Isai. 53:2, 3.

Isai. 53:2, 3.

But God promises to interpose for them in the time of need—

[He repeatedly foretold that he would deliver his people from their Babylonish captivity; and restore them with joy and triumph to their own land. This was a faint representation of what he would do for the true seed of Abraham under the Christian dispensation. He will revive his people with spiritual consolations. He will make their hearts, which now seem barren, or productive only of thorns, to be “fruitful in every good word and work.” Paradise itself, before sin had deformed its beauty, was a just emblem of what the soul shall be when God returns to visit it. The harp hung upon the willows shall be strung anew; “joy and gladness” shall succeed to the effusions of sorrow, and the groans of contrition yield to “thanksgivings and the voice of melody.” Let but the afflicted soul tarry the Lord’s leisure, and it shall surely experience the wished-for deliverance.]

To encourage all to confide in this promise, let us consider,

  III.      In what respects the recollection of mercies received may strengthen our expectations of those that are promised—

Nothing could be more animating to the Jews in Babylon than the recollection of what God had done in raising so flourishing a tree from the dead stock of Sarah’s womb, and in continuing to water it for so many centuries, notwithstanding the bad fruit it had continued to produce. Nor can any thing be more consoling to us than a retrospective view of God’s dealings with us. In them we may behold,

  1.      His sovereign grace—

[In every thing relative to the raising of the Jewish nation God displayed his sovereignty. And may we not behold the same in his choice of us? Why did he hew us out of the quarry, while such a mass of stone, equally fit for his purpose, was left behind? Why did he “form us into vessels of honour,” while so much of the very “same lump was left to form vessels of dishonour?” Who shall deny the fact that such a selection has been made? or “Who shall say unto God, What doest thou?” Shall any drooping saints then despond because of their unworthiness? Let them remember, that, as God never chose them for their superior worthiness, so he may still continue his favours towards them notwithstanding their unworthiness: his grace is still his own as much as ever; and, if they do but lament their unworthiness and cast themselves on his mercy, it shall still be glorified in their restoration and bliss.]

  2.      His almighty power—

[As the Omnipotence of God was manifest in producing such a nation from two, whose “bodies were as good as dead,” so is it no less visible in the “quickening of those who are dead in sin,” and forming “an host of living saints from those who were like dry bones scattered over the face of the earth.” Can any then, who have been quickened by grace, doubt whether God be able to preserve or restore them? Can “any thing appear to them too hard for God?” Surely though their souls appear at present only like a desert or a wilderness, they need “not stagger at the promises of God;” but yet may entertain the hope that they may “blossom as the rose,” yea, that they shall “put off their sackcloth, and gird them with gladness.”]

  3.      His unchanging faithfulness—

[After God had promised to Abraham, he never would recede: though he delayed, he did not forget his promise: and even when constrained to punish his people, he did not cast them off. Not even at this time are they finally abandoned; but are preserved a distinct people, monuments of God’s faithfulness, and a seed for a future harvest. And is not every saint a distinguished monument of God’s faithfulness? Would any one stone of God’s building have withstood the shocks and tempests that have assaulted it, if God himself had not interposed to keep it fixed on the foundation? Would not every vessel of his sanctuary have been dashed in pieces times without number, if the potter himself had not averted the stroke, or hardened us to endure it? Where is there a saint who is not a wonder to himself, a spark kept alive in the midst of the ocean? Well then may the faithfulness we have already experienced confirm our hope, that God “will never leave us nor forsake us.” And well may the most disconsolate of God’s people wait, “knowing in whom they have believed,” and assuredly expecting the promised revival.]

  APPLICATION—

Let us HEARKEN to the advice given us in the text:

  1.      Let us, both for our humiliation and comfort, review the dispensations of God’s providence and grace towards us …

  2.      Let us, under our heaviest trials, look forward to the season when God’s promises shall receive their final accomplishment …

DCCCCLVIII

A DISSUASIVE FROM THE FEAR OF MAN

  Isai. 51:7, 8.

Hearken unto me, ye that know righteousness, the people in whose heart is my law: Fear ye not the reproach of men, neither be ye afraid of their revilings: for the moth shall eat them up like a garment, and the worm shall eat them like wool; but my righteousness shall be for ever, and my salvation from generation to generation.

OUR heavenly Father, anxious that we should attend to his word in every thing, uses various means to impress it on our minds: sometimes he issues his commands with authority, and enforces them with threatenings of his displeasure: at other times he exhorts with more than parental tenderness, and persuades us with the most encouraging considerations. Thus, in the chapter before us, he says no less than three times, “Hearken to me, O my people!” In that spirit we would now address you. It is in Jehovah’s name that we speak, yea, and in his very place and stead: and we entreat you to listen with an obedient ear, whilst we guard you against one of the most dangerous snares in which Satan ever entangles the souls of men. . We invite your attention then to the words of our text, and beg you to consider,

  I.      The fact here supposed—

The supposition does certainly at first sight appear strange—

[Had it been intimated, that persons professing religion and at the same time dishonouring it by their conduct, would be objects of reproach, it would have been nothing but what we might reasonably expect; because hypocrisy is more detestable than even the most flagrant vice: but that persons “in whose heart is God’s law,” and who consequently reverence and obey all the commandments of God, should be reviled and hated, seems almost incredible. We should be ready to think that such persons would rather be universally loved and honoured, not only because all occasion of blame is cut off from them, but because there is in them an assemblage of all that is virtuous and praise-worthy.]

But the fact supposed is common in all ages—

[The very first-born of the human race hated and murdered his own brother, for no other cause than his superior piety: and it was on similar grounds that Ishmael mocked and derided his brother Isaac. Our blessed Lord experienced similar treatment from the men of his day; and has taught all his followers to expect the same. After portraying the character of his people in a great variety of particulars, he adds, “Blessed are ye, when men shall hate and revile you.” We are ready to wonder that such an expression should be introduced in such a connexion; but a little observation will suffice to convince us that that addition was not made without reason.]

Nor is it difficult to account for this fact—

[The natural man hates God; and consequently hates his image, wherever it appears — — — Moreover, men have established a false standard for judging; viewing things only in reference to this present life. What wonder then if they account those to be fools and mad, who disregard the things of time and sense, and look only to the things that are invisible and eternal? But, in condemning the godly, they are actuated also in no small degree by self-defence. It is obvious, that, if the godly be right, the ungodly must be wrong: yea, if there be only a remote probability that the godly may be right, the ungodly must be wrong, because they do not pause to examine carefully into the truth or falsehood of their own opinions. Hence the ungodly decide at once, and load the godly with revilings and reproach, as the only, or, at least, the easiest way of justifying their own conduct.]

The existence of this fact being clearly ascertained, let us contemplate,

  II.      The advice here given in reference to it— Here let us notice,

  1.      The advice itself—

[The human mind naturally shrinks back from revilings and reproach: and well it may, when any thing really disgraceful is imputed to us. Such a regard to the opinions of men, so far from being wrong, is truly amiable and praiseworthy; and a want of it would argue extreme degeneracy, and inveterate corruption. None but those who are hardened with pride, and insensible to shame, will ever presume to set public opinion at defiance. But where “the revilings and reproach” are wholly unmerited, and we have the testimony of our own consciences that we are “persecuted only for righteousness sake,” we may then discard all fear, and all concern about the ignominy to which we are exposed, In such a case we do well to “set our face as a flint against the whole world,” and even to glory in the reproaches that are cast upon us. Under such circumstances we do not hesitate to repeat the advice which God himself gives us in the text, “Fear not the reproach of men, neither be afraid of their revilings.” We would not so entirely exclude all prudential considerations as to prescribe exactly the same line of conduct to all persons; because we can conceive many situations in which reserve and caution are expedient, with a view to greater ultimate good: but in all cases, and under all circumstances, the fear of man must be put away; and we must follow what we believe to be the true line of our duty, even though the whole world should combine to censure and condemn us.]

  2.      The considerations with which it is enforced—

[What is man, or what is his reproach, that we should be afraid of any thing that he can say? Let him carry his enmity to the uttermost, he can do no more than kill the body: our spiritual and eternal interests are wholly out of his reach: and, in a little time, the proudest persecutor will be as impotent as the worm he treads on: “the very moth shall eat him up like a garment.” What it become of those who, in different and distant ages, have set themselves against the Lord and his Christ? they are swept away, and “gone to their own place.” But the Gospel which they opposed, still survives and nourishes, and proves at this day as effectual for the salvation of men as ever. The doctrine of a crucified Saviour is still as precious as at any period of the world: it still avails to heal the wounds which sin has inflicted, and to fill with light and peace and joy the souls of the weary and heavy-laden. And, whilst the Gospel itself continues unchanged, what is now the state of those who once suffered reproach for the Gospel’s sake? Are they the less happy on account of what they once endured? or do they now regret that they exposed themselves to ignominy and contempt for the sake of Christ? No: their felicity has been inconceivably enhanced by every persecution they endured? and throughout all eternity will they rejoice that they were counted worthy to suffer shame for their Redeemer’s sake.

What reason then have we to fear enemies who are so incapable of inflicting on us any serious injury, and over whom our triumph will be so speedy, so complete, so certain, so glorious? The smallest reflection on the eternal states of the oppressors and oppressed will surely reconcile us to any thing that we may be called to suffer in our way to heaven.]

  Let us now ADD a word,

  1.      Of caution—

[Whilst we exhort all to despise reproach, we must entreat you so to walk, as not to merit it. If persons professing godliness act in any respect unworthy of their profession, they bring contempt, not on themselves only, but on religion itself; and the very “truth of God will be evil spoken of through their means.” It is possible too to bring just reproach on ourselves, by indulging in needless singularities. Religion is a wise and sober thing; and is calculated to “make us perfect in every good good work.” We would entreat you therefore to “cut off occasion from those who seek occasion against you,” and to “walk wisely before God in a perfect way.” If you profess to “know righteousness,” let your whole conduct prove that the “law of God is in your heart.” This is of such infinite importance, that we cannot forbear urging it upon you after the example of God himself; “Hearken to me, hearken to me, hearken to me, O my people!”]

  2.      Of encouragement—

[Though we are to expect nothing but revilings and reproach for our fidelity to God, it is possible that we may in reality be honoured for that very conduct, which, in appearance, has exposed us to shame: for there is something in a holy and consistent life which carries a secret conviction to the minds of our accusers, and tends not only to silence, but to win, themi. And, though we can never hope that an unconverted man shall love us, we may hope that he shall “be at peace with us,” and even become a witness for us against those who yet load us with their reproachesl. But, however this may be, man’s judgment is but for a day; and then the Lord’s time will come, and our righteousness will shine forth as the noon-dayn. Be contented then to follow your Divine Master, and to bear your cross as he has done before you: and be assured, that “if you suffer with him, you shall also be glorified together.”]

DCCCCLIX

THE CHURCH PLEADING WITH GOD

  Isai. 51:9, 10.

Awake, awake, put on thy strength, O arm of the Lord! awake, as in the ancient days, in the generations of old. Art thou not it that hath cut Rahab, and wounded the dragon? Art thou not it which hath dried the sea, the waters of the great deep; that hath made the depths of the sea a way for the ransomed to pass over?

GOD delights in encouraging his people, when reduced to the lowest ebb of despondency. Hence, under the bitterest oppression, he assures them that the period shall soon arrive for the administering of consolation to their souls, and for the enlargement of the Church by a vast accession of Gentiles to her. And, to impress his assurances more strongly on their minds, he again and again repeats that most condescending and affectionate entreaty; “Hearken to me, ye that follow after righteousness:” “hearken unto me, my people:” “hearken unto me, ye in whose heart is my Law.” Of such addresses it becomes his people, under their heaviest distresses, to take advantage. As Benhadad, when captive to the king of Israel, and expecting nothing but death, charged his servants to observe with the utmost diligence whether any favourable expression dropped from the lips of Ahab, and to take immediate advantage of it; so should we, when we hear the offended Majesty of Heaven addressing us in such terms of grace and mercy. But his ancient people, listening only to their own desponding fears, complained, as it were, of him, as if he had become regardless of their cries, and indifferent to their welfare. This was not well. Yet as, on the whole, their importunity was pleasing unto God, I shall consider the words before us,

  I.      As expressing the desires of God’s ancient Church—

The Jewish Church are here represented as in a most disconsolate state, under the pressure of severe trials, and under the apprehension of yet more grievous oppressions. And they call on God, in the most urgent manner, to interpose for their deliverance.

The terms they use are not in themselves improper—

[Certainly, at first sight, it appears irreverent to speak of God as though he needed to be “awaked” from sleep. But this is a mere figure of speech; importing only a desire that he would, after the example of former times, exert his power in their behalf. David expresses the idea vet more fully, when he says, “Awake; why steepest thou, O Lord? arise; cast us not off for ever. Wherefore hidest thou thy face; and forgettest our affliction and oppression?” What David meant by these strong expressions, appears from the first verse of that very psalm: “We have heard with our ears, O God, our fathers have told us, what thou didst in their days, in the times of old.” Bearing in mind God’s wonders of old time, he was anxious to have them renewed at the period wherein he lived. “Our soul (like that of our forefathers) is bowed down to the dust; our belly cleaveth unto the earth: arise for our help, and redeem us for thy mercies’ sake.”]

Nor was there any thing unbecoming in their pleas—

[In the language of Scripture, Egypt is often called “Rahab;” and Pharaoh is characterized as “a dragon.” Against these God has exerted his power to their utter destruction; whilst, for the effectual deliverance of his people, he had “dried the waters of the great deep, and made the depths of the sea a way for his ransomed to pass over.” A similar interposition they needed yet again in Babylon; as they do also at this very hour. Hence they, both in Babylon and in their present dispersion, are represented as reminding God of his former mercies, and as urgently imploring at his hands a renewal of thorn. And, no doubt, a repetition of these mercies, or of deliverances equivalent to them, shall yet take place in their behalf: for it is expressly said, “The Lord shall utterly destroy the tongue of the Egyptian sea; and with his mighty wind will he shake his hand over the river, and shall smite it in the seven streams, and make men go over dry-shod. And there shall be an highway for the remnant of his people, which shall be left from Assyria, like as it was to Israel in the day that he came up out of the land of Egypt.”]

But the text is chiefly worthy of observation,

  II.      As affording a pattern for God’s afflicted people in all ages—

Two things it clearly teaches us:

  1.      That we should bear in remembrance God’s past mercies—

[The inspired writers are continually referring to the wonders wrought by Jehovah in behalf of his people in Egypt and in the wilderness: and God himself refers to them, as marking in a most extraordinary manner his power and grace, and as fitly illustrating his proper character: “Thus saith the Lord, who maketh a way in the sea, and a path in the mighty waters.” And should not we also bear those wonders in remembrance? Are they not shadows of that great redemption which God has wrought for us in the Son of his love, and which it is the privilege of every individual amongst us to experience in his own soul? Have not we been held under a bondage infinitely more oppressive than that of Egypt; a bondage to sin and Satan, death and hell? And have not we been delivered, not by power only, but by price, even the precious blood of God’s only dear Son? Are not the wonders of the wilderness also the very same as are wrought for us in Christ; who is the true bread of heaven given for the sustenance of our souls, and the true rock also, from whence the waters of life are ever flowing for our refreshment?

Nay, more; should we not bear in mind, also, the mercies vouchsafed individually to ourselves—our temporal blessings; our conversion to God; our preservation from sin; our restoration from falls and backslidings; our peace; our hope; our consolations in the midst of trials? Methinks every one of us has within his own bosom a counterpart of all that God has ever done for the salvation of the world: and if we did but call to mind the mercies with which we have been daily loaded from our youth up to this present moment, we never should want memorials of God’s love to us, or grounds for encouragement under the most afflictive dispensations.]

  2.      That we should make them the grounds and measure of our future expectations—

[I well know, that, strictly speaking, we have no ground of expectation, but from the promises of God. But, in a more lax sense, we may say, that his past mercies are earnests and pledges of future blessings. It is a legitimate inference which the Psalmist draws: “Thou hast delivered my soul from death: wilt thou not deliver my feet from falling, that I may walk before God in the light of the living?’ Yes; if we can say of God, “Thou hast delivered;” we may reasonably add, “In whom I trust that he will yet deliver.”

But we may go further, and consider God’s past mercies as the measure of our future expectations. It is in this particular view that the Church reminds him of the wonders he had wrought for them in Egypt and at the sea: and, with a special view to this, may we also recapitulate all the wonders of redeeming love. In truth, we have in this respect a great advantage over the Jewish Church: for THEY might need, yes, and do need, mercies fully equal to those which were wrought for their forefathers in Egypt: but WE never can need another Saviour to die for us, another Spirit to instruct us. God, if I may so say, has gone to the utmost possible extent of love and grace for us: and all that we can ever need to have done for us, in future, falls infinitely short of what he has already done: “For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life.” The blessings vouchsafed to Israel fell infinitely short of those which have been vouchsafed to us, even as shadows do of the substance which they represent. Yet, if we needed the sea to open us a passage, and the clouds to supply our daily food, and water to issue from a rock, we should account them great things to ask: but, after what we have received, nothing is great; not even heaven with all its glory: for “if God spared not his own Son, but delivered HIM up for us all, how shall he not with him also freely give us all things?”]

  ADDRESS—

  1.      Those who are humbled under a sense of sin—

[It may be, your sins have been very great; and you are ready to account yourselves so unworthy, that it is scarcely to be hoped that God should ever have mercy upon you. But bear in mind the sovereignty he exercised in the call of Abraham. Was he not an idolater, in the midst of an idolatrous people? Yet did God choose him, and enter into covenant with him, and bless, in him and in his seed, all the nations of the earth. Why, then, may he not display his sovereignty in the exercise of love to you? Perhaps your sins have been, beyond measure, deep and multiplied. Still, did not Manasseh obtain mercy, after having set up idols in the very House of God, and “made the streets of Jerusalem to run down with the blood of innocents?” But your hearts, you will say, have raged with enmity against God and his Christ. So it was with Paul, who yet obtained mercy, whilst in the very act of persecuting the Lord’s people; and “therefore obtained mercy, that in him Jesus Christ might shew forth all long-suffering, for a pattern to them that should hereafter believe on him to life everlasting.” Perhaps you will say, that your state is the more hopeless, because you have backslidden from God, and so fallen as to make “the very name of God to be blasphemed in the world.” Well; supposing even this to be the case, you still may go unto God, and say, “Art thou not He that shewed mercy to an adulterous, a murderous, a hardened and obdurate David?” Be your state as desperate as it may, yet see whether you cannot find in the divine records some interpositions of the Deity fully adequate to your wants, and commensurate with your necessities? Take these; spread them before God in prayer: plead them before him; and implore at his hands a similar effort in your own behalf. Mistake me not, however: imagine not, for a moment, that I say these things to encourage you in sin: God forbid! No: but I say them to keep you from despair; and what the Jewish Church are represented as doing under their extremities, that I recommend every sinner in the universe to do: Call to mind God’s wonders of old time; and let them be the ground of your hopes, and the measure of your expectations.]

  2.      Those who are bowed down under affliction—

[In your case, more especially, may the Jewish Church be proposed for an example. You well remember how the whole nation cried out at the sight of Pharaoh and his hosts, and how utterly they despaired of help. But their extremity was the very season when God interposed for their effectual deliverance, making the very depths of the sea a way for the ransomed to pass over. To you, then, he is now saying, “Come down into the very depths of the sea:” it is there that you shall see my wonders in your behalf. Be not frightened, “though the waves thereof roar:” for “when thou passest through the waters, I will be with thee; and when through the foaming surge, it shall not overflow thee:” nay, they shall be thy very safeguard from the foe that pursues thee; and shall be the destruction of those that would destroy thy soul. Realize in your minds, Brethren, this consolatory truth, that “tribulation is the way to the kingdomq:” and then, whatever you may suffer, you will give thanks to God, who, not in anger, but “in faithfulness, has caused you to be afflicted.”]

  3.      Those who despond in relation to the Church.

[The Jews at this day appear to many to be in so desperate a state, as to render any efforts in their behalf vain and nugatory. But are they in a more hopeless condition than they were in Egypt or in Babylon? or is God less able to deliver now, than he was in the days of old! Surely not: “His hand is not shortened, that it cannot save; nor his ear heavy, that it cannot hear.” If there were only amongst us an holy importunity, crying, “Awake, awake, O arm of the Lord!” verily, his arm should be revealed; and he would work, as in the days of old. Be it so; there are seas of difficulty in our way: but cannot “He who cut Rahab, and wounded the dragon, and dried up the sea for his people,” interpose now with equal effect, and glorify himself in our salvation? He can: he will: he has spoken it: and his word shall stand. Yes; “the redeemed of the Lord shall return, and come with singing unto Zion; and everlasting joy shall be upon their heads: they shall obtain joy and gladness; and sorrow and sighing shall flee away” — — —]

DCCCCLX

DESPONDENCY REPROVED

  Isai. 52:1–3.

Awake, awake; put on thy strength, O Zion: put on thy beautiful garments, O Jerusalem, the holy city: for henceforth there shall no more come into thee the uncircumcised and the unclean. Shake thyself from the dust; arise, and sit down, O Jerusalem: loose thyself from the bands of thy neck, O captive daughter of Zion. For thus saith the Lord, Ye have sold yourselves for nought; and ye shall be redeemed without money.

NOTHING is more common, than for men to cast reflections upon God, when the fault is wholly in themselves. The ungodly world, when urged to devote themselves to God, agreeably to the divine commands, will allege, that those commands are themselves unreasonable, because it is not in their power to obey them. Thus they cast the blame, not on themselves, for the inveteracy of their evil habits and the alienation of their hearts from God, but upon God himself, as requiring so much at their hands. It were well if this disposition were not found also amongst persons professing godliness. But the godly themselves, under the power of temptation, are apt to complain of God, as unwilling to hear their prayer, and to deliver them from their troubles; when, in fact, they neglect to use the means through which alone they are authorized to expect success. This the Jewish Church had done; saying, in a querulous tone, to God, “Awake, awake; put on strength, O arm of the Lord!” But the Lord retorts upon them the accusation, and says, “Awake, awake; put on thy strength, O Zion!” that is, ‘Do not stand complaining of me, as if I were inattentive to your welfare; but exert the powers which ye have; and, in the diligent use of them, expect my promised blessing.’

The words thus explained will give me a just occasion to observe,

  I.      That we should exert ourselves, as if all depended on our own efforts—

To this the Jews were called, in the midst of all their discouragements—

[In the Babylonish captivity, despondency prevailed amongst them, as if it were not possible for them ever to be delivered. But it became them, like Daniel, to study the prophecies relating to their captivity; and, in a state of holy preparation, confidently to expect deliverance at God’s appointed time. “Be ye clean, that bear the vessels of the Lord; for ye shall not go out with haste, nor go by flight: for the Lord will go before you; and the God of Israel will be your rere-ward.”

The promise, that “there should no more come into Jerusalem the uncircumcised and the unclean,” evidently directs our minds to a period yet future: for not only was Jerusalem invaded after their return from Babylon, but the very worship of the temple was suspended by Antiochus: their city also, and temple, und polity, were subsequently destroyed by the Romans; and their whole nation have now remained above seventeen hundred years in a state of utter desolation and dispersion. But they must not on that account despond. The prophecies relating to their future restoration shall surely be fulfilled: and it becomes them all to be in a state of holy expectation; just as Abraham was, when, at the distance of two thousand years, “he saw the day of Christ, and rejoiced.” This gives us what I apprehend to be the true view of our text: God directs his complaining people to anticipate with joy that blissful period: “Awake, awake; put on thy strength, O Zion; put on thy beautiful garments, O Jerusalem, the holy city; (even as a bride expecting the speedy arrival of the bridegroom:) for there shall no more come into thee the uncircumcised and the unclean: (after their restoration, no Chaldean, or other foe, shall ever overwhelm them more.) Shake thyself from the dust; arise, and sit down, O Jerusalem: loose thyself from the bands of thy neck, O captive daughter of Zion.”]

To this also every desponding saint is called—

[There is no condition that can justify a desponding inactivity. The word of God is full of exceeding great and precious promises, which shall all be fulfilled in their season, to those who rely upon them. These we should contemplate: we should treasure them up in our minds: we should plead them before God in prayer: we should expect assuredly the fulfilment of them: however long or dark our night may be, we should look with confidence for the returning light of day: we should know, that “the goings forth of Jehovah” for the salvation of his people “are prepared as the morning;” and that he will appear at the appointed hour. However frequently vanquished by our spiritual foes, we should return to the charge, “strong in the Lord, and in the power of his might.” We should never, for a moment, suffer the thought of our weakness to discourage us: we should rather make it a reason for exertion, in the full confidence, that “when we are weak, then are we strong;” and that “God will perfect his strength in our weakness.” This is the very instruction which an inspired Apostle gives us: “Work out,” says he, “your own salvation with fear and trembling; for it is God that worketh in you both to will and to do of his good pleasure.” The man with the withered hand is a fit example for us to follow. The command given him by our Lord was, “Stretch forth thine hand.” He did not indolently reply, ‘I cannot; but immediately made an effort to comply; and, in the attempt, he was strengthened to perform the deed. So would it be with us, if, in Obedience to God’s word, and in dependence on his grace, we addressed ourselves to the duties which we have to perform: “our light would soon rise in obscurity, and our darkness be as the noon-day.” The very exhibition of a lamp from a broken pitcher, if done in faith, should be sufficient to overcome the strongest foe.]

From God’s reply to his complaining people we learn,

  II.      That we should expect every thing from God, as if there were no need of personal exertions—

Such was the instruction given to the Jews—

[Captives are wont to be redeemed with money. But what prospect had the Jews of being liberated from captivity on such terms as these? They were despoiled of every thing; and had no friend to interpose in their behalf, and to pay a ransom for them. But, says God, “Ye have sold yourselves for nought; and ve shall be redeemed without money.” Look back, and see, What did ye ever gain by all the transgressions by which ye provoked me to cast you off? Know then, that as ye never received any thing in return for your souls, so shall ye never be called upon to give any thing for the liberation of them. This was specifically promised; and the very person who should liberate them was proclaimed by name three hundred years before any such person existed in the world: and it was fulfilled at the time predicted; yea, so literally fulfilled, that not only were they permitted to return to their native land, but means were afforded them for rebuilding their city and temple; and the vessels which had been taken away by the Chaldean monarch, were restored to them, for the service of the sanctuary, and the worship of their God.

In what precise manner their future restoration shall be accomplished, we do not exactly know: but sure we are, that it shall “not be by price or reward” given to the various potentates who rule over them: no; it shall be in a way not less wonderful than their deliverance from Egypt or from Babylon; a way that shall leave no doubt, upon the minds of any, that the hand of the Lord hath done it. To this the whole nation may look forward with confidence; for “the mountains shall depart,” saith God, “and the hills be removed; but my kindness shall not depart from thee; neither shall the covenant of my peace be removed, saith the Lord, that hath mercy on thee.”]

Such, too, is the lesson that must be learned by us—

[“We have sold ourselves for nought.” I will appeal to every one amongst you; What have you ever gained by sin? What has the world ever done for you? What have you ever found in it, but “vanity and vexation of spirit?” Truly it may be said of you also, that you have never received any thing in return for your souls. To you also may it be said, that neither are ye called to give any thing for their redemption. The price has been already paid, even “the precious blood of God’s only dear Son, as of a lamb without blemish and without spot:” and all that remains for you is, to receive freely what your God so freely bestowsi. The proclamation has gone forth: it is already issued from the court of heaven: the jubilee-trumpet has announced it long: “Shake yourselves from the dust: loose yourselves from the bands of your necks, ye captive daughters of Zion:” return ye, every one, from your sore bondage, and take possession of your forfeited inheritance: receive all the blessings of salvation “freely, without money, and without price.” Sit not, any of you, in a desponding frame, crying, “Awake, awake, O arm of the Lord!” but hear your God saying to you, “Awake, awake; put on thy strength, O Zion; put on thy beautiful garments, O Jerusalem, the holy city; for there shall no more come into thee the uncircumcised and unclean.” Complete deliverance is at hand, for all that truly desire it; for all that are willing to receive it. Do not imagine that it is any mark of humility to doubt: it is no virtue in you; but rather a grievous insult to your God. So God himself represents it: “Why sayest thou, O Jacob, and speakest, O Israel, My way is hid from the Lord, and my judgment is passed over from my God? Hast thou not known? hast thou not heard, that the everlasting God, the Lord, the Creator of the ends of the earth, fainteth not, neither is weary? there is no searching of his understanding. He giveth power to the faint; and to them that have no might he increaseth strength. Even the youths shall faint and be weary, and the young men shall utterly fall: but they that wait upon the Lord shall renew their strength; they shall mount up with wings as eagles; they shall run and not be weary; they shall walk and not faint.” As for seeking to justify your despondency. by any peculiarities in your state, it is all folly; it is all impiety; it is all a forgetfulness of God. “Shall the prey be taken from the mighty, or the lawful captive delivered? Yes: thus saith the Lord; even the captives of the mighty shall be taken away, and the prey of the terrible shall be delivered: for I will contend with him that contendeth with thee; and I will save thy children.” Fear not, then, thou desponding soul; but commit thy cause to God: and know assuredly, that the more simple thine affiance is in him, and the more confident thine expectation of his effectual help, the more speedy and manifest shall be his interpositions in thy behalf. Only believe in him; and he will glorify himself in thy complete and everlasting deliverance.]

DCCCCLXI

THE NATURE OF THE GOSPEL

  Isai. 52:7.

How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace; that bringeth good tidings of good, that publisheth salvation; that saith unto Zion, Thy God reigneth!

IN order to understand the prophetic writings, we must always bear in mind that they have a spiritual or mystical sense, as well as a plain and literal one. The words before us, in their primary meaning, evidently refer to the joy with which the proclamation of Cyrus, when he permitted the captive Jews to return from Babylon to their native country, would be received. But they certainly relate also to the deliverance announced to us under the Gospel-dispensation; for it is in this view that they are quoted by the Apostle Paul. We shall take occasion from them to shew,

  I.      What the Gospel is—

It is described with sufficient accuracy in the text: it is,

  1.      A proclamation of “peace and salvation” to man—

[The Gospel supposes men to have offended God, and to be obnoxious to his everlasting displeasure. It further supposes that they have no way of conciliating the Divine favour, or of warding off the stroke of his indignation. Coming to men in this helpless and hopeless state, it publisheth tidings of peace and salvation: it represents sin as expiated by the atoning blood of Jesus; and God as reconciled to all who will trust in his meritorious and all-prevailing sacrifice. This is the view which St. Paul himself gives us of the Gospel; in preaching of which Gospel ministers resemble the messengers sent to Babylon, who had nothing to do but to proclaim a full and free deliverance to the wretched captives.]

  2.      A declaration of Christ’s power and grace—

[The Chaldeans, who so grievously oppressed their Jewish captives, may justly represent to us the bitter and tyrannical dominion of sin and Satan: and Cyrus, who, without fee or reward, liberated them from their bondage, may be considered as the agent and representative of the Deity. As therefore the messengers would not fail to remind the Jews, that Cyrus, the one author of their happiness, would continue to them his protection and favour while they maintained their allegiance to him; so, in preaching the Gospel, we are to declare, that Christ, to whom we owe the beginnings of our liberty, will complete our deliverance, and continue to us all the tokens of his love, provided we yield him, as we are in duty bound, a willing and unreserved obedience. Thus did Christ himself preach the Gospel, saying. Repent, for the kingdom of heaven is at hand.]

If we view the Gospel in this light, we shall see immediately,

  II.      That it is a ground of joy—

By a beautiful figure, the very steps of the messenger hastening over the distant mountains are represented as inspiring us with joy. That the Gospel itself is a source of joy, appears in that,

  1.      It has been considered so from the first moment of its promulgation—

[Abraham, two thousand years before its promulgation, rejoiced exceedingly in a distant prospect of it. At the birth of Jesus, our deliverer, a host of angels congratulated the world, saying, “Behold, we bring you glad tidings of great joy, which shall be to all people; for unto you is born a Saviour, which is Christ the Lord.” As soon as ever the full effects of the Gospel came to be experienced, the converts, filled with every malignant temper just before, were filled with joy, and “ate their bread with gladness and singleness of heart, blessing and praising Godf.” No sooner was the Gospel preached in Samaria, than “there was great joy in that city:” and, the instant that the eunuch had embraced it, “he went on his way rejoicing.” Thus it is at this day a healing balm and a reviving cordial to all who understand and receive it.]

  2.      It is in itself well calculated to create joy in our hearts—

[Let but its blessings be felt, and it will be impossible not to rejoice. Did the Jews exult at a deliverance from a cruel yoke, and a restoration to their native country? How much more must a sinner rejoice at his deliverance from death and hell, and his restoration to the forfeited inheritance of heaven! The transports of joy manifested by the cripple whom Peter and John had healed, were the natural effusions of a grateful heart: we should have wondered if he had not so expressed the feelings of his soul: but he had received no benefit in comparison of that which the believer enjoys when he first embraces the Gospel of Christ. Hence our prophet represents the Gospel as invariably producing such sensations as the husbandman feels when bringing home the fruits of the field, or the soldier when dividing the spoils of victory.]

  3.      It is, and ever will be, the one subject of thanksgiving in the realms of glory—

[The glorified saints never have their attention diverted from it for one single moment: day and night are they singing to him who loved them, and washed them from their sins in his own blood. And though the angels are less interested in this subject, because they never needed redeeming grace, yet do they join the general chorus, ascribing honour and glory to him that sitteth on the throne, and to the Lamb for ever. Nor will they ever be weary of this subject; such an inexhaustible fund is it of light, and happiness, and glory.]

  INFER—

  1.      How strange is it that the Gospel should be treated with indifference!

[That it is so treated, needs no proof: but how amazing that it should ever be slighted by those to whom it is sent! that condemned criminals should disregard the offers of pardon sent them by their prince! O that there might be no more occasion for that complaint, “Who hath believed our report?” Let the very feet of the messengers who bring the tidings be henceforth beautiful in our eyes.]

  2.      Of what importance is it to distinguish between mere morality, and the Gospel of Christ!

[Lectures upon honesty would administer but little comfort to a person about to be executed for breaking the laws of his country: nor can mere discourses on morality administer much comfort to a self-condemning sinner: and if he mistake such discourses for the Gospel, he is fatally deceived. The Gospel is a full and free offer of salvation through the blood of Christ: and this is glad tidings indeed; like “rivers of water in a dry place, or a shadow of a great rock in a weary land.” O that all who are ambassadors of God may remember the great scope of their ministry, and testify the Gospel of the grace of God! And let all who hear the joyful sound, improve the day of their visitation: blessed are they if they receive the truth in the love thereof; but most aggravated will be their condemnation if they despise the mercy so freely offered them.]

DCCCCLXII

THE SAINT’S VISION OF CHRIST

             Isai. 52:8.

They shall see eye to eye, when the Lord shall bring again Zion.

EXCEEDINGLY strong and animated are the descriptions given us, in the prophetic writings, respecting the return of the Jews from Babylon — — — And in that event is God represented as to be preeminently glorifiedb. But we must not, in reading these glowing passages, confine our attention to that one event: we must bear in mind, that it was altogether typical of our deliverance by Christ; and we must therefore regard it in that view, comprehending under its vivid representations that infinitely greater redemption which it was intended to prefigure. In truth, to understand the prophecies aright, we must remember that they contain, in general, a primary and a secondary sense; primary, as having a literal fulfilment; and secondary, as having a mystical accomplishment under the Christian dispensation. By the deliverance of the Jews from Babylon, God’s glory was made to appear: but it was more clearly seen in the apostolic age; and will be yet more fully manifested at the latter day. Those periods, it is true, in respect of time, are far asunder: but in respect of purpose they are one; and may be considered, therefore, as declaring one great event, in its commencement, its progress, and its completion. It is in that view that I enter upon the passage before us: from which I shall take occasion to shew you,

  I.      The views which men had of Christ under the Mosaic economy—

Certainly, under the Mosaic dispensation, their views of Christ were very indistinct—

[True it is, that Christ was then prefigured in his person, work, and offices. It may well be doubted whether there was so much as a pin in the tabernacle which did not correspond with something in Christ; or whether there was any thing in Christ which was not prefigured: for God gave to Moses a model; and agreeably to “that pattern shewn him in the mount,” was every thing made. Still, however, the Mosaic ritual was only a shadow: and, as a shadow will give but a very imperfect conception of a man, especially in his intellectual and moral powers, so did the laws of Moses give a very inadequate representation of Christ, and of the salvation which he was to work out for us. It was to intimate this, that Moses put a veil on his face when he spake to the people under his charge: and even the best informed of the prophets themselves were far from comprehending the full import of what they conveyed to us. Doubtless “Abraham saw the day of Christ, and rejoiced in the sighte;” but still both he and all his posterity saw but little, in comparison of what was afterwards revealed to Moses and the prophets: and the prophets themselves, yea, and even John the Baptist, who was the greatest of them all, were inferior in knowledge to the least and meanest of the followers of Christ.]

The deliverance from Babylon added but little to the knowledge which the Law conveyed—

[That event indeed, duly considered, would serve to throw light upon our redemption by Christ; and more especially in the view in which it is foretold in the preceding context: “Thus saith the Lord: Ye have sold yourselves for nought; and ye shall be redeemed without money.” And, as we shall see presently, it was intended to shadow forth that stupendous effort of God’s mercy and love. But still, the temporal blessing that was then imparted, so occupied the minds of all who partook of it, as to swallow up every consideration of the spiritual benefits which the temporal deliverance was ordained to prefigure.]

But men’s views of Christ will be found greatly enlarged, if we consider,

  II.      Those which were vouchsafed to them in the apostolic age—

The passage manifestly refers to that period—

[In the verse preceding our text, the prophet, seeing, as it were, his prediction already carried into effect, exclaims, “How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace; that bringeth good tidings of good; that publisheth salvation; that saith unto Zion, Thy God reigneth.” And this very passage does St. Paul quote, as fulfilled, under the Christian dispensation, by those who preach the Gospel of Christi. This shews clearly, that the one event was typical of the other; and that we must look to the Christian dispensation for the accomplishment of the prediction before us. Indeed, it is under the Christian dispensation alone that God does “bring again Zion” to the state from which it had fallen through the apostasies of his unbelieving and gainsaying people.]

Then was Christ seen, comparatively, “eye to eye,” and face to face—

[He did assume our nature, and tabernacle amongst men. And though his appearance was mean, even like “a root out of a dry ground,” yet to a chosen few he revealed himself in a more especial manner, as “the brightness of his Father’s glory, and the express image of his personl.” On one occasion he was transfigured before them, “shining forth as the sun” in its meridian lustre: to which event St. Peter refers, when he says, “We were eye-witnesses of his Majestyn.” Indeed, his disciples generally “beheld his glory, the glory as of the only-begotten of the Father.” Not that they fully understood his character and mission, until the day of Pentecost: but when the Holy Spirit was poured out upon them, then they saw him to be indeed “the Son of God, the Saviour of the world.” They had seen him, and conversed familiarly with him after his resurrection, for the space of forty days; and had now received the promised effusion of the Holy Ghost; so that there remained no longer any doubt upon their minds: and hence St. John, speaking of him as the incarnate “Word,” the eternal Son of God, says, “That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled of the Word of life …. that which we have seen and heard, declare wo unto you …. And these things we write unto you, that your joy may be full.” How clear their knowledge was, in comparison of that which men possessed under the Mosaic economy, will be seen to advantage by reading the Epistle to the Hebrews; where the whole of his work and offices, as depicted in the ceremonial law, is fully developed and explained. Hence, then, it was justly said by St. Paul, “Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him: but God hath revealed them unto us by his Spirit.”]

We must however, for the full understanding of the text and views which are there spoken of, we must, I say, look forward to,

  III.      Those which shall be enjoyed in the latter day—

To this period our text has a still further reference—

[Doubtless many of the Jews were converted to Christ, and many of the Gentiles also, through the ministry of the Apostles: but the bulk of the Jewish nation rejected their testimony, as did the great mass also of the Gentile world: so that Zion still needs to be “brought again,” no less than at the first promulgation of Christianity. It cannot yet be said that “the Lord hath made bare his arm in the eyes of all the nations, and that all the ends of the earth have seen the salvation of our God.” But that period shall arrive, as the prophet has said; and then only shall my text be fully accomplished.]

Then, indeed, shall men behold our Lord “eye to eye”—

[Some have thought that Christ will appear again personally upon earth, and be seen amongst his followers. Certainly, if that should be, our text will then receive a most remarkable accomplishment, But without determining any thing respecting that, one thing is clear; namely, there will be a vast increase of light bestowed upon the Church in that day; insomuch, that “the light of the moon will be as the light of the sun, and the light of the sun sevenfold, in the day that the Lord bindeth up the breach of his people, and healeth the stroke of their wound.” We know that there is a veil upon our hearts when we read the word and attend upon God’s ordinances; and that, for the most part, it is on some particular occasions only that Christ appears to us in his glory, and manifests himself to us in all the wonders of his love. But in that day this will be a common occurrence amongst all the members of his Church; for “the whole earth shall be filled with the knowledge of the glory of the Lord, as the waters cover the sea.” And so glorious will be the discoveries vouchsafed to them, that “the moon shall be confounded, and the sun ashamed, when the Lord of hosts shall reign in Mount Zion, and before his ancients, gloriouslyx.” Then shall be fulfilled what St. John has spoken in the book of Revelation: “There shall be no more curse in the Church; but the throne of God and of the Lamb shall be in it; and his servants shall serve him: and they shall see hit face; and his name shall be in their foreheads. And there shall be no night; and they need no candle, neither light of the sun; for the Lord God giveth them light: and they shall reign for ever and ever.”]

  And now let me ASK,

  1.      What views of Christ have you?

[St. Paul speaks of Christ as “revealed in him:” and such is the revelation which we also must have, if ever we would partake of his saving benefits. That he has been revealed to us in the word, will only tend to our heavier condemnation, if “an understanding be not given us, that we may know him;” and a vital power also communicated, “that we may be in him,” as branches of the living vine. O Brethren, rest not in a head-knowledge of the Saviour; but beg of God that he would pour out upon you the Holy Spirit, as “a Spirit of wisdom and revelation in the knowledge of Him; that the eyes of your understanding being enlightened,” you may know him in all “his excellency and gloryc.” It is the Spirit’s office to glorify Christ; and to take of the things that are his, and to “shew them unto you.” Pray ye therefore, without ceasing, that God, of his infinite mercy, would give you his Holy Spirit, and, through his divine agency, impart to you that “knowledge of Christ in which alone consists eternal life.”]

  2.      What effect has your knowledge of Christ produced upon you?

[From my text we may learn, that, in proportion as we see Christ “eye to eye,” we may hope, both in our individual and collective capacity, to be restored to God. And to the same effect says St. Paul; “We all, with open and unveiled face, beholding as in a glass the glory of the Lord, are changed into the same image, from glory to glory, even as by the Spirit of the Lord.” Now what know you, Brethren, of this experience? It is not the Law, with its terrors, that can ever effect this: no, nor can a desire of heaven give us a sufficient stimulus, or obtain for us so rich a benefit. Nothing but a sight of Christ can transform the soul into his likeness. Even in heaven this assimilating efficacy is felt and acknowledged: for we there “shall be like him, because we shall see him as he is.” Study, then, I pray you, his glorious character: survey him diligently, as he is revealed in the word: and cease not to contemplate the wonders of his love, till, “by comprehending the breadth and length and depth and height of it,” as far as such an incomprehensible subject can be known, “you be filled with all the fulness of God.”]

DCCCCLXIII

CHRIST REWARDED FOR HIS SERVICES

  Isai. 52:13.

Behold, my servant shall deal prudently, he shall be exalted and extolled, and be very high.

IN the writings of Moses, the enjoyment of the land of Canaan was held forth as the great incentive to obedience; and spiritual blessings were but obscurely intimated. But in the prophetic writings, the greatest of temporal blessings were promised rather as pledges of infinitely richer benefits, which they typically represented: and frequently the very language in which they were promised, clearly shewed, that their mystical sense was, in fact, the most literal. Sometimes, as in the prophecy before us, the inspired writer entirely loses sight of all temporal considerations, and is wholly wrapt up in the contemplation of that spiritual kingdom, which the Messiah was in due season to erect. From the redemption of the Jews out of their captivity in Babylon, he goes on to speak of a more glorious redemption to be effected for all the nations of the world from the dominion of sin and Satan, of death and hell. The means of its accomplishment are described at large from this verse to the end of the following chapter. The Messiah, by whom it was to be effected, is set forth in all that variety of character which he was to assume, and in those diversified states of humiliation and glory which he was to pass through, in order to fulfil the work assigned him. That a passage so decisive for the establishment of Christianity should be wrested by the Jews, and be applied to any one rather than to Christ, is nothing more than what might be expected. But so harsh and incongruous are their interpretations, that they need only to be stated, and the absurdity of them immediately appears. Besides, the numerous applications of this prophecy to Christ, which occur in the New Testament, leave us no room to doubt respecting its true import. The portion, which now demands our attention, declares to us,

  I.      The success with which he executed the work assigned him—

The office which Christ sustained was that of a “servant.” He was to do his Father’s will, to seek his Father’s glory, and to advance the interests of his Father’s kingdom. On this account the Scriptures frequently speak of him as a servant: “Behold my servant whom I uphold;” “by his knowledge shall my righteous servant justify many;” “I will bring forth my servant the Branch.” Our Lord himself also often speaks of himself under this character: “I have not spoken of myself, says he, but the Father who sent me, he gave me a commandment what I should say, and what I should speak.” In above thirty other passages in St. John’s gospel he represents himself as sent by the Father, and as receiving a commandment from him. We must not, however, conceive from hence that he is only a creature; for though in his official capacity he was inferior to the Father, in his own nature he was equal to the Father, as St. Paul tells us; “He was in the form of God, and thought it not robbery to be equal with God, but made himself of no reputation, and took upon him the form of a servant.”

Christ’s work as a servant was, to reveal the Father’s will to mankind, to make atonement for their sins, and to reduce them to a state of holy obedience; or, in other words, to execute the offices of a prophet, a priest, and a king, in compliance with the Father’s appointment, and in subserviency to his honour. Now that he delivered his doctrines in the capacity of a servant, is evident from his own repeated confessions; “My doctrine is not mine, but his that sent me:” “Whatsoever I speak, even as the Father said unto me, so I speak.” It was also in obedience to his Father’s will that he offered himself a sacrifice for sin. Our Lord himself says, “Therefore doth my Father love me, because I lay down my life that I might take it again: no man taketh it from me, but I lay it down of myself: I have power to lay it down, and I have power to take it again: this commandment have I received of the Father:” and St. Paul also says, that “being found in fashion as a man, he became obedient unto death, even the death of the cross.” Thus also in the manifold exercises of his regal power, whether he cured diseases, rectified abuses, or forgave sins, he acted by an authority delegated to him for that purpose. When, at the very beginning of his ministry he took the sacred volume into his hands to read out of it to the people in the synagogue, he selected this passage, which fully declared to them by what authority he acted; “The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor, he hath sent me to heal the broken-hearted:” and at another time he told his disciples, that “the Father had appointed unto him a kingdom.” Thus plain is it, that whether he executed the office of a prophet, priest, or king, he acted in the capacity of a servant.

In the whole of his work he prospered. The text says, “My servant shall deal prudently;” but in the margin of the Bible it is put, “shall prosper.” This rendering of the word seems rather better to agree with the context, and with that expression in the following chapter, “the pleasure of the Lord shall prosper in his hand.” The very same word also is used in reference to Christ by Jeremiah, where our translators have given this sense to it; “I will raise unto David a righteous Branch, and a King shall reign and prosper.” Let us view this servant of Jehovah in the various offices he performed, and we shall see that he prospered in them all. Was he teaching the people? behold, what wonderful things he brought to light; things, which from eternity had been hidden in the bosom of the Father! How did the clouds of ignorance and superstition vanish before him! the corrupt glosses, with which the Jewish doctors had obscured the law, were refuted: the truths of God were established on the firmest basis; the most subtle objectors were put to silence; the most ignorant were instructed in the deepest mysteries; and all, with such condescension, such ease, such wisdom, and such authority, that his very enemies were constrained to say, “Never man spake like this man.” Was he setting up his kingdom? he rejected with disdain the pomp of earthly monarchs, and laid the foundations of his throne in the hearts of his people. Nor did he bring any into subjection by outward force: a single word was sufficient to subdue the stoutest heart. If he said to Matthew, “Follow me,” not all the wealth of kingdoms could detain the willing captive. If he said, “Come down, Zaccheus,” behold, a covetous extortioner is instantly transformed into a benevolent and obedient servant. Whomsoever he would, he called: and such was the constraining power of his voice, that, without hesitation, they left all that they had, and followed him. And though he commanded his subjects to make no account even of their own lives when standing in competition with his will, and promised them nothing but poverty and persecution in this world, yet they all delighted in his law, and gloried in the cross for his sake. So entirely did they yield up themselves to him, that opposition served but to rivet their affections to him, and to confirm them in their determination to live and die in his service. Did he expiate his people’s sins? behold, there was not any thing wanting either to complete his obedience, or to fill up the measure of his sufferings. He “fulfilled all righteousness,” even though by so doing he made himself appear to be a sinner like unto us: he not only was circumcised by his parents, but voluntarily submitted to the ordinance of baptism, as though he had needed it for the washing away of his own iniquities. Nor was there any kind of suffering which he did not endure, that he might fully expiate our guilt by bearing in our stead all that our sins had merited. He never ceased from his labours, till he could say in reference to all that he had undertaken to do or suffer for us, “It is finished.”

But must we confine our views of his success to past or future times? Are there not many living witnesses of his power and grace? Is he not teaching some amongst us by his good Spirit, and “revealing unto babes the things that are hidden from the wise and prudent?” Do not many of us also experience the virtue of his blood, and reap the fruits of his continual intercession? Is not his almighty arm yet stretched out to deliver us from our spiritual enemies, and to bring our hearts into captivity to his will? Wherever there is one who is brought out of darkness into marvellous light, one who enjoys peace with God through the blood of sprinkling, and whose corruptions are mortified through the influence of divine truth, there is a monument of our Lord’s success, “an epistle of Christ known and read of all men.”

We might further illustrate his success by enumerating the benefits which his mediation has procured: but as these constituted a part of that reward which was conferred on him, we shall wave the mention of them in this place, and proceed to consider,

  II.      The recompence that was awarded him for his fidelity—

Our Lord, as a servant, “had respect unto the recompence of reward:” “for the joy that was set before him he endured the cross and despised the shame.” Nor was this reward withheld from him, when he had finished his work. St. Paul tells us expressly, that his resurrection and consequent ascension are to be regarded in this view: “He became obedient unto death, even the death of the cross; therefore God hath highly exalted him.” Of this also the prophet spake in the words before us: “he shall be exalted, and extolled, and be very high.” Whether the prophet meant to point out three different steps of our Lord’s advancement, we cannot positively say: but his words may well bear that interpretation; “he shall be exalted” by God to a throne of glory; “he shall be extolled” by men with adoration and thanksgiving; and he shall “be very high,” reigning as Head over men and angels for ever and ever. In this view his advancement may be considered as immediate, progressive, final.

His immediate advancement consisted in his resurrection from the dead, and his elevation to the right hand of the Majesty on high, according to what is said by the Apostle; “God hath highly exalted him, and given him a name that is above every name, that at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth.” He, who left his glory for our good, resumed it again; and his human nature is made to participate his glory: yes; that very body, which endured fatigue and hunger, which was torn with scourges, and pierced with nails, which agonized in the garden, and expired on the cross, is now at the right hand of God in the highest seat of dignity and honour. That human soul also, that once was harassed with the temptations of Satan, and that endured the wrath of a sin-avenging God, is now assumed into such an union with the godhead, as to be exalted infinitely above the highest archangel. It is in his human nature that the brightest effulgence of the Deity is seen: so that, while he appears as a lamb that has been slain, he is the very joy and glory of heaven, the sun that illumines the regions of the blest; “the glory of God doth lighten them, and the Lamb is the light thereof.”

And who does not rejoice that the Saviour should be thus glorified? Who does not even leap for joy at the thought, that he, who loved us unto death, should be thus exalted far above all principalities and powers? Surely, independent of the interest which we ourselves have in his advancement, we ought to be exceeding glad that our greatest friend and benefactor should be thus gloriously rewarded.

The next, and more remote step of his advancement was, the progressive extending of his kingdom throughout the earth. It is true that, in a very short space of time, there were thousands of souls subjected to his dominion; and gradually his empire was enlarged among the Gentile world: multitudes in every place took, as it were, an oath of allegiance to him, and were made willing even to lay down their lives for his sake. But yet his kingdom has hitherto been only partially established: there is a time coming when, in the most literal sense, that prophecy of Daniel shall be accomplished, and “there shall be given him dominion and glory, and a kingdom; and all people, nations, and languages shall serve him.” This methinks is that prospect, to which our Lord looked forward, with peculiar delight as to “the joy set before him.” When he shall see the whole human race bowing before his footstool, and hear them “extolling” and magnifying his name, he will look back upon the travail of his soul with pleasure and satisfaction, and account himself amply recompensed for all that he has done and suffered.

O that this glorious season might speedily begin; that his kingdom might come, and his will be done on earth as it is in heaven! But if we be not favoured to behold this period, let us at least make him the most acceptable return we can for his kindness, by devoting ourselves to his service, and endeavouring to bring others to the obedience of faith.

The final step of his advancement will be, when he shall come again to judge the world, and reign over his elect for ever and ever. What he has already received is only a pledge and earnest of what he will hereafter enjoy. At a future period, fixed in the divine counsels, but known to no creature either in heaven or earth, he is to come in his own glory, and in the glory of his Father, surrounded with all the holy angels. He is then to summon the whole universe before him: all, in one vast assembly, will stand at his tribunal, and be judged by him according to their works: those that were his enemies, and would not that he should reign over them, he will cast, together with the fallen angels, into the lake of fire; but his faithful servants he will take, together with the holy angels, to dwell with him, that they may be one fold under one shepherd for evermore. His mediatorial office indeed he will then lay down, as having no more need to exercise it; and in this sense, “he will deliver up the kingdom to God, even the Father, that God may be all in all.” But he will not cease to reign as a king over his people; for the prophet expressly says, that “of his kingdom there shall be no end.” To all eternity therefore will he be the Head of the church; to all eternity the one source of their joy, the one object of their adoration. As the glorified saints and angels are already singing, so will they never cease to sing, “Worthy is the Lamb that was slain to receive power and riches, and wisdom and strength, and glory and honour and blessing; therefore blessing and honour, and glory and power be unto him that sitteth upon the throne, and unto the Lamb for ever and ever.”

  In IMPROVING this subject, we shall find abundant matter of reproof to the ungodly, of encouragement to the humble, and of direction to all.

  1.      Reproof to the ungodly—

On the most diligent inquiry into the life and conduct of our Lord, we shall find that he omitted nothing that was necessary for the effecting of our reconciliation with God. Yet how ill is he requited by the generality of mankind I Notwithstanding he has come down from heaven for our salvation, and accomplished the work which had been given him to do, the ungodly world will scarcely bestow a thought upon him. Instead of “exalting” him in their minds, and “extolling” him with their lips, and setting him “very high” in their affections, they regard him little more, than if all that is related of him were a mere fable. Every earthly vanity can fix their attention, and engage their favour; but he, whose condescension and grace have filled all heaven with wonder, can attract no notice. What base ingratitude is this on the part of man! What is it but practically to deny the Redeemer’s excellency, and to frustrate, as far as in us lies, the purposes of God respecting him? It is, in fact, to say that, whatever reward God has decreed to give him for his services, he shall receive no part of it from us. And who amongst us has not been guilty of this conduct? Who has not passed months and years without any admiration of his love, any zeal for his honour? If he were as much forgotten by all, as he has been by the generality, his very name would soon be put out of remembrance. What more awful proof of our fallen nature can we have; what greater evidence of our apostasy from God? “If God were our Father, we should love Christ; if we were true believers, he would be precious to our souls.” And if God has said that “all who forget him shall be turned into hell,” shall our forgetfulness of his dear Son involve us in no danger? Is it without reason that the Apostle asks, “How shall we escape, if we neglect so great salvation?” Surely if we exalt him not willingly, he shall be exalted against our will; for “he will reign, till he has put every enemy under his feet.” If we will not bow to the sceptre of his grace, we shall be broken in pieces with the rod of his indignation.

  2.      Encouragement to the humble—

They who are humbly endeavouring to serve God, may, on the other hand, derive from this subject much comfort and encouragement. As Christ was, so are all his followers, servants of the most high God. Like him too, in spite of men and devils, they prosper in their work. And is there no reward prepared for them? Shall they not, like him, be exalted to thrones of glory? Shall they not be extolled by men, as the excellent of the earth; and by God, as good and faithful servants? Shall they not be very high, even “heirs of God, and joint-heirs with Christ?” Yes; God is not ashamed to be called their God: and, as soon as they have overcome, they shall be carried by angels into Abraham’s bosom, and inherit the glory prepared for them. Let the believer then look forward to the recompence of reward. Let him rest assured that the felicity which awaits him will abundantly compensate his labours and sufferings in the pursuit of it: let him “be faithful unto death, and God will give him a crown of life.” In the meantime, however, they who expect the wages, must be careful to execute the work assigned them. They must “deal prudently,” that they may prosper; and “prosper,” that they may obtain the crown of righteousness, which the Lord, the righteous Judge, shall give them. But it is not in their own strength that they are to proceed, but in the strength of their exalted Saviour; of him, who, having endured the same trials, can sympathize with them; and, having all power in heaven and in earth committed to him, can succour them. To him then let every eye be directed; to him, in whom all fulness is deposited, and our life itself is hid: and “when Christ, who is our life, shall appear, then shall we also appear with him in glory.”

  3.      Direction to all—

While the words before us prophetically declare what Christ shall receive as the reward of his labours, they serve as a direction to every one that names the name of Christ: they virtually enjoin us to pay him the tribute which is so justly due. “What shall I render unto the Lord,” was the reflection that inspired the breast of David on a review of the mercies which he had experienced. And can we call to mind what our blessed Lord has done, and is yet doing, for our salvation, and not feel the liveliest emotions of gratitude in our hearts? Are we not constrained to break forth in the language of the Psalmist, “Bless the Lord, O my soul, and forget not all his benefits; bless the Lord, O my soul, and let all that is within me bless his holy name?” Yes; “let us abundantly utter the memory of his great goodness, and sing of his praise without ceasing.” It is the most reasonable, and surely the most delightful, of all duties to exalt his name, and magnify it with thanksgiving. Let this then be the disposition of our minds, and the practice of our lives. Let us say, “Awake up, my glory, awake, lute and harp, I myself will awake right early;” “I will sing of his righteousness all the day long;” “I will praise his name while I have my being.” Then, at whatever period we shall be summoned into his immediate presence, we shall change our place, but not our employment; for the song, which we began on earth, shall be continued by us to all eternity: “To him that loved us, and washed us from our sins in his own blood, and has made us kings and priests unto God, and the Father, to him be glory and dominion for ever and ever. Amen.”

DCCCCLXIV

THE DEPTH OF OUR SAVIOUR’S HUMILIATION

  Isa. 52:14, 15.

As many were astonished at thee; (his visage was so marred, more than any man, and his form more than the sons of men:) so shall he sprinkle many nations.

OF all the subjects that ever engaged the attention of the human mind, there is none so important as that which the prophet is now opening: the Scriptures both of the Old and New Testament are full of it: it was exhibited in the first promise that was given to man after his fall: it was continued from that period with increasing clearness in the prophecies: it was set before the eyes of men in the sacrifices that were offered: and memorials of it are yet preserved in all Christian churches in the sacrament of the Lord’s supper. Our Lord himself frequently introduced it in his discourses: it was the one topic of conversation when he talked with Moses and Elias on the mount of transfiguration. The Apostles in their sermons and epistles represent it as the foundation of all their hopes. Paul found it to be such an irresistable weapon, and so mighty to destroy the strong holds of sin and Satan, that he determined to know nothing among his people but Jesus Christ and him crucified. This is that mystery, in which are contained all the treasures of wisdom and knowledge. It is so extensive a field for meditation, that, though we traverse it ever so often, we need never resume the same track: and it is such a marvellous fountain of blessedness to the soul, that, if we have ever drunk of its refreshing streams, we shall find none other so pleasant to our taste; or rather, we shall never wish to taste any other. To the consideration of this subject, we are immediately led by the words before us, in which we may observe both our Lord’s unparalleled humiliation, and the ends for which he submitted to it.

  I.      His unparalleled humiliation—

In order to mark this the more distinctly, we will briefly notice the different steps of it from his cradle to his grave. Notwithstanding he was the Creator of the universe, he had no fitter place for his reception than a stable, no better accommodation than a manger: nor had he long made his appearance in the world before his life was sought, and he was driven a fugitive from his native country. Till the age of thirty his occupation was that of a carpenter, at which business he worked with his reputed father. And during the four last years of his life, nothing could exceed the contempt and ignominy with which he was treated. He was called a deceiver, a gluttonous man, and a wine-bibber: he was said to be in league with Satan himself: and the people thought they spake well and properly concerning him, when they said, He hath a devil, and is mad: yea, they even called him Beelzebub, the prince of the devilsc. But, most of all, when the time of his crucifixion drew nigh, then all ranks of people seemed to vie with each other in insulting him. They arrayed him in mock majesty with a purple robe, a crown of thorns on his head, and a reed or cane in his hand for a sceptre. They spat on him, they smote him, they plucked off his beard, according to that prediction, “I gave my back to the smiters, and my cheeks to them that plucked off the hair; I hid not my face from shame and spitting.” Nor was this the conduct of a few only: for he was universally execrated; he was considered as “a worm and no man, the very scorn of men, and the outcast of the people:” he was “one, whom man despised, and whom the nation abhorred.” Having loaded him with all manner of indignities, and “plowed up his back with scourges, so as to make long furrows” in it, they nailed him to the cross, and left him to hang there, till exhausted nature should sink under the torments inflicted on him.

But, as others of mankind have been called to endure many things, let us particularly notice wherein his sufferings were unparalleled; for it is certain that “his visage was marred more than any man’s.” And here we shall find that both in variety and intenseness, they infinitely surpassed all that ever were sustained by any human being. In his civil state, as a member of society, he was degraded so low, that even a murderer was preferred before him. In his natural state, as a man, he was eminently distinguished above all the human race as “a man of sorrows, and acquainted with grief.” He suffered much in his body, from labours, watchings, fastings; from the want even of a place where to lay his head; from the wounds made in it from head to foot, by the thorns, the scourges, and the nails. We may judge of this by what is said of him in the Psalms; “I am poured out like water, and all my bones are out of joint: my heart is like wax, it is melted in the midst of my bowels: my strength is dried up like a potsherd; and my tongue cleaveth to my jaws; and thou hast brought me into the dust of death.” The troubles of his soul were yet greater still. Of these he himself frequently complained: “Now is my soul troubled; my soul is exceeding sorrowful even unto death.” To such a degree was he agitated by internal conflicts, that, before he was even apprehended by his enemies, he was in an agony, and sweat great drops of blood from every pore of his body. Moreover, as his sufferings were thus various, so did they also spring from a variety of sources, from men, from devils, and from God himself. Men laboured to the utmost to torment him by calumnies and reproaches, by taunts and revilings, and by all the cruelties that the most inveterate malice could devise and execute. Satan assaulted him with fiery temptations in the wilderness; and all the powers of darkness conflicted with him at the close of life. His heavenly Father too hid his face from him in the hour of his greatest extremity, and “bruised him” for the iniquities of his people, and called forth the sword of vengeance to slay “the man that was his fellow.”

Together with this variety of sufferings, let us take a view also of their intenseness. In drinking this bitter cup, he found nothing to mitigate his sorrows, but every thing to aggravate them to the uttermost. If we except the sympathy of a few women, he met with nothing but scorn and contempt from all who beheld him. Not even his beloved disciples afforded him any comfort; on the contrary, he was betrayed by one, denied by another, and forsaken by all. All orders and degrees of men were alike inveterate and devoid of mercy. Of this he himself complains by the prophet, “I looked for some to take pity on me, but there was none; and for comforters, but I found none; they gave me also gall for my meat, and in my thirst they gave me vinegar to drink.” When, in the depth of his dereliction he cried, “Eli, Eli! lama sabacthani? My God, my God! why hast thou forsaken me?” so far from pitying, they, with unexampled cruelty, played or punned, as it were, upon his words, and mocked him as idolatrously calling upon Elias, instead of upon God; and, when he complained of thirst, they gave him vinegar, to increase his anguish, instead of a draught calculated to assuage it. Nor did he receive consolation from God, any more than pity from men. On the contrary, his heavenly Father now hid his face from him, and thereby extorted from him that bitter complaint which we have just recited. The united efforts of men and devils could not shake his constancy: but the hidings of his Father’s face seemed more than he could endure; so painful was it to find an estrangement there, where he could alone look for comfort and support. There were many things also which concurred to aggravate his sufferings beyond measure. It is not improbable that the perfection of his nature rendered him more susceptible of pain than other men: but however this might be, certainly his zeal for God must have given a tenfold poignancy to all his anguish. Consider that immaculate Lamb tempted by Satan to distrust his Father’s care, and turn the stones into bread for his support; then to presume upon his Father’s care, and cast himself down from a pinnacle of the temple; and then to deny his Father altogether, and to worship the devil in preference to him; how horrible must such suggestions be to his holy soul! Peculiar stress is laid on this by the Apostle, who says, “He suffered, being tempted:” and we are told, he was so distressed by the conflict, that an angel was sent from heaven to strengthen him. The dereliction also before mentioned, must have been afflictive in proportion to the regard which he bore towards his heavenly Father. His love for men must also have been a source of inconceivable trouble to his mind. If “Lot vexed his righteous soul from day to day;” and David had “rivers of waters running down his eyes;” and Isaiah exclaimed, “Look away from me, I will weep bitterly, labour not to comfort me;” and Jeremiah cried, “My bowels, my bowels! I am pained at my very heart;” on account of the ungodliness they beheld, and the consequences they foresaw; what must Jesus have felt when he saw, not only the wickedness of men’s actions, but all the enmity of their hearts against God, and knew the full extent of those judgments which were soon to come upon them? How must the pride of the Pharisees, the unbelief of the Sadducees, the cruelty of the Herodians, and the stupidity of his own disciples wound his soul! The foresight which he had of his own sufferings must have been a still further aggravation of them. In many instances the expectation of pain is even worse than the pain itself; what then must he have endured, when, from the very beginning, he foresaw every thing that should come upon him! To complete the whole, the accumulation of all his sorrows at once must have added so greatly to their weight, that, if he had not been God as well as man, he could never have sustained the load.

See then whether “the visage of any man was ever so marred as his?” Others, if they have been tried in body, have had comfort in their soul: if they have been persecuted by man, they have received succour from God: or if their trials have been of a diversified nature, still they have found some to commiserate, and, by a tender sympathy at least, to participate their lot: but HE trod the wine-press of God’s wrath alone, and drank, even to the dregs, that cup of bitterness, which the sins of the whole world had prepared for him, and which could not be removed consistently with God’s honour and man’s salvation. Well therefore may we put into his mouth those words of the prophet, “Behold, and see if there be any sorrow like unto my sorrow, which is done unto me, wherewith the Lord hath afflicted me in the day of his fierce anger.” Well too, as the text observes, might “many be astonished at him;” for whether we consider the innocence of him on whom these sufferings were inflicted, or the greatness of him who submitted to them, or his meekness and patience in enduring them, we are equally lost in wonder and astonishment.

Upon a view of our Lord’s unparalleled humiliation, we are naturally led to inquire into,

  II.      The end for which he submitted to it—

Moses, speaking of the truths which he was inspired to proclaim, says, “My doctrine shall drop as the rain, my speech shall distil as the dew, as the small rain upon the tender herb, and as the showers upon the grass; because I will publish the name of the Lord.” By a similar figure “the sprinkling of the nations” may be understood as relating to the publication of the Gospel to the whole world. And doubtless this was, in a general view, the end for which our Saviour died. But the term “sprinkling” alludes more particularly to the sprinklings which were made under the law. These were sometimes of blood, as when the mercy-seat was sprinkled with the blood of bulls and goats on the great day of annual expiation. Sometimes the sprinkling was of water, as when a person ceremonially unclean was purified from his defilement by water of separation. Sometimes the sprinkling was both of water and blood, as when the leper was cleansed by the blood of a bird mixed with running water. To all of these there is a reference in the text: and from these ceremonial observances, especially as they are more fully opened to us in the New Testament, we learn distinctly the ends of the Redeemer’s sufferings.

He suffered, first, that he might purge us from the guilt of sin by his blood. To this the inspired writers bear witness with one consent. They declare that he was a propitiation for our sins; that we are reconciled to God by his death, and that we have redemption through his blood, even the forgiveness of sins. Even the saints that are in heaven are represented as singing praises to him that loved them, and washed them from their sins in his own blood, and as ascribing their salvation wholly to the Lamb that was slain. Behold then, ye who are bowed down under a sense of guilt; draw nigh to Calvary, and see the provision made for your salvation: God had ordained, that without shedding of blood there should be no remission; and behold, here is the blood of that spotless Lamb once offered for you on the cross. Take of this by faith, and sprinkle it on your hearts and consciences; and you shall find it effectual to cleanse from sins of deepest die. The true Christian is characterized by the Apostle as having “come to the blood of sprinkling.” Let us then answer to this character: so shall we be protected from the sword of the destroying angelo, and sing for ever the song of Moses, and possess the white and spotless robes in which the redeemed are arrayed before the throne of God.

The other end of Christ’s suffering was, that he might cleanse us from the power and pollution of sin by his Spirit. It had been promised by the prophet, “I will sprinkle clean water upon you, and ye shall be clean; from all your filthiness and from all your idols will I cleanse you.” And it was to procure this benefit for us, that Christ submitted to his sufferings; “He gave himself for us,” says the Apostle, “that he might sanctify and cleanse us with the washing of water, by the word, that he might present us to himself holy and without blemish.” Let us then draw near to him, “having our hearts sprinkled from an evil conscience, and our bodies washed with pure water.” “Since he bare our sins in his own body, on purpose that we, being dead unto sin, might live unto righteousness,” let us not be unmindful of our duty and our privilege. Let us seek “the washing of regeneration, and the renewing of the Holy Ghost,” and labour to “cleanse ourselves from all filthiness both of flesh and spirit, perfecting holiness in the fear of God.”

It is of great importance to observe, that though, under the law, these two kinds of sprinkling were often separated, they are invariably united under the Gospel. St. John particularly notices, that “Christ came by water and blood; not by water only, but by water and blood.” By this we understand, that the water and blood, which flowed in one united stream from the wounded side of the Redeemer, were significant of the united blessings which we should receive from him, namely, of justification by his blood, and sanctification by his Spirit. And St. Peter expressly declares, that these ends were united in the eternal counsels of the Deity, by whom we were “elected through sanctification of the Spirit unto obedience, and to the sprinkling of the blood of Jesus Christ.” What God therefore has joined together, let us never presume to separate: for, as there is no “redemption but by the blood” of Jesus, so “without holiness no man shall see the Lord.”

The connexion between these blessings, and the means used for the procuring of them, is frequently mentioned in the ensuing chapter, and therefore need not be insisted on in this place. Suffice it therefore at present to say, that the sprinkling of the nations is the fruit and consequence of our Lord’s astonishing, unparalleled humiliation. Neither could he have had a right to communicate salvation, if he had not first suffered for our sins; nor can we enjoy his salvation, unless we receive it as the purchase of his blood.

  To CONCLUDE—

The blessings mentioned in the text were not procured for one nation only, but for “many” even for all, to the remotest ends of the earth. And as no nation is excluded, so neither is any individual in any nation. The fountain is opened for all; and will cleanse from sin and uncleanness all who wash in it. As “Moses took the blood of calves and of goats, with water, and scarlet wool, and hyssop, and sprinkled all the people,” so now may every sinner in the universe have his heart and conscience sprinkled through faith in God’s promises. None can say, ‘I am too vile; the blood of Christ can never cleanse from such guilt as mine:’ nor can they say, ‘My lusts are so inveterate, that the Spirit of Christ can never purify my polluted heart;” for, “if the blood of bulls and of goats, and the ashes of an heifer sanctified, in any instance, to the purifying of the flesh, much more shall the blood of Christ, who, through the Eternal Spirit, offered himself without spot to God, purge, in every instance, our conscience from dead works to serve the living God.”

DCCCCLXV

THE MEANS AND EVIDENCE OF CONVERSION

  Isai. 52:15.

Kings shall shut their mouths at him: for that which had not been told them, shall they see; and that which they had not heard, shall they consider.

MANY are advocates for the preaching of morality in preference to the unfolding of the mysteries of the Gospel, because they think that men will be more easily influenced by what they know and understand, than by any thing which surpasses their comprehension. But to judge thus is to be wiser than God, who has commanded his Gospel to be preached to all nations, and has appointed it as the means of converting the world unto himself. The most wonderful effects have been produced by it, not only on the vulgar, who might be thought open to deception, but on persons of the most cultivated minds, and most extensive influence. From the first promulgation of it to the present moment, events have justified the prediction before us; for “kings,” on hearing of a crucified Saviour, have “shut their mouths before him,” and acknowledged him as the foundation of all their hopes.

The terms in which this prophecy is expressed will lead us to consider, The means of conversion, and, The fruit and evidence of it:

  I.      The means of conversion—

God is not limited to the use of any means. He, who by a word brought the universe into existence, can, with a simple act of his will, produce any change in the state and condition of his creatures, or do whatsoever pleaseth him. Nevertheless he has appointed a method of converting souls to the knowledge of himself: and though we presume not to say what changes he may effect in the minds of unenlightened heathens, yet we have no reason to expect that he will dispense with the means where he has sent the light of his Gospel. The means which God has appointed for the conversion of men may be considered either as external or internal; the external is, The preaching of the Gospel; the internal is, The seeing and considering of that Gospel.

With respect to the external mean, the prophet speaks of it as “that which kings had not heard.” He has just intimated that the sufferings of the Messiah should exceed all that ever were experienced by man; but that, at the same time, they should avail for the expiating of our guilt, and the purifying of our souls from sin. He then adds, that the great and mighty of the earth should he made to consider these glad tidings; and that, after some opposition for a season, they should become the willing subjects of the Messiah’s kingdom. In this way St. Paul himself understood the words of our text; for he quotes them exactly in this sense; “So have I strived,” says he, “to preach the Gospel, not where Christ was named, lest I should build upon another man’s foundation; but as it is written, To whom HE was not spoken of, they shall see, and they that have not heard, shall understand.” And, indeed, this is a very just description of the Gospel; for, the productions of human wisdom were open to the view of kings: but the Gospel was far out of their sight; it was “a mystery hid in the bosom of the Father from the foundation of the world.”

This was the weapon which the apostles used in their warfare. They preached Christ in every place: Jesus and the resurrection were their constant theme: and so effectual did St. Paul find it for the conversion of men, that “he determined to know nothing, and to preach nothing, but Jesus Christ, and him crucified.” The same must be the constant tenour of our ministrations: there is no other subject that we can insist upon with equal effect. Philosophy leaves men as it finds them: it may afford some glimmering light to their minds; but it can never influence their hearts. Nothing can pull down the strong holds of sin, but that which points out a refuge for sinners.

But besides this external mean of conversion there is another no less necessary, the operation of which is altogether internal. Many hear the Gospel, and, instead of receiving benefit from it, have only their latent enmity brought forth, and their hearts made more obdurate. To feel its full effect, we must “see and consider it.” There are many things of which we may have but dark and confused views without sustaining any loss; but in our views of the Gospel we should be clear. Our minds must be enlightened to see the ends and reasons of Christ’s death. To know the fact, That he did suffer, will be of no more use than any other historical knowledge: we must know why he suffered; what necessity there was for his coming in the flesh; what need of his atonement; and what the virtue of his sacrifice. It is not necessary indeed that we should be able to descant upon these subjects for the instruction of others; but we must have such a knowledge of them as leads us to renounce every false ground of hope, and to rely on Christ alone for the salvation of our souls. We must so discern their excellence, as to be induced to “consider” them; to consider the death of Christ as the only sacrifice for sin; and to consider an interest in it as the only means for salvation.

Thus, in order to our being effectually converted to God, Christ must become our meditation and delight. The height and depth, and length and breadth of his unsearchable love must occupy our minds, and inflame our hearts with love to him. Nor is it in our first conversion only, but in every subsequent period of our lives, that we must thus have respect to his death. In all our approaches to God we must come, pleading the merits of the Redeemer’s blood, and trusting only in his all-sufficient atonement. It is this alone that will preserve our souls in peace, or enable us to manifest to others,

  II.      The fruit and evidence of conversion—

The hearts of men are the same in all ages; and the effects produced on them by the Gospel are the same: the very first fruit and evidence of our conversion by it is, that our “mouths are shut at, or before the Lord Jesus.” First, with respect to the vindicating of ourselves. Natural men, according to the external advantages they have enjoyed, will acknowledge more or less the depravity of their hearts. But, whatever difference there may be in their outward confessions, there is very little in their inward convictions. All entertain a favourable opinion of themselves: they cannot unfeignedly, and with the full consent of their minds, acknowledge their desert of God’s wrath: they have some hidden reserves: they secretly think that God would be unjust if he were to condemn them: they cannot persuade themselves that their iniquities merit so severe a doom. They pretend to hope in God’s mercy; but their hope does not really arise from an enlarged view of his mercy, so much as from contracted views of their own sinfulness. But, in conversion, these “high imaginations are cast down.” The soul, enlightened to behold its own deformity, dares no longer rest on such a sandy foundation. Others may go presumptuously into God’s presence, “thanking him that they are not as other men;” but the true convert “stands afar off,” and, with an unfeigned sense of his own unworthiness, “smites on his breast, and cries for mercy.” Instead of preferring himself before others, he now “prefers others before himself,” and accounts himself “the very chief of sinners.” Nor, however eminent his attainments afterwards may be, will he ever exalt himself. Paul indeed, when compelled to assert the dignity of his apostolic office, did declare that he was “not a whit behind the very chiefest apostles: ”but, to shew how far such declarations were from being either agreeable to himself, or voluntary, he repeatedly called himself “a fool in boasting,” and said, that, after all, “he was nothing.” Thus any other Christian may be necessitated on some occasion to vindicate his own character; but, so far from priding himself in it, he will lothe himself in dust and ashes, crying with the convicted leper, “Unclean, unclean!” The habitual frame of his mind will be like that of Job, “Behold, I am vile.”

Further, the mouth of every true convert will be shut with respect to the raising of objections against the Gospel. The doctrine of the cross is foolishness in the eyes of the natural man. To renounce all dependence on our works, and rely wholly on the merits of another, is deemed absurd. The way of salvation by faith alone is thought to militate against the interests of morality, and to open a door to all manner of licentiousness. On the other hand, the precepts of the gospel appear too strict; and the holiness and self-denial required by it are judged impracticable, and subversive both of the comforts and duties of social life. But real conversion silences these objections. When the Gospel is “seen and considered” in its true light, Christ is no longer made “a butt of contradiction:” the glory of God as shining in his face is both seen and admired, and the union of the divine perfections as exhibited in the mystery of redemption is deemed the very masterpiece of divine wisdom. The believer finds no disposition to open his mouth against these things, but rather to open it in devoutest praises and thanksgivings for them. As for the way of salvation by faith alone, how suitable, how delightful does it appear! He is convinced that, if salvation were less free or less complete than the Gospel represents it, he must for ever perish. He sees that it is exactly such a salvation as was most fit for God to give, and for man to receive; for that, if it were not altogether of grace, man would have whereof to boast before God; and that, if one sinless work were required of him, he must for ever sit down in utter despair. Nor does he now think the precepts of the Gospel too strict: there is not so much as one of them that he would dispense with; not one which he would have relaxed. He would account it an evil, rather than a benefit, to be released from his obligation to obey them. He never now complains, “How strict are the commandments!” but rather, “How vile am I, that I cannot yield to them a more cordial and unreserved obedience!” And so far is he from condemning those who are most holy and heavenly in their deportment, he wishes that he were like them; and strives to follow them as they follow Christ.

Such are the fruits that are found on all true converts without exception; even “Kings shut their mouths.” They indeed, from their high station, are less under the controul of human laws, and are ready on that account to suppose themselves less amenable also to the laws of God: but, when the Gospel comes with power to their souls, they no longer ask, “Who is Lord over us?” but prostrate themselves before the Saviour with unreserved submission both to his providence and grace.

  Let us LEARN then from hence,

  1.      The evil and danger of prejudice—

It is difficult to conceive what destruction this evil principle brings upon the world. Thousands of persons in every place take exceptions against Christ and his Gospel without ever examining for themselves: they even shut their ears against every thing which may be said in vindication of the truth; and thus harden themselves in their iniquities, till they perish without a remedy. Whence is it that so many have their mouths opened against the followers of Christ, stigmatizing every godly person as an enthusiast or deceiver? Have they searched into, and acquainted themselves with the real effects of the Gospel? And have they been careful to distinguish between the tendency of the Gospel itself, and the faults of those who embrace it? No: they have never considered, never seen, perhaps scarcely ever so much as heard, the Gospel: they have listened to some vague reports; they have gladly entertained every story which could in any wise confirm their aversion to the truth; and then they think they cannot exclaim too bitterly against it. But let us guard against indulging such an unreasonable disposition: let us hear and examine candidly for ourselves: let us consider whether the Gospel be not suited to our own particular case: and let us beg of God to open our eyes, and to “give us a right judgment in all things.” If we use not these means of conversion, we shall be utterly inexcusable before God: but if we use them in dependence upon God, we shall surely be brought at last to the knowledge of the truth, and to the enjoyment of those blessings which that truth is sent to convey.

  Let us further LEARN from this subject,

  2.      The excellency of the Gospel—

If we compare the effects of the Gospel with those wrought by philosophy, we shall see that the latter never was able to produce any general reformation, while the former, in the space of a few years, triumphed over all the lusts and prejudices of mankind. And, at this hour, the Gospel has the same power, wherever it is faithfully preached, and cordially received: there is no lust, however inveterate, which it will not subdue; no enmity, however rooted, which it will not slay; no pride, however stubborn, which it will not humble. The more it is examined, the more it prevails: it needs only to be “seen and considered;” and it will soon remove every objection, and commend itself with irresistible evidence to the soul. Let us then consider, and reflect upon this glorious subject: let us meditate on it, till our hearts are inflamed with love towards our adorable Redeemer: and let our mouths be never opened more, but in thanksgivings to God and to the Lamb.

DCCCCLXVI

MEN’S NEGLECT OF THE GOSPEL

             Isai. 53:1.

Who hath believed our report? and to whom is the arm of the Lord revealed!

WHEREVER we turn our eyes, we find much occasion for sorrow and lamentation. The miseries which sin has brought into the world, and which are daily multiplied by the follies and wickedness of man, have rendered this state a vale of tears, not only to those who most feel their weight, but to those, who, exempt from their pressure, are yet disposed to sympathize with their afflicted brethren. But there is one subject in particular, that affords matter for the deepest regret to every benevolent mind; it is, the unconcern, which men in general manifest for their eternal interests. This caused “rivers of tears to flow down the eyes” of David, and “great horror to take hold upon him.” It was on account of this, that Jesus, unmindful of the acclamations of surrounding multitudes, stopped to weep over the murderous Jerusalem. The Prophet Isaiah, laboured much to counteract this awful infatuation: but, except to a very few, who “were as signs and wonders” in the land, his efforts were unavailing; and he was constrained to take up this lamentation over them, “Who hath believed our report? and to whom is the arm of the Lord revealed?”

For the fuller understanding of these words we shall inquire, What is the report here referred to? and what reception it meets with in the world?

  I.      What is the report here referred to?

When our Lord expounded the Scriptures to the two disciples in their way to Emmaus, he shewed them, that, according to the prophecies, “Christ ought to have suffered, and by sufferings to enter into his glory. Indeed, that was the general testimony of all the prophetsb; and more especially is it opened to us in the chapter now under our consideration.

A more wonderful report never reached the ears of man. God was manifest in the flesh. The Son of God, “Jehovah’s Fellow,” not only assumed our nature, but, in our nature, died; “he became obedient unto death, even the accursed death of the cross.” To this he submitted for our sake, and in our stead; to expiate our guilt, and, by the sacrifice of himself, to reconcile us unto God. Well might the Apostle say, “Great is the mystery of godliness;” for indeed it almost exceeds the bounds of credibility.

But, strange as this report may seem, there never was any other so well authenticated, or established by such a variety of evidence. A series of prophecies respecting it, respecting not only the general outhnes, but even the minutest, and most contingent circumstances of it, has been given to the Church during the space of four thousand years. Every one of these has been fulfilled; and that too by the very persons who laboured to the utmost to destroy the credit of the report itself. The typical representations of it also were so numerous that no human foresight could have contrived them, nor could any human power have caused a combination of such various, and, to all appearance, contradictory circumstances in one event. Without noticing therefore the miracles wrought in confirmation of it, we may well affirm that “it is a faithful saying, and worthy of all acceptation.”

With respect to its importance, never was there any other report so universally interesting as this: for it is not confined to a single state or kingdom, but to all the kingdoms of the earth, and to every individual from Adam to the latest of his posterity. Nor does any thing less than their eternal salvation depend upon it: they, who welcome it, will find acceptance with God; and they, who reject it, will be “punished with everlasting destruction from his presence.” It is, in short, that Gospel, which “he that believeth shall be saved; and he that believeth not shall be damnede.”

And what tidings were ever so replete with joy? The most signal deliverances, the most complete victories, the most glorious acquisitions, enhanced by every thing that can be supposed to exhilarate the mind, are no more, in comparison of this, than a twinkling star to the meridian sun. Even the angelic hosts, when they came to announce the wonderful event, proclaimed it as “glad tidings of great joy to all people.” None ever believed the news, but he was instantly liberated from all his fears and sorrows, and filled with “joy unspeakable and glorified.”

Such then is the report referred to in the text: a report so marvellous, that it fills heaven and earth with wonder; so true, that we may as well doubt our own existence as entertain a doubt respecting it; so interesting, that all the concerns of time and sense are, in comparison of it, but as the dust of the balance; and so joyous, that it is a certain and inexhaustible source of happiness to all who receive it.

But that there are few who truly believe it, will appear whilst we shew,

  II.      What reception it meets with in the world?

If the estimate which men form of themselves were true, we should rather have to ask, “Who hath not believed our report? and to whom hath the arm of the Lord not been revealed?” For all imagine themselves to be believers; and, because they have been baptized into the name of Christ, they conceive themselves to be possessed of real faith. But I must say with the Apostle, “Examine yourselves whether ye be in the faith; prove your own selves.” To ascertain the point, I beg you to ask yourselves two questions, viz. How you obtained your faith? and, How it operates? Do not suppose that the faith of Christ is a bare assent to truths which you have been taught by your parents, or that it is that kind of conviction which is founded upon a consideration of evidence, such as you would feel respecting any common report which was substantiated to your satisfaction. True “faith is the gift of God.” In my text, the believing of this report is identified with “a revelation of Jehovah’s arm” to effect that faith: and true faith can result from nothing but the almighty power of God forming it in the soul. If ever you have “believed, it must have been through the operation of divine grace;” and that operation sought by fervent prayer — — — In connexion with that question, ask yourselves further, How your faith operates? Where it is real, “it works by lovek,” and “overcomes the world,” and “purifies the heartm.” See then, Brethren, whether your faith produce these effects; for, if it do not, it is but “a dead faith,” “the faith of devils.” If you examine yourselves in this way, you will find that there is still the same occasion as ever for the complaint in my text. The prophet Isaiah adopted it in reference to those to whom he ministered. Our blessed Lord, notwithstanding he wrought so many miracles, was constrained to witness the same obstinate unbelief amongst his hearers: and even the Apostle Paul, who was God’s instrument to plant so many churches, yet saw reason to declare that these words were still verified in his dayp! And what must I say, my brethren? You can bear me witness that, from the first moment that I began to minister amongst you, this report has been faithfully delivered to you: but “Who hath believed our report?” In how few amongst you does it produce its proper effect, so as to demonstrate that God’s arm has indeed been revealed to you! Nay, I will even appeal to you, whether at this moment a true Believer, who shews forth his faith by his works, and lives altogether by faith in the Son of God, as having loved him, and given himself for him, be not at this very hour, just as in the prophet’s day, “a sign and a wonder.” Yes, such characters are still as “men wondered atr:” nor is it so in this place only, but in every place where the truth is preached with fidelity and power. And this is a proof, that the report in my text is but little credited even in this Christian land.

  Now then let me ADDRESS myself,

  1.      To those who think they believe—

Justly does the Apostle say, “All men have not faith.” And this he speaks, not of professed heathens, but of those who were joined to the Church of Christ. So, Brethren, I must say to you, “All are not Israel who are of Israelt.” I entreat you not to take for granted that you are right; but bring your faith to the test. Inquire carefully into its origin and operation: for, if your faith be not “the faith of God’s elect,” it will only deceive you to your ruin. You all know how the Jews deceived themselves, by indulging a vain confidence, that because they were the natural descendants of Abraham, they were in a state of acceptance with God. And be assured, that the same fatal error obtains to a vast extent amongst us. If called to give a reason of the hope that is in you, how many are there who could only refer us to their birth of Christian parents, and their baptism into the faith of Christ? But that is no other reason than what a Mohammedan or a Hindoo might give for his hopes, and his professions. If you would not perish with the unbelieving world, I charge you, before God, to dismiss from your minds all such delusive expectations, and to seek from God that true faith which alone can sanctify and save the soul.

  2.      To those who really possess the faith of Christ.

Such, I doubt not, are to be found amongst you. Yes, some of you, I trust, can call God to witness, that you have again and again “fled to Christ for refuge as to the hope set before you,” and that you “count all things out dung for the excellency of the knowledge of Christ Jesus the Lord.” To you then I say, that God has conferred upon you the greatest gift that you can possess in this world. Crowns and kingdoms, in comparison of it, were no more than the dust upon the balance. In possessing real faith, you have obtained the forgiveness of all your sins. You have also within your own bosom a sanctifying principle, which shall progressively transform you into the very image of your God. And for you is reserved “an inheritance that is incorruptible and undefiled, and that fadeth not away.” What then will you render to the Lord for these great benefits? This do: Consecrate yourselves to God so wholly and entirely, that when the question is asked, “Who hath believed our report? and to whom hath the arm of the Lord been revealed?” all who witness your life and conversation may point to you, and say, “That man carries his own evidence along with him: however I may doubt of others, I can entertain no doubt respecting him.’ This, my dear brethren, is what God expects from you. He expects that you should “shine forth as lights in the world, and so hold forth the word of life, as to prove to all, that we have not laboured in vain, or run in vain.”

DCCCCLXVII

THE CHARACTERS AND TREATMENT OF THE MESSIAH

  Isai. 53:2, 3.

For he shall grow up before him as a tender plant, and as a root out of a dry ground: he hath no form nor comeliness: and, when we shall see him, there is no beauty that we should desire him. He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were our faces from him; he was despised, and we esteemed him not.

WE find in almost every branch of science, that truth can be discovered only by deep and serious investigation. If we rest in superficial inquiries, we shall be led into numberless and fatal mistakes. In what relates to religion more especially, an impartial examination is necessary, because the doctrines of revelation are confessedly repugnant both to the prejudices and passions of mankind. Yet, strange as it may appear, there is no other science, wherein men form their opinions on such slender information, as in that. The generality adopt the notions that are current in their day, without ever considering whether they be right or wrong: the natural consequence of which is, that, in many instances, they embrace error in preference to truth. This was too much the habit of the Jews in reference to their Messiah. Our Lord had cautioned them not to judge according to appearance, but to judge righteous judgment; nevertheless they paid more attention to received opinions than to the oracles of God. Had they searched the Scriptures, they might have found that their expected Messiah was to suffer as well as to triumph: but they, thinking only of a temporal deliverer, despised the low condition of Jesus, and made his humiliation a ground of rejecting him. That such would be their conduct, the prophet had foretold in the words before us; wherein he assigns the low estate of Jesus as the very ground, on which the united testimony of Prophets and Apostles should be discredited.

In the words themselves he sets forth,

First, Some marks and characters of the Messiah, and, Secondly, The treatment he should meet with in the world.

  I.      The marks and characters given of the Messiah were not only exceeding various, but apparently inconsistent with each other; and they were multiplied in the prophetic writings, in order that, when the Messiah should appear, there should be no room to question his divine mission; since the marks themselves could not have been combined by chance, nor would have been invented by any one, who had desired to impose upon the world.

Confining ourselves to those specified in the text, we observe, that he was to be obscure in his origin. This is intimated under the figure of “a root out of a dry ground.” The house of David had once flourished as the cedars of Lebanon; (he himself having been one of the most powerful monarchs upon earth) but now his family was reduced; insomuch that it was like “a root” or mere stump of a tree. Its situation too, like a “root in a dry ground,” was such, as not to afford any prospect that it should ever revive again. Our Lord, like a weak and tender sucker, sprang from this root, and was, to all outward appearance, unworthy of notice. Notwithstanding the prodigies that attended his birth, and the regard paid to them for a little while, “he grew up before him,” that is, before the Jewish people, in obscurity, working at the trade of his reputed father as a carpenter. This circumstance proved an offence, and a stumbling-block to the carnal Jews: when they heard his discourses, and saw the wonders that he wrought, they said, “Whence hath this man these things? and what wisdom is this which is given to him, that even such mighty works are wrought by his hands? Is not this the carpenter? And they were offended at him.” But, if they had duly considered their own prophecies, they would have seen, that his parentage and education were precisely such as had been foretold, and consequently were arguments in favour of his high pretensions.

Another mark exhibited in the text is, that he was to be mean in his appearance. The Jews expected a Messiah who should come with pomp, and whose magnificence should equal, if not surpass, that of any potentate on earth: and if Jesus had appeared in this manner, he would soon have been caressed and followed by the whole nation. But he neither possessed himself, nor promised to his followers, any of those things which are so captivating to a carnal heart. Instead of abounding in wealth, and having the great and nobles of the earth as his attendants, he was followed only by a few poor fishermen, and sometimes wanted the common necessaries of life, and even a place where to lay his head. Instead of affecting honour, he declined it, and withdrew himself, when they would have invested him with royal authority. Nor did he give his disciples reason to expect any thing in this world but reproaches, persecutions, imprisonments, and death. Thus was he destitute of all external recommendations; “there was no form nor comeliness in him, nor any beauty for which he was to be desired.” Now the Jews did not know how to reconcile his claims to Messiahship with his low condition: they could not divest themselves of their prejudices: they expected a temporal Messiah, and consequently concluded, that the meanness of his appearance was a very sufficient reason for considering him as an impostor. They therefore contributed to make him still more contemptible in the eyes of men, and thus, by reducing him to the lowest state of infamy, unwittingly fulfilled the counsels of God concerning him.

A third mark and character of the Messiah was, that he should be afflicted in his person; he was to be “a man of sorrows and acquainted with grief.” To none were these words ever so applicable as to Jesus Christ. His whole life was a continued scene of labours, trials, temptations, sorrows. We read only once in the whole Scriptures, that he rejoiced in spirit; but frequently that he sighed, and groaned, and wept. The four last years of his life were almost wholly spent in sorrow. Not to mention his bodily labours and fatigues, or his watchings and fastings (though inasmuch as they exceeded all that ever were voluntarily endured by man, they might well be taken into the account) his other trials were greater than we can conceive. “The contradiction of sinners against himself” must have been inexpressibly painful to his benevolent mind. He had come down from heaven to give his own life a ransom for them; and was continually endeavouring to lead them to the knowledge of himself, that they might obtain salvation through him: he was working a series of the most stupendous miracles in confirmation of his word: he was labouring day and night for their sakes, making it his very meat and drink to accomplish the grand ends and purposes of his mission: yet, how were his labours requited? they cavilled at his words, ascribed his miracles to Satanic influence, and rejected the counsel of God against themselves. How grievous must this have been to him, whose whole soul was bent on their salvation! This caused him frequently to groan in spirit, and even to weep in the midst of his triumphant entry into Jerusalem. But there were yet other sources of grief, more afflictive, if possible, than this. Whence arose his agony in the garden, when his body was bathed in a bloody sweat? Whence those “strong cryings and tears,” with which he supplicated the removal of the bitter cup? Whence the heart-rending cry, which he uttered on the cross under the hidings of his Father’s face? Surely the vials of his Father’s wrath were poured out upon him; the debt which we had incurred, was exacted of him as our surety; the penalty due to sin was inflicted on his righteous soul; “the arrows of the Almighty stuck fast in him, and made his heart within him like melting wax.” There was yet another thing which must of necessity greatly aggravate his sorrows; namely, his perfect foresight of all that should come upon him. In mercy to us futurity is hid from our eyes; so that, however great our calamities be, we are comforted with a hope, that our state will soon be ameliorated. He, on the contrary, saw the crisis gradually approaching, and knew the full extent of those miseries which he was about to endure. What but the most unbounded love could carry him forward under such a load as this?

To the eye of sense indeed, this unparalleled “acquaintance with grief” would appear strange and unaccountable: but to the view of faith, it marked him as the chosen of God, the Redeemer of the world.

This subject will be yet more fully illustrated by considering,

  II.      The reception he met with—

One would scarcely suppose it possible, that such a person as our Lord should sojourn upon earth, and not be universally respected. His exemplary piety, his diffusive benevolence, his instructive discourses, and his blameless conduct, one would think, must conciliate the esteem of all; and that gratitude at least must bind to him many thousands, whose maladies he had healed, or whose friends he had relieved. But, to the shame of human nature be it spoken, all, whom he had benefited, seemed to have forgotten their obligations, and to vie with each other in rendering evil for good: so far from honouring him, they despised and rejected him, and even “hid their faces from him,” as not deigning to acknowledge him. There was no name so opprobrious, but they thought him deserving of it: they called him a glutton and a wine-bibber, a deceiver and demoniac. Before the high-priest they accused him of blasphemy: and before the Roman governor they charged him with treason; that so they might secure his condemnation, and have licence to treat him as an enemy both of God and man. The indignities offered him in the last hours of his life were altogether unparalleled: it was indeed the hour of Satan’s reign, and all the powers of darkness seemed to be let loose upon him. It appeared as if nothing could satiate their malice: not content to wait the issue of a legal process, they loaded him with all manner of insults and reproaches: they dragged him from one tribunal to another; they ploughed up his back with scourges, and compelled his judge to pass sentence upon him contrary to the convictions of his own conscience: they forced him, faint and macerated as he was, to bear his cross, till he even sunk under the weight; and, to complete the whole, they crucified him between two thieves; and continued their impious derision till the very instant of his dissolution. Nay, they were not even then satisfied; even after he was dead, they could not refrain from shewing their hatred of him: one of the soldiers, expressing doubtless the feelings of others as well as his own, officiously thrust his spear into his side: and all the chief priests and Pharisees made application to Pilate, that he would set a guard to watch that deceiver, as they called him, lest his disciples should come by night and steal him away, and report that he had risen from the dead. Thus did the whole nation “despise and reject him.” Every other part of the creation gave testimony to him: the wild beasts in the wilderness stood in awe of him; the fishes of the sea confessed his power; the winds and the waves obeyed his voice; the holy angels ministered unto him; the very devils acknowledged his divine mission: but men, the men too of his own nation, the very men whom he came to redeem, rejected him; “He came unto his own, and his own received him not.”

Happy would it have been if their contempt of Christ had terminated here: but, alas! it continued unextinguished and unabated, even after he had proved his divine mission by his resurrection from the dead, and had sent down the Holy Ghost to attest his word. They could indeed no longer vent their spleen against his person, because he was far above out of their reach; but they beat his messengers, reviled his doctrines, and opposed to the uttermost the success of his gospel. No means were left untried: they used every species of persecution, that they might deter men from embracing his religion: they excommunicated, imprisoned, and murdered his followers: and, though God was pleased to convert a remnant of them, the bulk of the nation contradicted and blasphemed the gospel, till they had filled up the measure of their iniquities.

But must we confine this accusation to the people of that age and nation? Alas! where is the nation that has not poured contempt on Christ? The Apostles and other disciples of our Lord went to every quarter of the known world, and preached Jesus as the Saviour of men: but in every place did the glad tidings meet with the same reception. Even where the word was most successful, the great majority rejected it with disdain. And how has it been received amongst us? Blessed be God! we are not left wholly without witness; but the generality despise and reject Christ, as much as ever the Jews did in the days of his flesh. He is not indeed exposed to their outrage; they cannot scourge and buffet him as once they did; but there are many other ways wherein they no less virulently express their contempt of him. With what pertinacity do many controvert the divinity of his person, the reality of his atonement, and the efficacy of his grace! And what is this but to deny the Lord that bought them? Again, what is more common than for persons to rely upon their own repentance and reformation for acceptance with God, instead of trusting simply in his blood and righteousness? and what is this, but to rob him of his glory, and exclude him from the office, which he came to execute? Can any thing be more contemptuous than this? Again, he has given us commandments, in obeying which we are to testify our regard to him, and to honour him in the world. But who yields to his authority? Who brings his thoughts and actions into captivity to his will? Is not the language of the generality at least, “We will not have this man to reign over us?” To what purpose is it to say, Lord, Lord! if we do not the things which he says? It is only to act over again the part of those who bowed the knee to him, und yet smote him on the face. Indeed, all despise him, who do not value him as they ought. If we viewed him in his real character, we should see a beauty in him for which he is to be desired; we should “behold his glory, as the glory of the only-begotten of the Father;” he would appear to us “fairer than ten thousand, and altogether lovely;” and the language of our hearts would be, “Whom have I in heaven but thee? and there is none upon earth that I desire besides thee.” But how few are there who thus “count all things but loss for the excellency of the knowledge of Christ!” Yet they, who do not thus regard him, have no just sense of his worth and excellence, and therefore in reality under-value and despise him.

  We cannot better IMPROVE this subject than by observing—

  1.      What enmity there is in the heart of man against God!

The Apostle of the Gentiles has told us, that “the carnal and unrenewed mind is enmity against God.” This indeed is a hard saying: but we have abundant proof of the truth of it in the subject we have been considering. We have evidence enough of it in the general forgetfulness of God, and the opposition to his will which prevails in the world. But, in the instance before us, an experiment has been made; an experiment which removes all doubt, and proves indisputably, how men would treat God, if they had him in their power. God has, for the accomplishment of his own gracious purposes, condescended to clothe himself in human flesh, and to sojourn among men. He assumed nothing of the pomp and splendour of this world, that the attachment or aversion of men might the more evidently appear to arise from their discovery of his true character. He dazzled not their eyes by a full display of his Deity, but suffered the rays of it occasionally to appear, as their organs of vision were able to bear it. He admitted them so close to him, that they might easily contemplate his proper character, and form a rational judgment of his excellencies and perfections. By this he gave them an opportunity of testifying what were the dispositions of their minds towards him. And what was the result of the experiment? Did they love him, admire him, and adore him as God? Behold, they could “see no form nor comeliness in him.” On the contrary, they hated him, despised him, and crucified him as a male-factor. Nor was this owing to the violence of a few: the whole nation rose up against him, and put him to death. Now this shews us in the clearest light, what human nature is, and what enmity there is in the heart of man against God. And O! what a humiliating thought is it, that we should be even capable of such atrocious wickedness! If any one object, that this was done by the Jews; and that, if God were to come down amongst us, he would meet with a more suitable reception; we reply, That in whatever place he should appear, he would assuredly be treated in the same way: for indeed he does come; he comes to us in the preaching of his Gospel: he is truly, though not visibly, amongst us; for he has said, “Lo! I am with you alway, even to the end of the world:” yet, so far from admiring his beauty, and adoring his goodness, we scarcely bestow a thought upon him; yea, instead of seeking our happiness in him, and devoting ourselves wholly to his service, there is no possession so contemptible, but we prefer it before him, nor any lust so base, but we choose the indulgence of it rather than his favour.

Let this melancholy truth sink down into our hearts, and cause us to lothe ourselves in dust and ashes. Nor let us ever rest, till our enmity be slain, and our aversion to him be turned into reverence and love.

  In contrast with this, let us next OBSERVE—

  2.      What love there is in the heart of God towards man!

Had God foreseen that his creatures would have instantly and universally adored him, we must have for ever marvelled at the love that induced him to become incarnate. But how transcendent does that love appear, when we consider that he foresaw the treatment he should meet with, and that, as he died for his very murderers, so he now invites to mercy the most contemptuous of his enemies! Let heaven and earth stand amazed! and let all flesh give thanks unto his holy name for ever and ever!

DCCCCLXVIII

THE TRUE CAUSE OF OUR LORD’S SUFFERINGS

  Isai. 53:4, 5.

Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted. But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed.

WHATEVER difficulty there may be in ascertaining the precise import of some passages of Scripture, the fundamental doctrines of our religion are all so plainly revealed, that he who runs may read them. There is not any truth indeed, however strongly declared, which has not been controverted by those who exalt their own reason above the word of God. But to the humble mind, that is willing to receive instruction, and that looks to God for the teaching of his Spirit, the general doctrines of Christianity, and that of the atonement in particular, are as clear as the sun at noon-day. The wisdom of some has been so perverted, that they could not see any reference to Christ in this whole chapter. But no person that is not either blinded by prejudice, or intoxicated with the pride of human learning, can fail of applying the words of our text to him, “who died for our sins, and rose again for our justification.” The prophet spake not as a matter of doubtful disputation, when he declared the cause of the Messiah’s sufferings: but with the fullest confidence asserted, that “Surely he hath borne our griefs,” yea, “he died, the just for the unjust, that he might bring us to God.” In his words we may observe—

  I.      The apprehended cause of our Lord’s sufferings—

It was a commonly received opinion, that heavy afflictions were indications of God’s displeasure on account of some enormous sin.

This idea prevailed much among the Jews: their history abounded with instances of God’s immediate interposition to punish sin; from whence they inferred, that every signal judgment proceeded from the same cause. It should seem that they had adopted this uncharitable mode of judging respecting those on whom the tower in Siloam fell, or whose blood Pilate had mingled with their sacrifices, as though they were sinners above all others of their own nation. On one occasion they openly avowed this principle, ascribing the blindness of a man who had been born blind, either to some peculiar wickedness in his parents, or to some heinous crimes, which he himself had committed in a former state of existence. Indeed this sentiment was the foundation of all the dispute between Job and his friends: they argued on the presumption that no good man was ever left to endure very grievous trials; but that the wrath of God against hypocritical or audacious sinners would be visibly displayed in this world. This idea also obtained among the heathen world. When Paul, after his shipwreck on the island of Malta, was bitten by a viper which fastened on his hand, the inhabitants instantly exclaimed, “No doubt this man is a murderer, whom, though he hath escaped the sea, vengeance suffereth not to live.”

Now this construction was put upon the sufferings of our Lord. The people saw Jesus dying under a more accumulated weight of misery than ever had been endured by man. No one since the foundation of the world had been so universally execrated, or had met with so little compassion from his fellow-creatures. They therefore concluded, that God had marked him out as an object fit to have every species and degree of cruelty exercised towards him; “they esteemed him stricken, judicially smitten of God himself.” What a shocking indignity was this! That they should not merely regard him as a sinner, but as the most atrocious sinner in the universe, who deserved to have a murderer preferred before him!

But this was both foretold by the prophets, and fully obviated by the occurrences of his life.

In two different Psalms, confessedly relating to Christ, it was foretold that his enemies would conspire against him, and vindicate their conduct towards him from this consideration, that God himself had pointed him out by his judgments as deserving every thing that could be inflicted on him: “All that hate me whisper together against me, against me do they devise my hurt. An evil disease, say they, cleaveth fast unto him: and now that he lieth, let him rise up no more.” And again, “Mine enemies speak against me, and they that lay wait for my soul take counsel together, saying, God hath forsaken him; persecute and take him; for there is none to deliver.” This vile imputation on his character therefore becomes, in this view, a testimony on his behalf; since it was ordained that such indignities should be offered to the Messiah; and in this, as well as in a thousand other instances, the Scriptures were literally accomplished in him.

But God provided a further antidote to this impression in the occurrences of his life. Even while his enemies were conspiring to take away his life, our Lord appealed to them respecting his own innocence, “Which of you convinceth me of sin? And the very judge who pronounced the sentence of death against him, was constrained no less than three times to acknowledge publicly, that he could find no fault in himi.

The supposed cause of our Lord’s sufferings being thus evidently founded in misapprehension and prejudice, we shall point out,

  II.      The real cause—

This is stated in general as originating in our wretchedness and misery.

St. Matthew, quoting the first words of the text, says, that they were accomplished when our Lord healed the multitudes of those who flocked around him. And this was true, inasmuch as the maladies under which men groan, are the consequences of sin; and his removing of bodily disorders was emblematical of the spiritual diseases, which he also came to heal. But the evangelist must not be understood to say, that the prophecy related to nothing more than the sympathizing with the afflicted, and the healing of their disorders; for St. Peter, quoting the very same passage, declares that Jesus “bare, not our sorrows merely, but our sins, in his own body on the tree, and healed them by his stripes.” Hence, then, we perceive that as sin had introduced all manner of temporal, spiritual, and eternal miseries into the world, it was for the removal of them that Jesus submitted to all the sufferings which were inflicted on him.

But mare particularly the prophet informs us that Jesus suffered,

  1.      For the expiating of our guilt—

It is certainly true, that, wherever suffering is endured by an intelligent creature, there guilt must have previously been either contracted, or imputed. The brute animals would never have felt pain, if they had not been subjected to it on account of man’s transgression. Now our Lord himself “knew no sin;” and yet endured infinitely more from God, from men, and from devils, than ever had been inflicted on any human being. But he had undertaken to redeem us from the curse of the broken law. He had engaged to pay the debt, which a whole world of sinners had contracted; and so to discharge it, that not one farthing should ever be exacted of those who should trust in him. Here then was the true cause of all his sufferings. Is it asked, What it was that occasioned him such diversified and unutterable torments? We answer, Men and devils were the executioners; but our sins were the meritorious cause: “He was wounded for our transgresions, and bruised for our iniquities.” There is not a sin which we have ever committed, that was not “as a sword in his bones;” and it was only by his bearing of our sins in his own body on the tree, that the guilt of them, and the curse due to them, could be taken away from us. Nothing less than this sacrifice could satisfy the demands of divine justice. As for “the blood of bulls and of goats, it was not possible that they should take away sin:” nor could we remove it by any offerings we could bring: rather, therefore, than we should perish for ever, Christ laid down “his own life a ransom for us.”

  2.      For the effecting of our peace—

God was filled with indignation against his guilty creatures: nor could he, consistently with the honour of his moral government, be reconciled to his offending people, without manifesting in some way or other, his abhorrence of their evil deeds. What then should be done? What expedient should be found for the punishing of sin, and yet saving the sinner? Behold, the Son of God himself offers to become our substitute! “On ME be their curse, O my Father: let thy sword awake against me, who am thy fellow: inflict their punishment on me, and let them go free; yea, be reconciled to them for my sake.” The offer is graciously accepted; and, agreeably to the prediction before us, “the chastisement of our peace was upon him;” so that God is now reconciled to every believing penitent: he embraces the returning prodigal in his arms, and feasts him with the richest tokens of parental affection. To this agrees the testimony of the great Apostle; and it is confirmed by the happy experience of multitudes in every age.

  3.      For the renovating of our nature—

As sin has incensed the wrath of God, so has it disordered all the powers of man. There is not a faculty either of body or soul, which is not filled with this dire contagion, and rendered incapable of exercising its proper functions to the glory of God. But the same expedient that was devised for the expiating of our guilt, and the effecting of our peace, was also the most proper for the renovating of our nature. The blood which Jesus shed upon the cross is as a balm, which heals the disorders of our souls, and restores to man the free and legitimate use of all his powers. This, no less than the foregoing, was a principal end of all his sufferings. Did he give his back to the smiters, so that they even “ploughed it up with scourges, and made long their furrows?” It was that “by his stripes we might be healed:” he gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people zealous of good works. And it is worthy of observation, that St. Peter, quoting the text, omits all mention of other ends, and fixes upon this alone; “he bare our sins in his own body on the tree, that we, being dead unto sin, might live unto righteousness; by whose stripes ye were healed.”

  It would be unpardonable, if, on such a subject as this, we did not lead you to CONSIDER,

  1.      What obligations we lie under to love the Lord!

If a fellow-creature should submit to excruciating torments for us, how deeply should we feel, and how gratefully acknowledge, our obligations to him! We should wonder at such a proof of affection even from the dearest friend or relative. What then shall we say to these tokens of love from one, to whom, in the whole course of our lives, we had shewn ourselves the most determined enemies? What shall we think of the Lord Jesus, leaving the bosom of his Father on purpose to endure these things for us; to endure all that men or devils could inflict, and all that our sins had merited? Shall we feel no grateful emotions rising in our bosom? Shall our hearts be still frozen and obdurate? O let us contemplate the wounds and bruises, the chastisements and stripes which he bare for us. Let us follow him through the whole scene of his sufferings, and say, with confidence and wonder, “Surely” it was all for me; to redeem me from destruction, to exalt me to glory. Base as human nature is, it could not long withstand the influence of such a sight: at the view of him, whom we have pierced, our unfeeling hearts would relent; and constrained to admire the unsearchable heights and depths of his love, we should burst forth into acclamations and hosannas, “to him who loved us and gave himself for us.”

  2.      What obligations we lie under to put our trust in him!

What does the self-righteous Pharisee declare, but this? “I will not trust in the Lord Jesus: he was indeed wounded for my transgressions; but I despise the way of healing by his stripes; I can heal myself better by my own works; and I will rather wage eternal war with heaven, than owe my peace to the chastisement of another.” Can any thing exceed the ingratitude which such a disposition involves in it? As for all the mockings and revilings of the Son of God, when he hung upon the cross, they were as nothing in comparison of this, because they were vented through an ignorance of his real character; whereas we acknowledge him as our Saviour, and yet rob him of his glory, and make his death of none effect. Let us then turn from such conduct with abhorrence: let us look to him, that we may be “justified by his blood,” and experience the full efficacy of his atonement: so shall Jesus himself be “satisfied when he beholds this fruit of his travail,” and we shall be distinguished monuments of his love and mercy to all eternity.

DCCCCLXIX

THE MEANS OF MAN’S RESTORATION TO GOD

  Isai. 53:6.

All we like sheep have gone astray; we have turned every one to his own way; and the Lord hath laid on him the iniquity of us all.

THE lost state of man by nature, and his recovery through the blood of Christ, are the two principal doctrines of our religion. If we would ascertain the comparative importance of all other doctrines, we must judge of them by the relation which they bear to these: and consider those as most important, which serve most to illustrate and confirm these fundamental points. Moreover, these two should always be considered in their relation to each other; for it is by the atonement that we see the depth of our depravity, and by our depravity we see the necessity and excellency of the atonement. By considering them apart, we are in danger of falling into despondency or presumption: but, by uniting our views of them, our sorrows are moderated with hope, and our confidence is tempered with humility. When God tells us, “O Israel, thou hast destroyed thyself;” he immediately adds, “but in me is thy help.” Thus also the prophet, in the words before us, first sets forth our apostasy from God, and then declares the means provided for our restoration to him. These two points we propose for our present consideration:

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