isai. 14:32.

What shall one then answer the messengers of the nation? That the Lord hath founded Zion, and the poor of his people shall trust in it,

GOD is for the most part overlooked in the government of the world: and hence arise an overconfidence among some, and an undue timidity amongst others. But, if we viewed God as ordering and overruling every thing, even to the falling of a sparrow, we should undertake nothing ourselves without a direct reference to him; nor fear what was undertaken by others, whilst we had him for our protector. This is the great lesson which we are taught in the passage which we have now read. The context contains a prophecy respecting the fate of Palestine. The Philistines had been invaded and conquered by King Uzziah; but in the days of Ahaz, Uzziah’s son, they had regained their cities, and made reprisals on the provinces of the Jewish monarch. At the accession of Hezekiah to the throne of Judah, they hoped to make yet further inroads on the Jewish territory: and the Prophet Isaiah was inspired to foretell, that they should not only fail in their attempts, but be utterly vanquished by him, whom they so fondly thought to subdue and subjugate.

Read the passage in this view, and the whole address will appear extremely spirited and beautiful. “Rejoice not thou, whole Palestine, because the rod of him that smote thee is broken;” (i. e. because thou hast triumphed over Uzziah’s son:) “for out of the serpent’s root shall come forth a cockatrice, or adder; and his fruit shall be a fiery flying serpent.” (Uzziah bit thee only as a common serpent: but his grandson Hezekiah shall inflict a wound as fatal as an adder; and prove as irresistible as a fiery flying serpent.) “And the first-born of the poor (Jews, whom thou hast so oppressed) shall feed, and the needy (whom thou hast so terrified) shall lie down in safety: whilst thy root shall be destroyed by famine, and thy remnant with the sword.” (Instead then of rejoicing, “Howl, O gate; cry, O city; thou whole Palestina art dissolved: for there shall come from the north (Judea) a smoke (and dust of an army in full march:) and none shall be alone (or decline serving in this army) at the appointed time.” (In the mean time,) “what shall one then answer the messengers of the nation,” (when they come, full of alarm and terror, announcing thy preparations to invade the land of Judah?) Answer, “that the Lord hath founded Zion: and the poor of his people shall trust in it;” and that no weapon ever formed against them shall prosper.

The words thus explained we shall consider as proclaiming,

  I.      An unquestionable fact—

“God has founded Zion”—

[He has founded it in his eternal counsels; and he has founded it also in his covenant engagements. He determined from all eternity that he would have a Church and People from amongst the sinners of mankind; and that he would get glory to himself from the introduction of sin into this lower world. For this end he entered into covenant with his co-equal, co-eternal Son; and engaged, that if he would become a man, and “make his own soul an offering for sin,” he should have from amongst our fallen race, a people, who should be his purchased possession, and should for ever shew forth his praise. This covenant being made, he gave to his Son “a multitude, whom no man can number, out of all nations, and kindreds, and people, and tongues;” and agreed to accomplish in them all his good pleasure, and to bring them in due season to the full possession of that glory, which by their transgressions they had lost. To this the Lord Jesus Christ repeatedly refers, declaring, that he was invested with “power to give eternal life to as many as the Father had given him:” and under this character the Lord Jesus Christ prayed for them, and committed them into the Father’s hands to be kept for himg, and declared his assured expectation of having them, in due time, as the trophies of his grace, and the partners of his glory.]

“The poor of his people also shall trust in it”—

[God never leaves his chosen people to trust in themselves: he never has done it: he never will do it. From the beginning he has made them to feel their need of a Saviour; and has caused them to build on “that foundation which he has laid in Zion.” The institution of sacrifices even in Paradise (for we doubt not but that the beasts, with the skins of which our first parents were clothed by God himself, had been offered in sacrifice to God) taught them from the beginning to rely, not on themselves, but on a sacrifice which should in due time be offered: and his grace has invariably wrought to the production of this one effect, according to that declaration of the prophet, “Behold, I lay in Zion for a foundation, a stone, a tried stone, a precious corner-stone, a sure foundation; and he that believeth shall not make haste, or, as St. Paul interprets it, shall not be ashamed.”]

But in the text there is also contained,

  II.      An instructive lesson—

It teaches us,

  1.      That our trust must be on God alone—

[To none can we look, but to our Covenant God and Saviour. There is no other foundation, but that which God has laid; nor any other name whereby a human being can be saved, but the name of Jesus Christl. Hence his invitation, “Look unto ME, and be ye saved, all the ends of the earth.” Hence also that solemn declaration, “I am the way, the truth, and the life: no man cometh unto the Father, but by men.” To confide in the creature, is to entail only a curse upon ourselves. Whence was it that the Jews, with all their earnestness in following after righteousness, could never attain it? It was, because they would rely upon themselves, and not seek it by a simple exercise of faith on the Lord Jesus Christp. So it will be with us also, if our reliance be not altogether on the providence and grace of God: for what God said to his people respecting the Egyptians, he says to us; “The creature shall help in vain, and to no purpose: therefore have I cried concerning this, Their strength is to sit still.”]

  2.      That confidence in him shall never be disappointed—

[When it is said in our text, “The poor of his people shall trust in it.” the meaning evidently is, that by so doing they shall be secure. And certain it is, that “the name of the Lord is a strong tower; and that the righteous runneth to it and is safe.” Find in the whole annals of the world one person who, when trusting in God, was disappointed of his hope. Did Manasseh rely on the mercy of God? He. even he, obtained pardon. Did Asa, or Jehoshaphat, or Hezekiah, rely on the power of God? No enemy could withstand them. Did Abraham believe in the truth and faithfulness of God? The long-expected seed was given to him, that became “as the stars of heaven for number, and as the sands upon the sea-shore innumerable.” Thus shall every one be blessed who putteth his trust in God: “he shall be firm, and immoveable as Mount Zion itself, which cannot be removed, but abideth for ever.” The question, “Who ever put his trust in God and was confounded?” never has been, and never can be answered, but in a way of universal negation.]

The text should be yet further viewed as,

  III.      A consoling truth—

It is unspeakably consoling,

  1.      In reference to the Church at large—

[Many are the enemies of the Church at this day, as well as in former times: nor were the Philistines half so envious at the prosperity of Zion, as millions of Christians, so called, are at this very hour. But when the Church was in its infancy, and had all the power and policy both of Jews and Gentiles combined against it, it stood as a rock, that defies all the efforts of the tempestuous ocean. The waves that menace its existence are dashed in pieces at its feet. So shall it still be to the end of time: whatever confederacies are formed against the Church shall come to nought: for “it is founded on a rock; and the gates of hell shall not prevail against it.”]

  2.      In reference to the poorest and weakest of its members—

[The chief of its members are characterized as “a poor and afflicted people, who trust in the name of the Lord: and their conscious weakness often proves to them a source of great discouragement. But how consoling is the truth, that they are pre-eminently destined to receive the benefits of Christ’s heavenly mission, and to be the objects of his peculiar careu! It is under the very character of persons poor and weak and destitute, that they are designated as triumphing over all their enemies; (“the foot shall tread them down, even the feet of the poor, and the steps of the needy:”) and their weakness is described as carried to the utmost extent than can be imagined, even as resembling that of persons wounded, and captive, and dead: and yet in that very state is success insured to them; for “though lame, they shall take the prey” “though captives, they shall take those captive whose captives they were, and shall rule over their oppressorsz;” and though slain, they shall rise mid overcome, and “their enemies shall fall under the slain.” Hence the weakest amongst them all, “knowing in whom he has believed,” may adopt the triumphant language of the prophet, “The Lord God will help me; therefore shall I not be confounded: therefore have I set my face like a flint, and I know that I shall not be ashamed. He is near that justifieth me: who will contend with me? Let us stand together: who is mine adversary? let him come near to me. Behold, the Lord God will help me: who is he that shall condemn me? lo, they all shall wax old as doth a garment; the moth shall eat them up.”]

  APPLICATION—

[Look then, Brethren, to the Scriptures, to see what God has done in former ages — — — See what instruction is to be gathered from those records, for your own conduct — — — And know, that God is as ready to “perfect his own strength in your weakness,” as he has been in any instance from the foundation of the world — — — Only realize the thought of his universal agency in the government of the world, and of his watchful care over the interests of his peculiar people; and then “you need not fear, though the earth be moved, and the mountains be carried into the midst of the sea.” See David’s composure amidst such troubles as drove his friends to despair: “In the Lord,” says he, “put I my trust: how say ye then to my soul, Flee as a bird to your mountain; for, lo! the wicked bend their bow; they make ready their arrow upon the string, that they may privily shoot at the upright in heart; and, if the foundations be destroyed, what can the righteous do?” What? “The Lord is in his holy temple: the Lord’s throne is in heaven:” and that is ample security for me. Such composure may you also, even the least and weakest of you, enjoy, if you confide in God: for “there is no wisdom nor counsel against the Lorde;” but “his counsel shall stand; and he will do all his will.”]

DCCCLXXXV

CHRIST A GREAT SAVIOUR

  Isai. 19:20.

They shall cry unto the Lord because of the oppressors, and He shall send them a Saviour, and a great One, and he shall deliver them.

GOD usually vouchsafes his mercies when we are reduced to the greatest straits. This is manifest in his most remarkable dispensations of providence and of grace. In the greatest extremity God promised to send a deliverer to Egypt. But there is a further reference to Christ as the Saviour of the Gentile world; and it is in seasons of heavy dejection that He reveals himself to them: to him therefore we must look as the Saviour foretold in the text.

  I.      In what respects He is “a great Saviour”—

It is justly said by the Psalmist that “his greatness is unsearchable; nevertheless we may, not unprofitably, endeavour to illustrate it.

He is great when considered in his own person—

[He has a name above every name either on earth or in heaven. He is exalted to be a Prince that can give repentance and remission of sins. The voice of inspiration calls him, “the great God and our Savioure.” He speaks of himself in terms of similar import; nor can any thing be more glorious than the description given of him by the prophetg. This Saviour, “though a man, thinks it not robbery to be equal with God.” He is “God manifest in the fleshi,” even “God over all blessed for ever.”]

He is also great in respect of the salvation he has wrought out for us—

[Who can count the number of the sins from which he has delivered us? — — — or estimate the misery from which he has redeemed us? — — — Through our whole lives we have been heaping up treasures of wrath. Yet is there no condemnation to us if we be interested in himm; besides, he has purchased for us an eternal inheritance in heaven. Who can estimate all that is there enjoyed? — — — We must know all the glories of heaven and the horrors of hell, before we can fully appreciate the greatness of his salvation.]

But before we speak peace to ourselves, it becomes us to inquire,

  II.      For whose deliverance he is sent—

Great as his mercy is, it will not indiscriminately extend to all. They, for whose relief he comes, are “oppressed” with the burthen of sin—

[The generality, alas! are well contented with their bondage. If he should offer to deliver them, they would thrust him from them, as the Israelites of old did their saviour Moses. But there are some who mourn like the saints of old. They desire nothing so much as to be delivered from their corruptions — — — For these Jesus came down from heaven, and died upon the cross — — — Nor, though they be lawful captives, will he leave them in the hand of their enemiesp.]

They at the same time “cry earnestly to the Lord” for deliverance—

[There are some, it must be confessed, who are uneasy in their sins, yet do not with fervour and constancy implore his mercy — — — Such therefore, notwithstanding their uneasiness, obtain no help from him. His mercy is promised to those alone who seek it with importunityr. But humble and believing suppliants shall never be rejected by him — — — They shall find him a great, compassionate, and all-sufficient Saviour — — —]

  APPLICATION—

[Are any among you unconcerned about their sins? O! reflect on your state. Would God have sent you such a Saviour, if your condition had not required it? Or, will you take occasion from this stupendous grace, to live more securely in your sins? O! consider that your cries, however available now, will soon, if delayed, become of no effect.

Are others of you conflicting with sin and Satan? Lift up your heads with joy. However desperate your state may seem, your redemption draweth nigh, nor shall all the powers of darkness rescue you from your Redeemer’s hands.

Are there here any who have experienced deliverance? Adore your Lord, and go on, “strong in the grace that is in Christ Jesus.” Only commit yourselves entirely to him, and you shall join in eternal Hallelujahs to God and to the Lamb.]

DCCCLXXXVI

THE CONVERSION OF JEWS AND GENTILES

  Isai. 19:24, 25.

In that day shall Israel be the third with Egypt and with Assyria, even a blessing in the midst of the land; whom the Lord of hosts shall bless, saying, Blessed be Egypt my people, and Assyria the work of my hands, and Israel mine inheritance.

THERE is among God’s ancient people an idea. that, so far from their nation being converted to Christianity, the whole world is, in due season, to be converted to Judaism. Nor do we wonder much that this error should obtain amongst them; since, in the prophetic writings, the change which is to be wrought upon the Gentiles is very generally described in terms taken from the Jewish Law. This is peculiarly observable in the passage before us, where Assyria and Egypt, the representatives of God’s enemies in all ages, are spoken of as “raising an altar to the Lord,” and “offering sacrifices thereon;” and “making vows unto the Lord,” and “swearing by his name;” and as “raising up to him a pillar,” such as the Israelites formed after their passage through Jordan, “to be a sign and a witness to the Lord” that they were his redeemed people, and that he alone was their God. But a more thorough knowledge of their prophecies would convince them, that they are to enjoy a far different dispensation from that of Moses—a dispensation, not of works, but of grace; a dispensation, suited not to one small nation only, but to Egyptians and Assyrians, and to every people under heaven. In fact, though legal terms are here used to express the piety which shall characterize the latter day, it is of that day that my text speaks, when “all the kingdoms of the world shall become the kingdom of our Lord and of his Christ;” and it is in this view that God expresses such satisfaction in it.

Let us consider,

  I.      The event in which God expresses such delight—

It is the conversion of the whole world to God—

[Egypt and Assyria, and the whole Gentile world, when the Lord Jesus Christ shall be erected as a standard in the midst of them, shall flock to it from every quarter; and, together with the outcasts of Israel, and the dispersed of Judah, form one universal Church, “one fold under one Shepherd.” “With Assyria and Egypt shall Israel be a third, even a blessing in the midst of the land.” Hitherto, “the Israelites have only been a curse in the different countries over which they have been dispersed:” for whilst they have been universally execrated, they have been a snare to their enemies, and an occasion of greatly aggravating their guilt. But “in that day will they prove a blessing” to all amongst whom they dwell: they will prove a blessing, as examples “whose conversion will be as life from the dead to the whole world:” they will prove a blessing, too, as instruments, who, being themselves converted, “will declare God’s glory amongst the Gentiles,” and, like the priests of old, present thousands and millions of them as free-will offerings upon God’s altar. We all know of what use the showers are which descend upon the face of the earth, wheresoever God is pleased to send them: and precisely that office are the Jews, now dispersed over the earth, in due season destined to perform. The whole process is well described by the Prophet Zechariah, who says, that “many people and strong nations shall come to seek the Lord of Hosts in Jerusalem, every one of them taking hold of the skirt of him that is a Jew, saying, We will go with you; for we have heard that God is with you.”]

In this event God will greatly rejoice—

[To this effect he has said, “I create Jerusalem a rejoicing, and her people a joy: and I will rejoice in Jerusalem, and joy in my people.” The expressions in my text are peculiarly striking to this effect: “The Lord of Hosts shall bless all his converts, saying, Blessed be Egypt my people, and Assyria the work of my hands, and Israel mine inheritance.” All will be regarded by him with peculiar affection, whilst yet his people Israel shall possess their original and distinctive honour, as “his peculiar people,” the lot of his inheritance.” But when God pronounces these “blessed,” he makes them so: he makes them blessed by the richest communications of his grace, his mercy, and his peace: and in due season he will consummate their blessedness in the fullest possible enjoyment of his presence and glory. Such is the blessedness prepared for all who believe in Christ, whatever may have been their former state. We may have been as hostile to Christ as the superstitious Jews, or as far from him as the idolatrous Gentiles; and yet, if we embrace and obey the Gospel, this blessedness shall be ours.]

And is this event now fast approaching? Let us then consider,

  II.      The effect which the prospect of it should produce on us—

Surely we should not be insensible to it. No: it should prevail,

  1.      To enlarge our philanthropy—

[We are, for the most part, very narrow and contracted in our regards for our fellow men. Rarely do we feel much for any, except our own immediate neighbours, or those in whose welfare we have some personal interest. And even then, it is for their temporal, rather than their spiritual welfare that we are chiefly concerned. But we ought to extend our regards to the whole family of man dispersed throughout the earth; and, above all, to feel for their eternal interests. Behold how Jehovah expresses himself in our text. One would have thought that the great oppressors of his people, Egypt and Assyria, might have been excepted from his benevolent regards; but we find he contemplates their return to him with the utmost complacency and delight. Thus, then, should it be with you. You should be like-minded with God in this holy feeling. The whole world, whether Jews or Gentiles, should be objects of your deepest solicitude. To see them ignorant of God and his Christ, should fill you with pain: and to have a prospect of their conversion, should excite in you the liveliest joy. Let me not be mistaken: I would not have your neighbours overlooked, either in relation to their temporal or their eternal interests: but I would have your hearts expanded, even us God’s is, to embrace the whole family of man: and, as the conversion of their souls to God is, beyond all comparison, the most important object, I would have that to occupy the chief place in your minds.]

  2.      To raise our expectations—

[We think it almost impossible to enlighten the minds of the idolatrous Gentiles; and we quite ridicule the idea of converting the bigoted and superstitious Jews. But the work shall be done: for the prophet says, “If this be marvellous in your eyes, should it also be marvellous in mine eyes? saith the Lord of Hosts.” Beloved Brethren, not only is this event certain, but it is also near. Between two and three thousand years ago, the Prophet Isaiah had such clear views of it, that he saw it through this long vista, exhibited as it were before his eyes: “Lift up thine eyes round about, and behold: all these gather themselves together, and come to thee. As I live, saith the Lord, thou shalt surely clothe thee with them all as with an ornament, and bind them on thee as a bride doth .… Thou shalt say in thine heart, Who hath begotten me these, seeing I have lost my children, and am desolate, a captive, and removing to and fro? and who hath brought up these? Behold, I was left alone: these, where had they been?” “Who are these that fly as doves to their windowsm?” Now, did the prophet in his day see it realized before his eyes, and shall not we, now that the time is so nearly come? Dear Brethren, you may already see “a stir among the dry bones, through the whole valley of vision: and it is yet but a very little time, and the Spirit of God shall breathe upon them, and they shall live, a whole army.” Yes, I can confidently say. “It is now but a very little while, and Lebanon shall be turned into a fruitful field, and the fruitful field shall be esteemed as a foresto.”]

  3.      To quicken our exertions—

[In every age has God carried on his work, through the instrumentality of men. What were the Prophets or the Apostles, but Ministers, by whom he accomplished the purposes of his grace? And so, at this time, he appeals to us respecting the ignorant and ungodly world, “How shall they hear without a preacher?” You will say, perhaps, “We cannot all be preachers.” True; but there is much which may be done by every one amongst us. We may all comply with that direction of the prophet, “Lift up thy prayer for the remnant that is left.” Yes, we may all “pray for the peace and welfare of Jerusalem.” In fact, we are commanded, not only to pray, but to give God no rest, till he establish and make Jerusalem a praise in the earth.” We may also contribute, each according to his ability, to further those means which are employed, of circulating through the world the Scriptures of truth, and of sending Missionaries also to instruct mankind. The command given by our Lord was, “to go forth into all the world, and to preach the Gospel to every creature.” But how can persons go at their own cost? If a warfare against a hostile nation be determined, we never think of men going to maintain it at their own cost. Nor is it to be supposed that now persons should wage war against all the powers of darkness, and go forth to rescue the millions whom they hold in bondage, if they be not aided in their efforts by the contributions of their brethren. In this way, then, all may exert themselves in the common cause: and if our blessed Lord gave up himself to the most cruel death for the salvation of the world, methinks we, who have been partakers of his mercy, should use our efforts, in every possible way, to extend the knowledge of Him through the world; and never to rest, till “all shall know Him, from the least to the greatest,” and “all flesh shall see the salvation of God.”]

DCCCLXXXVII

PROFANE SCOFFERS INSTRUCTED

  Isai. 21:11, 12.

The burden of Dumah. He calleth to me out of Seir, Watchman, what of the night? Watchman, what of the night? The watchman said, The morning cometh, and also the night. If ye will inquire, inquire ye: return, come.

THIS portion of holy writ is justly considered as very obscure; and the more so, because we are not aware of any records of history that will reflect light upon it. The learned Vitringa conceives the scope of the prophecy to be this: that, on occasion of some heavy calamity inflicted either on the Assyrians or Chaldeans in common with the Jews, an inhabitant of Edom inquired of the prophet what the duration of the trouble should be: and then he supposes the prophet to answer, that, as far as respected the Jews, a morning of relief was at hand: but that to Edom there was coming a night of long and heavy affliction. But on such an interpretation, the severe answer of the prophet seems uncalled for. I should rather confine the whole subject to Idumea: and then the question of the Edomite, and the answer of the prophet, will be natural, and perfectly consistent. It is well known that the Prophet Isaiah foretold the fate of Edom, as well as of all the other nations around Judea; and that he predicted the heaviest calamities to them all. Now, I suppose an Edomite unbelievingly and contemptuously to ask, “Watchman, what of the night? Watchman, what of the night?” that is, ‘You, as placed on a watch-tower, presume to declare what shall befall our nation: tell me how long is it before these calamities, which you predict, shall come upon us?’ To this question the prophet answers, ‘You will have yet a “morning” of prosperity: but, I can assure you, it shall be succeeded by a long “night” of heavy adversity. If you really desire to be informed, in order to avert, by penitence, the threatened calamity, follow up your inquiries in a becoming spirit: “return” to God, whom you have forsaken; and “come” to Him, from whom you have deeply revolted. Then there may yet be hope both concerning you and your nation.’

In this view of the prophecy, we see,

  I.      In what way men treat the Divine testimony—

The spirit shewn by the inquiring Edomite is precisely that which has obtained in every age, and which the Apostle Peter teaches us to expect as still more prevalent in the latter days: “There shall come, in the last days, scoffers, walking after their own lusts, and saying, Where is the promise of his coming? for since the fathers fell asleep, all things continue as they were from the beginning of the creation.” This, I apprehend, was the way in which the predictions of Noah relative to the deluge were treated by the scoffers in the antediluvian world: and persons of a similar spirit abounded in Isaiah’s days; whom he describes as teeming with atheistical defiance, and saying, “Let him make speed, and hasten his work, that we may see it; and let the counsel of the Holy One of Israel draw nigh and come, that we may know it.” To such an extent did this impiety prevail in the time of Ezekiel, that God speaks of it as actually passed into a proverb: “Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth?” And it is worthy of particular observation, that the answer which Ezekiel was commanded to give to the scoffers of Israel, is precisely to the same effect with that which Isaiah had given to the Idumean inquirer: “Tell them, thus saith the Lord God; I will make this proverb to cease; and they shall no more use it as a proverb in Israel: but say unto them, The days are at hand, and the effect of every vision.”

Thus it is that men treat the Divine testimony at this day: they speak of it,

  1.      With unbelieving indifference—

[As God’s ambassadors to a guilty world, we are constrained to denounce his judgments against impenitent transgressors — — — But how is our testimony received by them? I Have we not reason to take up the lamentation which was first uttered by the Prophet Isaiah, and was afterward repeated both by the Lord Jesus Christ and his servant Paul, “Who hath believed our report? and to whom hath the arm of the Lord been revealed?” It is in vain that we bring forth either the declarations of Jehovah, or positive instances of their accomplishment: the prevailing idea is, that men, however they may live, have nothing to fear; for that God is too merciful to inflict punishment on them, and especially the punishment of everlasting torments, which no actions of ours can be reasonably supposed to merit. Full of this erroneous conceit, they become settled on their lees, and say, in their hearts at least, if not also with their lips, “The Lord will not do good, neither will he do evil.”]

  2.      With contemptuous levity—

[This, I apprehend, was the real feeling expressed in those interrogations, “Watchman, what of the night? Watchman, what of the night?” In the same manner was the Apostle Paul regarded as a “babbler,” unworthy of any thing but derision. His discourse, which almost converted King Agrippa to the faith, brought to Festus no other conviction than this: “Paul, thou art beside thyself; much learning doth make thee mad”. And even the Lord Jesus Christ himself, who “spake as never man spake,” was considered as unfit for any person of respectability to hear: “He hath a devil, and is mad: why hear ye himg?” Is it to be wondered at, then, if those who faithfully preach the Gospel be still at this day branded with opprobrious names, and their message be considered only as “a cunningly devised fable?” It must be so, as long as there shall be a carnal man on earth: for “the things of the Spirit are foolishness to him;” and those who live only to proclaim and propagate those things, can appear to him in no other light than fools. If, like Ezekiel, we have boldness to deliver God’s messages to men, we shall be sure to have applied to our ministrations the same contemptuous observation as was made on his, “Ah! Lord God, doth he not speak parables?”]

The prophet’s answer to his scoffing inquirers shews us,

  II.      In what way they themselves should be treated—

It is good, in many cases, to “answer a fool according to his folly.” But there are cases (and particularly where the eternal interests of men are at stake,) in which we should “not answer a fool according to his folly,” but should give him such counsel and admonition as his necessities require. Mark the conduct of the prophet on this occasion:

  1.      His admonition—

[He tells the inquirer, that, though his countrymen should yet have a season of prosperity, a night of fearful adversity awaited them. And this is the answer which I must make to the profane scoffer, or the careless unbeliever: ‘You may go on prosperously for a season; you may have riches in the world; you may account yourselves happy, and be so accounted by all your carnal friends: but, though your day may be bright and long, as in the height of summer, a night, a long and fearful night, will come at last. O! how terrible will be that night, which shall never be irradiated with so much as a single gleam of hope! Yet such is the state that awaits you: for, for you “is reserved the blackness of darkness for ever.” ’ It may seem at present to be at a great distance; but every day and hour brings it nearer to you; and at the appointed hour it will commence. Yes: St. Peter tells us, that “now of a long time your judgment lingereth not, and your damnation slumbereth not.” Whilst men “refuse to turn, God whets his sword, and bends his bow, and ordains his arrows against them” for their destructionm. And the very interval that is allowed them is only given that they may “fill up the measure of their iniquities,” and have “his wrath come upon them to the uttermost.” Their present prosperity is only like the rich pasture to flocks and herds, whereby “they are nourished for the day of slaughter.” Happy, happy is the brute creation, which, if taken in an unexpected hour, survives not the stroke that takes them hence! But let us reflect a moment on that hour when a profane scoffer, or a careless unbeliever, shall open his eyes in the eternal world. He has buoyed himself up with the hope that he should see the face of his God in peace: but how will he shrink back at the sight of an angry God! What a shriek will he utter, that shall be heard through the vast expanse of hell; when, instead of a listless and unobservant Deity, as he had pictured to himself, he shall see a holy God filled with wrath and fiery indignation, and prepared to execute all the judgments which he had denounced against him! I must, I must warn you, my beloved Brethren, that these are indeed the true sayings of God; and, whether believed or not, they shall be verified ere long: for “God will be true; and every man,” that contradicts him, “will be found a liar.”]

  2.      His counsel—

[Not even the scoffer should be dismissed without such counsel, as, if duly received, may operate a saving change upon his soul. The prophet here says to the inquiring Edomites, “If ye will inquire seriously, inquire ye; returning” from your evil ways, and “coming” humbly and believingly to your God. So say I to you. If there be amongst you any who really desire to know the purposes of heaven, come; and, as God’s watchman, I will, to the best of my power, instruct you. And this in particular will I declare to you, that if only you will return to God, your past iniquities shall not be your ruin.” Hear what God himself said to the Prophet Jeremiah: “Go, and proclaim these words toward the north, and say, Return, thou backsliding Israel; and I will not cause my anger to fall upon you .… Turn unto me; for I am married unto you .… Return, ye backsliding children, and I will heal your backslidings.” And the very instant that they replied, “Behold, we come unto thee; for thou art the Lord our God;” the prophet was commanded to say, “If thou wilt return, O Israel, saith the Lord, return unto me.” This fully explains the words, “Return, come.” In all the Scriptures there is not a single word that tends to the discouragement of a returning sinner. No: the whole sacred volume says, Come, come, come: “The Spirit and the Bride say, Come: and let him that heareth say, Come: and whosoever will, let him come, and take of the water of life freely.” And lest we should suppose that any sin whatever shall prove a bar to the acceptance of a returning penitent, our blessed Saviour expressly says, “Him that cometh unto me, I will in no wise cast out.” This counsel, then, I would affectionately give to you, “Inquire; Return; Come.”]

  But that this counsel may be better understood, I will now, in CONCLUSION, address you more at length.

  1.      Be serious in your inquiries into the truth of God—

[Inquire after nothing in a light, contemptuous manner: “Be ye not mockers, lest your bands be made strong.” Nor make any inquiry with indifference; like Pilate, when he asked of our Lord, “What is truth?” and never waited to receive an answer. But set yourselves diligently to “search the Scriptures;” for in them alone will you find the whole truth, without any mixture of error. Inquire, too, into the state of your souls before God. Bring them to the true and proper touchstone, the word of God: examine yourselves by it; and beg of God to search and try you; that, if there be any hidden evil in your heart, it may be disclosed to you, and be purged away by the blood and Spirit of Christ — — —]

  2.      Be assured that God’s word shall take effect—

[Presume not to sit in judgment on it, or condemn it. You are not called to judge, but to submit. If you see not the reason of God’s declarations, do not therefore conclude that they are not founded in wisdom or goodness or truth: but say, “What I know not now, I shall know hereafter.” If the word of God hold forth a threatening, tremble at it, and beg of God that it may never be executed upon you. If, on the contrary, it set forth a promise, lay hold of it, and rest upon it, and expect the accomplishment of it to your soul. And be fully satisfied in your minds, that the final states of the whole world shall be in exact agreement with it, and happiness or misery be awarded to all according to its unerring dictates.]

  3.      Let the final issue of things be the great object of your concern—

[It matters little whether your present portion resemble morning or night. If you enjoy all the prosperity that the world can afford, of what value will it be when night cometh? On the other hand, if you experience here one continued night of affliction, it will soon pass away, and no more be remembered, when once the bright morn of everlasting day shall have arisen upon you. Learn then to despise the pleasure of sense, and to endure with fortitude the troubles of life. Fear not to make sacrifices, or to sustain any afflictions, in the cause of Christ, “in whose favour is life, and whose loving-kindness is better than life itself.” Set eternity before you, and keep it ever in your view: and then, though your night be long, the day shall soon arise upon you, when “your sun shall no more go down:” but “the Lord shall be an everlasting light unto you, and your God your glory.”]

DCCCLXXXVIII

THE UNCONCERN OF MEN AMIDST GOD’S CALLS TO REPENTANCE

  Isai. 22:12–14.

In that day did the Lord God of hosts call to weeping, and to mourning, and to baldness, and to girding with sackcloth: and behold, joy and gladness, slaying oxen and killing sheep, eating flesh, and drinking wine: let us eat and drink; for to-morrow we shall die. And it was revealed in mine ears by the Lord of hosts, Surely this iniquity shall not be purged from you, till ye die, saith the Lord God of hosts.

TRUE religion is equally abhorrent from an atheistical contempt of God’s providence, and a presumptuous reliance on it. It teaches us neither to “trust in lying words, saying, The temple of the Lord, the temple of the Lord, the temple of the Lord are we;” nor, on the other hand, to trust in human devices, to the neglect of him, who “worketh all things after the counsel of his own will.”

It was for the latter of these sins, that the Jews were reproved in the words before us. The Assyrians had invaded their country, and were coming against Jerusalem itself: and the Jews, instead of crying to God for help, contented themselves with fortifying their city; and lived as securely as if no danger were at hand. This greatly incensed God, and caused him to denounce against them his heaviest judgments.

The words before us will lead us to consider,

  I.      The duty to which God calls us—

The terms used in the text were intended to express repentance—

[The shaving of the head, and cutting of the beard, and putting on of sackcloth, were used among the Jews as indications of sorrow. Of themselves indeed, neither those nor any other actions, however significant, had any value before God: they were even hateful to him, if used without correspondent dispositions of heart: but, when accompanied with inward contrition, they were pleasing and acceptable in his sightd.]

This is the duty to which God calls us at this time—

[He spake to the Jewish nation by the dispensations of his providence, and the voice of his prophetsf. And is he not calling us to repentance at this time, by the calamities of the nation, by the command of our rulers, and by the voice of all his faithful ministers? Yes; he says aloud, “Turn ye to me with all your heart, and with fasting, and with weeping, and with mourningh.”]

But how little attention we pay to him will appear, if we consider,

  II.      The state in which we continue—

The evils of which the prophet complained, are, alas! too descriptive of our state:

  1.      We confide in our own preparations without looking to God—

[So often has God prospered our naval exertions, that we almost universally overlook his providence, and ascribe our success to our own superior skill and valour. Our hopes also of future conquests are founded wholly on our own prowess. We are active enough in making preparations; but are as unmindful of God, as if we needed not his aid, nor were at all dependent on his will. For the truth of this assertion we appeal to the public prints, and to the expressions of all with whom we converse.]

  2.      We still live in our wonted habits of conviviality and dissipation—

[It is not intemperance and excess that is the object of the prophet’s reprehension, but an unsuitable gaiety of mind, at a time when it became them to be humbling themselves in dust and ashes. And is not this the case with us amongst all ranks and orders of the community? Doubtless the pressure of the public burthens must impose restraints on many: but still the change in them is not the effect of a voluntary humiliation, but the reluctant fruit of irresistible necessity.]

  3.      We, in too many instances, turn the very warnings of Jehovah into contempt and ridicule—

[The Jews were warned of the near approach of their destruction: and they, to ridicule the idea, said, “Let us eat and drink, for to-morrow we shall die.” We indeed, having no information from God respecting the issue of public affairs, cannot imitate, with respect to them, the impiety of the Jews. But, in relation to infinitely more important matters, there is as much profane scoffing amongst us, as amongst them: the declarations of God’s word are set at nought; and they, who most faithfully denounce God’s judgments against sin and sinners, are, for the most part, regarded either as hypocrites or fanatics.]

Let us then, as it becomes us, proceed with all fidelity to shew,

  III.      The evil and danger of such a state—

What can be more unsuitable to our condition?

[What should we think of a child or servant that should manifest such a spirit under our rebukes? Does such conduct then become us towards God, when he is contending with us, and chastising us for our sins? Yea, are we not as devoid of humanity as of piety, while we feel no sympathy with the thousands of our suffering fellow-creatures? Well says the prophet on a similar occasion, “Should we then make mirth?” Surely it becomes us rather to “cry and howl” for the miseries that are come upon us, or at least impending over us.]

What can be more offensive to God?

[The word “surely” is equivalent to an oath: and is it a light thing which causes Jehovah to swear by his own life and immortal perfections? Is it a small matter that causes “the Lord God of hostsm” to shut up his tender mercies, and to swear that the guilt of such or such an action shall “never be purged away?” Must not that be beyond measure offensive to him, that can fill his breast with such “fiery indignation?” The sins that have brought down his chastisements are doubtless great; but an obstinacy under those chastisements which are intended to reform us, is but too probably a forerunner of our utter excision,]

What can be more destructive in its consequences?

[The nation cannot be delivered but by means of a national repentance: nor can any individual escape the eternal wrath of God, but by means of his own personal repentance. If there be only one impenitent transgressor in the whole kingdom, “God will search him out with candles,” in order to punish himp.” Even in his present dispensations God will put a difference between those who mourn for sin, and those who are at ease in Zion; but much more in his decisions at the day of judgmentr. Whether therefore we consider our national or our personal danger, it becomes us instantly to put away our unbelief and impenitence, and to turn to God with the deepest contrition.]

  ADDRESS—

[It may be thought that the injunctions given to the Jews, had respect to them rather than to ourselves. Let an apostle then be heard in confirmation of the prophet; and let us depart with a determination through grace to obey his voice; “Be afflicted, and mourn, and weep; let your laughter be turned into mourning, and your joy into heaviness: humble yourselves under the mighty hand of God; and he shall lift you up.” The very Gospel itself, with all that Christ has done and suffered for us, will do us no good, if we remain impenitent. The command is, “Repent, and believe the gospel.” We must “sow in tears, if ever we would reap in joy.”]

DCCCLXXXIX

ELIAKIM A TYPE OF CHRIST

             Isai. 22:24.

They shall hang upon him all the glory of his Father’s house.

IN the various changes that take place in human governments, or in the persons who are to be entrusted with the supreme authority, the hand of God ought to be continually acknowledged: whoever be the instruments, or whatever be the means, of effecting those changes, we must look through the second causes to God, as the first great Cause, who ordereth all things after the counsel of his own will, and makes use of men as his agents, to convey blessings to a nation, or to inflict his just judgments upon it. But, in his dispensations towards the Jews, there was often some mystery concealed, where we should have observed nothing but an ordinary occurrence. This was the case with respect to the deposition of Shebna, and the substitution of Eliakim in his place, as first minister of state under Hezekiah. Eliakim seems to have been raised as a type of Christ: the agreement between him and Christ is strongly marked in the passage before us,

  I.      In the authority committed to him—

[The appointment of both was of God. Shebna was a proud, vain-glorious man, far more intent on aggrandizing himself and his family, than on executing the arduous duties of his station. God therefore moved Hezekiah to dismiss him, and inspired Isaiah, not only to predict his degradation, but to foretel the elevation of Eliakim to his post and office. Thus was our Lord appointed to succeed the governors of the Jewish nation, who, both in the civil and ecclesiastical departments, had abused their trust, and rendered themselves unworthy to be continued in it. Humiliating in the extreme are the descriptions which the prophet gives of the rulers both in church and state: and the time was coming, when God would fulfil his word, in “raising up in their place a faithful priest, who should do all his will, and another king who should reign over the house of David for ever.” “With their robe was He to be clothed, and with their girdle was he to be strengthened; and their government was to be committed into his handsd;” and this too, not only according to the commandment of God, but by the immediate agency of his overruling Providence.]

The authority with which they were invested was supreme—

[To mark his office, Eliakim was to have “the key of the house of David laid upon his shoulder, and then to exercise the the most unlimited authority:” nor was he ever to be removed, like Shebna; (whoso boasted security would soon fail him;) but he was to be “a nail fastened in a sure place.”

Now our blessed Lord applies to himself the very words here used in reference to Eliakim; thereby shewing that Eliakim was indeed a type of him; and that what was spoken of Eliakim only in a figure, was really, and in the strictest sense, applicable to himself; the power of both being uncontrollable and unalterable. “All power in heaven and in earth is committed unto Christ:” in every thing that relates to the kingdom of nature or of grace, “he openeth and no man shutteth, and shutteth, and no man openeth.” None are exalted, or disgraced, either in this world, or the world to come, but agreeably to the orders which he issues: nor can any, even in the smallest degree, resist his will: “He doeth according to his will in the armies of heaven and among the inhabitants of the earth; nor can any stay his hand, or say to him, What doest thou?” Nor will the lapse of ages effect any change on him: “He is the same yesterday, to-day, and for ever:” “He is a nail fastened in a sure place.” Seated on his holy hill of Zion, He laughs at the impotent combinations of men and devils, and has all his enemies in derision. “His dominion is an everlasting dominion, and his kingdom that which shall not be destroyedk.”]

  II.      In the benefits resulting from his administration—

[A wise and righteous governor is a rich blessing, as well to the prince who appoints him, as to the people whom he governs. Such was Eliakim; who was most probably of the royal seed; since it would not otherwise have been any virtue in him to seek with so much diligence the exaltation of his father’s house.

But in what an infinitely higher degree do the benefits of Christ’s administration appear!

Was Eliakim “a father to the inhabitants of Jerusalem, and to the house of Judah?” What a blessing is Christ also to the world at large! As, in a state, all are benefited by a wise administration, though many are insensible to the blessings they enjoy; so the world is much indebted to the revelation which Christ has given us, and to his wise government of the universe, though they deny his providence, and despise his grace — — —

Was Eliakim “a nail, on which all the vessels of his father’s house hung” in safety? What security does Christ afford to his dependants in particular! The various orders and degrees of Christians are elsewhere compared to vessels of various kinds; and every one of them, from the greatest to the least, hangs upon him: were HE to fall, they would perish; but as long as HE stands, they shall be upheld: “because HE liveth they shall live also — — —

Was Eliakim “a glorious throne to his father’s house?” Jesus also, by his righteous administration, advances the glory of his heavenly Father. In ascribing to Jesus the power and dominion over all, we do not derogate from the Father’s honour, but add to it. His mediatorial office he holds from the Father, and improves it, in every instance, for his glory. Whether he open or shut, whether he kill or save alive, every perfection of the Deity receives brighter lustre from the dispensation — — — and gives reason for unbounded thankfulness to God, for having “committed all judgment to his Son,” and “laid our help upon One so Mighty.”]

  We cannot IMPROVE this subject better, than by learning from it,

  1.      To renounce all creature-dependence—

[Great as the power of Shebna was, both he, and all his dependants, were brought down in God’s appointed time; and the vanities in which he had gloried, became monuments of his shame, and means of perpetuating his disgrace. Thus will it be with all who trust in an arm of flesh. God has denounced a curse against themq; and though, through the forbearance of God, it may be awhile delayed, it will surely come at last; and all, wherein we trusted, will turn to our confusion: our wisdom will become folly; our strength, weakness; our righteousness, as filthy rags. We may dream of being “as a nail fastened in a sure place;” but if we rely on any thing of our own, our hopes will be disappointed, and our expectations will perish. Let us not then lean to our own understanding, or depend on our own strength, or trust in our own righteousness: we must be empty in ourselves, if we would be filled by God; for it is “the hungry alone whom he filleth with good things; the full and the rich he will send empty away:” “He will resist the proud; and give grace only to the humble.”]

  2.      To trust in the Lord with our whole hearts—

[Jesus is indeed “a nail fastened in a sure place;” and able to bear the weight of the whole universe. He is exalted by the hand of God himself on purpose that He may “be a Prince and a Saviour” unto us. And, if we rely on him, he is “able to save us to the uttermost.” Only let our trust in him be entire, (exactly like that of a vessel on a nail,) and we may rest assured, that all, who so hang on him, shall be “the glory of his Father’s house.” As there is no other support for sinful man, so neither is there any fear of disappointment to those who trust in him. Let none then imagine themselves so great as not to need his support; or deem themselves so insignificant, that they shall not obtain it; or think themselves in such perilous circumstances, that He cannot uphold them. “Every vessel, from the largest flagon to the smallest cup,” must owe its preservation to him alone; and by him shall all be saved, if they do but “cleave to him with full purpose of heart.”]

DCCCXC

THE REIGN OF CHRIST GLORIOUS

  Isai. 24:23.

Then the moon shall be confounded, and the sun ashamed, when the Lord of hosts shall reign in Mount Zion, and in Jerusalem, and before his antients, gloriously.

THE chapter before us seems to refer to the destruction of the Jewish Church and polity by the Chaldeans. But it looks forward, also, to their restoration, and to the establishment of the Messiah’s empire consequent upon it. Of that period it is delightful to speak: for, in fact, the glory of it far exceeds all that language can express, or the most enlarged imagination can conceive.

To give you some idea of the Messiah’s advent, as it is here described, I will endeavour to set before you,

  I.      The nature of his kingdom—

[It differs widely from all other kingdoms. Other kings have dominion over the persons and the property of their subjects; but his empire is over their souls — — — The laws of other kingdoms are almost entirely restrictive: his, however restrictively expressed, are not prohibitory only, but preceptive; and intended to call forth into exercise every power of the soul. The substance of them all is contained in these two sayings, “Thou shalt love the Lord thy God with all thy heart, and with all thy mind, and with all thy soul, and with all thy strength; and thy neighbour as thyself.” Nor does any one fully approve himself to him as a faithful subject, unless “every thought of his heart be brought into captivity to the obedience of Christ.”]

  II.      The extent of his dominion—

[Never was there a kingdom like unto His. At present, indeed, His is very limited: but, at the period mentioned in my text, it will be absolutely universal: “All kings shall bow down before him, all nations shall serve him,” and “the utmost ends of the earth shall be his possessionc.” “There will then be but one Lord over the face of the whole world, and his name one.” Nor will there be any who yield him only a forced or partial obedience; for in that day “all will be righteousee: “nor will there be any more a Canaanite in the land of the Lord of Hosts.”]

  III.      The happiness of his subjects—

[If the happiness of a people be estimated by their honours, their wealth, their enjoyments, never was there a kingdom to be compared with His. The most exalted person in any other kingdom is but a child of man: whereas the least and meanest of his subjects is a child of the living God. “Israel,” says Jehovah, “is my son, my first-born.” The wealth of earthly monarchs, however great, may be counted: that which is owned by the poorest of his subjects is “unsearchable.” “Though he have nothing (of an earthly nature), he actually possesses all thingsi.” In earthly kingdoms, a few only, and those of the higher ranks, have access to their king; and that only for a short season, on some particular occasions. But in Christ’s yea, and has liberty to “ask whatsoever he will;” with an absolute certainty, that (provided the gift will be beneficial to his soul) he shall obtain it. In other kingdoms, the subjects are only subjects: but in Christ’s kingdom every subject is himself a kingl, having a throne, a crownn, a kingdom, for his unalienable and everlasting possession. The subjects of other kingdoms have their pleasures and their joys; but the subjects of Christ are “full of joy and peace in believingp,” yea, “of joy unspeakable and glorified.” Well might Moses say, “Happy art thou, O Israel, O people saved by the Lord, who is the shield of thy help, and who is the sword of thine excellencyr!”]

  IV.      The glory of his reign—

[Truly, never did there exist among men such a kingdom as this. In this there will not be found one enemy unsubdued; ar one subject of the realm debased, or destitute, or unholy, or unhappy. Even at present, so far as Christ really reigns in the heart, this is found a truth: but in that day, when his power will be universally operative and effectual, it will be productive of these effects in every place and in every bosom. But, as the crown and summit of all, every soul will refer to Christ as the life, the peace, the strength, the joy, the glory of his whole Church. There will be stars differing from each other in splendour; but all will acknowledge him as the sun, from whence all their lustre is derived, and to whom alone all the glory must be ascribed. In the reign of Solomon, so great was the prosperity of the Jewish people, that “silver was common as the stones,” and “of no account” in the public estimation. But that was poverty itself, in comparison of what shall be the portion of God’s people in the millennial age: for then the very poorest amongst them shall be able to say, “All things are mine; for I am Christ’s.”

That there may be trials then, as well as now, I do not deny: but they will all be made subservient to the advancement of the people’s happiness: seeing, that “as their tribulations abound, their consolations also by Christ shall much more abound.”]

  SEE then, Brethren,

  1.      What you should affect on earth—

[The sun and moon may well be considered as emblems of all that is great and glorious upon earth: but “glorious as they are, they have no glory, by reason of the glory that excelleth.” Before the superior lustre of the Redeemer’s kingdom they must hide their diminished heads, “ashamed and confounded,” as unworthy of regard, in comparison of Christ, and of the felicity that is enjoyed through him. Let this, then, be the one object of your desire, to become subjects of his kingdom. Verily, “to be a door-keeper in his house, is better than to dwell in the most magnificent and richly furnished tents of the ungodly.” Seek to be able to say, “My Beloved is mine, and I am hisy;” and you can have no richer bliss out of heaven.]

  2.      What blessedness awaits you in the eternal world—

[There you will “behold the King in his beauty,” yea, in the full effulgence of his majesty and glory. There, too, will you yourselves be freed from all your present infirmities: for there “the spirits of the just are made perfecta.” There your powers will be enlarged, beyond all that you can now conceive; and you will be filled with bliss, to the utmost extent of your capacity to contain it. And what will you think of earthly honours and enjoyments then? Verily you will wonder how it was ever possible for you to be so enchanted with them as you once were. The sight of Christ “face to face” will swallow up every inferior object, even as the meridian sun eclipses and banishes the stars: and then your bliss will be complete, because there will no longer remain any object to distract your mind, or so much as a thought that does not emanate from, and centre in, your Saviour and your King. Methinks, in the anticipation of that day, I hear you already saying, “Allelujah; for the Lord God omnipotent reigneth!”]

DCCCXCI

CHRIST A SUITABLE AND ALL SUFFICIENT HELP

  Isai. 25:4.

Thou hast been a strength to the poor, a strength to the needy in his distress, a refuge from the storm, a shadow from the heat, when the blast of the terrible ones is as a storm against the wall.

IT is generally thought that no great comfort can arise from meditating upon God: and this is true, as far as it respects those who are determined to live in sin: but to those who desire to serve and enjoy God, there cannot be a richer source of consolation: a view of his attributes, as displayed in the works of his providence and grace, would soon elevate our minds, and turn our fears and sorrows into “thanksgiving and the voice of melody.” We find the prophet breaking forth into rapture, “O Lord, thou art my God; I will exalt thee; I will praise thy name:” but what was the foundation of this joy? It was, as he adds, “for thou hast done wonderful things:” and what those wonders were, he informs us in the words which we are about to consider, in which we may see,

  I.      What is here supposed respecting the Lord’s people—

We forbear to mention the temporal calamities which God’s people are called to suffer, because they are common to the wicked as well as to the righteous. But there are many and severe afflictions peculiar to the godly. They are often in great distress,

  1.      From a sense of guilt and danger—

[When persons first begin to turn to God, they are often filled with horror at the sight of their past iniquities, and terrified with apprehensions of the wrath they have so justly merited. However “stout-hearted” any man may have been in the days of his ignorance, he no sooner sees what transgressions he has committed, and what a God he has defied, than, like Belshazzar at the sight of the hand-writing on the wall, his loins are loosed with fear, and his knees, as it were, smite one against the other. The jailor, it should seem, from his treatment of Paul and Silas, was of a very ferocious disposition; but, when God smote him with a sense of sin, how was his heart appalled! he “sprang in with trembling, end cried out before his prisoners, Sirs, What must I do to be saved?” Thus it is, in a greater or less degree, with all: and many in this state have even envied the beasts the privilege of annihilation.]

  2.      From the persecutions of an ungodly world—

[From the days of Cain, even to this present hour, they who have been born after the flesh have persecuted those who were born after the Spirit. And the more eminent any have been for piety, the more have they been the objects of the world’s hatred and contempt. With what astonishing cruelty were the saints of old treated! They, of whom God says, the world was not worthy, were made as the filth of the world, and the off-scouring of all things. What though the same violence does not rage at present? is the enmity of the carnal heart slain? Does not the same aversion to religion exist now as in former times? and is it not still found in many instances that our “greatest foes are those of our own household?” Yes; and in many instances is this a source of deep affliction, even as “a terrible blast, and as a wintry storm.”]

  3.      From the temptations of Satan—

[”Whoever will set himself to seek the Lord must prepare his soul for temptation.” Satan will not lose any of his vassals without endeavouring to reduce them to their former state of subjection. For this end he will harass the soul with his temptations, which, as fiery darts, will inflame it with evil passions, and with a “venom will even drink up the spirits.” How inexpressibly grievous these are to a child of God, may be seen by the bitter complaints of Paul respecting that thorn in his flesh, and his entreaties for deliverance from the buffetings of Satang. Never does a saint feel himself more “needy and distressed” than in circumstances like these; nor could any endure this “conflict with the principalities and powers of darkness,” if not upheld by an invisible and almighty arm.]

  4.      From the hidings of God’s face—

[God oftentimes, for wise and gracious ends, withdraws himself from his people, and suffers them to “walk in darkness for a season, and without light. And this is incomparably the most distressing of all the trials that can be endured in this world. Our blessed Lord, who never complained of the cruelties exercised upon his body, cried out with inexpressible anguish, by reason of the dereliction he experienced in his soul, “My God, my God! why hast thou forsaken me?” Many too of his dearest children have mourned like him, and been ready to conclude that God had forsaken and forgotten themi. To estimate aright the greatness of this affliction, it must be felt; for neither words can express, nor imagination conceive, the gloom and misery of a deserted soul.]

Were we to view them in this light only, we should dread, rather than desire, to be of their number. But in the text, we see,

  II.      God’s compassionate regard towards them—

God is never more concerned about his people than when they are “in heaviness through manifold temptations:” nor will he merely afford them succour, but will himself be to them,

  1.      A suitable help—

[As the trials of the saints are various, so, of course, must their necessities be also: but whatever it be that they need, they shall surely receive it out of the Redeemer’s fulness. Is it a sense of guilt that oppresses them? God will “apply to their lips a live coal from the altar, and say, Thine iniquity is taken away, and thy sin purged.” Are they bowed down under a weight of persecution, and destitute of human aid? He will strengthen them in their inward man, that they shall even rejoice in being counted worthy to suffer for his sake. Are they buffeted by Satan? He will clothe them with armour, whereby they shall be enabled to resist him manfully, and to bruise him under their feet. And has he himself forsaken them? It shall be but for a little momentn, that they may learn when in darkness to stay themselves on him, and rejoice with more exalted joy in the renewed expressions of his love. Thus it is intimated in the text itself, that whether it be strength or protection, or whatever else, that we want, he will surely impart it to us.]

  2.      A seasonable help—

[God may suffer his people to lie a considerable time under their afflictions: but in the very instant that he sees it best to interpose, he will come to their support. This is not only intimated in the parable of the Importunate Widow, but absolutely promised, as a deduction from that parable; “Shall not God avenge his own elect, who cry day and night unto him, though he bear long with them? Verily I say unto you that he will avenge them speedily,” that is, in the very best and fittest season. And how remarkably was this exemplified in his conduct towards Abraham! That holy patriarch was made to go three days’ journey to the mountain where he was to slay his son: he was permitted to take the wood, the fire, the knife, for the execution of the divine command; he was even suffered to bind his son, and lift up the knife that was instantly to inflict the fatal wound; and then it was that God stopped him by a voice from heaven. Thus in ten thousand other instances has that proverb been verified, In the mount of the Lord it shall be seen. And it is remarkable that the poor illiterate fishermen, who followed our Lord, were even ordered not to think beforehand what they should say, when summoned before their rulers, but to expect that the Holy Ghost should suggest to them at the moment what they ought to speak; and though their example does not justify a want of foresight and premeditation in us, yet the promise made to them warrants us to look to God as a help, a present, “a very present help in the time of trouble;” and to expect his interposition then, when “the storm” would otherwise overwhelm us.]

  3.      A sufficient help—

[However “needy and distressed” we be, God is able to support and deliver us. Though we be as “worms, yet will he enable us to thresh the mountains.” And though earth and hell conspire against us, yet will he make us “more than conquerors.” Our weakness is no ground of discouragement: for “his strength shall be perfected in our weakness.” He has undertaken for us, and he will perform his engagements: and, sooner than not make us triumph over our enemies, he would cause “the very stars in their courses to fight for us,” or the earth to open and swallow up our adversaries. Never has a child of God yet failed for want of his effectual aid; nor shall any one to all eternity: sooner shall heaven and earth pass away than “one of his little ones shall perish.”]

  From this subject we may clearly SEE,

  1.      The true nature of experimental religion—

[The acknowledging of these things to be true does not constitute real piety: it is the experience of them in the soul that is the foundation, and indeed the very essence, of vital godliness. Our blessed Lord has said, “Come unto me, all ye that are weary and heavy-laden, and I will give you rest:” and this comprehends all the whole work of God’s grace upon the soul. To be heavy-laden with a sense of sin; to seek rest in Christ; and to be brought by the Lord Jesus to an entire rest in God as our Father and our Friend; this, I say, is true religion: and the experience of this on earth will lead assuredly to the everlasting experience of it in heaven — — —]

  2.      The true nature of practical religion—

[“A form of godliness” may easily exist “without any of its power.” Then only do we serve the Lord Jesus aright, when we are conformed to the image of Christ, and have learned to walk as he walked.” “Love is the very fulfilling of the law!” and this love of Christ to us is the true pattern for our love to each other. This is what becomes us “as the elect of Godc:” and this will be the test of our obedience in the day of judgment. “Let the same mind then be in you, as was in Christ Jesuse” — — — And let this be the habitual exercise of it as far as your circumstances will admit — — —]

DCCCXCII

THE GOSPEL A SOURCE OF RICHEST BLESSINGS

  Isai. 25:6–8.

In this mountain shall the Lord of hosts make unto all people a feast of fat things, a feast of wines on the lees: of fat things full of marrow, of wines on the lees well refined. And he will destroy in this mountain the face of the covering cast over all people, and the veil that is spread over all nations. He will swallow up death in victory; and the Lord God will wipe away tears from off all faces; and the rebuke of his people shall he take away from off all the earth: for the Lord hath spoken it.

MANY passages of Scripture, which, from the language, might be supposed to belong to the Jewish dispensation only, will be found to refer in a more especial manner to the times of the Gospel. The “mountain” so frequently mentioned in this place was Mount Zion, which was distinguished above all other mountains by being the peculiar residence of the Deity: and it should seem that all the great things which God promised to the world, were to be transacted upon that spot. But Mount Zion was a type of the Gospel Church, wherein God yet more eminently dwells: and it is in the Church of Christ that he bestows the blessings which are here promised. The Gospel, which is here promulgated, affords,

  I.      Food to the hungry—

The Gospel calls us to a luxurious feast—

[The terms in which this feast is expressed, are evidently intended to raise in our minds the highest possible conceptions of its excellency. “A feast” is far more than a common meal, and conveys an idea of costhness and abundance: a feast “of fat things” imports that the choicest provisions are set forth: and the fat things being “full of marrow,” suggests, that no expense is spared in procuring whatever can provoke the appetite of the guests, or afford them pleasure. But “wines” are also added; wines that have contracted a delicious flavour by being long kept “upon the lees;” and wines “well refined,” that are bright as a ruby, that “sparkle in the glass,” and that delight the eye whilst they gratify the palate. What are we to understand from this accumulation of ideas, but that, as the choicest viands administer nourishment and comfort to the body, so the Gospel provides every thing which can exhilarate and support the soul. After all, this representation falls very far short of the truth: for the promises of the Gospel are infinitely sweeter to the hungering and thirsting soul than the most exquisite food can be to our taste. Let but a sinner, who pants after pardon, be enabled to apply to his soul that promise of Jehovah, That “crimson sins shall be made white as snow,” or that word of Christ, That “whosoever cometh to him he will in no wise cast out;” what transports of joy will he not feel! how will he be “filled as with marrow and fatness, while he praises his God with joyful lips!” What strength did that word, “My grace is sufficient for thee,” administer to Paul under the buffetings of Satan! In the strength of that one meal he was enabled to go on, not for forty days only, but to the latest hour of his life. And such is the Gospel to all who cordially embrace it.]

This feast has God himself prepared for all people—

[It is none other than “the Lord of hosts” who has spread this table at his own expense. And he invites “all people,” not of the Jews only, but of the Gentiles also; yea, the very vilest of the human race. He sends out his servants into the highways and hedges, to call the halt, the lame, and the blind, and orders them to take no refusal, but to compel them to come in.” Yea, though in every succeeding age there have been myriads of guests brought in, yet his message to us is, that “yet there is room.”]

But, as this feast can be of no use to those who feel not their need of it, nor discern its excellency, the Gospel suits itself to our necessities, and offers,

  II.      Light to the blind—

There is a thick, impenetrable “veil” over the hearts of men—

[The lusts and prejudices of men cast a film over their eyes, and incapacitate them from discerning spiritual things: and Satan by his subtle devices confirms their blindness. As the Jews, even while Moses was read to them every Sabbath day, were unable, by reason of the veil that was upon their hearts, to comprehend the great ends and purposes of the Mosaic dispensationd, so thousands who live under the light of the Gospel are total strangers to its fundamental truths; or admit them only in theory, while they are destitute of any experimental knowledge of them in their hearts. “They have eyes, but see not; ears, but hear not; hearts, but understand not.”]

But God by his Gospel removes this veil—

[“He who commanded light to shine out of darkness will shine into the hearts” of those who seek him. “The things which flesh and blood could never have discovered, he will reveal unto them.” He will shew them the evil of sin, the depravity of their hearts, the fulness and suitableness of Christ, the stability of the covenant, together with every thing else which they need to know. He will not merely turn aside the veil, and give them a transient view of the holy of holies, but will “destroy” the veil, and “rend it in pieces from the top to the bottom.” It is true, this clear knowledge of divine truth will not be imparted all at once; but it shall gradually increase, till they “see as they are seen, and know as they are known.”]

To complete the happiness of his people, God further promises,

  III.      Victory to the oppressed—

The former part of the text refers to the apostolic and millennial periods; but the latter will not be accomplished till the day of judgment. To that season in particular St. Paul applies the words before us. Taking him for our guide, we are in no danger of misinterpreting their import, whilst we say, that God will rescue us from,

  1.      The power of death—

[Death is even now disarmed of its sting; and the king of terrors is made our friend. They who through the Gospel are enabled to live unto Christ, may justly account it “gain to die:” not life only, but even death itself, is numbered among their treasures. Such is their victory over it, that it is an object of hope and desire rather than of terror and aversion: and when it comes, they are not so properly said to die, as to “fall asleep in Jesus.” Nor will its apparent triumphs be of long duration; for that which swallowed up mankind with insatiable avidity, shall itself “be swallowed up in victory,” and not a vestige of it ever again be found among the saints of God.]

  2.      The sorrows of sin—

[Whilst we continue in the body there will be occasion for us to “go on our way weeping.” But even now the sorrows of believers are widely different from the sorrows of the world: instead of corroding the heart, they bring a peace along with them; and the persons who are most affected with them, so far from wishing to get rid of them, desire to have them more deep and abiding. But ere long they shall sully the face no more; but shall be “wiped away” by the hand of a compassionate Father, and be followed by a harvest of eternal joy.]

  3.      The reproaches of the world—

[There is scarcely any thing which an ungodly world will not say or do, to asperse the character of the godly, and to destroy their peace. But God in this world so far “takes away their rebuke,” as often to manifest himself to them, and to interpose visibly on their behalf. But in a little time “He will bring forth their righteousness as the noon day;” and they who were regarded “as the filth of the world and the off-scouring of all things,” shall be openly acknowledged as the children of the living God.]

  ADDRESS—

  1.      To those who are living at a distance from God—

[Whatever you may promise yourselves from the enjoyment of this world, you in reality are feeding only on husks; and however you may boast of attainments in philosophy, there is a veil on your hearts that hides from you all spiritual knowledge. Besides, whatever satisfaction you feel, or whatever reputation you enjoy, death will speedily swallow up both you and it, and will consign you over to everlasting shame and misery. Say, then, whether you have not made a wretched choice, and whether the mourning and despised Christian be not in a far happier state than you? It is not however too late for you to repent: the invitations of the Gospel are sent to you as well as to others; and if you put away your vain excuses, and return to God as prodigals, you shall find a cordial welcome, and feast this very hour on the fatted calf. O that the “scales may fall from your eyes;” and that, being “brought from darkness unto light, you may be turned from the power of Satan unto God!”]

  2.      To those who are come to God’s holy mountain—

[You find that the promises of the Gospel have not disappointed you. If you are not “satisfied with the plenteousness of God’s house,” it is not because the provisions are withheld from you, but because you want a better appetite for them. “Be not straitened in yourselves;” and be sure you never shall be straitened in your God: “open your mouth wide, and he will fill it.” Above all things remember to feed continually on “the body and blood of your beloved Lord; for his flesh is meat indeed, and his blood is drink indeed.” And soon you shall be called to the banquet above, where “your Lord shall gird himself and come forth to serve you.” Then shall these promises receive their full accomplishment; and you shall possess that “fulness of joy which is at God’s right hand for evermore.”]

DCCCXCIII

CHRIST’S ADVENT A GROUND OF JOY

  Isai. 25:9.

It shall be said in that day, Lo, this is our God; we have waited for him, and he will save us: this is the Lord; we have waited for him, we will be glad and rejoice in his salvation.

IF the benefits of Christianity were duly estimated by us, there would be no bounds to our attachment to it, or our delight in it. What an assemblage of images have we in the verses immediately preceding my text, to display the excellence of our holy religion! In truth, the human mind is scarcely capable of combining such a variety of ideas as are here presented to us, so as to reduce them to one common focus, and at one view to comprehend them all. But the common result of all will doubtless be that which is declared in my text. The whole Church of God, and every individual member of it, will be impressed alike with wonder and admiration at a discovery of our redeeming God, and will exclaim, “This is our God; we have waited for him, and he will save us: this is the Lord; we have waited for him; we will be glad and rejoice in his salvation!”

Let us, then, consider this,

  I.      As the language of the Church at large—

The time spoken of in Scripture as “that day” sometimes refers to one period, and sometimes to another; and frequently comprehends several distinct periods, in which the things predicted shall receive a partial and progressive accomplishment. In the passage before us, the prophet may be considered as comprehending in his view,

  1.      The apostolic age—

[For many hundred years had the Jews been waiting for the Messiah’s advent: and at that precise time, when Jesus came, were they “expecting him, as the consolation of Israel,” and “looking for redemption in Jerusalem.” And no sooner was he born into the world, than an angel appeared to certain shepherds, to announce his advent; saying, “Behold, we bring you good tidings of great joy, which shall be to all people: for unto you is born, this day, a Saviour, which is Christ the Lord.” As for the joy which these tidings excited, we may judge of it, not only from the exultation of the shepherds, but from the expressions of that aged saint, who, on taking the infant Saviour in his arms, exclaimed, “Lord, now lettest thou thy servant depart in peace, for mine eyes have seen thy salvationb!”]

  2.      The millennial period—

[The Church is now expecting a second advent of our Lord, when he shall take to him his great power, and reign over the face of the whole earth. We verily believe that the time is near at hand, when “all kings shall bow down before him, and all nations shall serve him,” and “all the kingdoms of the world become his undivided empire.” And oh! what joy will his advent diffuse throughout the whole intelligent creation, both of Jews and Gentiles! Of that time the Prophet Isaiah speaks, when he says, “Rejoice ye with Jerusalem, and be glad with her, all ye that love her: rejoice for joy with her, all ye that mourn for her: for thus saith the Lord, Behold, I will extend peace to her like a river, and the glory of the Gentiles like a flowing stream. And when ye see this, your heart shall rejoice, and your bones shall flourish like a herb.” And in the book of Revelation, the same event is thus announced: “I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings; saying, Alleluia: for the Lord God omnipotent reigneth. Let us be glad and rejoice, and give honour to him: for the marriage of the Lamb is come, and his wife hath made herself ready.”

But there will be yet a further accomplishment of our text at,]

  3.      The day of judgment—

[All that are in the graves are waiting for the Saviour’s advent: and when we consign any saint to the silent tomb, we do it in an assured expectation that, at the appointed hour, he shall rise again to “meet the Lord in the air.” The very spirits that are before the throne of God are also waiting for that blessed day, when, by their re-union with the body, their bliss shall be complete, and their felicity entire. To that period we may conceive the Apostle refers, when he says, “The whole creation groaneth and travaileth in pain together until now. And not only they, but ourselves also, who have the first-fruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body.” At all events, we are sure that it is that period which “the grace of God” teaches us to be “looking for, even for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christf.” How will every saint, even from Adam to that very hour, then say, “Lo, this is our God; we have waited for him; this is the Lord; we have waited for him: we will be glad and rejoice in his salvation!” Then, indeed, will “death be swallowed up in victory, and all tears be wiped from off all faces,” and the Saviour’s advent be celebrated in this universal song.]

But we need not wait for any distant seasons; for even now may our text be taken,

  II.      As the language of every individual believer—

Yes, now, at this present moment, does the believer thus express himself,

  1.      In the recollection of what is past—

[Long has he waited upon God, that he might obtain mercy to his soul. To “win Christ, and be found in him,” has been the supreme object of his desire. For this he has wept, and prayed, and laboured, if by any means he might obtain it. And now, at last, Christ has revealed himself to him, as an able and all-sufficient Saviour. Now, then, with grateful surprise, he exclaims, ‘Lo, this is my God, for whom I have waited and prayed! this is my Lord, whom alone, and above all things, I have desired to behold. I once thought the time long; but now I regret not the troubles which I endured whilst seeking after him: had they been ten times as pungent, or had I endured them ten times as long, I should not now repine: one view of him as reconciled to me, and one hour spent in communion with him, is sufficient to repay me for a whole life of sorrow and suspense.’ I will appeal to all, whether any man, who can say, “He hath taken me out of the horrible pit, and out of the miry clay,” does not find occasion also to add, “He hath put a new song into my mouth, even thanksgiving to our God”?]

  2.      In the anticipation of what is yet future—

[Doubtless he looks forward to many conflicts with sin and Satan: he sees a host of enemies arrayed against him, enemies with whom he would be utterly unable to cope: but he knows in whom he has believed; and, in dependence on the Saviour, he defies every adversary, saying, “In the Lord put I my trust: I will not fear what either men or devils can do against me.” In answer to the remonstrances of a guilty conscience, he replies, “My Lord will save me:” and, if the number or power of his enemies be urged against him, he answers with confidence, “This Saviour is my God: and if HE be for me, who can be against me?” This is HE for whom I have waited; and HE will save me. “In his name I set up my banners;” and in reliance upon HIM, I know that no enemy shall prevail against me, or “ever pluck me out of his hands.” I give loose therefore to joy: yea, “I will be glad, and rejoice in his salvation;” and though I “see my Saviour no otherwise than by faith, I will rejoice in him with joy unspeakable and full of glory.”]

  APPLICATION—

What now shall I say, to commend this Saviour to you?

  1.      Let your expectations from him be enlarged—

[It is not possible for you to expect too much. If your sins were numerous as the sands upon the sea-shore, you might expect that he would “blot them all out as a morning cloud,” or “cast them behind him into the depths of the sea.” If he who has undertaken to save you be “God,” what have you to fear? And if he have promised to be “a God unto you,” it is not possible that you should ever want. You may stretch your requests to the utmost bounds of human language to express, or of human ingenuity to conceive, and they shall fall infinitely short of what you shall surely realize, if he himself be yours. “All things are yours, if ye be Christ’s.”]

  2.      Let your joy in him abound—

[Doubtless, whilst you are in the body, you will have more or less cause for sorrow. But methinks, if you were out of the body, you could scarcely have more ground for joy. Only reflect on him who has undertaken to save you, or on the salvation which he has engaged to bestow upon you; and your whole life will be one continued scene of joyful exultation and of holy triumph. It will be, in short, a very heaven upon earth.]

DCCCXCIV

TRUST IN GOD RECOMMENDED

  Isai. 26:3, 4.

Thou wilt keep him in perfect peace, whose mind is stayed on thee; because he trusteth in thee. Trust ye in the Lord for ever: for in the Lord JEHOVAH is everlasting strength.

IT was designed of God that under the Gospel dispensation his people should enjoy a state of very exalted happiness. The Jews had a spirit of bondage, as servants: we have a spirit of adoption, as sons. In conformity with this idea, the prophet, in the preceding chapter, speaks of the Lord as spreading a rich luxurious feast for all nations; and, in the chapter before us, records “A song which should be sung” by all the guestsb. And well indeed may they sing, who are enabled to make such an appeal to God, as that which we have just read: well may they sing, who have the Lord JEHOVAH himself engaged to keep them in perfect peace.

May our hearts be tuned to join in this Divine anthem, while we,

  I.      Shew what blessedness God will confer on his believing people—

It is said by the voice of inspiration, “The faithful man shall abound with blessings:” and again, “God will bless his people with peaced.”

The unbeliever is an utter stranger to peace—

[He may be stupid and insensible as a beast; but he can know nothing of real peace: even his apathy vanishes when once he begins to think of death and judgment. As his serenity resembles that of the irrational creation; so it arises from a similar source, a want of foresight or reflection in reference to the concerns of his soul. If he thinks of God, he is troubled, and will gladly have recourse to any thing to banish such uneasy reflections from his mind. This is his state, even when in the midst of all that the world accounts good and great: but how utterly devoid of peace is he, when once he is awakened to a sense of his real condition! Then he is full of terror, like the three thousand on the day of Pentecost; and, if he do not think of suicide, like the affrighted Jailor, he would gladly exchange condition with the beasts, if only the dissolution of the animal life might put an eternal period to his existence.

We speak not of the tumultuous passions by which the ungodly are agitated; because there are some who by the mere force of philosophy are enabled in a very great degree to moderate their feelings. But none can reflect on an eternity beyond the grave, without being appalled at the thought of the doom that awaits them, if they are unprepared to meet their God: so true is that which is spoken by the prophet, “The wicked are like the troubled sea, that cannot rest: there is no peace, saith my God, to the wicked.”]

But God promises this blessing to the believer—

[“The man whose mind is stayed on God, shall be kept in perfect peace.” He shall have peace in relation to his pardon and acceptance with God. Often in the day of his flesh did our Lord assure persons that their sins, though numerous, were forgiven: and will he be less gracious to his people now? Though he will not give us that assurance by any audible voice, he will by the inward witness of his Spirit. As once he sent “a Seraph to take a live coal from off his altar, and to touch with it the prophet’s lips, and to say to him, Thine iniquity is taken away, and thy sin is purged,” so will he now send his Holy Spirit, as a Spirit of promise, to apply the promises to our souls, and to be within us a pledge and earnest of our heavenly inheritance.

The Believer shall have peace also in relation to his perseverance in the divine life. He “knows in whom he has believed, and that he is able to keep that which has been committed to him.” He knows that his Lord and Saviour is “able to keep him from falling, and to present him faultless before the presence of his glory with exceeding joy:” and whilst he contemplates heaven as an “inheritance reserved for him, he has the comfort of reflecting that he also is kept for it, even by the power of God through faith unto everlasting salvationm.” Persuaded as he is that “He is faithful who hath promised,” and “able also to perform” his wordo, he is “confident of this very thing, that He who hath begun a good work in him will perform it until the day of Christ,” and “will preserve him blameless unto his heavenly kingdomq.”

He shall have peace also in relation to every thing that may occur in his way to heaven. Numberless things arise of a temporal or spiritual nature to disturb the minds of those who are weak in faith: but when once “the mind is stayed on God,” all these distractions cease. God is acknowledged as the author of all that is done, whether good or evil: not a sparrow, or a hair of our heads, falls to the ground, but by his special permission: and from whatever quarter trials arise, whether from voluntary agents, or unconscious elements, he is regarded as their true and proper source, and that consideration reconciles the soul to the dispensations; yea, he acquiesces in it, assured that “all things shall work together for his good.” He is careful for nothing, because he “casts all his care on Godu;” and in humble prayer commits every thing to his all-wise disposal: and thus in a measure enjoys as much tranquillity, in relation to future events, as the birds of the air, or the lilies of the field.]

This blessing God will bestow upon him, “because he putteth his trust in him”—

[There is nothing meritorious in faith, any more than in other graces: but there is in faith a power peculiar to itself: it engages the Most High God, and, if we might dare to use such an expression, we would almost say, binds him to exert himself in our behalf. When we lay hold on his word by faith, he feels his own honour pledged to fulfil our desire, and not to suffer us to be disappointed of our hope. Indeed, inasmuch as faith pre-eminently honours him, he delights to honour it: and to such a degree would he honour it, that, “if we had faith only as a grain of mustard-seed,” that figure should be realized in our experience; we should be rooted up from this world, as a sycamore-tree from the earth; and though liable in ourselves to be tossed about by every wave, we should be fixed immoveably amidst the most tempestuous billows. This is strongly intimated in the very words of our text, where the literal expression, as pointed out in the margin, is, “Thou wilt keep him in peace, peace,” that is, in peace indubitably certain, uninterruptedly abiding, and richly abundant. If only we cherished an “earnest expectation and hope” in God, verily “we should never be ashamed or confounded world without end.”]

Having thus shewn what God has prepared for them that love him, we would,

  II.      Urge you to seek that blessedness in God’s appointed way—

God calls us all to trust in him:

  1.      Consider what a God we have to trust in—

[Consider what “exceeding great and precious promises he has given to us.” There is not a situation or a circumstance wherein we can be placed, but God has given us promises exactly suited to it. It would be a highly profitable employment to extract from the Scriptures for ourselves the various promises contained in them, and especially those which apply more particularly to our own case; and then to spread them from time to time before our God in prayer. What sweet encouragement would this afford us, in all our addresses at the throne of grace; and what holy confidence would it create in us! If we have only a promise from a man like ourselves, it tends exceedingly to compose our minds: but how much more would this effect arise from apprehending the promises of a faithful God!

But consider also how able God is to perform all that he has promised to us. Truly “with him is everlasting strength:” “There is nothing impossible with him.” “It is alike with him to save by many or by few.” He can save with means, or without means, or against means. As for our weakness, or the strength of our enemies, it makes no difference to him. In the words following our text, it is said, “He will bring down them that dwell on high: the lofty city, he layeth it low; he layeth it low, even to the ground; he bringeth it even to the dust.” Is it asked, By whom he will do this? it is added, “The foot shall tread it down, even the feet of the poor, and the steps of the needy:” yes, “He will strengthen the spoiler against the strong, so that the spoiled shall come against the fortressb.” The weaker we are in our own apprehension, the more strong we are in reality; because “his power shall rest upon us,” and “his strength be perfected in our weakness.”]

Let us trust in him with our whole hearts—

[There are persons who imagine they trust in God, when, in fact, they are trusting only in their own delusions. There must be an express renunciation of every other hope, and an actual committing of our way to him in prayerf. There must be a direct exercise of faith in him, as able, and willing to effect whatsoever our necessities require; and a firm persuasion that he will do that which shall in the issue be best for us. This is implied in having “the mind stayed on him.” We have a fine description of this state of mind contained in the prophecies of Isaiah: it is primarily indeed applicable to the Messiah; but is proper also to be realized in the experience of all the saints; since “all who fear the Lord” are extorted in seasons of the deepest darkness and distress to set it before them as a model, and, after his example, to stay themselves upon their God — — — How important this duty is, may be inferred from the reiterated injunctions given us respecting it. Let us then “trust in God at all times.” In times of ease and security, let us remember that we are in his hands, and not be saying with ourselves, “My mountain standeth strong; I shall not be moved.” In times of trouble and distress, let us “not stagger at the promises through unbelief, but be strong in faith, giving glory to God.” Let us, after the example of David, say, “My soul, wait thou only upon God; for my expectation is from him. He only is my rock and my salvation; he is my defence; I shall not be moved. In God is my salvation, and my glory: the rock of my strength, and my refuge, is in God.”

This is the kind of trust to which alone the promise is made. “If our faith waver, we shall receive nothing of the Lord:” but if we commit our every concern to him, “our very thoughts,” the most fluctuating of all things, “shall be established,” and “the peace of God which passeth all understanding shall keep (the affections of) our hearts and (the imaginations of) our minds, through Christ Jesusn.”]

  ADDRESS—

  1.      Those who know nothing of this blessedness—

[Do not suppose that this peace is merely ideal; and that, because you do not experience it, it has no existence in the Believer’s mind: for it is the legacy of Christ to all his people: “Peace I leave with you; MY peace I give unto you:” and it is indeed “a peace that passeth all understanding.” It is not a mere absence of feeling, but a positive sense of reconciliation with God, a sweet consciousness of being under his protecting care, and a humble, yet confident, expectation, that he will order every thing for our eternal good. We cannot give a juster picture of it, than by referring you to the description given of it by the sweet singer of Israel. Nothing alarms him, or disturbs his rest, because he knows that “his God is for him, and that therefore none can, with any effect, be against himq.” “His God gives him quietness; Who then can make trouble?”

And will you be content to continue ignorant of this happiness? Why should you do so? Christ has purchased it for “those who are afar off, as well as those who are near;” and he will confer it in rich abundance on all who call upon himt.]

  2.      Those who through the weakness of their faith do not yet partake of it—

[How dishonourable is your conduct, and injurious to that God who redeemed you by the blood of his only dear Son! Whom has he ever deceived, that you cannot rely upon his promises? In what instance has he ever shewn himself deficient, either in faithfulness or power? What enemies also are you to your own happiness, at the time that you are so dishonouring him! “Has he not said to you, that, if you would believe, you should see the glory of God?” “Believe in the Lord, so shall ye be established; believe his prophets, so shall ye prosperx:” but, “if ye will not believe, surely ye shall not be established.”]

  3.      Those who profess to enjoy that peace—

[Well may we say with David, “O Lord of Hosts, blessed is the man that trusteth in thee;” blessed is the man who with humble confidence can approach thee, saying, “O God, thou art my God.” And are any of you brought to this happy state? O “cast not away your confidence, which has such great recompence of reward:” for then, and then only, “are we partakers of Christ, if we hold fast the beginning of our confidence steadfast unto the endb.” But, on the other hand, beware lest you abuse that confidence, and walk unworthy of your high calling: for, “if God has spoken peace” unto your souls, he especially enjoins you “never more to return to folly.” Let it be seen then what is the genuine effect of saving faith: and, if you call yourselves sons of God, and profess to have your portion with him in the world to come, then remember, that “every one that hath this hope in him, purifieth himself even as He is pured.”]

DCCCXCV

HUMILIATION WITH ZEAL

  Isai. 26:13.

O Lord our God, other lords besides thee have had dominion over us: but by thee only will we make mention of thy name.

MANY devout songs are composed in Scripture for the use of God’s Church and people in the latter day. But, amidst their praises for mercies vouchsafed unto them, care is taken to keep up in their minds a remembrance of their former sins, and a sense of those duties which they owe to their heavenly Benefactor. On a review of the past, they are taught to acknowledge the evil of their ways; and in a prospect of the future, to consecrate themselves, with all due solemnity, to the service of their God. Now, at this season, I cannot do better than recommend to your adoption,

  I.      Their retrospective acknowledgment—

It is probable, that, in the words before us, respect is had to the civil bondage to which that nation had again and again been reduced on account of their iniquities — — — But, considering for what period the song is prepared, we cannot doubt but that there is a reference also to the moral bondage in which they have been held by their corruptions. And in this sense, the acknowledgment well becomes us at this day; since we are told by an inspired Apostle, that “to whomsoever we yield ourselves servants to obey, his servants we are to whom we obey.” And what has been our conduct through life?

The greater part of us have “served only our own lusts and pleasures”—

[Look at all around you: or, rather, look within your own bosoms; and say, to whom have your lives been devoted, to God, or Mammon? — — — Verily, there is but too much reason to confess, that “God has not been in all our thoughts” — — —]

Of those who have had some respect to God, still must this acknowledgment be required—

[”Other lords besides God, have had dominion over you. The lip and the knee perhaps you have devoted to Jehovah in the observance of outward duties, both in the public assemblies of the Church, and in your own closets; but where has been the heart? You “have had the form of godliness perhaps, but where has been the power? Call to mind your prayers and your praises, how cold have they been! Have they not even frozen, as it were, upon your very lips? On the other hand, see with what ardour and delight you have followed your earthly pursuits, whether intellectual or corporeal, and whether for pleasure or honour or emolument — — — But God says, “Give ME thine heart;” and in the want of this, all the services you have rendered him are no better than “the cutting off a dog’s neck for sacrifice, or the offering of swine’s blood” — — —]

Whilst I recommend the deepest humiliation before God in the review of your past lives, I cannot but urge for your adoption what is here suggested for,

  II.      Their prospective determination—

The Israelites were forbidden to make mention of the name of any of the gods which were worshipped in the land of Canaan. By them no other name than that of Jehovah was to be uttered; because He, and he alone, was God. Hence “the making mention of his name was equivalent to an acknowledgment of him as the only true God, and was therefore considered as a just description of his peculiar people. But this must be done in sincerity and truth; else it would be regarded only as an act of hypocrisy and profanenessl. It must comprehend all that attachment which is due to the supreme God, who is the only proper object of fear, or love, or confidence — — —

Now, then, I recommend this to you,

  1.      As your duty—

[Who else is entitled to any of these regards, except in entire subordination and subserviency to Him? — — —]

  2.      As your interest—

[Who can so recompense your services, or so avenge the want of them? — — —]

  3.      As your happiness—

[Ask the most successful votaries of this world what they have ever gained? Ask them what solid satisfaction they have ever found in all that the world could give them? Then ask the servants of the living God, whether they have not found his service to be perfect freedom, and “his ways to be ways of pleasantness and peace?” As to the eternal world, it is almost superfluous for me to speak: for there are none so ignorant as not to know, that the pleasures of sense all “perish with the using,” and that those only who seek their happiness in God can ever enjoy “the pleasures which are at his right hand for evermore” — — — I therefore confidently say to all of you without exception, Let this be the determination of you all, that henceforth you will make no mention of any name in a way of fear, or love, or confidence, but “the name of Jehovah only.”]

Thus far I have spoken to you as men only. But what shall I say to you as Christians?

[Tell me, whether, as “bought with the precious blood of Christ,” you have any duty, any interest, any happiness, worthy of a moment’s consideration, in comparison of his service, his honour, his glory? — — —]

  Let me, in conclusion, submit to your consideration the following QUESTIONS—

  1.      Who amongst you does not need to make this retrospective acknowledgment? — — —

  2.      What will the acknowledgment avail you, if you do not make, and carry into effect, the prospective determination? — — —

  3.      To what purpose will it be to begin well, if you ever “become weary in well-doing?”

[You must maintain “a patient continuance in well-doing, if ever you would attain eternal life.” If ever you draw back, whatever your attainments for a season may have been, “you will draw back unto perdition:” for “God’s soul can have no pleasure in youp” — — —]

  I must not, however, dismiss you without one most important and necessary CAUTION—

[The resolution which I have recommended must not be made in your own strength, but entirely in dependence upon God. This is very particularly intimated in my text: “By thee only will we make mention of thy name.” In the very words before the text is it said, “Thou hast wrought all our works in us.” Yes, “our sufficiency is of God alone.” The Apostle Paul himself was constrained to say, “By the grace of God I am what I am:” and if any of you confide for one moment in your own strength, you will falls. On the other hand, if you trust in the Lord Jesus Christ, you are assured, in this very Song, that your “strength shall be according to your day.” “Be strong, then, in the Lord, and in the power of his mightu:” and then let the Psalmist’s resolution be yours, and his song be yours; “My mouth shall shew forth thy righteousness and thy salvation all the day; for I know not the numbers thereof. I will go in the strength of the Lord God: I will make mention of thy righteousness, even of thine only.”]

DCCCXCVI

THE ONLY REFUGE OF SINNERS

  Isai. 26:20, 21.

Come, my people, enter thou into thy chambers, and shut thy doors about thee: hide thyself as it were for a little moment, until the indignation be overpast. For behold, the Lord cometh out of his place to punish the inhabitants of the earth for their iniquity.

GOD has been pleased to manifest at all times such a tender concern for the welfare of his people, that he has scarcely ever done any thing of importance, which he has not revealed to them beforehand by his servants the prophets. Did he determine to destroy the earth with a flood? he instructed Noah first to build an ark for the preservation of himself and his familyb. Was he about to rain fire and brimstone upon Sodom and Gomorrha? he could not execute his vengeance till righteous Lot had retired to a place of safety. Had he decreed to bring on Jerusalem such judgments as the world had never before seen? he warns his people to escape from it, and provides them a retreat in the neighbouring mountains. Thus he had decreed the destruction of Babylon; and the preceding part of the chapter contains a hymn of triumph, which should be sung by his people on that occasion. But, as there would be great danger of their being involved in the common calamity, he apprises them of his intention, and exhorts them to hide themselves, till the danger should be overpast. It is not, however, necessary to confine the words to this sense; because there are many other occasions on which God comes forth to punish mankind; and because the advice given, is suitable to all such occasions.

In discoursing on this passage, we shall call your attention to,

  I.      The warning here given—

Heaven is the habitation of God’s holiness and glory. And from thence he is said to “come forth,” when he manifests himself in any signal manner upon earth. And, alas! how often do the iniquities of men necessitate him to come down and visit them with his sore judgmentsg! But there is one period in particular, when God shall come, not to punish one particular nation only, but all who shall have lived and died in sin, from the foundation of the world.

[The day of judgment is called “the day of wrath,” “the day of vengeance,” “the day of the revelation of God’s righteous judgments,” “the day of the perdition of ungodly men.” In that day the Lord Jesus Christ, “whom the heavens have received till the time of the restitution of all thingsi,” “shall come in power and great glory:” and the express end of his coming will be “to reveal his wrath against all ungodliness and unrighteousness of men.”

Now he winks, as it were, at men’s iniquities; and endures with much patience and longsuffering the vessels of wrath that are fitting themselves for destructionm: yea, to such a degree does he exercise forbearance towards them, that scoffers are ready to say, Where is the promise of his coming? But soon the time fixed for the exercise of his grace, shall come to an end, and all the dead shall be summoned to his tribunal, to receive at his hands according to their works.

Nor let any one think that gross iniquities only shall be noticed in that day; for God will “manifest even the counsels of men’s hearts,” and “bring every secret thing into judgment:” then a forgetfulness of God, or a rejection of his Gospel, shall as surely be punished with everlasting destruction, as any of those sins which are more reprobated and condemned by the worldq.]

The warning being of such universal and infinite importance, let us consider,

  II.      The advice accompanying it—

[The exhortation in the text may simply import, that we should retire to our chambers to commune with our own hearts, and with our God. In this view it recommends the duty, the indispensably necessary duty of secret prayer.

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