DCCCCLXXX

DCCCCLXXX

DCCCCLXXX

THE SAINT’S HERITAGE

  Isai. 54:17.

No weapon that is formed against thee shall prosper; and every tongue that shall rise against thee in judgment, thou shalt condemn. This is the heritage of the servants of the Lord; and their righteousness is of me, saith the Lord.

THE Scriptures uniformly suppose men to be, not only in a state of sin, but, to a certain degree, in a state of misery also, being more or less agitated with “fightings without, and fears within.” The very people of God themselves are not exempt from this common lot. The difference between them and others consists not in a freedom from trouble, but in consolations and supports which they alone enjoy. They have a God to go to; a God who tenderly sympathizes with them in all their troubles, and “in all their afflictions is himself afflicted.” From Him they receive the most consolatory promises, and generally in language that precludes a possibility of their doubting to whom those promises are made. Are they under the actual pressure of the deepest sorrow? He addresses them as in that very state, and characterizes them by the very tribulations which they endure. “O thou afflicted, tossed with tempest, and not comforted,” behold, I will interest myself in all thy concerns; and “no weapon that is formed against thee shall prosper.”

These words will lead me to set before you,

  I.      The heritage of God’s servants—

Three things are here specified as their unalienable portion;

  1.      Protection from danger—

[From the very beginning, they have been objects of hatred both to men and devils, who have combined their efforts for their destruction. From the days of Cain, the followers of Abel’s piety have been persecuted by their envious and malignant brethren; whilst “Satan, as a roaring lion, has gone about, seeking to devour them” — — —

But we need not fear the assaults of either: for God has engaged, in reference to his Church at large, that “the gates of hell shall not prevail against it;” and, in reference to every individual believer, that “none shall pluck them out of his handc.” “It is not his will that one of his little ones should perish.”]

  2.      Vindication from calumny—

[What efforts have been made to destroy the character of God’s people may be seen in the account given of them by Haman to Ahasuerus: “There is a certain people scattered abroad, and dispersed among the people, in all the provinces of thy kingdom; and their laws are diverse from all people, neither keep they the king’s laws: therefore it is not for the king’s profit to suffer them. If it please the king, let it be written that they may be destroyed.” They still, as formerly, are a sect that is everywhere spoken against; nor is there “any manner of evil which will not be laid falsely to their charge,” But God does often, in a wonderful way, interpose for them, to the vindicating of their character, and the confusion of all their enemiesg. Indeed, the very people who most bitterly traduce them, often venerate them in their hearts; even as “Herod feared John, from an inward conviction that he was a just and holy man.” But, however God may suffer his people to be treated “as the filth of the world and the off-scouring of all things” even to their dying hour, there is a time coming when he will appear in their behalf: and, if man have his day, God will have his day also; and will bring forth their righteousness as the light, and their judgment as the noon-dayl.”]

  3.      Justification from all sin—

[In two ways will God justify his people: the one is, by an authoritative attestation from the mouth of their Judge; the other, by putting upon them that very righteousness whereby they shall be justified. The Saviour, the Lord Jesus Christ, has wrought out “a righteousness which shall be unto all and upon all them that believe:” and when they are arrayed in this, “God sees in them no iniquityn,” because he has “blotted it out from the book of his remembrance,” and “cast it all behind him, into the very depths of the sea.” “If it be sought for ever so diligently, it cannot be foundp;” for they are before God without spot or wrinkle or any such thing, yea, holy, and without blemish.” “This is the blessed heritage of all God’s servants;” and all of them in due time shall possess it.]

That we may the better estimate their felicity, let us notice,

  II.      Their security for the possession of it—

It is altogether “of God,” as our text declares; and all the perfections of God are pledged for their ultimate possession of it. It is secured to them by,

  1.      The power of God—

[Respecting this, there is particular mention made in the preceding context. God warns his people that they must expect persecution from an ungodly world. “Behold! they shall surely gather together, but not by me: whosoever shall gather together against thee, shall tall for thy sake.” But how shall the conspiracy of God’s enemies be defeated! How? God himself tells us: “I have created the smith that bloweth the coals in the fire, and that bringeth forth his instrument for his work: and I have created the waster to destroy.” Has He then created both the man who made the weapon, and the man that uses it; and can he not controul both the one and the other, so that the weapon shall effect only what he sees fit to permit? Let the servants of God, then, consider this: their enemies are all in the hands of God, even of their God; and “they can have no power whatever, except that which is given them from above.” What need then have the saints to fear? Who can get access to those whom God “hides in the secret place of his tabernacle?” or, “Who can, with any effect, be against them, when He is for them?” “His name is a strong tower; and the righteous, who have run to it, are safe.”]

  2.      The goodness and veracity of God—

[They have given themselves to him, as “his servants:” and will he forget them? Will He who “maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust,” refuse protection to those who have exposed themselves to sufferings for his sake? He has promised to them, that “he will render to them according to their works:” and “has He said, and will he not do it? has He spoken, and will he not make it good?” He would even account himself “unrighteous, if he were to forget their works and labours of love, which they have shewed towards his name.” We may be sure, therefore, that, if tried in the fire, they shall “come out of it purified as gold; and that, however tempted, “they shall never perish, but shall have eternal life.”]

  Now let me ASK,

  1.      Who, besides the saints, possesses any such heritage as this?

[If we had crowns and kingdoms, they were not worthy to be compared with this — — —]

  2.      Who ever confided in this promise, and was disappointed of his hope?

[Your fears may have been great, and your conflicts severe: but were you ever forsaken of your God? No: you must all bear testimony to his fidelity, even as Israel did of old; for “ye know in all your hearts, and in all your souls, that not one thing hath failed of all the good things which the Lord your God spake concerning you: all are come to pass unto you, and not one thing hath failed thereof.”]

DCCCCLXXXI

EXHORTATION TO RECEIVE THE BLESSINGS OF THE GOSPEL

  Isai. 55:1–3.

Ho, every one that thirsteth, come ye to the waters, and he that hath no money, come ye, buy and eat; yea, come buy wine and milk without money and without price. Wherefore do ye spend money for that which is not bread? and your labour for that which satisfieth not? hearken diligently unto me, and eat ye that which is good, and let your soul delight itself in fatness. Incline your ear, and come unto me: hear, and your soul shall live; and I will make an everlasting covenant with you, even the sure mercies of David.

WE can never sufficiently admire the condescension and grace of God in noticing such insignificant and worthless creatures as we are. That he should provide for our returning wants, and permit us to ask of him the things we stand in need of, may well excite our deepest astonishment. But that he should be as much interested in our welfare, as if his own happiness and glory depended on it, seems utterly incredible: yet, that this is really the case, is manifest from the earnest invitations and entreaties, which he uses to prevail upon us to accept of mercy. In confirmation of this, we need only notice the passage before us, in which God, with inexpressible affection, labours to awaken the attention of sinners to their own truest happiness, and to bring them to the enjoyment of everlasting salvation.

In his words we may observe,

  I.      An invitation—

No words could be devised that should more forcibly declare God’s desire for our welfare—

[The blessings of the Gospel are here set forth under the most natural and expressive images. What can be more refreshing than water? more reviving than wine? more nutritious than milk? yet do these but faintly represent the operations of the Gospel on the soul of man. Nor can water or milk be by any means dispensed with; they are altogether necessary for human subsistence: so that on this account also are they fit emblems of spiritual blessings. What would be the state of man if there were no Saviour to atone for him, no Spirit to renew him, no God and Father to preserve and bless him? On the contrary, how revived and animated is he by the promises of pardon and peace, of holiness and glory! Such then are the blessings which God offers to mankind. And to a participation of them he invites every one that thirsteth: every person, whatever have been his character or conduct, is called: if only he thirst, nothing shall be a bar to his acceptance. Yet no man needs to decline the invitation, under the idea that he is not welcome, because he does not thirst enough: if he be willing, that is sufficient. Nor need any one he discouraged at the thought that he has nothing wherewith to purchase these benefits: for though they are to be bought, it is “without money and without price;” and therefore they “who have no money” are particularly specified in the invitation. Indeed, if any man bring a price in his hand, he shall surely go empty away: Christ has paid the price; nor can we obtain any thing, unless we be willing to receive it as the free gift of God through Christ.

The earnestness with which God entreats us to accept these blessings, is well worthy of our notice. He personates a herald standing in the place of public concourse, and, in the accustomed manner, calling the attention of all around him. He then expatiates on the blessings which he is ready to communicate, and the terms on which he will bestow them: he describes the persons to whose necessities the blessings are suited, and to whose indigence the terms are more especially adapted: and then, as though he were determined to take no refusal, he cries, “Come,” “come,” “come!”]

And shall we despise such a gracious invitation?

[Let us but contemplate the blessings we are invited to partake of: how rich, how suitable, how necessary! — — — Let us reflect on the terms on which they are offered: can any thing be more reviving? — — — Let us recollect who it is that calls us: Is he used to mock his people? or is he incapable of supplying all their wants? — — — Let us consider his description of the persons invited: can any thing be more encouraging? and shall we not be inexcusable if we turn a deaf ear to such entreaties? — — —]

But God, knowing our extreme backwardness to go to him, urges us yet further by,

  II.      An expostulation—

Our infatuation justly calls for a severe reproof—

[The contemners of God’s invitations may be comprised under two classes, the worldly-minded, and the self-righteous. Both of these despise the offers of the Gospel; the one, because they have no relish for spiritual things; the other, because they think they already possess them: the one find their happiness in the pursuit and enjoyment of earthly things; the other in self-applauding reflections on their own goodness. But we may appeal to both, whether they have ever attained any abiding satisfaction in their respective courses? Have pleasures, riches, or honours ever proved a source of solid peace? Are they “bread” proper for the soul? Does not the comfort, derived from such things, fail us in the hour that we most need it? And will any satisfaction arise from the remembrance of them, when we stand at the bar of judgment? Nor however laudable the conduct of the self-righteous may be in the sight of men, can it yield them the comfort they aspire after: it cannot satisfy either God or their own consciences; not God, because it does not fulfil the demands of his Law; not themselves, because they never can know that they have done enough to procure them acceptance with God: in the midst of all their boasted confidence, they have many misgiving fears lest they should have laboured for nought, and “spent their money for that which is not bread.”

To impress this thought on our minds, God contrasts the blessings ho offers with those which we foolishly prefer. He calls them “good,” and declares that they will “delight the soul with fatness.” And are they not good? What so worthy of this character, as a free and full pardon to the guilty; a peace that passeth all understanding to the troubled; renewed strength to the weak; and everlasting glory to the lost? Can these be received into the soul, and not comfort it? or can they be promised to us by a faithful God, and not satisfy the mind? Surely they are “meat indeed, and drink indeed;” nor can they fail of filling us with “joy unspeakable and glorified.”]

Let us then call ourselves to an account for our conduct—

[Who amongst us has not had abundant experience of the insufficiency of every thing except the Gospel, to make us happy? And shall we yet persist in our error? shall we never cease to “hew out to ourselves broken cisterns,” when we may have access to “the fountain of living waters?” shall we still grasp at a shadow, while we lose the substance? — — — “Wherefore” act we thus? What reason can we assign to ourselves for such obstinacy? and what shall we assign to God, when he shall interrogate us respecting it in the day of judgment? shall we plead a want of information? God has informed us. Shall we say that the blessings of salvation were out of our reach? God has freely offered them to every one of us: nor can any thing but a deliberate rejection of his mercy ever finally destroy us — — —]

Lest any thing should be wanting to affect our hearts, God confirms his invitation with,

  III.      A promise—

There is not any thing which God will not do for those who obey his call—

[Whatever a carnal man may enjoy, he has no right or title to eternal life. On the contrary, whatever a spiritual man may want, this privilege he shall assuredly possess, “his soul shall live.” Nor shall this life be terminated like the life of the body; for God will make a covenant with him, “an everlasting covenant,” a “covenant ordered in all things and sure;” so that every thing necessary for the maintaining and perfecting of this life shall be secured to him. And as the rather gave unto his Son “the sure mercies of David” by raising him from the dead, and setting him at his own right hand in heaven, so will he bestow on his believing people every thing that he ever promised unto his Church. Notwithstanding he may suffer them for a time to be reduced to a most forlorn and desperate condition, as was the state of Christ when enclosed in the tomb, his mercies shall be “sure” to all his seed, and every soul amongst them shall in due season be exalted to a throne of glory in heaven.

Lest we should still remain unmoved, God calls our attention to this promise, repeating his entreaties with all the energy and affection that words can express. “Hearken,” says he, ‘as to a distant sound which you are solicitous to hear: hearken “diligently,” not suffering any thing to divert your attention for one moment: “incline your ear” as one that is afraid of losing a single word that is spoken to him: “hear,” determining to judge with candour, and to follow the dictates of sound wisdom. Do this,’ says God, ‘and the promise shall be yours: I pledge myself by covenant and by oath that your soul shall live, and that nothing that is good shall be wanting to you either in time or in eternity.’]

How incurably obstinate then must we be, if such accumulated means be used in vain!

[Is the life of the soul a matter of such indifference, that a promise of it shall have no effect on our minds? Shall God engage himself to us by covenant and by oath to supply all our need both of body and soul, and shall we account his word unworthy of our attention? — — — Who ever experienced his blessings, and found them of no value? or whom has he ever deceived, that we dare not trust him? — — — Let us at least remember what an alternative we prefer; we reject life, and happiness, and glory, and embrace death and misery as our eternal portion — — — O that God might prevail at last! that we might now accept his gracious offers; and be made partakers of present and everlasting felicity!]

DCCCCLXXXII

CHRIST A WITNESS AND COMMANDER

             Isai. 55:4.

Behold, I have given him for a Witness to the people, a Leader and Commander to the people.

AMONGST the various means which God used for the spiritual benefit of his ancient people, one was, to provoke them to jealousy, by declaring, that the blessings which they so abused should be transferred to another people, who would make a more suitable improvement of them. From the beginning he warned them of this by Moses: “They have moved me to jealousy with that which is not God; they have provoked me to anger with their vanities: and I will move them to jealousy with those which are not a people; I will provoke them to anger with a foolish nation.” Our blessed Lord and his Apostles frequently had recourse to this expedient: and St. Paul tells us, that he had used it, not to irritate his countrymen, but, if possible, to save themb. The Prophet Isaiah had this object in view, in the passage before us. He has been expostulating with the Jewish people on their folly and impiety in not seeking after the blessings of salvation, and especially those blessings which God had covenanted to bestow upon them through their exalted Messiah; and he tells them, that God had given this Messiah, not, as they imagined, to them only, but to the whole Gentile world; who would eventually run to him, and embrace him, and become the heirs of those benefits, which the ungrateful Israelites neglected and despised.

That it is the Messiah who is here spoken of, there can be no doubt. He is often designated by the name of David: and “an unspeakable gift” he is to a ruined worlde.

We propose to shew,

  I.      For what ends he is given—

Doubtless he was sent for the salvation of man; according as it written, “God so loved the world, that he gave his only-begotten Son, that whosoever believeth in him should not perish, but should have everlasting life.” But there are two ends of his incarnation specified in the text; to which therefore we will confine our attention. He was given,

  1.      “To be a Witness to the people”—

[God had from all eternity devised a plan for the redemption of the world through the sufferings of his only-begotten Son. And of this plan the Lord Jesus Christ came to testify. For this office he was well qualified; having concerted the plan together with his Father; as it is written, “The counsel of peace was between them both.”

Of this stupendous mystery the Lord Jesus testified by the Prophets, hundreds of years before he came into the world. Not one word of all that they delivered on this momentous subject proceeded from themselves: “they spoke only as they were moved by the Holy Ghost,” and as they were instructed “by an immediate inspiration from Godi.” The Spirit by whose sacred agency they were moved, was “the Spirit of CHRIST:” as St. Peter says: “The Prophets, who prophesied of the grace that should come unto us, searched what, or what manner of time, the Spirit of CHRIST did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow.” Here both the subject and the author of their testimony are declared to be precisely such as we have affirmed. It was of the wonders of redemption that they testified; and the Author of their testimony was JESUS CHRIST.

In due time he came down from heaven, and testified of these things in his own person. He had from all eternity been “in the bosom of his Father,” and was privy to every thing which the Father had ordainedm: and at the appointed season he came, “as a minister of the circumcision for the truth of God, to confirm the promises made unto the Fathers:” as St. John informs us; “He that cometh from heaven is above all: and what he hath seen and heard, that he testifietho.” The light which he cast on this mystery was far greater than that which had been given to the Jewish Church: yet the time was not come for the full disclosure of it: he had many things to say, which the people could not hear whilst he was yet sojourning on earth, because the mystery itself yet remained to be accomplished, by his death, and resurrection, and ascension.

He therefore afterwards bore a fuller testimony by his Apostles; who, through that “unction of the Holy One who taught them all things” and “brought all things to their remembrance,” “testified of the Gospel of the grace of God,” and “declared the whole counsel of God” respecting it. To this effect St. John says; “We have seen, and do testify, that the Father sent the Son to be the Saviour of the world.” The record was the same, by whomsoever it was delivered; namely, “that God has given to us eternal life; and that this life is in his Son: he that hath the Son, hath life; and he that hath not the Son of God, hath not lifer.” By whomsoever it was delivered also, it was equally “the testimony of Christ,” both as having him for its Author, and him for its end.

Hence the appropriate name of Christ, as designating the first great object of his Mission, is, “The faithful and true Witness.”]

  2.      To be “a Leader and Commander to the people”—

[Moses, in his day, was a witness from God, to make known to the Jewish people the Divine will: but Joshua was the commander, who was to lead them into the Promised Land, and to give them a full possession of their inheritance. The two offices are combined in Christ; who, whilst he is given for a Witness, is also given for “a Leader and Commander to the people.” He even appeared to Joshua of old, “as Captain of the host of the Lord,” from whom alone all Joshua’s success should spring. And to us also is he revealed under the same blessed character, “The Captain of our salvationx.” He is at the head of all his people, and goes forth with them to battle: and all who have enlisted under his banners are to fight as good soldiers of Jesus Christ,” and to “quit themselves like men;” nor are they ever to cense from their conflicts till they have gained the victory. Indeed “through him they shall be more than conquerorsa:” for he will never leave them, till he has fulfilled to them all that he has undertaken, and put them into possession of their promised inheritance.]

From the ends for which he is given, we proceed to shew,

  II.      The manner in which he is to be received—

This must correspond with God’s design in sending him into the world. He must be received,

  1.      With a faith that wavers not—

[As he is a Witness to us, we must listen to his testimony with childlike simplicity. If he declare to us the plan of salvation, we must submit to it with the deepest reverence, and not for a moment dispute against it, or attempt to substitute in its place any plan of our own. If he open to us the great and precious promises which God has made in his word, we must rely upon them, and expect their accomplishment with the most assured confidence. If, on the other hand, he denounce the judgments of God against impenitent transgressors, we must tremble at his word, and humble ourselves before him in dust and ashes. As for all that men may say in opposition to his testimony, it must be to us of no greater weight than the dust upon the balance. Our answer must be, “To the law and to the testimony: if they speak not according to this word, it is because there is no light in them.” To sit at his feet, like Mary, must be the delight of our souls. We must treasure up in our hearts his every word, even as his own Mother did, whilst he was yet a childd. We must “meditate on his sayings day and night.” They must be “more to us than our necessary foodf,” and “sweeter to us than honey and the honey-comb.” If under any circumstances our faith in his word begin to waver, we must be ashamed of ourselves, and mourn for it, as treating him with the greatest dishonour. Such conduct would be deemed a heinous offence even to a creature like ourselves: how much more offensive then must it be to him! it is nothing less than “making God a liar.” This is the interpretation which God himself puts upon such conduct. Let us dread lest we be found guilty of this sin; and let us “be strong in faith, giving glory to God.”]

  2.      With an obedience that has no reserves—

[The obedience which a soldier owes to his Commander is unbounded. The Commander has only to say, “Come,” and he cometh; “Go,” and he goeth; “Do this,” and he doeth it. He does not think it any excuse for disobedience, that by following the command he shall have to encounter an enemy that will seek his life. On the contrary, the more dangerous the post is that is assigned him, the more he considers himself bound to execute the command with promptitude and zeal: and, if he hesitate through fear, he is deemed unworthy any more to serve his prince: yea, he may account himself happy, if his life be not also forfeited as the penalty of his transgression. Shall there then be any limit to the obedience which we shall render to our heavenly Leader? Shall his commands be disobeyed through fear, or be executed with a timid trembling mind? Shall not his authority awe us, and his example shame us, into a conduct more worthy of our profession? Shall we not account it rather an honour to suffer for him, and be ready at any time, or in any manner, to lay down our lives for his sake? Yes; we must fight the good fight of faith. We must put on the whole armour provided for us, and go forth “strong in the Lord, and in the power of his might.” We must be studious to learn from day to day, what is his will concerning us; and, once apprised of it, we must set ourselves instantly to obey it. Does it call for self-denial? We should for his sake “mortify the flesh with the affections and lusts.” Does it summon us to action? “Whatever our hand findeth to do, we must do it with our might.” We must be ever ready to “follow him without the camp, bearing his reproach.” There is nothing to which he calls us, which He has not himself both done and suffered; he, without any obligation on his part, except what his own love had imposed upon him: whereas we are bound by our allegiance to the God of heaven, and by all our hopes of acceptance with him in a better world, to “war a good warfare:” for it is only by being “faithful unto death that we can ever obtain the crown of life.”

It is said in the words following my text, that the Gentiles to whom this Saviour was given, “should run unto him, and glorify his name.” I call on you therefore to verify this prediction, and “not to receive the grace of God in vain.” It is in this way only that you can shew to the Jews what blessings you enjoy, and stir them up to seek a participation of them. And in this way alone can you “walk worthy of your high calling,” or “render to the Lord according to the benefits he has conferred upon you.”]

DCCCCLXXXIII

OF SEEKING THE LORD IN TIME

             Isai. 55:6.

Seek ye the Lord while he may be found, call ye upon him while he is near.

THERE is scarcely any more striking proof of our insensibility with respect to eternal things, than the unconcern we shew whilst death is casting his darts all around us. If our neighbour’s house were on fire, we should think of exerting ourselves to secure our own habitation from the flames, or to save our property: yet we can hear of the deaths of others, and confess that we ourselves also are dying creatures, and yet delay our preparation for death as much as if we were exempt from the common danger. But every fresh instance of mortality is a voice from God to the survivors; and speaks to them the very language of the text.

We need not give a formal distribution of the text, as it is our intention only to ground upon it a general exhortation to seek the Lord. Yet, that our plan may not be altogether concealed, we shall arrange our thoughts under the following observations.

  I.      There is reason to fear that God, though essentially present with all, is spiritually and practically absent from the most of us—

[It is not improbable that some amongst us may live in the occasional, if not also the habitual, commission of known and open sin. In some will be found drunkenness and lewdness; in others, falsehood and dishonesty: in some, pride and envy; in others, malice and revenge. And are not these manifest tokens that they are strangers to the Divine presence? Can it be said of such persons that God is with them of a truth?

But where the external deportment is blameless, and where the outward form of godliness is maintained, how little is there, for the most part, of its power! Many read the Bible, and find it only a sealed book: they attend the ordinances of religion, but experience no delight in them: they pray in secret (if mere formal devotions can be called prayer) and derive no benefit to their souls. Whence is all this, but because God is absent from them? If God were with them, his “words would be spirit and life” unto them; their communion with him would be sweet; their communications from him would diffuse a glory round their very countenance; and the exercises of religion, though not always alike spiritual, would on the whole be accompanied with vital energy, and be followed with progressive sanctification.

Such, alas! is the state of the generality: however they may have witnessed the wind, the earthquake, and the fire, and have felt some alarm and terror in their souls, they are yet strangers to that “still small voice” in which the Lord reveals himself to his people. We may say, in reference to what was spoken on a very different occasion, Lord, if thou hadst been with them, they had not been thus habitually dead and formale.]

  II.      We cannot hope to find him, if we do not seek him—

[We know that, in the ordinary course of providence, neither the countryman can fill his barns without much previous toil, nor the student acquire knowledge without much patient investigation. How then can it be supposed that we should attain the knowledge and enjoyment of God, without seeking after him in his appointed way? He has indeed sometimes been found of them that sought him not, and made known to them that inquired not after him: but this must no more be expected by us, than that the sea should open a passage for our feet, or the sun stand still to lengthen out our day. God has said he will be inquired of by us, and that we must ask, if we would have; and seek, if we would findh. Nor is it in a cold indifferent manner that we must seek; we must strive as persons in earnest, and if once we get access to God, we must detain him, as it were, by forcek, and take his kingdom, as it were, by violence. And it is for want of this holy zeal in our endeavours, that so many of us seek him throughout our lives, and never obtain a saving “acquaintance with him.” We must also seek him in and through Christ: for it is by Christ only that we can ever come unto the Father.]

  III.      There is a time coming, when, though we should seek him, he will not be found of us—

[This awful truth is strongly intimated in the text; nor ought it to be concealed from our view. We all know that, at the time of death, our opportunities of seeking God will be for ever closed. However earnestly we may implore the Divine favouro, or even the smallest expression of it, we shall ask in vain. But our day of grace may also be terminated on this side the grave. The Jews in the wildernessq, and those who rejected our Lord’s word, and the greatest part of the Jewish nation at the time of his deaths, were given over to final impenitence, even while they continued in the full enjoyment of health, and of all outward privileges. And we have reason to fear the same dreadful judgments, if we persist in slighting God’s warnings, and in deferring our repentance. How earnestly should we improve the present hour, if we duly considered this!]

  IV.      If we would seek him now, he would be found of all of us—

[This is the accepted time; this is the day of salvation. God “is near” to us at present, both in his word and ordinances, and he is willing to be found of every sincere worshipper. If indeed we have determinately set ourselves against him, and resisted all the motions of his Spirit, till he has ceased to strive with us, it is possible that we may be already given up to final obduracy. But if we feel any desire after God, then we may be sure that he has not yet cast us off: that very desire is, if we may so speak, a knock at the door of our hearts, whereby God intimates his willingness to take up his abode with us. Only let us cherish the latent spark; and we may be assured that he will not quench the smoking flaxz; he will not despise the day of small things.]

  We will not conclude this address without a more particular APPLICATION of it to different persons,

  1.      To the young—

[To you God has given an express promise that you shall not seek his face in vain. Seek then to resemble those whose names are recorded for your encouragement, as having obtained mercy in their earliest yearsc, ana as being highly distinguished among the saints of God. And let not these years, which are so favourable for the reception of divine impressions, be wasted in the service of sin and Satan.]

  2.      To the afflicted—

[Affliction is oftentimes the voice of God: and, if you have the wisdom to improve it, you also have a special promise, that you shall find favour with Godf. Begin then “in the day of adversity to consider;” and you shall have no reason to regret the seventy of the means, when once you have attained the end which God designs to accomplish by them.]

  3.      To the old—

[You above all should set yourselves to seek the Lord, because your day of grace cannot be continued much longer. It is a comfort, however, to reflect, that you may obtain mercy even at the eleventh hour. Let then your past time be redeemed with diligence; and, the shorter the space allowed you is for seeking the Lord, the more earnest let your exertions be to “know the things belonging to your peace, before they be for ever hid from your eyes.”]

DCCCCLXXXIV

ENCOURAGEMENT TO TURN TO GOD

  Isai. 55:7.

Let the wicked forsake his way, and the unrighteous man his thoughts, and let him return unto the Lord, and he will have mercy upon him, and to our God, for he will abundantly pardon.

WE may discern many of the attributes of the Deity, as wisdom, power, and goodness, in the works of creation: but it is from the book of revelation only that we obtain the knowledge of his mercy. The Heathen indeed entertain some faint ideas that God will pardon them; though they know not how to approach him with acceptance, nor have any assurance that they shall find acceptance with him. But we are invited by God himself to come unto him, and are encouraged by an express promise that he will pardon even the vilest of returning prodigals.

In the words before us, we may see,

  I.      Our duty—

All of us by nature are in a state of departure from God, and of subjection to sin. Hence our duty is,

  1.      To forsake our sins—

[Every one has some “way” which he has marked out for himself; some way that is suited to his age, his education, his circumstances in life, or his constitutional propensities. Some are addicted to open vice; others to a more decent species of gaiety; others to the pursuit of riches; others to the more refined, though not less destructive, gratifications of literary pride; while others again regard nothing but their ease, and the indulgence of their peculiar habits. But whatever be our ways, if they be not such as are prescribed in the Scripture, and such as lead directly to heaven, they must be “forsaken.” We may indeed, and must, attend to our earthly duties; but in them, as well as in our religious exercises, we must seek the glory of God, and the salvation of our souls.

We must moreover forsake our “thoughts.” Even they who are most correct in their conduct, will find abundant matter for humiliation in their “thoughts.” What proud thoughts arise even from their supposed superiority to others! What vain, angry, envious, worldly, covetous, impure, and unbelieving thoughts lodge within us all, and find a welcome reception in our hearts! These then, no less than our ways, must be “forsaken:” we must watch and pray against them, and labour to have our minds occupied with holy and heavenly contemplations.]

  2.      To turn unto our God—

[As it is from God that we have departed, so it is unto God that we must return: nor will any reformation of our lives, or even renovation of our hearts, avail us, if this further change be not accomplished within us.

We must turn to him in humility. All of us, without exception, are guilty before God. Let us, even the best amongst us, only mark what our thoughts most easily recur to, and what they fix upon with the greatest frequency and delight, in those seasons when there is nothing particular to engage them, and we shall find no great cause for self-preference and self-complacency, Such a view of ourselves would shew us what we are before Him “who searcheth the heart and trieth the reins;” and would convince us that we need to abase ourselves before him with self-lothing and self-abhorrence.

We must also turn to him in faith. There is but one Mediator between God and man, whose merits and intercession must be the only grounds of our hope. In him, even in the Lord Jesus Christ, we must trust: we must make mention of his name and of his righteousness, even his only: and we must believe that God, for his sake, is willing to accept the very chief of sinners.

We must yet further turn to him in an unreserved devotedness both of heart and life. Mark, how entirely the heart of an unregenerate man gives itself to the world! Not that he never engages in religious duties; but, whatever he does, his affections are set upon things below, and not on things above. The very reverse of this is our duty: we are not to be so occupied with heavenly pursuits, as to neglect the duties of our place and station; but, in the midst of all our earthly occupations, God must have our hearts: his command must be the reason, his word the rule, and his honour the end, of all our actions. To fulfil his will, and enjoy his presence, should be the one object of our lives.]

Nor shall we decline this duty, if we consider what the text proposes for,

  II.      Our encouragement—

God will “shew mercy” to returning penitents—

[If it were doubtful whether our efforts would prove effectual for our salvation, we should not readily undertake the work of mortifying sin, and of turning unto God. But there is no doubt: for God delighteth in the exercise of mercy: “judgment is his strange work,” to which he is utterly averse: “he willeth not the death of any sinner, but rather that he should turn from his wickedness and live.” He invites us and expostulates with us in the most tender manner, “Turn ye: turn ye! why will ye die?” “Wilt thou not be made clean? O, when shall it once be?” — — — Let but the assurances of mercy which the Scripture affords to penitent sinners be considered, and no one will want a motive for abandoning his sins, and for returning to his God.]

He will “abundantly pardon” transgressions, however multiplied they may have been—

[They whom iniquities have been heinous and long-continued, are apt to despond, and to imagine themselves beyond the reach of mercy. But none need to despair: God’s mercy is infinite: though our sins may have been numerous as the sands upon the sea-shore, his mercies will far exceed them: “as the heaven in high above the earth, so great is his mercy toward them that fear him.” See what sinners have been forgiven! mark the transgressions of David, Manasseh, Peter, and others; see the peculiar aggravations of their guilt! and then say whether God will not multiply his pardons to the very utmost extent of our necessities? — — — After such a view of God’s mercy, our hearts must be harder than adamant, if we refuse to repent, and to turn unto him.]

  ADDRESS—To those who,

  1.      Presume upon God’s mercy—

[You are at ease, because God is merciful: but are his mercies ever promised to those who live and die in sin? Are

not rather his judgments denounced against them? Search the Scriptures, and see if you can find one word to comfort those who persist in wilful impenitence: alas! you will soon find to your cost, that, as God is merciful to repenting sinners, so will he fulfil the declaration, that “except ye repent, ye shall all perish.”]

  2.      Limit it—

[Satan’s first device for the retaining of sinners under his dominion is, to represent God to them as a Being who it too merciful to punish them. His next endeavour is, to make them believe that their sins are too great to be forgiven, and that there is not mercy enough in the heart of God to pardon such transgressors as they. But, if any of us are tempted to entertain such thoughts of the Deity, let us only reflect upon the words of the text, and the many passages of Scripture which illustrate and confirm them, and we shall see at once the folly and impiety of limiting his mercies. Let such persons at least put the matter to a trial; and they shall find, by sweet experience, that “whatsoever cometh unto him, he will in no wise cast out.”]

  3.      Abuse it—

[Are there those in the world, who, because they have obtained mercy (as they think), are remiss in “working out their salvation?” Are there those who imagine, that, because they have “once overcome the world, they may be again entangled therein, and overcome” by it, without any danger to their souls? Let them know, that they are fatally deluded; and that, if they do not awake from their stupor, “their last end will be worse than their beginning.” If the mercy of God do not stimulate us to an unfeigned renunciation of all sin, and an unremitting activity in his service, we shall in vain hope that it shall be exercised towards us in the day of judgment.]

  4.      Enjoy it—

[What reason have you to admire and adore the goodness of your God! O, let a lively sense of it be ever on your minds. Be meditating daily how you shall most acceptably express your gratitude towards him. Labour to glorify him to the uttermost. Commend him to your fellow-sinners. Let your “ways” be such as shall be well-pleasing in his sight. Let your “thoughts” be devoutly occupied in praises and thanksgivings to him. And let your fellowship with him become daily more sweet, more intimate, and more abiding. Thus shall his mercy, which has already abounded towards you, be displayed in yet richer communications to all eternity.]

DCCCCLXXXV

GOD’S WAYS ABOVE OURS

  Isai. 55:8, 9.

My thoughts are not your thoughts, neither are your ways my ways, saith the Lord: for as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts.

MEN are apt to judge of God by themselves, and to suppose him restricted by such laws as they deem proper for their own observance. The wicked almost reduce him to a level with themselves in a moral view: and even the godly form very inadequate conceptions of his ways and works. Of this God himself apprises us in the words before us; which we shall elucidate by shewing how different his thoughts and ways are from what we should have expected with respect to,

  I.      The objects of his choice—

[If we thought to take a person into the nearest relation to ourselves, we should be inclined to prefer one of high rank: if we undertook to instruct a person, we should select one who was intelligent and docile: or if we purposed to confer any favour, we should look out for an object that was worthy of it. But God acts in a very different manner. He takes the poor in preference to the rich — — — the ignorant before the wisec — — — and, in many instances, the vile before those, whose lives have been more moral — — — Not that God disregards morality, where it flows from proper principles, and has respect to his glory: but his grace is his owne; and he will impart it to whomsoever he will, without accounting himself responsible to any for the distribution of his favoursg.

This exactly accords with the experience of the primitive saints, and with the Church of God in every age and place — — —]

  II.      The extent of his love—

[If it were told us that God would shew mercy to our fallen race, what should we have been led to expect at his hands? We should scarcely have raised our thoughts higher than an exemption from punishment. Indeed, this is the limit which unenlightened men universally assign to God’s mercy; “He is merciful, therefore he will not punish.” But who would have ever thought, that he should so love us, as to give his only dear Son to die for us? — — — Who would have conceived, that he should moreover send his Holy Spirit to dwell in our hearts as our instructor, sanctifier, and comforter? — — — Who would have imagined that he should give himself to us, with all that he is, and all that he has, as our present and everlasting portion? — — — Is not all this “as much above our thoughts as the heavens are above the earth?”]

  III.      The methods by which he accomplishes towards us the purposes of his grace—

[Supposing us informed that God would take us to heaven, we should be ready to think, that certainly he would deliver us at once from temporal affliction, and more especially from spiritual conflicts. Would it ever enter our minds, that the objects of his eternal love should be left to endure the pressures of want, or the agonies of a cruel death? Could we once imagine, that they should be exposed, year after year, to the assaults of Satan: and be suffered, on many occasions, to wound their consciences, to defile their souls, and to grieve his good Spirit, by the commission of sin? Yet these are the ways in which he deals with them, and it is by these means that he “fulfils in them the good pleasure of his goodness.” Nor is this a mere arbitrary appointment: for, by these means, he discovers to us far more abundantly the riches of his grace, and affords us more ample grounds for praise and thanksgivingk. The way is circuitous indeed; but it is the right way to the promised land.]

  IMPROVEMENT—

  1.      How should we magnify and adore our God for the blessings of his grace!

[Well may every child of God exclaim with wonder, What manner of love is this wherewith thou hast loved me, that thou shouldest give thine only dear Son to redeem me by his blood, and thine eternal Spirit to sanctify me by his grace? In the review of his own life he may well add, ‘Why me, Lord? why hast thou chosen me, and borne with me, and plucked me as a brand out of the burning? Why too hast thou used such methods for my recovery and salvation?’ Yes verily, in the review of all these mercies, he must of necessity exclaim, “Bless the Lord, O my soul; and let all that is within me bless his holy name.”]

  2.      How submissive should we be under the darkest dispensations of his Providence!

[While we are saying, with Jacob, “All these things are against me,” perhaps the very dispensations, of which we so complain, are absolutely necessary to our eternal welfare. Let this thought silence every murmur, and encourage us to say, even in the most afflictive circumstances, “Though he slay me, yet will I trust in him.”]

  3.      How should we acknowledge God even in the most trivial occurrences!

[There is no occurrence really trivial, or unimportant: for there is such a concatenation of causes and effects fixed in the Divine purpose, that the most important events depend on circumstances, which seem to us altogether trifling and contingent. Let the life of Joseph be surveyed, and we shall find that a thousand different things, apparently casual and independent, concurred to accomplish God’s promises towards him. Thus it is with respect to us; and it is our privilege to “acknowledge God in all our ways,” and to commit ourselves wholly to his guidance.]

  4.      What a glorious place will heaven be!

[There the whole of the Divine dispensations towards us will be opened to our view. There Gods “ways, which were in the great deep, and his footsteps, which were not known,” nor perhaps capable of being comprehended by us in this world, will be clearly seen. O! what wonders of love and mercy shall we then behold! With what rapture shall we then exclaim, O the depths! Let us then wait a few days; and the most painful events of this life shall be a source of everlasting joy.]

DCCCCLXXXVI

RESEMBLANCE OF THE GOSPEL TO RAIN AND SNOW

  Isai. 55:10, 11.

As the rain cometh down, and the snow from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, that it may give seed to the sower and bread to the eater: so shall my word be that goeth forth out of my mouth: it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it.

THE more just our views of God’s perfections are, the more firm and enlarged will be our expectations from him. We are apt to distrust his mercy and love, because we “judge him to be such an one as ourselves:” whereas, if we considered how infinitely remote his ways and thoughts are from ours, we should repose the most unlimited confidence in him, and have every fear swallowed up in the contemplation of his power and grace. These considerations are proposed by God himself as an encouragement to us to return from our evil ways; and, in the words before us, we are assured, that the blessings which he will convey to us through the medium of his word, shall be as free, as certain, as abundant, as those which he imparts to the earth by means of the rain and snow. In illustrating this comparison, we shall trace the resemblance between the word, and the rain or snow,

  I.      In their origin—

“The rain and snow come down from heaven”—

[If the whole world should unite their efforts to produce rain, they would never accomplish their end. It is God who forms the clouds, and causes them to water the earth: and therefore to him we must acknowledge ourselves indebted for every shower that falls. Of this we are frequently reminded in the Scriptures: and the gods of the Heathen are challenged, if they can, to exert a similar power, and thus establish their right to the honours ascribed to themb.]

The word of the Gospel also “cometh forth out of God’s mouth” —

[It proceeded from God originally; the words of “prophecy came not of men; but holy men of God spake as they were moved by the Holy Ghost:” yea, “all Scripture,” and not the prophetic parts only, “was given by inspiration of God.” Moreover the Gospel, when faithfully preached, is also at this time from God. It is God who instructs his servants, and qualifies them to declare his truth: and the word delivered by them is, “not the word of man, but in truth the word of God.” We mean not to insinuate, that any persons now have the same kind of inspiration which was vouchsafed to the Apostles: but every faithful minister is taught and directed of God what to say, and is assisted in the delivery of his message. As an ambassador of God, he speaks altogether in God’s name, and may address every one of his audience in the words of Ehud to Eglon. “I have a message from God to thee.”]

But the resemblance between the word and the rain is yet more strongly marked,

  II.      In their operation—

The “rain and snow” are the means of rendering the earth fruitful—

[If the earth be only a few months without rain, the most calamitous consequences ensue: but if the parched and thirsty earth be visited with rain or snow, its vegetative powers are revived, and it yields an abundance of food for man and beasth; yea, there is a sufficiency not only for the present consumption, but for “sowing,” in order to a future crop.]

The word of God also is instrumental to the fructifying of the souls of men—

[God has many gracious ends to “accomplish” by his word: sometimes he sends it to quicken the dead; and then even “the bones that are dry, very dry,” are made to live. Sometimes he sends it to comfort the afflicted; and then it proves as balm to the wounded spirit, nor can the most distressed mind withstand its energy. Sometimes he sends it to sanctify the polluted; and then the most inveterate lusts give way, and his people are transformed into his image. Finally, by its various operations he determines to save the lost; and behold, it stops not short of his purpose: it “prospers in the thing whereto he has sent it,” and becomes “the power of God unto salvation to every one that believeth.”

An easterly wind may counteract the benefits which would accrue from the rain; but not all the powers of hell shall be able to defeat the purposes of God, in sending his word: “it never returns unto him void:” weak as it seems to be when delivered by sinful man, it yet is “sharper than any two-edged sword;” it “casts down every thing that exalts itself against the knowledge of Christ, and brings into obedience to him” the heart that would resist its powero.]

  Let us LEARN then from this beautiful comparison,

  1.      The importance of attending the preached word—

[We know not when it is that God intends to send his word home to our hearts; and therefore we should always be found waiting upon him in the way of his appointment. The man who was healed at the pool of Bethesda had been there many years; and if he had absented himself on the day that Jesus visited the place, he had lost the blessing that was designed for him. However long therefore we may have attended at the house of God, apparently in vain, it becomes us still to tarry the Lord’s leisure, and to expect the showers of his grace in due season.]

  2.      The danger of despising it—

[The text, though often interpreted as comprehending God’s judicial purposes, does not properly relate to them; for, as the rain is not spoken of as deluging the earth, but only as rendering it fruitful, so the parallel between the Gospel and the rain should be drawn only as relating to mercies, and not to judgments. Nevertheless we may notice in this place, that, as God sent his miracles to harden Pharaoh’s heart, so he may, and often does, send his word to blind, and harden the hearts of proud opposers. This was the end of the commission given to Isaiah; and, though it was not the primary intent of Christ when he preached to the people in parables, it constituted a part of his design in relation to the proud, cavilling, and incorrigible Pharisees: and the same end is accomplished, though not primarily intended, in respect to thousands of infidels in every age. Beware then, lest God “take you in your own craftiness:” for whether you receive his word or not, “it shall not go forth in vain:” if it be not “a savour of life unto life, it will prove a savour of death unto deatht.”]

  3.      The benefit of praying over it—

[It is not in the power of man to command a blessing on the word. “Paul may preach in vain, and Apollos water in vain, unless God give the increase.” But if we pray to God, he will send us such a word as shall be suited to us; such a word as shall make us ready to think that the minister has received private information respecting us; such a word as shall discover to us our whole hearts, and constrain us to fall down on our faces, and confess that God is indeed present in his ordinancesy. The minister may draw the bow at a ventures but God will direct the arrow between the joints of the harness, and cause it to pierce our inmost souls. Let us then pray that God would direct and assist the minister, and render his word effectual to our good. Thus shall we secure to ourselves a blessing, and, like the refreshed earth, bring forth fruit suited to the culture bestowed upon us.]

DCCCCLXXXVII

THE CHANGE WROUGHT BY THE GOSPEL

  Isai. 55:12, 13.

For ye shall go out with joy, and be led forth with peace; the mountains and the hills shall break forth before you into singing, and all the trees of the field shall clap their hands. Instead of the thorn shall come up the fir-tree, and instead of the brier shall come up the myrtle-tree: and it shall be to the Lord for a name, for an everlasting sign that shall not be cut off.

THE change wrought annually on the face of nature from desolation and barrenness to beauty and fruitfulness, is a lively representation of the change effected by the Gospel of Christ. “The vain and the snow descending on the earth” nourish the whole vegetable creation, and cause every part of it to spring forth in its appointed season: and, in the same manner, “the word of God, dropping as the rain, and distilling as the dew” upon the souls of men, infuses life into them, and renders them fruitful in every good word and work. This is the parallel drawn by the prophet himself, who, expatiating on the subject, predicts, under the image of the Jews’ return from Babylon, the progress of the Gospel in renovating the intellectual and spiritual world. His words will lead us to consider,

  I.      The effects of the preached Gospel—

The civilizing of the world is a very small part of the work which the Gospel is intended to accomplish. It is sent,

  1.      To inspire new feelings—

[Man in his natural state is an entire stranger to spiritual joy, or solid peace. The peace that flows from a want of foresight or reflection, and the joy that consists in mere animal gratifications, he may possess: but he is as destitute of spiritual enjoyments, as the brute creation are of intellectual pleasure. His state however is wonderfully changed when he receives the word of God in truth. At first indeed he feels trouble and anguish; but as soon as ever he has obtained a sense of his acceptance with God, his tears are wiped away, and “the bones which were broken rejoice.” It frequently happens, especially where the preceding sorrows have been deep, that the joy which succeeds them is rapturous and abundant. The surprise of Peter, on the eve of his expected execution, was not unlike that of a new convert: suddenly, a light shone in, upon him, and his chains fell off, and the prison doors flew open, and an angel conducted him out, so that he could not persuade himself that he was awake, but thought he saw a vision: thus when the new convert is first brought forth into light and liberty, and finds the obstacles, which had seemed insurmountable, removed, he is ready to think it must be all a delusion: it is with him as with those of old, “when the Lord turned again the captivity of Zion, we were like them that dream: then was our mouth filled with laughter, and our tongue with singing;” yea, “the very hills break forth before him into singing, and all the trees of the field clap their hands.” We must not however suppose, that all are equally elated; or that the joy which any feel will continue with them: it will rather subside into a peaceful tranquillity of mind: they may go out with joy; but they will be led forth with peace. The Saviour’s joy, which is to be fulfilled in us, consisted rather in peace than exultation; and such is the legacy that he has left to us. At first we are like a stream rippling and murmuring near the fountain head; but in our more advanced state we resemble rather the deepened river flowing with silent majesty.]

  2.      To infuse new dispositions—

[A thorny bush is unproductive and worthless; as a brier is unseemly and injurious. The one is a just image of the more decent of mankind; the other, of the more profane. All are low and grovelling in their nature, having no desires beyond this present world; and too many, by their influence as well as by their example, would impede the progress of those who are walking in the good way. The fir-tree on the other hand lifts its head on high; while the myrtle diffuses its fragrance all around; and both of them retain their verdure all the year: yet such shall the vilest of mankind become, when once they embrace the Gospel of Christ. They shall soar to heaven with devout affections; they shall spread around them a sweet savour of the knowledge of Christ; they shall be unfading ornaments in the place where they grow; and instead of wounding, like the brier, all that come in contact with them, they shall, like the myrtle, emit the sweeter fragrance the more they are bruised, and perfume, as it were, the very hand that bruises them.]

To impress our minds with a due esteem for the Gospel, let us proceed to consider,

  II.      The excellency of those effects—

There is an inherent excellence in holy dispositions, which, independent of the consequences flowing from them to ourselves or to society, must render them amiable in our eyes. But, as the text limits our views to the honour which accrues from them to God, we shall content ourselves with observing, that the change effected by the Gospel is to the Lord,

  1.      An occasion of praise—

[None who are quickened and renewed by the word ever take the honour to themselves: all with one voice cry, “He that hath wrought us for the selfsame thing is God; therefore, not unto us, O Lord, not unto us, but unto thy name be the praise!” The greater the change that is wrought in any person’s heart, the less will he be disposed to arrogate any thing to himself on account of it: and most of all, “when the top-stone of the spiritual building shall be brought forth, will he shout, Grace, grace unto it!” From his first acquaintance with divine truth will he begin to speak of God with love and gratitude. His own experience will furnish him with an inexhaustible fund of praise and thanksgiving. Nor will his acknowledgments any longer be a dull recital of an established creed, but the lively effusions of a grateful heart.

Now if that be deemed excellent, which causes the name of any human being to be held in estimation, and to be transmitted to posterity with honour, how much more must that be excellent, which makes the name of God to be reverenced and adored!]

  2.      A monument of glory—

[It is not in this world only that God is glorified by the dispensations of his grace: at the day of judgment every saint will “be to him for a name, and for a praise, and for a glory.” “Christ will come to be glorified in his saints, and admired in all that believe.” How sovereign will the grace of God appear to every one amongst them, when each sees himself as a brand plucked out of the fire! What stupendous wisdom will be discovered in the plan, whereby he has effected their restoration to his favour! What marvellous patience will he appear to have exercised towards them under all their backslidings; and what unbounded mercy in pardoning their multiplied transgressions! Nor will his power be less an object of admiration, when it is seen how wonderfully it has been exerted in converting their souls, and in preserving them unto his heavenly kingdom. Yea, as long as there shall exist one glorified saint in heaven, so long shall the perfections of the Godhead be most eminently displayed in the salvation of sinful man.

How excellent then must that change be, which to all eternity shall be the brightest monument of the Divine perfections! The work of creation is excellent, though it is so soon to pass away: but that, glorious as it is, has no glory by reason of the glory that excelleth in the new creation.]

  INFER—

  1.      What encouragement have men to hear the Gospel!

[As a person who had never seen the face of nature but in the depth of winter, would scarcely conceive it possible that so great an alteration could take place in it as is annually made within the space of a few weeks, so are many ready to imagine, that their hard and barren hearts are incapable of experiencing such a change as God requires. But his word is as powerful as ever: it is still “like fire, or like a hammer that breaketh the rock in pieces:” and though “it runs not, nor is glorified” to the same extent as in former days, yet wherever it is preached in sincerity and truth, there are some to attest its efficacy, and to prove, that “it is the power of God to the salvation of men.” Let none then despair: for though “the treasure be put into an earthen vessel, God will display the excellency of his power by means of it:” he will plant the fir-tree and the myrtle where nothing grew but thorns and briers; “he will make the wilderness like Eden, and the desert like the garden of the Lord.”]

  2.      What a sure criterion have we whereby to judge of our state!

[An insensibility with respect to spiritual things characterizes the natural man; and a quickness of perception with respect to them marks the person in whom the word of God has taken due effect. Have we then surrendered up our false peace, and our carnal joy? and have we attained to a scriptural “joy and peace in believing?” Have the creatures all around us been led, as it were, to sympathize with us, and congratu- late us on the change? Look then next to the tempers and dispositions of the soul: have the low grovelling desires of the carnal mind been made to ascend to heaven; and the natural aversion to holy exercises been exchanged for an unfeigned delight in them? In short, is God now glorified in the whole of our deportment, so that, whosoever beholds our spirit and conduct is constrained to admire the grace of God in us? Doubtless, this change is not perfect in any; nor can we expect it to be so, while we carry about with us this body of sin and death: but is the change begun! and is it carrying on towards perfection! O that on considering these questions we might have the testimony of our consciences that things are so! But if there be no evidence of these things, let us beware, lest, instead of being eternal monuments of God’s love, we be objects of his everlasting displeasure.]

DCCCCLXXXVIII

ACCEPTANCE FOR ALL SINCERE WORSHIPPERS

  Isai. 56:4–7.

Thus saith the Lord unto the eunuchs that keep my sabbaths, and choose the things that please me, and take hold of my covenant: Even unto them will I give in mine house and within my walls a place and a name better than of sons and of daughters: I will give them an everlasting name, that shall not be cut off. Also the sons of the stranger, that join themselves to the Lord to serve him. and to love the name of the Lord, to be his servants, every one that keepeth the sabbath from polluting it, and taketh hold of my covenant; even them will I bring to my holy mountain, and make them joyful in my house of prayer: their burnt-offerings and their sacrifices shall be accepted upon mine altar: for mine house shall be called an house of prayer for all people.

THE concluding words of our text sufficiently shew the scope of the whole passage. The chapter begins with proclaiming the approach of the Gospel dispensation, under which the way of obtaining righteousness and salvation through the death of our Lord Jesus Christ was to be fully revealed. In our text, the admission of all persons to the benefits of that dispensation is insisted on; and it is declared, that “in every nation, he that feareth God and worketh righteousness, whatever may be his disqualifications according to the law, shall be acceptedb.” Since God has a people scattered over the face of the whole earth, he will now have his Church open for the admission of every child of man.

In making known these gracious purposes, the prophet sets before us,

  I.      The character which God approves—

At no period did God ever approve of those who confined their obedience to the observance of any rites or ceremonies: at all times he has spoken the same language; “My Son, give me thy heart.” Accordingly in the description which is here given us of those who shall find acceptance with him, there are two marks whereby they are universally distinguished;

  1.      Their obedience to his will—

[Whatever conflicts they may have sustained in the earlier stage of their Christian experience, the first act which truly and properly designates them the Lord’s people is, their “joining of themselves to him” as his people. Till they have done this in sincerity and truth, they cannot be acknowledged as his. There may indeed be circumstances wherein a public devotion of themselves to him cannot be expected; but where the situation of the persons admits of it, there must be an union with the Lord’s people, and an open acknowledgment of Christ as their only Lord and Saviour — — —

Nor must this be a mere empty profession: those who are upright before God will join themselves to him “to love and serve him” with their whole hearts. All other lords must be renounced; and God alone be honoured and obeyed.

Neither must this change be the result of fear alone: there must be a cordial consent of the will, and “a choosing of the things that please God.” There will, it is true, be still “a law in their members warring against the law in their minds;” but the deliberate purpose of their hearts must be to please God; God only, God universally, God always.

In one thing will they be particularly distinguished, that is, their reverence for the Sabbath, and their delight in sanctifying it to the Lord. This is twice mentioned in our text: and if we bear in mind, that the whole passage relates to the times of the Gospel, we shall see, that the sanctification of the Sabbath is a duty of perpetual obligation; and that, however some of the ceremonial observances relating to it under the Law are abrogated, the spiritual improvement of it will characterize the Lord’s people to the end of time. Indeed this is one of the most prominent features in all who are truly upright before God: Whilst the world at large make the Sabbath a day of carnal ease or pleasure, and the generality of those who profess some regard for it sanctify only a part of it to the Lord, and that rather for conscience sake than became they have any pleasure in its duties, the upright devote to God and to the work of their souls the whole of it, and are as eager to improve that day for their spiritual advancement, as the ungodly are to improve the other six days for the advancement of their temporal welfare.]

  2.      Their affiance in his covenant—

[If we could suppose all these dispositions and actions to be united in a man who should disregard the Gospel covenant, they would never secure to the possessor the approbation of his God, The very best of men are sinners before God. and must seek for mercy in the way in which alone it will be vouchsafed. The way which God has appointed, is, through the covenant of grace; in which God has agreed to accept the atonement offered by his only dear Son, and to receive for his sake all who will plead the efficacy of that atonement. If any man think that his own virtues will suffice to recommend him to God, he will be left to suffer the penalty due to his iniquities, and will perish under the accumulated guilt of having despised the salvation offered him in the Gospel. In rending the Scriptures, we shall do well to notice how often “the keeping of God’s covenant and his commandments” are united together. Neither of these can by any means be dispensed with: they ate both necessary for their respective ends; the one, to obtain mercy with our offended God; and the other, to manifest the sincerity of our faith and love. We must bear in mind therefore, that an humble afflance in the Lord Jesus Christ is quite as requisite for our acceptance with God, as any obedience to his commands can be; and that “the laying hold of God’s covenant” is essential to the character of all who would be approved by him.]

Such being the character portrayed in our text, we proceed to notice the terms in which God has described,

  II.      The approbation with which he will honour it—

Whatever disadvantages such a person may labour under, God will,

  1.      Accept him in all his services—

[Eunuchs and strangers were disqualified by the Law from entering into the congregation of Jehovah. But God promises, under the Christian dispensation, to admit all without any exception, provided their dispositions and habita be such as he approves; yea, God himself will “bring them to his holy mountain,” by sending his shepherds to search them out, and to bring them upon their shoulders rejoicing.

Moreover, God will “make them joyful in his house of prayer.” This is a blessing experienced by none but those who are truly upright. In the house of preaching indeed, the vilest hypocrites may be delighted: and it would be well if the undue preference given to preaching, and the late attendance at public worship, observable among religious professors in the present day, did not give reason to fear, that their religion is in their ears only, and not in their hearts. Certain it is, that, amongst those who are truly upright, such conduct would be abhorred: they delight to draw nigh to God, and to pour out their hearts before him: and this, not only when some fluent person is exhibiting his gifts, but when the prayers of our Liturgy (better than which were never composed by mortal man) are offered up in the presence of the congregation. The man that has not his heart in tune for such prayers as those, has yet to learn what his wants are, and what should be the posture of his soul before God. To the penitent and contrite soul they will often be as marrow and fatness; and to join in them will be the sublimest pleasure he can enjoy.

Whilst they “draw nigh to God, God will also draw nigh to them,” and will “manifest his acceptance” of them by some special tokens of his love. In former times he often testified his acceptance of the sacrifices by sending fire from heaven, to consume them upon the altar: now he will do the same, as it were, in a more secret way: he will send his Spirit into the soul as a Spirit of adoption, he will “shed abroad his love there,” and will fill it with an abundance of grace and peace.]

  2.      He will number them amongst his most-favoured servants—

[To be childless was, under the Jewish dispensation, accounted a misfortune, and even a disgrace: and persons considered themselves as living in their posterity. Of this happiness the persons addressed in our text were deprived: but God assured them, that “he would give them a place and a name better than of sons and of daughters:” their children, even if they were as numerous as those of Ahab, might be cut off in a few hours, and their inheritance in Israel might be lost: but God would give to them a name and an inheritance that should endure for ever. To every one that answers to the foregoing character is this promise made: and to every one shall it assuredly be fulfilled in its season. Even at this time have they the earnest of these blessings in their souls; and in due time they shall possess them in all their fulnessh.]

  IMPROVEMENT—

In this view of our subject we have,

  1.      An antidote to despondency—

[Those who are upright in heart are still, as formerly, ready to entertain desponding fears, and to imagine that there is something in their situation and circumstances which renders their case peculiarly hopeless. But God delights to encourage such persons with the most consolatory declarations. Let not any then say, “I am a dry tree,” or suppose that he is incapable of yielding fruit to God: for those who are “farthest off, may yet be brought nigh by the blood of Christ;” and “strangers and foreigners.” if they embrace and obey the covenant of grace, shall become “fellow-citizens with the saints, and of the household of Godl.”]

  2.      A stimulus to exertion in the cause of Christ—

[The same principle of unbelief which discourages men in relation to themselves, operates powerfully to repress their exertions for others. The state of the heathen is thought to present insurmountable obstacles to their conversion. But the most ignorant savages are not farther from a participation of the Gospel, than eunuchs and strangers were from communion with the Jewish Church: yet these have already found access to God: why therefore may not they? Indeed we are assured by the prophet, that the remotest Gentiles shall be gathered to the Lord; and our Lord himself confirms the joyful truthn. Let us then open wide the door of God’s house to the Gentile world: let us encourage them to “lay hold on his covenant:” and let us, each according to his ability, labour to hasten forward that glorious day, when all the nations of the earth shall be converted to the Lord, and “become one fold under one Shepherd.”]

DCCCCLXXXIX

THE MAJESTY AND HOLINESS OF GOD

  Isai. 57:15.

Thus saith the high and lofty One that inhabiteth eternity, whose name is holy: I swell in the high and holy place, with him also that is of a contrite and humble spirit,to revive the spirit of the humble, and to revive the heart of the contrite ones.

THERE is nothing more vain than creature-confidence: it is sure to provoke the displeasure of God, and ultimately to disappoint ourselves. On the contrary, an humble affiance in the Lord will secure to us his effectual aid: it will avail for the weakest of the human race, and prove sufficient under the most arduous circumstances. The testimonies of Scripture to this effect are numerous and decisive. In the passage before us God reproves the Jews for forming alliances with heathens; and, having derided their vain hopes, and declared the security of those who should trust in him, issues a solemn proclamation for the direction and comfort of his Church in all ages; “Thus saith,” &c.

In these words we behold,

  I.      The character of God—

The perfections by which God is pleased to characterize himself in this place were peculiarly calculated to expose the folly of those whom ho was reproving, and to dispel the fears of those whom he designed to comfort. He mentions,

  1.      His majesty—

[In delineating the greatness of any created being, we are enabled to convey some just ideas by comparing one thing with another; but in speaking of the Deity there is no room for comparison: the universe is but as an atom, and the whole period of its existence but as a point, before him. He is not only high and lofty, but exclusively “the high and lofty ONE.” He fills all space; he exists through an unsuccessive eternity. In attempting to declare him, we do but “darken counsel by words without knowledge.” There are indeed in Scripture some representations given us, whereby we may attain such knowledge of him as our weak capacities are able to recieve; but it is very little that we can conceive of him, through all the images in heaven and earth were exhibited in their brightest colours and in the most energetic language. The Scripture itself tells us that “his greatness is unserchable can we sum up our knowledge of him better than in those expressive woeds of Moses, “From everlasting to everlasting thou art Godd.”]

  2.      His holiness—

[The “name” is that whereby any person is known, and, us applied to God, comprehends every thing whereby he is known to men. The porfeetions of his nature, the works of his hands, the dispensations of his providence, and the declarations of his grace, all are holy”. And us he is holy in himself, so he cannot endure any thing which is defiled by sin; “he is of pufer eyes than to behold iniquityf.” Indeed holiness is the very perfection that stamps a worth and excellence on all the other attributes of the Deity: without holiness his wisdom would be craft, his power tyranny, his mercy a weak, indiscriminate, or partial favour. Glorious as he is in every porfection, he is declared more especially to be so in holiness; and the angels in heaven make it the more immedinate subject of their incessant praises. God himself is pleased to distinguish this perfection in a poculiar manner by making it the pledge of his fedelity in a most solemn oathi; nor does he less surpass all created beings in holiness than he does in greatness and majesty: “There is none holy as the Lord,” says the Seripture; and again, “Thou ONLY art holy.”]

But, notwithstanding he is so great, that “the heaven of heavens cannot contain him,” and so holy, that “the very heavens are not pure in his sight,” yet will he “humble himself to behold the things in heaven,” and to “dwell with men on the earth.” This will appear by considering,

  II.      The objects of his love—

After the description which he has given of himself we shall not wonder that the great objects of his regard are,

  1.      The holy—

[Heavon is a region of holiness, in which not even the angels, after they had transgressed, were suffered to dwell. All that remain there are holy as God is holy. The saints too that are around the throne are all “equal to the angels themselves.” Once indeed they were defiled by sin; but they were washed from their sin in the fountain of Christ’s blood; and were renewed after the divine image by the Spirit of their God. Amongst these God “dwells in the high and holy place;” and though “their righteousness cannot profit him,” yet he accepts the tribute of their praise, and scatters among them in rich profusion the tokens of his love. The cup of every one amongst them overflows with joy; and the “weight of glory,” with which their heads are crowned, is commensurate with their ability to sustain it. Hence is heaven justly called, “The habitation of his holiness and his glory.”]

  2.      The humble—

[As God loveth holiness where it is perfect, so he loves the desire after it where it is yet imperfect. “The humble” are they who have a just sense of their weakness and sinfulness; and “the contrite” are they who deeply bewail their state before God. Not that they mourn merely on account of the judgments they dread; but principally on account of their having so debased their own souls, and so “grieved the good Spirit of their God.” Yea, if they be truly humble, they most of all lothe and abhor themselves, when they are most assured that God is pacified towards them. Such penitents, whatever they may have been in past time, are no less the objects of God’s favour than the angels themselves; yea, if there were but one such person to be found on the face of the whole earth, God would fix his eyes on him with pleasure and complacency. He would listen to his groans with parental tenderness, and treasure up his tears in his vial, as the most valuable monuments of true contritionq. He would bind up the wounds which sin had made, and pour the oil of joy and gladness into the disconsolate soul. Well he knows that nothing but his presence with the soul will fully satisfy its desires, or answer the purposes of his love: on this account he will lift up the light of his countenance upon it: as he formerly dwelt in the tabernacle by the visible symbols of his presence, so will he condescend to dwell invisibly in the contrite heart, making it his habitation, on purpose “that he may revive” and comfort it.]

  This subject will enable us to rectify some MISTAKES which very generally obtain in the Christian world:

  I.      That God is pleased with those who are pleased with themselves—

[It is common for moral and sober persons to think that God entertains as high an opinion of them as they do of themselves; and to despise the poor and contrite as weak enthusiasts. But what warrant have they for their presumptuous confidence? Can they find any declaration of God in their favour? Has he ever said that he would dwell with them? Even in heaven there are no self-admiring thoughts entertained either by men or angels; how much less then can there be any ground for such a disposition on earth! The Scripture tells us, it was not the proud Pharisee, but the sell-condemning Publican that “went down to his house justified.” And to all eternity will it be found true, that “he who exalteth himself shall be abased, and that he alone who unfeignedly humbleth himself, shall ever be exalted.”]

  2.      That a consciousness of guilt is a ground for concluding that God is our enemy—

[Sin doubtless renders us obnoxious to the Divine displeasure: but it is sin unrepented of, and not merely sin committed, that shall condemn us. “The broken and contrite heart God will not despise,” and the more contrite we are, the more reason we have to hope that God is reconciled towards us. But there are some, who, contrasting their own meanness and sinfulness with the majesty and holiness of God, are ready to say, “There is no hope.” Let not such persons however be discouraged: for “though God be high, yet will he have respect unto the lowly;” yea, he not only will dwell with such persons, but actually does dwell with them: this is God’s own assertion in the text; and it is our duty, as well as our privilege, to believe him.]

  3.      That the exercise of serious and deep repentance will deprive a man of all the comforts of life—

[Repentance will doubtless deprive us of all pleasure in sin. But is there no other source of happiness than sin? May not all the gratifications of sense, and all the comforts of society, be enjoyed in a way of righteousness, as well as in the ways of sin? But even supposing we were deprived of these, would not the presence of God in our souls compensate for the loss of them? Is it nothing to have God “manifesting himself to us as he does not unto the world,” yea, “dwelling in us, and reviving us” with the consolations of his Spirit! or does a man stand in need of a taper, while he enjoys the light of the meridian sun? Away then with all ungrounded jealousies on this head. Let us seek to experience the comforts of religion, instead of ignorantly asserting that there are none to be found. And, instead of reprobating the communications of grace and peace to the soul as enthusiastic and absurd, let us pray that we ourselves may be “the temples of the Holy Ghost,” “the habitation of God through the Spirit” for ever and ever.]

DCCCCXC

GOD’S MERCY TO THE HOST OBSTINATE SINNERS

  Isai. 57:17, 18.

For the iniquity of his covetousness was I wroth, and smote him: I hid me, and was wroth, and he went on forwardly in the way of his heart. I have seen his hit ways, and will heal him: I will lead him also, and restore comforts unto him, and to his mourners.

THE wickedness of man and the mercy of God mutually illustrate each other. There is no greater aggravation of sin than the circumstance of its being committed against a God of infinite goodness and compassion: nor is there any thing that magnifies the love of God more, than the unworthiness of the object towards whom that love is exercised. This observation is suggested to us by numberless passages of Scripture, in which a contrasted view of man’s depravity and God’s mercy is presented before our eyes: nor shall we ever find more ground for this observation, than in the words which we have just read. In this we may see,

  I.      The controversy which God has with sinners—

Iniquity, however secret the commission, or specious in its appearance, is hateful and abominable in the sight of God—

[There is no sin more frequently concealed from the view of those who harbour it, than covetousness. It assumes the names of prudence and economy; and, under the semblance of a care for one’s family, is too generally regarded as a virtue. If it do not instigate us to the violation of common honesty, or totally deaden all the feelings of humanity, it is applauded by others, and serves as a foundation for self-approbation and self-complacency. But the love of money is the root of all evil: it is a base lust, it is the vilest idolatryb: it sets up mammon in preference to God; and must therefore of necessity provoke the Lord to jealousy. But we are not to confine our views to this particular sin: this indeed was predominant among the Jews, as it is amongst us; but it is here mentioned only as indicating the general depravity that prevailed amongst them.]

While God notices it with abhorrence, he shews, by many visible marks, his indignation against it—

[God is not an unconcerned spectator of iniquity: delighted as he is in exercising mercy, he is not inattentive to the demands of justice, or indifferent about the honour of his holiness. On the contrary, he is “wroth,” and justly wroth, with the workers of iniquity; nor does he fail to manifest his displeasure against them. He “hides himself” from them, withdrawing those gracious influences which he had at any time bestowed, and withholding those communications of light and strength, which he might otherwise have imparted to them. He “smites them” either with temporal or spiritual calamities. Perhaps he visits them with sickness in their own persons, or trouble in their families, or distress in their circumstances: and if they would inquire of God, they might find the cause of their calamities to be some hidden abomination which he is punishing. Perhaps the judgments are rather of a spiritual nature: he “heweth them by his prophets,” and at the same time smites them with judicial blindness and obduracyd; he gives them over to their own delusions; he seals them up under final impenitence and unbelieff. These strokes are terrible in proportion to the insensibility with which they are received; and the less the sinner’s apprehension of danger is, the more awful is the judgment inflicted on him.]

But Divine chastisements, unattended with the operations of grace, never produce the desired effect—

[Notwithstanding ten successive plagues, Pharaoh continued to harden his heart against God. Thus it is with sinners in general: they either relent not at all, or, like metal taken out of the furnace, relapse immediately into their former state of obduracy. For the most part, “though God strikes them, they will not grieve; though he even consumes them, they refuse to receive correction; they make their faces harder than a rock, and refuse to return.” “They are mad upon their idols; so that though, like Ezekiel’s followers, they delight to hear the word, they will not do it, but still yield to the corrupt bias within them; too many of them, instead of being reclaimed by God’s chastisements, continue, like Ahaz, to trespass yet more and more against himi.]

Now then how shall this controversy be brought to a successful issue? it can only be in,

  II.      The way which he takes to terminate it—

One might well suppose that God, who sees iniquity in all its aggravations, would give vent to his indignation by destroying those who commit it—

[On some occasions God has signally interposed to execute vengeance on the sinners of mankind. And it is a miracle of mercy that he endures any with such long-suffering and forbearance. When he sees both his mercies and his judgments despised, and that his endeavours to reclaim sinners issue in nothing but disappointment, we might well expect him to swear in his wrath, that such daring transgressors should never enter into his rest.]

But he determines rather to save them by an exertion of sovereign and almighty grace—

[Jeremiah informs us, that, when God knew not, as it were, how to restore the backsliding Israelites, so as to put them among the number of his children, he adopted this resolution; “Thou shalt call me, my Father, and shall not turn away from me.” Thus in the passage before us he says, “I have seen his ways, and (what? will destroy him utterly? No:) will heal him.” What marvellous condescension! what unbounded mercy! How should it melt the most obdurate heart! God will apply the balm of Gilead to the consciences of sinners; “he will heal their backslidings and love them freely.” Nay, further, he will take them by the hand, and however far they may have strayed, he will bring them back unto his fold, and “lead” them in safety to his heavenly kingdom. Nor will he leave them destitute even of present “comforts:” the peace and happiness, which they have in vain sought for in the ways of sin, he will give in the paths of righteousness und true holiness.]

It is to be remembered, however, that he will first make them “mourn” for their transgressions—

[While sinners continue obstinate, it is not possible that they should obtain favour with the Lord. God must altogether deny himself before he can receive the impenitent. He has declared that all must repent, or perish; and that it is in a way of weeping and supplication that he will lead them to himselfn. It is the broken and contrite heart alone that he will not despise. He says, “Only acknowledge thine iniquity:” and when his time is come for subduing a sinner to the obedience of faith, he will “take away his stony heart, and give him a heart of fleshp;” he will first “give him repentance; and then remission of sin.” He will cause him to become a mourner in Zion; and then will give him beauty for ashes, the oil of joy for mourning, and the garment of praise for the spirit of heaviness.]

  This subject may lead us to OBSERVE,

  1.      Of what importance it is to search out the hidden corruptions of our hearts!

[Covetousness is a sin of which scarce any persons in the world acknowledge themselves guilty: nor, however much they be under the power of it, do they see any occasion for humiliation before God, provided they be free from gross and scandalous offences. But the predominance of that, or any other vile affection in the heart, may fill God with wrath against us, and cause him to “hide his face” from us for ever, und to “smite” us with his heaviest judgments. Should we not then be afraid of “speaking peace to ourselves, when there is no peace?” Should we not beg of God to give us increasing views of those chambers of imagery, where ten thousand abominations lurk unseen? Should we not with all diligence search our hearts, to find whether there be any way of wickedness allowed within us? Let there be a holy jealousy in every breast: and let the utmost care be used, lest we deceive ourselves to our eternal ruin.]

  2.      How necessary is it to notice the dealings of God towards us!

[If we meet with temporal afflictions, we should regard them as sent by God; and though they are tokens of love to his people, yet are they indications of wrath to his enemies; and, whether we be converted or not, they have a voice which it becomes us to hear with attention and reverence. If we are visited with spiritual judgments, if God hides his face from us in the ordinances, and withholds the influences of his Spirit, we should still more earnestly inquire, wherefore God contendeth with us? Perhaps we should find that God is “wroth” on account of our pride, ambition, worldliness, or some other hateful lust; and that, as he would not hear the Jews even “when they made many prayers, because their hands were full of blood,” so some cursed abomination has provoked him to withdraw from us. If we perceive no particular trial, either temporal or spiritual, we must not even then conclude that all is well, since it is the very nature of spiritual judgments to blind the eyes, and sear the conscience, and harden the heart. Of this we may be sure; that whether our outward circumstances be prosperous or adverse, they are equally calls and invitations from God; and are intended as incentives to gratitude and humiliation. Let us then both notice and improve his works of providence and grace; let us improve them by obeying him that calls, and “turning unto him that smites us.”]

  3.      How thankfully should we accept the present offers of his mercy!

[Now, notwithstanding all our “frowardness,” the voice of mercy sounds in our ears. But how vain will it be to wish for one such promise in the eternal world! God will not then say, “I will heal him;” but, “I have seen his ways, and will execute vengeance on him to the uttermost.” Now God would “comfort us” if we turned to him with “mourning;” but then, though we weep and wail ever so much, he will not vouchsafe to us one glimpse of his favour, or the smallest possible mitigation of our pain. Let us then entertain a grateful sense of his unspeakable kindness. Let us “turn to him with weeping and with mourning.” Let us humble ourselves in the dust before him; and pray, that, where sin has abounded, his grace may much more abound.]

DCCCCXCI

NO PEACE TO THE WICKED

  Isai. 57:20, 21.

The wicked are like the troubled sea, when it cannot rest, whose waters cast up mire and dirt. There is no peace, saith my God, to the wicked.

WE need not wait till a future life in order to discern the difference between the righteous and the wicked: it is plainly discoverable now in their conduct; nor is it less so in the inward frame of their minds. To a superficial observer indeed the wicked may seem to have the advantage; they being light and gay, while the righteous are often weary and heavy-laden: but God, who sees through the veil of outward appearances, affirms the very reverse of this to be true. We shall,

  I.      Confirm this divine assertion—

There certainly is a kind of peace which the wicked may, and do, possess—

[By the “wicked” we are not necessarily to understand, those who are vicious and profane; but all persons who are not devoted to God in the habitual exercise of righteousness and true holiness. And when it is said that such persons have “no peace,” we must not imagine that they have no comfort or satisfaction in earthly enjoyments; for they are full of life and spirit; they shake off what they call melancholy; they banish all thoughts of God, and indulge in conviviality and mirth; and, as far as animal gratifications can conduce to happiness, they are happy. Neither must we suppose them wholly destitute of what they mistake for peace: they often persuade themselves of the safety of their state, and in a very confident manner assert their relation to God as his childrenb. Having fixed the standard of duty according to their own mind; and finding that, for the most part, they attain to what they deem a sufficient measure of religion, they “speak peace unto themselves, when alas! there is no peace” —]

But of the peace of the gospel they are wholly ignorant—

[The peace, which our Lord gives to his faithful followers, and which he emphatically calls his peace, is very different from any thing which an unregenerate man has ever experienced. It consists in a well-grounded hope of acceptance through Christ;” and in “the testimony of our conscience” that we are walking agreeably to his mind and will. This peace is not a blind persuasion contrary to all the declarations of God’s word, but an humble confidence founded upon the sacred oracles, and a joyful expectation that God will fulfil his gracious promises. Now such a peace as this, the wicked never feel: they do not seek it; they would not even accept it upon God’s terms, because they would not submit to have their conduct regulated by his holy law: indeed they account the experience of it to be the height of enthusiasm, and suppose that they who profess to have attained it are actuated by pride, and blinded by delusion. Can it then be any wonder that such persons should never enjoy this peace themselves?]

The truth of this assertion will more clearly appear while we,

  II.      Shew the grounds and reasons of it—

We need not look further than the text to find ample materials for confirming the declaration before us: for it asserts that the wicked are in a state absolutely incompatible with true peace. “Like the troubled sea they can never rest” by reason of,

  1.      Depraved appetites—

[However eminent for piety men may be, it is certain they will find much occasion for sorrow on account of their inward depravity: but they strive to mortify their lusts; they resist them in their first rise; and pray to God for strength to subdue them: whereas the wicked, however moral they may outwardly appear, encourage the growth of their vile affections: instead of repressing inward impurity, they enjoy the company, they relish the conversation, they read the books, they frequent the amusements, which have a tendency to foster their corruptions; and, though from prudential considerations they impose a restraint on their actions, they will harbour evil thoughts without resistance and without remorse. The same may be said respecting their worldliness, their ambition, and every other evil appetite. As the Apostle says of the impure, that they have “eyes full of adultery, and that they cannot cease from sin,” so, whatever else be the predominant passion of their hearts, they cease not from the indulgence of it; but yield to it as far as they can consistently with the preservation of their character in the world. How then can they possess peace, whose hearts are so disturbed and defiled by their depraved affections? —]

  2.      Ungoverned tempers—

[There is indeed a wonderful difference in the natural tempers and dispositions of men, insomuch that one person, notwithstanding his real piety, shall have much to conflict with, while another shall feel comparatively but little temptation to transgress. Still however, the righteous will have peace, because they labour to bring their minds into subjection to Christ, and apply to the blood of Christ fur pardon under every renewed failure; but the wicked have not peace, because they neither cry to the Lord to pardon their evil tempers, nor pray to him for grace to subdue them. Whatever be their besetting sin, they will fall into it as soon as ever a temptation occurs. Is it pride? they will be inflamed at the smallest insult or opposition; and, like Haman, feel no comfort in life, because they are not treated with all the reverence they think due to them. Is it envy? they cannot endure to behold the success of a rival; but, like Saul, would be glad to hear that he were brought down, or even that he were dead. Is it covetousness? they shall have no enjoyment of all that they possess, because they have sustained a loss, or been, like Ahab, disappointed in their hopes of attaining something whereon their heart was set. Is it malice and revenge? they shall sometimes be so inflamed by the very sight of their enemy, or even by the recollection of the injury they have sustained, that their very blood shall boil within them, and their rest day and night depart from them. Now what room is there for peace in a bosom that is subject to such continual agitation; and which, like the sea, not only is disturbed by every wind, but the instant it is moved, “casts up nothing but mire and dirt?” —]

  3.      An evil conscience—

[Much as they strive to shake off reflection about a future state, they cannot wholly dissipate their fears: in the midst of all their boasted confidence they have some secret misgivings: and if a sickness, which they expect to be fatal, come upon them, they cannot help wishing that their life had been differently spent, and that they might be spared to obtain a better preparation for their appearance before God. Sometimes indeed they do hold fast their delusions to the last, and “God gives them over to believe a lie:” but, for the most part, they both live under the accusations of a guilty conscience, and die under an awful suspense, a dreadful uncertainty about their eternal state. If at any time their minds be awakened to a sense of their true condition, they will tremble, like Belshazzar, when he saw the writing on the wall, or, like Felix. when Paul reasoned with him about righteousness, temperance, and the judgment to comei. Is it possible that peace should consist with such a state as this? Or need we any thing more to confirm the testimony of God respecting them, That they have no peace? —]

  This subject cannot fail of SUGGESTING to us,

  1.      The bitterness of sin—

[Men live in sin under the idea that it will make them happy; but though they “roll it as a sweet morsel under their tongue, it proves the very gall of asps within them.” It is that which robs us of all solid peace: it is that which renders us altogether incapable of peace, as long as it retains an ascendant over us. We may appeal to the consciences of all who are indulging sin, whether in heart or act. Have you peace? Do you know what it is to have “the love of God shed abroad in your hearts;” to have “the witness of his Spirit” testifying of your adoption into his family; and to look forward with pleasure to your appearance at his tribunal? We are sure that no unregenerate man whatever can answer in the affirmative. And why can he not? is it not on account of sin, sin indulged, sin unrepented of? See, then, brethren, what an accursed thing sin is, which robs you of all that is truly valuable; of pence in life, and hope in death, and happiness in eternity. And will you yet harbour it in your hearts? O flee from it as from the face of a serpent; and let it be the one labour of your lives to mortify and subdue it—]

  2.      The excellency of the Gospel—

[Fatal as sin has proved to the present and everlasting welfare of thousands, the gospel offers a full and sufficient remedy. The words before the text are quoted by an inspired apostle in proof that Jesus is our peace, and that having made reconciliation for us through the blood of his cross, he preaches peace to them that are afar off, and to them that are near. Blessed be God, there is efficacy in the blood of Jesus to heal the wounds which sin has made: if it be sprinkled on our hearts by faith, it will purge us from an evil conscience, and speak peace to our souls. Apply but that remedy, and you snail soon feel its transcendent worth and efficacy. “May the Lord of peace himself” reveal to you his truth, and “give you peace always by all meansn.” May you be so “justified by faith as to have peace with God;” and may that “peace of God which passeth all understanding keep your hearts and minds through Christ Jesus” —]

DCCCCXCII

THE MINISTERIAL OFFICE

  Isai. 58:1.

Cry aloud, spare not, lift up thy voice like a trumpet, and shew my people their transgression, and the house of Jacob their sins.

CERTAINLY, one of God’s richest mercies unto man has been the appointment of an order of men to be his ambassadors to a guilty world, and to beseech their fellow-sinners to be reconciled to him. The ungodly indeed have never appreciated this mercy aright: for, from the very beginning of the world, have the Prophets of the Most High been regarded as “the troubles of Israel,” fit objects for hatred and contempt. “Which of the prophets,” says our blessed Lord, “have not your fathers persecuted?” But when a dispensation is committed to any man to declare the mind and will of God, woe will be unto him if he execute not the office that has been assigned him.

The words which I have read will naturally lead me to set before you,

  I.      The office of a minister—

This is, “to shew to men their transgressions and their sins.” But it may be asked, What need is there for their services for such an end as this? Do not all of us know ourselves better than any one else can know us? Can any one be so well acquainted with the workings of my heart, or with the actions of my life, as I myself am? To this, however, I answer, that,

  1.      The world at large stand in need of such monitors—

[There is, in the generality of men, a thoughtlessness about their ways; so that they are altogether unconscious of having contracted any great guilt. They never consider the requirements of God’s Law; they never refer their conduct to any other standard than public opinion; and they rest satisfied that all is right, so long as they do not violate the laws which the common consent of those around them has established for the regulation of their lives. As for the spirituality of God’s Law, they are utterly unacquainted with it; and consequently they never dream of their responsibility to God for any thing beyond their overt acts: or, if they think themselves accountable for their motives, they give themselves credit for meaning well, even where they are conscious of having acted ill: and, though their actions have not been altogether correct, they persuade themselves that their hearts are good, and that their aberrations from the path of duty have been the result of chance rather than design, and of temptation rather than of any inveterate propensity to evil.]

  2.      Those also who are called “God’s people,” and who consider themselves as “the seed of Jacob,” are not a whit less in need of instructors than the careless world—

[See the account given of those to whom the prophet was sent: “They sought God daily; and delighted to know his ways, even as a nation that did righteousness, and forsook not the ordinances of their God: they even asked of God the ordinances of justice; they took delight in approaching unto God.” Could such as these have any transgressions of which they needed to be informed, and any sins which endangered their souls? Yes: “their hearts were not right with God:” they were “partial in the law:” they put their outward obedience in the place of vital godliness: they trusted in their works also as recommending them to God, and as forming a justifying righteousness before him; and they even complained that God did not recompense them according to their deserts. And how many such characters are found amongst us! how many, who, whilst they find pleasure in attending upon the House of God, imagine that, by their religious observances, they shall entitle themselves to his favour!

Now, in reference to all such characters, I must say, that the duty of ministers is to “shew them their sins.” It is their duty to search out, for the information of others, the mind and will of God; and to bring home to the consciences of all a sense of their manifold transgressions. They must endeavour to hold up before men the glass of God’s Law, that they may see the deformity of their own fallen image, and be stirred up to seek reconciliation with their offended God. To every one must they point out the sins which most easily beset him; and declare to him the judgments which God, in his word, has denounced against him.]

Whilst we assert this to be their duty, it will be proper for us to notice,

  II.      The manner in which it must be discharged—

The direction here given is clear and strong. Those who have received a commission to speak for God must deliver their message,

  1.      With earnestness—

[Mere advice or friendly counsel is not that which becomes them on such occasions as these: “they must cry aloud, and lift up their voice us a trumpet,” if by any means they may awaken the drowsy consciences of those to whom they speak. Viewing themselves as ambassadors from God, they must speak with all authority, fearing the face of none; but declaring the truth, whether men will hear, or whether they will forbear: and they must shew, by the very manner in which they deliver their divine message, that it is a matter of life and death; and that the word they utter is “not the word of man, but indeed and in truth the word of God.”]

  2.      With fidelity—

[They must “not spare,” even though the offender be ever so great and powerful, or ever so dear and tenderly regarded. As John the Baptist reproved Herod, in whose hands his life was, so must they approve themselves faithful even to the mightiest upon earth. They must shew no respect of persons, nor conceal any thing which they are authorized to declare; but must be impartial in their reproofs, and make known “the whole counsel of God.” “Having received God’s word, they must speak it faithfully.” They must be faithful for God’s sake, whose ambassadors they are; and for the people’s sake, whose eternal welfare is at stake; and for their own sake, seeing that “if any perish through their want of faithfulness, the blood of all such persons will be required at their hands.”]

Permit me now, Brethren, to discharge my office with respect to you—

  1.      To those who are altogether careless and indifferent—

[You may imagine that God takes no notice of your sins: but indeed they are all viewed by him with abhorrence, and recorded by him in the book of his remembrance, in order that they may be brought forth against you at the future judgment. True it is, that if you repent of them, they shall all be “blotted out, as a morning cloud;” but if you remain impenitent, they will all be visited upon you, and sink you into everlasting perdition. I have no wish to alarm you needlessly; but I must, at the peril of my own soul, declare the truth; and must say, that except ye repent, ye shall all perish. But “if ye repent, and turn from all your transgressions,” I am authorized to declare, that “your iniquities shall not be your ruin.”]

  2.      To those who account themselves the people of God—

[I ask not now, whether ye be self-righteous formalists, or hypocritical professors: but, of whichever class ye be, I must declare, that “God is not mocked; but whatsoever a man soweth, that shall he also reap: he that soweth to the flesh, shall of the flesh reap corruption; and he only who soweth to the Spirit, shall of the Spirit reap life everlasting.” Do not imagine that God will judge according to the estimate which you form of yourselves. No: He will take off the mask from the hypocrite, and judge every man according to his works. Intreat him, then, to put “truth in your inward parts, and to make you altogether new creatures in Christ Jesus; so shall you be accepted in his beloved Son, and stand before him with boldness in the great day of his appearing.”]

DCCCCXCIII

THE SERVICES WHICH GOD REQUIRES

  Isai. 58:5–11.

Is it such a fast that I have chosen? a day for a man to afflict his soul? Is it to bow down his head as a bulrush, and to spread sackcloth and ashes under him? Wilt thou call this a fast, and an acceptable day to the Lord? Is not this the fast that I have chosen? to loose the bands of wickedness, to undo the heavy burthens, and to let the oppressed go free, and that ye break every yoke? Is it not to deal thy bread to the hungry, and that thou bring the poor that are cast out to thy house? when thou seest the naked, that thou cover him; and that thou hide not thyself from thine own flesh? Then shall thy light break forth as the morning, and thine health shall spring forth speedily; and thy righteousness shall go before thee; the glory of the Lord shall be thy rereward. Then shalt thou call, and the Lord shall answer; thou shalt cry, and he shall say, Here I am. If thou take away from the midst of thee the yoke, the putting forth of the finger, and speaking vanity; and if thou draw out thy soul to the hungry, and satisfy the afflicted soul; then shall thy light rise in obscurity, and thy darkness be as the noon-day: and the Lord shall guide this continually, and satisfy thy soul in drought, and make fat thy bones: and thou shalt be like a watered garden, and like a spring of water whose waters fail not.

IT is not uncommon for persons who are hypocrites at heart, to make a great profession of religion, and even to complain of God himself, as not recompensing sufficiently their zeal in his cause. The Pharisee who boasted of his fastings and his alms-deeds, is a just representation of this character. But against inch persons it is the duty of a minister to bear the most decided testimony. The injunction given to the prophet was, “Cry aloud, spare not; lift up thy voice like a trumpet, and shew my people their transgression, and the house of Jacob their sins.” And what were the transgressions that were to be so severely censured? Was it an entire neglect of ordinances? No: it is acknowledged that the people abounded in the externals of religion: “They seek me early,” says God, “and delight to know my ways as a nation that did righteousness, and forsook not the ordinances of justice: they take delight in approaching to God.” But in the midst of all this pretended zeal for godliness, they were insincere at heart. Their observance of duties proceeded from a principle of pride, and was intended as a cloak for their hidden abominations. Their very “fasts” were nothing but a display of the vilest hypocrisy, which God abhorred. The prophet, being commanded to reprobate such odious conduct, states to them what their fasts should be, in order to be accepted and approved by God.

In considering this statement we shall shew,

  I.      What, in their seasons of humiliation, was required of God’s people of old—

They were called to express their contrition by fasting. But the outward service, however humble in appearance, was not acceptable to God, unless attended with suitable dispositions of mind, and amendment of life. Hence the prophet appealed to the people themselves, that, to evince the sincerity of their devotions, there must be a change in their whole conduct, and an habitual practice of the long-neglected duties of justice and charity.

[The Jews, both before and after the Babylonish captivity, were much addicted to extortion and oppression. To make restitution to those whom they had defrauded, and reduced to bondage; to refrain from “putting forth the finger” in a way of scorn and menace against those whom they had injured, or from deceiving them by “vain promises” of compensation; and to “break entirely every yoke,” whereby they had galled and oppressed their brethren—these were the very first acts required to evince the sincerity of their repentance; since with the commission of such cruelties not the smallest measure of real penitence could consist.

But to the reformation of these habits God required them to add the exercise of mercy. They must “feed the hungry and clothe the naked,” and consider every child of man as a brother whom they should regard “as their own flesh:” they were to take the most destitute of the human race, and “bring him, if occasion so required, to their own house,” for the purpose of affording him more effectual relief: they were to feel such sympathy with him, as to “draw out,” not merely their purse, but even “their very souls,” for his relief; and so to apportion their benevolence, as to aim at not merely comforting, but “satisfying, his afflicted soul.” This is the spirit which God loves; this he approves infinitely beyond all outward services of whatever kind; and this he required of his people, as the best proof of a regenerate heart, and as the surest evidence of their love to him.]

Such a change as this, he assured them, should bring down upon their souls the richest blessings.

[They might have seasons of darkness and distress, even as others; or they might be calumniated by evil men, yea, and be harassed by cruel persecutions: but, if they abounded in the heavenly dispositions before specified, “their light should break forth as the morning, and their darkness be as the noonday; yea, their health should spring forth speedily;” and they should experience in their own souls far richer consolations than they ever did, or could, administer to their afflicted brethren: “their righteousness, which had been impeached, should go before them,” to testify their real character; and “the glory of the Lord should be their rereward,” interposing between them and their persecutors, like the cloud and pillar of fire, for their effectual preservation and protection. Whatever they might want, they should have liberty of access to God for it; and upon their crying to him for it, he would present himself before them, saying, “Here I am; here I am; and whatever thou wantest I will give thee.” Should they be in doubt how to act, “the Lord would guide them continually:” should they be in any particular necessity or distress, he would “satisfy their souls in drought, and even make fat their bones,” insomuch that their graces should flourish “like a well-watered garden,” and their consolations abound “like a spring of water whose waters fail not.”]

Now this leads me to shew,

  II.      What God requires of us at this time—

There is a special call, both from God in his providence, and from the highest authorities in the realm, to humble ourselves at this time in fasting and prayer. But we must be careful not to think that a mere outward service will be of any avail, if we add not to it that reformation of heart and life which God calls for at our hands: I say then that,

  1.      He requires of us the same duties as of his people of old—

[We must put away from us every thing that is contrary to love, and live in the habitual exercise of love in all its branches. There are many things, the offspring of pride and selfishness, sanctioned by the habits of the world, which yet we should be careful not to practise — — —

When addressing you on a day of national humiliation, I may well advert to that great national sin of holding thousands of our fellow-creatures in bondage, and treating them as though they had neither the rights nor feelings of humanity — — — Whilst this continues, God cannot but have a controversy with us; nor can we expect any thing at his hands but to be visited with his heaviest displeasure — — — But there are manifold instances of oppression which obtain amongst ourselves in our daily intercourse with mankind, which, though not of the same flagrant nature with the slave-trade, are most offensive in the sight of God: and against these we should, all of us individually, be on our guard; for God is the avenger of the injured party, whosoever he may be, and will call us to account for all the evils that we inflict upon him.

But this is a small, a very small, part of the duty which we owe to our brethren of mankind. We should regard our fellow-creature, how poor and destitute soever he may be, “as our own flesh,” and be as anxious for the relief of his necessities, as we should for the ease and welfare of a member of our own body. The extent to which our charity should be carried, should know no other bounds than the necessities of our brother, and our own ability to relieve him. And such should be our delight in these exercises of love, that they should call forth all the finest feelings of our souls, and administer to ourselves a more exquisite joy than the communication of any benefits can confer on the receiver of them.

This is the proper employment of a season like this; and, without it, our external sacrifices will be no better than “the cutting off a dog’s neck, or the offering of swine’s blood.”]

  2.      He extends to us the same encouragements—

[There is in the minds of many religious people a very undue jealousy on the subject of charity, as entailing on those who abound in it a rich reward. But the Scriptures are full of declarations to this effect; and God even declares that he would esteem himself “unrighteous,” if he omitted to recompense to us the benefits which for his sake we confer on others. True, our works of charity shall not go before us, to obtain the favour of God for the remission of our sins. Nothing but the blood of Christ can avail for that; nor can any thing but his perfect righteousness imputed to us, form a justifying righteousness for us, even though we gave all our goods to feed the poor, or our bodies to be burned. But our deeds of charity, if springing from faith in Christ, and love to his name, “will follow us,” as evidences of the divine principle within us, and as memorials of our desire to serve and honour God in his appointed way.

But we need go no further than to the passage before us, to see what testimonies of his approbation God will vouchsafe to all who live in the exercise of love. Our acts may have been so private, that “our right hand has not known what our left hand has done:” but God himself will bear witness to us, and bring forth our works, not only as objects of his approbation, but as grounds on which he will proceed in apportioning the glory that shall be awarded to us. At this present time also he will bestow such blessings as can scarcely be conceived. Take the different expressions in my text: analyse them: apply them to the soul in all their extent and amplitude: view them as suited to all the necessities that can possibly arise: and see God himself as pledged to carry them all into effect: and then regard them all but as a prelude to the glory that shall be accorded to us at the instant of our departure hence: in a word, only enter fully into the promises here made to God’s ancient people, and you will need nothing more to evince the excellence of love, and the blessedness of those who lay themselves out for God in the discharge of its high duties.]

  SEE now,

  1.      How to turn to a good account the services of this day—

[Though the outward tokens of humiliation should not be neglected, the inward rectification of the soul should be our chief aim. We should “break off our sins by righteousness, and our iniquities by shewing mercy to the poor.” To do justly and to love mercy are the chief things which God requires of us as proofs and evidences of our sincerity in humbling ourselves before him. If then we would spend an acceptable day unto the Lord, let us set ourselves earnestly to the work marked out for us by God himself, rectifying whatever we know to have been amiss in our conduct, and fulfilling to the uttermost every office of compassion and love. We must distinguish indeed between what we do in order to obtain acceptance with God, and what we do to please and honour him. To obtain mercy at his hands, we must simply believe in Christ: but to glorify his name we must search out all possible occasions of doing good, and promote to the utmost of our ability the edification and happiness of all around us.]

  2.      How to obtain a very heaven upon earth—

[Religious professors, when they enjoy but little comfort in their own souls, are apt to ascribe it to a sense of their own unworthiness, and to regard it rather as a proof of their humility. But in most instances, I believe, it must be traced to an habitual neglect, or a very partial performance, of the offices of love. The generality are too selfish in their habits, and too regardless of the necessities of their fellow-creatures, and the honour of their God. We have seen in the passage before us what God would do for us, if we laid ourselves out for him in the duties and offices of love. He has told us that, “to water others is the way to be ourselves watered,” and to mete out liberally to others is the way to have good measure poured into our own bosom. Let us then abound more and more in every good work; and we shall surely find, that “the work of righteousness is peace, and the effect of righteousness is quietness and assurance for ever.”]

DCCCCXCIV

OBSERVANCE OF THE SABBATH ENJOINED

  Isai. 58:13, 14.

If thou turn away thy foot from the Sabbath, from doing thy pleasure on my holy day; and call the Sabbath a delight, The holy of the Lord, Honourable; and shalt honour him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words: then shalt thou delight thyself in the Lord; and I will cause then to ride upon the high places of the earth, and feed thee with the heritage of Jacob thy father: for the mouth of the Lord hath spoken it.

THAT the observance of the Sabbath was intended to be of universal and perpetual obligation, does not admit of any reasonable doubt. It was enjoined to man in Paradise: and the commandment relating to it, when renewed to man at Mount Sinai, was, like all the other moral commandments, written by God himself on tables of stone. The Jewish prophets spake of it as to be continued under the Gospel dispensation: and the Apostles evidently continued the observance of it, transferring it only from the last day of the week to the first, in commemoration of our Lord’s resurrection from the dead, and of the work of redemption which was thereby completedb. The ceremonial laws relating to it are abrogated; but the moral part of it is as much in force as ever.

In the passage before us we may see,

  I.      In what light we should view the Sabbath—

The estimation in which it should be held is here variously expressed: we are taught to account that day,

  1.      Holy—

[Whatever was consecrated to God under the law was accounted holy: it was separated from all profane or common use, and was employed solely for the ends and purposes for which it had been thus set apart. Thus the Sabbath, being consecrated to the especial service of God, is called in our text “God’s holy day;” and, “The holy of the Lord.” In the New Testament also it is called, “The Lord’s day.” Hence it is obvious, that every part of it is to be regarded as the Lord’s property, and to be improved for him alone. We should feel a veneration for it, precisely as we should for any thing else that had been dedicated to the Lord: and, as we shudder at the impiety of Belshazzar in using, at a feast, the sacred vessels which he had taken from Jerusalem, though he himself was not a worshipper of Jehovah; much more must we, who acknowledge the sanctity of the Sabbath, shudder at the thought of alienating any portion of it from Him, to whom it exclusively belongs.]

  2.      Honourable—

[If any man, under the Law, had regarded the Temple, the sacrifices, and the vessels of the sanctuary, in no other light than as a common house, or common utensils, or common food, he would have been considered as greatly dishonouring God. Thus the very sanctity of the Sabbath should render it “honourable” in our estimation; and we should labour to “honour it” by every possible expression of our regard.]

  3.      Delightful—

[The arrival of that day should be greeted by us with holy joy: we should say, “This is the day that the Lord has made; we will rejoice and be glad in it.” If we could suppose an angel sent down to this lower world to labour in some common occupation, and permitted every seventh day to return to his heavenly abodes, and spend that day in the employments suited to his taste, with what delight would he look forward to the stated returns of that day! So should it be with us; and so it will be, in proportion as we have attained to the views and dispositions of those blessed spirits. Not that we should delight in it merely as a day of rest to the body, but as a day wherein God calls us, like Moses, to come up and commune with him on his holy mount: and, instead of abridging it, or complaining of it as long and wearisome, we should rather say, with Peter, “It is good for us to be here;” and should almost regret the arrival of the period when we must descend from the mount, to the less-pleasing occupations of time and sense.]

But we will proceed to state more particularly,

  II.      In what manner we should employ it—

In what manner we should not employ it, is here distinctly told us—

[Worldly business, and carnal pleasure, and unprofitable conversation, are all expressly proscribed: “we must not do our own ways, nor find our own pleasure, nor speak our own words.” On all the other days of the week we may find time for these things; but on the Sabbath-day they are to be excluded altogether. It is a grievous mistake to imagine, that after the public services of the day we are at liberty to engage in vain pursuits, invented only to beguile the time, which otherwise would be a burthen upon our hands: there are pursuits proper to the day; and in them exclusively should our time be occupied. We do not mean to say, that such things as can neither be anticipated nor postponed may not be done with innocence: for even under the Law, a latitude was allowed in relation to “what every man must eat.” In reference to such things as are really necessary, we are authorized to say, that “God will have mercy, and not sacrifice:” but it becomes all to be on their guard, that they do not deceive their own souls; for God can easily distinguish the hidden motives of the heart; and will surely judge our actions as good or evil, according as their quality shall be found in his eyes. If the infringement of the Sabbath be reluctant, as in the extinguishing of a fire, or in the exercise of compassion to man or beast, it is well; but if we be actuated by considerations of ease, or interest, or pleasure, to alienate from God any of that time which ought to be consecrated to his service, we may be assured that we must answer for it in the day of judgment.]

Our one aim on that day must be, to “honour God”—

[The services which we are to render to our God on that day are various, and all compatible with each other. The first undoubtedly are private: we should give ourselves in a more peculiar manner to reading, to meditation, to prayer. On every day we should search the Scriptures, but more especially on that day; applying them to our own hearts, examining ourselves by them, and entreating God to make them effectual for the conversion and salvation of our souls. From our closets we should go to worship God in public, and to testify before all, our regard for his authority, and our delight in his service. Whilst engaged in the various offices of prayer, or hearing of the word, or of communicating at the table of the Lord, we should be particularly careful that the frame of our minds be suited to the employment in which we are engaged; lest, whilst we profess to be serving God, we be found only mocking and insulting him by hypocritical professions. In the intervals, when we are disengaged from private or public duties, we may relieve our minds, and improve our time, in such as are of a social nature. The visiting of the sick, the comforting of the afflicted, the instructing of the rising generation, and, above all, the endeavouring to teach our children and servants, and to “bring them up in the nurture and admonition of the Lord,” are services well pleasing to God, and admirably suited to the sanctity of that holy day. It is much to be feared that this latter duty in particular is sadly neglected, even in religious families; and that the great predilection that has been manifested by the religious world for public services, has brought into disuse those more self-denying offices which formerly occupied a considerable portion of the Sabbath-day. But, in whichever of these duties we are occupied, our great aim must be, to “honour God;” demeaning ourselves as in his more immediate presence, and endeavouring to approve ourselves to him as faithful servants.]

And shall the Sabbath, in this view of it, be accounted a day of gloom? No; we shall have far other sentiments of it, if we consider,

  III.      The benefits we may expect from a due observance of it—

Whatever reference there may be in our text to the return of the Jews from their captivity in Babylon, we cannot doubt but that the promises here made have a higher and more spiritual import. In them we are assured, that, if we really keep the Sabbath as we ought, we shall be blessed with,

  1.      Delight in God—

[There is not any thing which God more delights to honour than a due observance of the Sabbath. We may perform the outward duties of that day, and reap no material benefit: but if we truly and earnestly endeavour to honour God in the way before described, God will draw nigh to us, and reveal himself to us, and fill us with joy and peace in believing. And here we confidently make our appeal to all who have ever laboured to spend a Sabbath to the Lord, whether they have not found such a measure of grace and peace flowing into their souls, as has abundantly recompensed their utmost exertions? Who must not acknowledge that one day thus spent in the courts and in the service of Jehovah, is better than a thousand passed amongst the vain delights of this world? And where the Sabbath is thus habitually honoured, we will venture to say, that such happiness will at times flow into the soul, as David experienced, when he said, “My soul shall be satisfied as with marrow and fatness, whilst my mouth praiseth thee with joyful lips:” yes, “they shall be satisfied with the fatness of God’s house; and he will make them drink of the river of his pleasuresg.”]

  2.      Victory over our spiritual enemies—

[This seems to be the import of that expression, “I will cause thee to ride upon the high places of the earth:” and it shall be fulfilled to all who conscientiously improve their Sabbaths to the glory of their God. Too many of those who profess religion, are, it must be confessed, scarcely, if at all, advancing in the divine life: their evil dispositions still retain such an ascendant over them, as to make them go on heavily all their days. But, if we were to inquire how they spent their Sabbaths, and what efforts they made to glorify God in their public, private, and social duties, we should soon find the reason of their slow progress. As our Lord said of some particular evil spirits, “These go not out, but by prayer and tasting,” so we may say of the evils which are predominant in many professors of religion, ‘They do not give way, because such slight efforts are made upon the Sabbath to subdue them.’ If that day were truly and entirely devoted to the Lord, Satan would no longer retain the ungodly as his vassals, nor be able to exert so much influence over those who have professedly cast off his yoke.]

  3.      The full possession of the heavenly Canaan—

[That land which was given to Jacob for his inheritance, was typical of the Canaan that is above, which truly “floweth with milk and honey.” And it may be safely affirmed, that no person who has conscientiously employed his Sabbaths here, ever did, or ever can, fall short of the heavenly rest. Thousands who have perished by the hand of the public executioner, have traced their shame and misery to a neglect of the Sabbath: but never was an instance known of one who duly improved his Sabbaths being left to die under the dominion of his sins. Indeed the services of the Sabbath cannot possibly consist with indulged and wilful sin: on the contrary, they are both a preparation for heaven, and a foretaste of it: on earth the saints behold their God by faith; but in heaven they will behold him face to face: on earth they, as it were, learn and rehearse their parts; but in heaven they will join the full chorus of saints and angels in everlasting hallelujahs to God and to the Lamb.]

  SEE hence,

  1.      How reasonable are the requirements of God in his Gospel!

[Had God required six days out of the seven to be spent in such exercises, it would have been highly reasonable that we should obey him: how much more when he gives us six for earthly business, and requires only one to be consecrated entirely unto him! If the services of that day were ever so painful, they might well be claimed by Him who has done such great things for us: and how much more when they are so delightful and so profitable! Grudge him not then that day, nor any portion of it; but let it be wholly and unreservedly devoted to his service.]

  2.      How just will be the condemnation of those who disobey them!

[A person who has attained to fifty years of age, has had above seven years of Sabbaths. O what blessings might not have been secured in that time, if all those Sabbaths had been sanctified to the Lord! and what judgments does not he merit, who has wasted all of them in a wilful neglect of God! Little as we think of Sabbaths now, we shall find ere long, that the profaning of them has greatly increased our guilt and misery. The Lord grant that this day may not pass away as so many others have done, unprofitably to our souls; but let it be to every one of us a preparation for our eternal rest!]

DCCCCXCV

NO PEACE IN THE WAY OF SIN

             Isai. 59:8.

They have made them crooked paths: whosoever goeth therein shall not know peace.

THIS chapter deserves especial notice, not merely on account of its historical import, but particularly on account of the use made of it by the Apostle Paul. As written by the prophet, it seems descriptive of some peculiarly abandoned characters, who committed all manner of iniquity. But, as quoted by the Apostle, it is descriptive of mankind in general, and marks the entire depravity of our fallen nature. Now, in reading the Epistle to the Romans, we are apt to wonder how an inspired writer could deduce such a doctrine from passages which appear to afford so little foundation for it: for it seems strange to say, that because some pre-eminently wicked persons, of one age and country, were guilty of the most flagrant enormities, all persons, in all ages and countries, must have the same propensities. But I hesitate not to say, that the Apostle’s inference is just: for, if any persons enjoying the light of revelation were, notwithstanding all their advantages, so wicked, the fault was not in their accidental circumstances, but in their nature itself; and, consequently, all who possess the same nature must be partakers of the same propensities: and if they yield not to those propensities in the same manner as others, they must owe it, not to any superior goodness of their own, but to the preventing grace of God. It is not my intention to prosecute the subject before us to the extent that the Apostle’s example would justify: I shall satisfy myself with exhibiting,

  I.      The characters here described—

Of human nature, as born into the world, I forbear to speak: but of men’s actions our text gives a just and universal description. We need not go back to the Jews: we need only to look amongst ourselves; and we shall find that all of us, without exception, whilst in our natural and unconverted state, are guilty of the crime here spoken of; “We make us crooked paths.” In proof of which, I will shew you our deviations,

  1.      From the line of duty prescribed by the law—

[You need not be told, I trust, what the law of God requires: it requires that we “love God with all our heart, and mind, and soul, and strength; and that we love our neighbour as ourselves.” But who amongst us has obeyed it? who has obeyed it for any one day or hour of his whole life? The truth is, that our whole life has been one continued scene of departure from it. Instead of loving God supremely, we have loved the creature above him, and have sought our happiness in it, rather than in him; and, instead of loving our neighbours as ourselves, we have lived in one continued state of selfishness; preferring our own ease, honour, interest, to that of others; and, in many instances, seeking our own welfare at the expense of that of others. But this matter admits of no doubt: we shall all readily acknowledge our deviations from the perfect law of God; and that, when tried by that standard, “every mouth must be stopped, and all the world become guilty before God.”]

  2.      From the line of duty prescribed by the Gospel—

[The Gospel is given us to remedy our departures from the law; and it “prescribes repentance towards God, and faith in our Lord Jesus Christ.” And how have we obeyed that? Have we mourned over our sins as it became us? Have we, like the Publican, been so oppressed with a sense of our own unworthiness, that we have not ventured to look up to heaven, but, with downcast eyes, have smitten on our breasts, and cried, “God be merciful to me, a sinner?” — — — Have we also implored mercy in God’s appointed way; pleading the merits of the Redeemer’s blood, and seeking reconciliation solely through his all-atoning sacrifice? And, under a full conviction of the insufficiency of every other help, have we lived altogether by faith on the Son of God;” and “determined to know nothing, and trust in nothing, but Jesus Christ, and him crucified?” Say, Brethren, can you indeed appeal to God, that, from day to day, he witnesses your sighs and groans and tears, in your secret chamber, and sees you fleeing to the Lord Jesus Christ, just as the manslayer fled from the pursuer of blood to the city of his refuge? Alas! alas! if the truth be spoken, there have been in you as great and habitual deviations from the Gospel, as even from the law itself!]

  3.      From the line of duty prescribed even by your own conscience—

[Every one has some line which he has prescribed to himself. Now it is not my intention to inquire how far the line of any man accords either with the law or with the Gospel. The point to ascertain is, how far your conduct has agreed with the dictates of your own conscience? You have seen no evil in many of those things which are practised by the world at large: and it is not my intention to arraign your conduct in relation to any thing which your own mind has approved. But the question is, Have you not deviated, and very widely too, from the path which you yourselves have acknowledged to be right? Have you not left undone much which you were persuaded it was your duty to do; and done many things which you knew to be wrong? I again say, whatever latitude your own conscience has allowed you, have you not, in ten thousand instances, gone beyond it; and erred, both by defect and excess, from the very line which you have marked out for yourselves? I cannot doubt one moment what the testimony of your own consciences must be; and that you stand convicted, even in your own minds, of having “made to yourselves crooked paths.”]

Having declared the habits of those spoken of in my text, I proceed to mark,

  II.      The awful condition of their souls—

“Whosoever walketh in the paths before described, cannot know peace.” He cannot know it,

  1.      In life—

[I grant that those who are young and gay, and those who are prospering in the world, may enjoy something which they call peace: they may, for the most part, be free from anxieties and troubles in relation to their souls; and may go on in a round of pleasure without any material abatement, so as to account themselves, and be accounted by others, happy. But this continues only whilst they are able to shake off all sense of God’s presence, and all thought of death and judgment. Let but the thoughts of eternity rush into their minds, and there is an end of their gaiety at once: their mind is appalled: and they can find no relief, but in dissipating their unwelcome reflections, and drowning them in business or pleasure. Their peace, even at the best, is only like that which is enjoyed by the brute creation: it is not such as becomes a rational and immortal being. Scriptural peace consists in a state of reconciliation with God, and in the testimony of a good conscience. But how can this be possessed by one who is walking in crooked ways? It cannot be. As the prophet says, in the words before my text, “The way of peace they know not:” yea, rather, when they reflect at all, “they are like the troubled sea, which cannot rest, whose waters cast up mire and dirt. There is no peace, saith my God, to the wicked.” And for the truth of this, I appeal to you, even to the most gay and thoughtless among you. Why are you so averse to think of death and judgment? Is it not that such reflections are a source of pain to you, rather than of holy delight and pleasure? Yes, if once you come to the light, your boasted satisfactions issue in nothing but fear and terror.]

  2.      In death—

[Here again I must acknowledge, that many delude themselves with a persuasion of their own goodness; or of God’s mercy, which prevents him from executing the judgments he has threatened: and by these vain conceits they are buoyed up with a kind of hope, which yet rises but little above a brutish insensibility. As for looking up to God as a reconciled God and Father, and contemplating the blessedness of dwelling in his presence, they have no such thought: the utmost that they hope for, is a freedom from pain. They know not what it is to sprinkle their consciences with the blood of Christ, and to lay hold on the great and precious promises of the Gospel: they have no realizing views of Christ, as their Intercessor with God, or as their Forerunner, who is gone to prepare a place for them in heaven. These are the great constituents of scriptural peace: but of these things they know nothing: it is the upright soul alone whose end resembles this: “his end is peace,” in the best and highest sense: but of this, the man who walks in paths of his own has no conception: and, if he be at all awakened to a sense of his condition, he has nothing but “a certain fearful looking-for of judgment and fiery indignation” to consume him.]

  3.      In the eternal world—

[No, verily, there is no peace for the wicked there. At the instant of the departure of the soul from the body, all delusions vanish, and every thing which God has spoken is fulfilled. Then how glad would the sinner be, if rocks or hills could fall upon him, and hide him from the face of his offended God! But that cannot be: into the presence of his Judge must he go; and from him must he receive his eternal doom, even in the lake that burneth with fire and brimstone, prepared for the devil and his angels. What peace can be possessed there, let the rich man inform you, who wanted a drop of water to cool his tongue. Alas! “they rest not day nor night,” but “drink incessantly of the cup of God’s wrath and indignation;” and to all eternity will they be occupied in “weeping and wailing, and gnashing their teeth.” Such will be the issue of walking in the broad road which leadeth to destruction; nor will any escape it, but those who “enter in at the strait gate, and walk in the narrow way that leadeth unto life.”]

  ADDRESS—

  1.      The erring—

[Pause, I pray you, Brethren, and consider whither your feet are tending: for, whether you will believe it or not, they who walk in crooked paths shall never know peace. But, having warned you of this, let me tell you how you may have peace. Blessed be God! there is peace to be obtained through the Lord Jesus Christ, “who is our Peace.” Yes: “the day-spring from on high has visited us, to give light to them that sit in darkness and the shadow of death, and to guide our feet into the way of peace.” Do you ask, How shall I obtain this? I answer, Come to him in penitence and faith; and “you shall surely find rest unto your souls.” Let me propose to you the pattern which is to be realized by innumerable multitudes in the latter day: “They shall come with weeping, and with supplications will I lead them: I will cause them to walk by the rivers of waters in a straight way, wherein they shall not stumble.” “Return to God” in this way, and then you may rest assured that your past iniquities shall not be your ruin.]

  2.      Those who are walking in the right way—

[Who is it that has made you to differ? You were once walking in crooked paths, even as others: but God, in his mercy, has stopped you, as he did the persecuting Saul, and “brought you into the paths of righteousness for his name’s sake.” Let a sense of this mercy fill you with thankfulness to the Lord, and with “compassion to those who are yet ignorant and out of the way” — — — In particular, if a brother be drawn aside into any crooked path, be careful to “restore him in a spirit of meekness; considering yourselves, lest you also be tempted” — — — In truth, you must never forget how liable you yourselves are to be drawn aside “by the cunning craftiness of men,” or by “the wiles of Satan,” or by the power of your indwelling corruptions. To this you are exposed, even “after you have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ; and your last end may actually become worse than your beginning.” And should you thus “depart from your righteousness, your righteousness wherein you have lived will no more be remembered; but in the sin which you commit you will dief.” Of this you are most solemnly warned by the Prophet David: “As for such as turn aside to their crooked ways, the Lord will lead them forth with the workers of iniquity: but peace shall be upon Israel.” Be much therefore in prayer to God, to “hold up your goings in his paths, that your footsteps slip not.” And never imagine, for a moment, that you are beyond the danger of falling; “but let him that thinketh he standeth take heed lest he fall.” In order to this, take diligent heed to your ways; and be careful to “maintain a conscience void of offence towards both God and man.” And “despise not little things;” for they will open the way for greater. In a word, let it be your constant endeavour to “be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, shining among them as lights in the world.” Then shall you possess the peace of God, which passeth all understanding; and I also shall “rejoice, in that I have not run in vain nor laboured in vaini.”]

DCCCCXCVI

THE RIGHTEOUS A PREY TO THE WICKED

             Isai. 59:15.

He that departeth from evil maketh himself a prey.

IT may sometimes appear unreasonable to take portions of Scripture which describe the state and character of the Jews in former days, and to apply them to ourselves at this day. But it must be remembered, that human nature is the same in all ages; and under the same circumstances will betray the same infirmities.

This will account for St. Paul’s mode of proving the total depravity of our nature, and the consequent impossibility of our being ever justified by the works of the law. He cites from different parts of Scripture a great variety of passages, which describe the state of the wicked Jews at different periods of their history: and those passages he adduces, to shew how fallen our nature is. Some of the most humiliating parts of his description are taken from this very chapter, which confessedly portrays the character of the most abandoned Jews at a period of extreme degeneracy. An objector might say, This is not equitable: and I do not admit that the worst of the Jews in their most degenerate days are any just criterion for judging of human nature generally. But the Apostle might reply, that, if any persons so highly favoured as the Jews could attain to such heights of impiety as they assuredly did, the fault must be, not in the circumstances in which they were placed, but in human nature itself; which would betray the same dispositions in others, if they were subjected to the same trials. Hence, without hesitation, I take the words of our text as containing a general truth, and as asserting a fact which will be found to exist in all ages and countries of the world: “He that departeth from evil maketh himself a prey.”

It is my intention,

  I.      To establish this fact—

This will be found true in all former ages—

[Go back to the days of Cain and Abel; and there you will find, that the very first man who was born of our fallen parents murdered his own brother, for no other reason than this, “because his own works were evil, and his brother’s righteous.” Proceed downward through all successive periods of the world, and behold Noah derided for his belief in God’s word; Lot menaced for refusing to concur in the most horrible abominations that human nature could commit; Elijah deemed the troubler of Israel, because he withstood idolatry; and all the prophets in succession reviled and persecuted by the people amongst whom they dwelt: as our Lord says, “Which of the prophets did not your fathers persecute?” Every one of them might adopt the language of David, and say, “They that render evil for good are against me, because I follow the thing that good is.”

If under any circumstances a holy person could escape persecution, we might well suppose that our blessed Lord would have escaped it; both because his whole life was employed in doing good to the bodies, as well as the souls, of men; and because his wisdom infinitely exceeded that of any other of mankind, seeing that “he spake” on all occasions “as never man spake.” But so far was he from being an exception to the general rule, that he was an object of more inveterate hatred in proportion to the transcendent excellence of his character. There never existed upon earth one so spotless as he, nor one who was an object of such universal hatred and abhorrence. His Apostles after him were all treated with the same kind of indignities, wherever they went; their converts also in every country experiencing the same lot; even as many of our own countrymen did at the time of the Reformation. There has in all places existed the same “enmity between the seed of the serpent and the seed of the woman,” and the same opposition betwixt “light and darkness, Christ and Belialf.”]

Nor is it less true at the present hour—

[The person “who departeth from evil maketh himself a prey “to all around him, and becomes, as it were, a legitimate object for every one to pursue with whatever degree of malignity he may see fit. There is no other member of society, of a decent character, that is so universally hated and contemned. Every other person, if he do amiss, has some one to extenuate his fault: and, if he be treated, either in word or deed, with an undue measure of severity, he will have some to resent the injury, and to vindicate his cause. But let a godly man be reviled, let his very motives have sentence passed upon them, let him be stigmatized with the most opprobrious names, and who will take his part? Who will vindicate his character? who will shew resentment on his account? If even a word of palliation be spoken in his behalf, it will be almost a miracle: but a real friend, who feels for him, who enters into his cause, who espouses his interests, he will not find in the whole world, unless it be one who is under the same condemnation with himself. As it is said of our blessed Lord, “His manner of life who would declare?” so may it be said of all his followers: their accusers are bold enough: but their defenders are not to be found, even in the seasons of their greatest need.

Nor is it to one description of persons only that the godly are obnoxious: the rich and the poor, the moral and the immoral, are penetrated with the same feelings towards them, and manifest their hatred in the same unblushing manner. Were Paul and Barnabas to be expelled from Antioch? no more willing instruments could be found than some “devout and honourable women.” Have Paul and Silas provoked the envy of the Jews at Thessalonica? there are plenty of “lewd fellows of the baser sort” ready to execute whatever their superiors may wish, and to drive these holy men from the place; uproar and tumult being deemed the best answers to arguments which could not be controverted by rational discourse, Only let Pilate and the chief priests pass sentence against Christ, and there will be no want of common, people to spit in his face, and crucify him. David, though so great and good a man, complains that all orders of men were actuated by the same malignant dispositions towards him: “the fat bulls of Bashan beset him, whilst dogs also compassed him round about;” yea, “the very abjects gathered themselves together against him, and hypocritical mockers gnashed upon him with their teethl.” That there are times and seasons of comparative peace to the Church we readily acknowledge: there were such seasons even in the primitive Church. And we also thankfully acknowledge, that even where the same disapprobation of vital godliness exists, it does not manifest itself with the same degree of bitterness in all persons; the natural enmity of the heart being moderated by sentiments of liberality and candour. But we will still say, that it does exist in the heart of every unconverted man, and that “they who are born after the flesh, will, though not in all cases with the same rancour, persecute those who are born after the Spirit;” as it was formerly, “so it is now;” and so it ever will be, as long as an unconverted man shall exist upon the face of the earth.]

Having established this fact, I now come,

  II.      To account for it—

Certainly one should rather have expected, that every one departing from evil, would be an object, not of hatred and censure, but of approbation and applause. We are constrained however to acknowledge, that this is not the case; but that, on the contrary, the person who takes this step will infallibly “make himself a prey.” And whence arises this? It is chiefly owing to these two things, namely, that, in departing from evil,

  1.      He irritates and incenses Satan—

[Satan is “the strong man armed, who delighteth to keep his goods in peace.” As being “the god of this worldp,” he would have all his votaries obedient. But when one of his subjects revolts from him, and casts off his yoke, he instantly exerts himself to bring him back to his former state of vassalage and sin. For this end he puts in motion all his forces, both of men and devils, unnumbered myriads of whom he has at his command. Every species of device he uses, to accomplish his malignant ends. If he judges persuasion to be the most likely means of attaining his object, he will find some friend or relative to whisper in our ear, “Friend, spare thyself.” This, though in an Apostle, was the devil’s work; for, as he can transform himself into an angel of light, so can he make his ministers assume the garb of piety, and appear like ministers of righteousness. On the other hand, does he judge that open violence will be more conducive to his end? he will soon find a Judas to betray us, a Pilate to condemn us, a populace to crucify us. That, in the instance of our blessed Lord, was all accomplished by him; for it was “his hour, and the power of darkness.” And, as then, so still, “he worketh in all the children of disobedience,” and employs them in every possible way to maintain and extend his empire in the worldt.

This then, in part, accounts for the fact which we have before stated. It there be a deserter from a camp, no effort is left unattempted to bring him back to the standard which he has left: and much more may we expect that one so jealous of his power as Satan is, will exert himself to the uttermost, both by fraud and violence, to reduce to bondage those who have escaped from his dominion.]

  2.      He reproves and condemns the world—

[It is said of Noah, that, in building an ark for the saving of his house, “he condemned the world:” and in like manner all who depart from evil condemn those who continue in the way which they forsake. The very act of forsaking them is a practical condemnation of them. But this the world will not endure: for they feel themselves reduced to the alternative, of either condemning us, or acknowledging the folly of their own ways. This latter they do not choose to do: and therefore, in self-defence, as it were, they adopt the former, and load us with obloquy on account of our needless, or hypocritical preciseness. They will pretend indeed to cast the blame on our principles: but it is with the practice that they in reality are offended. If we would but conform to their habits, we might hold whatever principles we pleased, and no man would and fault with us: but if we venture to turn out of the broad road, and to walk in the narrow path which the Scriptures have marked out, we shall be sure enough to be comprehended under some sweeping term of reproach, which, whilst it purports to attack our principles, involves in indiscriminate censure all, however opposite their principles, provided only they agree in their practice. That this is the true ground of their enmity, appears from what our blessed Lord has said respecting the treatment shewn to him: “The world,” says he to his disciples, whose light was obscured by their proximity to him, “the world cannot hate you: but me it hateth, because I testify of it that the works thereof are evil.” So in whatever place we bear our testimony, the people who hate the light will wish to get rid of us, and will, in heart, if not in express terms, say to us as Amaziah did to Amos, “O thou seer, go, flee away into the land of Judah, and there eat bread, and prophesy there; but prophesy not again any more at Bethel,” to molest and trouble us.]

  That this subject may be brought more home to our own bosoms, permit me to ADDRESS,

  1.      Those who through the fear of man are induced to continue in evil—

[It is certain that many, where the Gospel is preached with fidelity, are led into clearer views of their duty, than they can prevail upon themselves to carry into effect: they are kept back by “the fear of man, which bringeth a snare.” But let me ask, What is there that man can do, in comparison of what God will do, if we violate our conscience, and prove “rebellious against the light” which he has given us? Hear the kind and tender admonition of our Lord: “I say unto you, my friends, Be not afraid of them that kill the body, and after that have no more that they can do: but fear Him, who, after he hath killed, hath power to cast into hell: yea, I say unto you, Fear Him.” Think with yourselves, not only what a folly it is to fear man rather than God, but what base ingratitude it is to the Saviour, who came down from heaven for you, and died upon the cross for you, and bore all the curses of God’s broken law for you. Did he then, for the joy that was set before him of saving your souls, endure the cross and despise the shame; and will you bear no cross, and encounter no shame for him? Should you not rather rejoice if you are counted worthy to suffer shame for his sake? Blush then for your ingratitude, and take up your cross, and glory in it, and “follow him without the camp, bearing his reproach.”]

  2.      Those who are called to suffer for righteousness’ sake—

[Shall I lament for you? No indeed; but rather congratulate you on the honour conferred upon you. How remarkable is that declaration of the Apostle to the Philippian Church! “To you it is given in the behalf of Christ, not only to believe in him, but also to suffer for his sake.” Here he represents your sufferings as a gift from God; a gift of a most valuable kind bestowed upon you purely for Christ’s sake; a gift greater far than faith itself: for if by faith you are saved, by sufferings you have your weight of glory augmented to an indefinite extent. Search the Scriptures throughout, and you will find but one testimony on this head: you are invariably taught to regard your sufferings, whatever they may be, as a ground of joy: you are told to “rejoice and leap for joy, seeing that your reward in heaven will be proportionably great.” See then that ye faint not, either at the continuance or increase of your trials: but “be faithful unto death; and God will give you a crown of life.” Let your great concern be, to depart more and more from what is evil, and to abound more and more in that which is good: so shall you enjoy the testimony of a good conscience here, and receive the plaudit of your Judge in the realms of bliss.]

DCCCCXCVII

THE MEANS OF SPIRITUAL VICTORY

  Isai. 59:19.

When the enemy shall come in like a flood, the Spirit of the Lord shall lift up a standard against him.

THAT there will be a time when all the nations of the earth shall be converted unto God, is attested by every part of Holy Writ. But the seasons of great awakenings in the Church have always been seasons of violent opposition from the great adversary of God and man: and while there remain any ungodly persons to act as his instruments, he will not fail to make use of them, in obstructing to the uttermost the progress of true religion. It is matter of consolation however, that the more strenuous his exertions are, the more will God himself put forth his power to maintain and advance his work: and we are well assured, that, “when he worketh none shall hinder.” That the passage before us refers to the Millennial period is certain; because St. Paul cites it in that very view. The words of the text indeed are somewhat differently translated by some, who apply the whole of it to God exerting himself “like a river straitened in its course, which a strong wind driveth alongb.” But in our translation there is a very important idea suggested, from which there is no need to depart. It leads us to consider,

  I.      In what way the great adversary of souls assaults the Church—

Never for one moment does Satan relax his vigilance, or feel any intermission of his enmity against the people of God. But there are particular seasons when his efforts are more violent, and when he may be said to “come in a like a flood.” In the manner of his assaults indeed he is continually changing; but his object is invariably the same. He seeks to overwhelm the Church,

  1.      By errors—

[In this way he has often prevailed to an astonishing extent. Even in the apostolic age he had many active emissaries, whom he sent forth to disseminate error, and by whom he “subverted whole houses.” It is scarcely credible to what a degree he “blinded the minds” of men in later ages, by the superstitions of Popery; and with what rapidity he established the heresies of Pelagius, Arius, and Socinus. But we need not go back to former times: for we have witnessed in our own days the spread of infidelity like a deluge: we have seen a whole country, under the idea of superior illumination, setting up a false philosophy in the place of true religion, and establishing the worship of Reason on the ruins of Christianity.

If we of this nation have been preserved in a measure from the general contagion, still the errors that obtain amongst us are as general and fatal as any that were ever propagated in the world. The fundamentals of Christianity are kept out of sight: the doctrines of original sin, of salvation by faith, and of the operations of the Holy Spirit, are either wholly exploded, or received only in such a way as to reduce them to barren sentiments, devoid of efficacy on the soul — — — Nor are the professors of godliness freed from the baneful influence of error. There are not wanting some who turn the grace of God into licentiousness, and boast that they are freed from the law, not as a covenant only, but as a rule of life. This is but too pleasing to corrupt nature: no wonder therefore that such teachers draw away disciples after them, and that they cause many to make shipwreck of faith and a good conscience.]

  2.      By iniquity—

[At all times there will be found much impiety and profaneness in the world. But when a governor, or a professor of religion, lends himself to the propagation of wickedness, it will, like an impetuous torrent, bear down all before it, and inundate the land. Jeroboam no sooner enjoined the dereliction of God and his worship, and set up calves in Dan and Bethel, than all the ten tribes “willingly ran after his commandment:” and Peter no sooner sanctioned a cowardly shunning of the cross, than all the Church, not excepting Barnabas himself, were drawn away by his dissimulatione. Indeed this is the natural effect of sin: wherever “iniquity abounds, the love of many will wax cold.” The difficulty of maintaining one’s steadfastness must of necessity be much increased by a general prevalence of sin. How hard must Noah have found it to preserve himself unspotted in the midst of the antediluvian world; and Lot in Sodom; and Micaiah or Elijah in Israel! We are, alas! far more ready to follow a multitude in doing evil, than to put them to shame by a holy conversation; more ready to “put our light under a bushel,” than to expose it to the blasts which threaten to extinguish it. Well has our Lord said, “Woe unto the world because of offences.”]

  3.      By persecution—

[This was the engine which Satan used from the beginning: he instigated the first-born of man to murder his own brother, for no other crime than his superior sanctity. What effects were made in succeeding ages by Pharaoh to destroy the people of the Lord, is well known. The Prophets, the Apostles, and our Lord himself, were almost without exception persecuted unto death. The Christian Church, from the first moment of its establishment to this present hour, has experienced the truth of that assertion, that “all who will live godly in Christ Jesus shall suffer persecution.” And how many have been cast down by it! How many “bright stars have been swept away by the dragon’s taili!” St. Paul, when arraigned before Nero as a criminal, was left alone: all his followers forsook him; and he was left without any other countenance or support than what he received from the Lord himself. Thus in every age, “those who have not had root in themselves, have endured but for a while, and in the time of persecution have fallen awayl.”]

  4.      Temptation—

[Many who have withstood all other assaults, have fallen at last through the fiery darts of temptation. If we find here and there a Joseph or a Daniel who is enabled to defeat his enemy, we see multitudes who, like David or Peter, are as beacons to us, and as monuments of human weakness. By the means that have been before mentioned, Satan assaults the Church at large; by temptations he attacks the individuals in particular. And who has passed this ordeal unhurt? who has combated without a wound? Happy for us, if we have not been utterly cast down, and left to rise no more!]

But that we may not be discouraged, let us consider,

  II.      In what way the Spirit of God withstands him—

“Our help is indeed laid upon One that is mighty.” The Lord of Hosts himself stands forth for our help: he erects his standard; and calls us to fight under it. He effectually defeats the attempts of our great adversary,

  1.      By the preaching of his Gospel—

[With this apparently weak and inefficient weapon does he go forth to smite down his enemies, and subdue them to the obedience of faith. It is justly called “the rod of his strength.” See what God wrought in one single hour by this sword in the hand of a poor fisherman: he reached the inmost souls of three thousand rebels, and rescued them out of the hands of their inveterate foe. Wherever the doctrine of the cross was exhibited, it proved “mighty through God to the pulling down of the strong holds” of sin and Satan: and at this moment, though delivered in much weakness, it is “the power of God to the salvation of many souls” — — —]

  2.      By the dealings of his providence—

[The dispensations of Providence, whether pleasing or afflictive, are all ordered for this end. His “goodness is intended to lead us to repentance;” and the day of adversity to bring us to consideration. Astonishing were his interpositions in Egypt, and at the Red Sea, and in the wilderness, for the purpose of preserving his Church and people. And if we were more observant of the various occurrences of life, we should often see that his hand hath wrought gloriously on our behalf. As David, when almost surrounded by Saul’s army, was rescued by the diversion caused by the invading army of the Philistines, so have we experienced, on many occasions, God’s seasonable interposition for “the deliverance of our soulsn.” “Whoso is wise, will observe these things; and he shall understand the loving-kindness of the Lord.”]

  3.      By the influence of his grace—

[All other means, if unaccompanied with a divine agency on the soul, are of no effect: the richest mercies or the heaviest judgments serve only to harden the heart, and sear the conscience. The Gospel itself is rather “a savour of death unto death, than of life unto life,” if it “come not to us in power and in the Holy Ghost.” But the most trivial event shall impress the mind, and the most cursory observation pierce like a barbed arrow, when directed by God “through the joints of the harness:” it is then “sharper than any two-edged sword, and pierces to the dividing asunder the soul and spirit, the joints and marrow” — — —]

  This subject naturally suggests to us the IMPROVEMENT suited to it. Hear then a word,

  1.      Of warning—

[We may not have experienced, or strongly noticed, the assaults of Satan: but let us not therefore imagine that he is regardless of us: he is only watching his opportunity to strike with more effect. When he was defeated by our Lord, he retired; but it was only “for a season.” In the garden of Gethsemane he redoubled his malignant efforts: and sooner or later he will make his assaults on us, however eminent we may be, or however careful to give him no advantage against us. Let us then “watch and be sober, putting on the breast-plate of faith and love, and for an helmet the hope of salvation.” Let us “resist the devil; and he shall flee from us.”]

  2.      Of direction—

[In the warfare which you are called to maintain with this great adversary, think not to resist him in your own strength. Your strength is perfect weakness. Unsupported by your God, you will be crushed before the moth. You have not in yourselves a sufficiency for the smallest thing; much less to vanquish this “roaring lion.” Lean not then either to your own understanding, or to an arm of flesh: but let your trust be in God, who made heaven and earth.]

  3.      Of encouragement—

[However numerous or potent your enemies may be, there are more for you, than against you: “God has given you a bannerq;” yea, he himself is Your banner. Under him you shall conquer; yea, you shall be “more than conquerors through Him that loved you.” Your extremity shall be the very season of his effectual interposition: “In the mount the Lord shall be seen.” “Fear not then; for though thou art only a worm, thou shalt thresh the mountains.” Even now may you triumph, in full assurance of victory. You may challenge all your enemies, and, like David, already pronounce Goliath’s doom. “Be strong then in the Lord, and in the power of his might,” and you shall soon put your feet upon the necks of your vanquished enemies.]

DCCCCXCVIII

THE PERPETUITY OF CHRIST’S KINGDOM

  Isai. 59:20, 21.

The Redeemer shall come to Zion, and unto them that turn from transgression in Jacob, saith the Lord. As for me, this it my covenant with them, saith the Lord; My Spirit that is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed’s seed, saith the Lord, from henceforth and for ever.

THE manner in which the most glorious prophecies are introduced, is such as most effectually to display the sovereignty and goodness of God in the bestowment of the promised blessings. It will be generally found, that the sinfulness or misery of Israel is first set forth, with a considerable measure of enlargement, and then, for the most part, in an abrupt way; and, when nothing but a denunciation of wrath might reasonably be expected, a blessed promise is given, that a Redeemer shall be sent, to deliver Israel from all their guilt and from all their misery. It is thus that the prophecy before us is introduced. In the whole preceding part of the chapter, the prophet expatiates upon the extreme wickedness of Israel, which the people themselves are constrained to acknowledge. Then he expresses the astonishment of Jehovah himself, that, amongst all the people, there should be found none to intercede with him in their behalfb; together with his determination to arm himself in their behalf, and, by the exertion of his own Almighty arm, to gain for them the victory over all their enemies. Then comes an explicit promise of a “Redeemer,” who should not only establish his kingdom among them, but perpetuate his dominion over them to the remotest ages.” And here it is observable, that the temporal deliverance, which is generally used to shadow forth the blessings of the Gospel salvation, is lost sight of, and nothing is brought forward but what is completely and exclusively of spiritual import. The words before us declare, in very striking terms,

  I.      The establishment of the Redeemer’s kingdom—

The Messiah is promised under the character of a “Redeemer”—

[To Cyrus and the Babylonish captivity there can be no proper reference; because the redemption from Babylon was vouchsafed indiscriminately to all; whereas the redemption here spoken of, is limited to those only who turn from their transgressions in Jacob. It is the Lord Jesus Christ who is here spoken of: and the prophecy declares,]

  1.      His advent in the flesh, to redeem the world—

[Yes; from heaven he comes, even from the bosom of the Father, to redeem mankind, both by price and by power: by price, even his own most precious blood, from the guilt of all their sins; and by the power of his Almighty grace to deliver them from its dominion — — — Yet it is “to those only who turn from their transgressions” that he conies with effect: it is to save men from their sins, not in them, that he is sent: and it is in reference to that very circumstance that the name Jesus, or Joshua, or Jah Osea, divine Saviour, is given him. But wherever he sees one who is willing to be delivered from transgression, he will work effectually in his behalf: he will suffer no enemy to lead him captive: he will come to him as the angel did to Peter in prison; and will cause his chains to fall off, and the prison doors to open before him; and will thus bring him forth to light and liberty. He did this, in numberless instances, at the first establishment of his kingdom upon earth; and he has been doing it to the present hour: nor have all the powers of darkness been able to withstand him.]

  2.      His future advent, to unite in one glorious Church the whole world, both of Jews and Gentiles—

[Of the conversion of the Gentiles the prophet speaks in the words before the text: “They shall fear the name of the Lord from the west, and his glory from the rising of the sun.” And of the restoration of the Jews he speaks in the text itself. Of this we have no doubt: for the Apostle Paul, arguing expressly upon the subject of their future restoration, and shewing that it is not only possible but certain, adduces this very passage in proof of his assertions: “All Israel shall be saved; as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob.” By a close comparison of the text with the words as cited by the Apostle, there will appear some remarkable points of difference: but they are such as may be easily accounted for, and such as have a remarkable propriety in them. The prophet says, “The Redeemer shall come to Zion, and to them that turn from transgression in Jacob.” The Apostle says, “He shall come out of Zion, to turn away ungodliness from Jacob.” The Redeemer, in coming to to the Jewish Church, has already come to Zion: and when he shall hereafter convert the Jews to the faith, he will come out of the Christian Church for that purpose. Moreover, when he first came, it was to take out from amongst the Jewish people those who were willing to embrace him, and to turn from their transgressions: but when he shall come at a future period, it will be to make them willing; and, by the all-powerful operation of his grace, to turn them from darkness to light, and from the power of Satan unto God.” It would be sufficient to account for the difference, by saying, that the Apostle, as was customary with him, quoted from the Septuagint Translation: but when there was such a distinction observable between the former and the latter advent of the Redeemer, the adoption of the translation was peculiarly proper.

But, to the point—The Redeemer shall come again to convert and save God’s ancient people, the Jews. As surely as ever he came to them in the flesh previous to their dispersion, he shall come to them by his word and Spirit, to restore them from their dispersion, and to gather them into his Church, that they may again be a holy people unto the Lord. And, however deeply rooted they may appear to be in their prejudices and their sins, he will prevail over them, and unite them with the Gentiles in one great and universal Church, to be unto their God “a praise, and an honour, and a glory,” to all eternity.]

In addition to the establishment of the Redeemer’s kingdom, the prophet announces to us,

  II.      Its perpetuity—

God, from the first establishment of the Redeemer’s kingdom to the present hour, has accompanied his word by the mighty operations of his Spirit—

[On the day of Pentecost this was manifest: for, not by the exercise of miraculous powers only did the Spirit appear, but by the conversion of a multitude of souls to Christ. On all other occasions, too, the mighty working of the Spirit was seen, whenever the Apostles preached; and their “word was made quick and powerful, and sharper than a two-edged sword.” So to the present hour has the same divine energy accompanied the word, wherever it has been preached in sincerity and truth. Thousands of living witnesses can attest, that they have themselves been enlightened, quickened, comforted by the word, through its having “come to them, not in word only,” but “in demonstration of the Spirit and of power.” Yes: to this hour is the word “preached with the Holy Ghost sent down from heaven;” not indeed in his miraculous powers, but in spiritual agency, which nothing can withstand.]

By the same Almighty power shall the word be accompanied to the end of time—

[This is “God’s covenant with his people.” Never shall the preaching of the word cease; nor shall the mighty working of the Spirit ever cease to operate by means of it. The Jews do indeed, at present, withstand the word: as all of us also do, until the Spirit comes to make the word effectual. But this is only until the appointed period shall arrive for the Redeemer to extend his kingdom over the face of the earth. Then shall Pentecostal scenes be renewed throughout the world; then “shall a nation be born in a day;” then shall the whole Jewish people “look on Him whom they hare pierced, and mourn;” and “the two sticks of Israel and of Judah become one,” “never to be separated any more. The perpetuity of Christ’s dominion over them, through the continual agency of his Spirit, is thus stated by the Prophet Ezekiel: “Thus saith the Lord God; Now will I bring again the captivity of Jacob, and have mercy upon the whole house of Israel, and will be jealous for my holy name; after that they have borne their shame, and all their trespasses whereby they have trespassed against me, when they dwelt safely in their land, and none made them afraid. When I have brought them again from the people, and gathered them out of their enemies’ lands, and am sanctified in them in the sight of many nations; then shall they know that I am the Lord their God, which caused them to be led into captivity among the heathen: but I have gathered them unto their own land, and have left none of them any more there. Neither will I hide my face any more from them: for I have poured out my Spirit upon the house of Israel, saith the Lord God.”]

  APPLICATION—

Consider now this prophecy,

  1.      As a personal matter to your own souls—

[To you is this Redeemer come, even to apply to your souls all the blessings of redemption. Whatever you need, you will find it all in him, and you shall receive it out of his fulness. But, in truth, the root and summit of all blessings is, deliverance from sin: without this, heaven itself would be no source of joy; nor would the work of Christ be of any real value. Hear the testimony of the Apostle Peter, at the very first establishment of the Redeemer’s kingdom: “Unto you first, God, having raised up his Son Jesus, sent him to bless you, in turning away every one of you from his iniquities.” This a the blessing which Christianity brings to you; yes, to every one of you. Look back, and see what are the sins which have formerly led you captive. You once cherished them as conducive to your happiness: but far greater happiness awaits you in your deliverance from them. Find your besetting sins: lay your hand upon them: carry them to the Lord: entreat him to wash them away by his own most precious blood. Entreat, too, the aid of his good Spirit Beg that, whilst his word points out and condemns sin, his Holy Spirit may make that “word like fire, or like a hammer, that breaketh the rock in pieces.” Once sanctified by the word and Spirit of God, you will know the full blessings of redemption: they will flow into your souls like a river, and be an earnest of your blessedness in the eternal world.]

  2.      As a public concern, to the whole world—

[The Redeemer is come: his kingdom is established: his word and Spirit do evince an almighty energy, which nothing can withstand. Shall any one then despond, in relation either to Jews or Gentiles? Wait but a little, and it shall be seen “whether God’s word shall stand or not.” Look to the rising, or the setting sun: to the furthest extent of either shall “God’s glory shine,” and the Redeemer’s kingdom be established. Shall it be thought that the obduracy of the Jews, or the superstition of the Gentiles, shall oppose any effectual bar to the Gospel? Before the Sun of Righteousness they shall vanish, like the morning dew; and “all flesh shall see the salvation of God.” When we think of the impotency of man, and feel discouragement from that, we forget that God has promised to accompany the word with his Holy Spirit: for, if “the Spirit be poured out from on high,” who is he that shall stand before him? Go to the valley of Ezekiel’s vision: see it “full of bones, dry, very dry:” at the breathing of the Spirit upon them, the word is effectual to raise them into life, a whole army. So shall God’s word be in the mouths of those who shall go forth at the millennial period: “it shall be mighty, through God, to the pulling down of all the strongholds” of sin and Satan, and to “the subduing of the whole world to the obedience of faith.” Whether that period be yet fully come, we doubt; but that it is near at hand, we have no doubt. Let your faith, then, in this prophecy be strong: and your desire after this blessed period be ardent; and your efforts to hasten it forward, be energetic. Then may we hope that the Gospel, which has hitherto been confined within such narrow limits, will “run and be glorified,” and that all “the kingdoms of the world will speedily become the kingdom of the Lord and his Christ.”]

DCCCCXCIX

OUR DUTY ARISING FROM THE ADVENT OF CHRIST

             Isai. 60:1.

Arise, shine; for thy light is come, and the glory of the Lord is risen upon thee.

THE prophetic style is wonderfully sublime: its figures are so bold, its transitions so quick, its descriptions so animated, that all the most admired compositions of Greece and Rome sink in our estimation when compared with the sacred oracles. The writings of Isaiah in particular justify this remark; and both the chapter, and the very words, before us, are worthy of notice in this view. The prophet had just foretold the advent of the Redeemer; and instantly, passing over an interval of seven or eight hundred years, he sees his prediction, as it were, accomplished; and calls upon the Church, in terms of joyful congratulation, to approve itself worthy of so great a blessing—

In discoursing on his words we shall consider,

  I.      The tidings here announced—

Christ is the fountain of light to the whole universe—

[He is “the LORD” JEHOVAH, “in whom dwells all the fulness of the Godhead.” Though as the Son of man, he laboured under all the sinless infirmities of our nature; yet, as the Son of God, he was “the brightness of his Father’s glory, and the express image of his person.” From him proceeds a lustre, as from the sun in the firmament; but though “he shines in the darkness, the darkness does not apprehend his light.” It is the Church alone that truly receives him. That, like Goshen in the midst of Egypt, is light, whilst all around it is in gross darkness. If any have the Light of his word, they cannot profit by it, unless their eyes be opened by his good Spirit. Hence the prophet, speaking of him to the Church, says emphatically, “Thy light is come.”]

This light is risen upon the Church of God—

[Under the Jewish dispensation “the day began, as it were, to dawn; and in the hearts of some the day-star had arisen.” But at the incarnation of Christ, and in the days of his ministration upon earth, the sun arose above the horizon. In the apostolic age it shone in its meridian splendour; and, through the goodness of God, it has at last visited these distant regions. In some respects it shines clearer upon us than even on the Apostles themselves; since they, for several years after our Lord’s ascension, did not see that the partition-wall between Jews and Gentiles was to be broken down: whereas we, who are Gentiles, not only know this truth, but are “graffed on that stock, from which the Jews themselves have been broken off.”]

These tidings are indeed joyful: but, that they are to have a practical effect upon us, we see by,

  II.      The exhortation grounded upon them—

In the margin of our Bibles the word “shine” is translated “be enlightened.” This translation suggests so important a thought, a thought so naturally arising from the tidings announced, that we may well give it a distinguished place in this part of our subject. The exhortation may then be considered as two-fold;

  1.      “Arise, and be enlightened”—

[Notwithstanding “the true light now shines,” the greater part even of the Christian world are covered with gross darkness. We set before them the light, but they “love darkness rather than light,” and desire that we would “make the Holy One of Israel to cease from before themg.” But we should come forth from our dungeons, and behold the Sun of Righteousness. We should beg of God to bring us “out of darkness into his marvellous lighti,” and to “shine into our hearts to give us the light of the knowledge of his glory in the face of Jesus Christ.” If we continue blind it is our own fault: we take part with Satan against Christ, and, as the recompense of our wickedness, “the god of this world is permitted to blind usl,” and we are given over to a delusion to believe a lie. Since then “the day-spring from on high hath visited us,” let us no longer “sit in darkness and the shadow of death,” but improve the mercies we enjoy, that “our feet may be guided into the way of peace.”]

  2.      “Arise, and shine”—

[The sun in the firmament irradiates the stars, which shine with a lustre derived from him. Thus we are also to “shine as lights in the world,” and, to reflect the light of the Sun of Righteousness. As the face of Moses, when come down from the mount, shone, so that the children of Israel could not steadfastly behold him, so should all of us, though with a less dazzling lustre, shine in our proper orbit. The stars indeed can shine only when the sun is withdrawn; but the brighter the Lord Jesus shines, the more shall we reflect his image. Let us then “walk in the light as God is in the light;” and let “our path be as the shining light, which shineth more and more unto the perfect dayq.]

  ADDRESS—

  1.      Those who, though living in the midst of the light, have never yet seen it—

[Such are without excuse. God would “make the scales to fall from our eves,” if we would but call upon him. But our rejection of the light will be the occasion of our more aggravated condemnation. “If Christ had not come and spoken unto us we had not had sin; but now we have no cloak for our sin.” Let us then cry to him, like those of old, “Lord, open my eyes.” Then shall we no longer walk in darkness, but shall have the light of lifes.]

  2.      Those who, though they have had some views of Christ, are yet in darkness—

[The sun in the heavens is sometimes obscured by intervening clouds: thus also “the Sun of Righteousness” is sometimes veiled; and we are left to walk many days without any cheering views of his countenance. If this be the case with us, let us tarry his leisure, and wait patiently for his return. Let us not say, “My sun is set to rise no more;” but rather, “When I sit in darkness, the Lord will be a light unto me.” Thus in his light you shall see lightu; “the light that is sown for you shall in due time spring up;” yea, your light shall rise in obscurity, and your darkness be as the noon-dayy.]

  3.      Those who are enjoying the light of the Redeemer’s countenance—

[Jesus is the light and glory, not of the church militant only, but also of the church triumphant: and to “behold his glory as the glory of the only-begotten of the Father” is an anticipation and foretaste of heaven itself. “In his favour is life; and his loving-kindness is better than life itself.” Let the enjoyment then of so rich a mercy stir you up to glorify his name; that so, while you behold his glory, you yourselves may be changed into his image from glory to gloryb, and, by making your light to shine before men, may stir up others to glorify him also.]

M

MILLENNIAL PIETY DESCRIBED

             Isai. 60:8.

Who are these that fly as a cloud, and as the doves to their windows?

THERE is much spoken in the Holy Scriptures respecting the glory of the latter day. This whole chapter is occupied with the subject. The predictions contained in it have never yet been verified. Great as was the spread of the Gospel in the apostolic age, it was nothing in comparison of that to which we are taught to look forward at a period that is now fast approaching. The prophet, whilst occupied in the contemplation of that day, saw it, as it were, already commenced, and the whole Gentile world flocking to Christ, even as doves to their windows. The language in which he depicts that day is suited to the time at which he wrote. Jerusalem was then the centre of union to all the tribes. Thither all the males went up thrice a year: there the sacrifices were offered: and thither all Gentile proselytes also came to present their offerings to the Lord. But all these things were typical of the Christian Church, which shall be established on the face of the whole earth, and of the spiritual sacrifices which all who come up to our Zion shall offer there.

I propose to consider our text,

  I.      In reference to the millennial period—

The question is evidently the language of surprise and joy: and the answer to it is given in the whole context. Let us attend to,

  1.      The prophet’s own description of that day—

[Then shall light burst forth, almost as at the first creation, when “God said, Let there be light; and there was light.” The gross darkness which at present covers the whole earth will be dispelled by the rising of the Sun of Righteousness, and “all flesh will see the salvation of God.” “The Gentiles, from one end of the earth even to the other, will then come to Zion’s light, and kings to the brightness of her rising:” and with them they will bring whatsoever they have whereby they may glorify their God; their whole land, as it were, being covered with their retinue. “The multitude of camels shall cover thee,” says the Lord, “the dromedaries of Midian and Ephah: all they from Sheba shall come: they shall bring gold and incense: and they shall shew forth the praises of the Lord.” The very cattle shall feel, as it were, impressed with a holy zeal to honour God, and come up voluntarily, ambitious of the honour of being offered in sacrifice upon his altar: “All the flocks of Keder shall be gathered together unto thee; the rams of Nebaioth shall minister unto thee: they shall come up with acceptance on mine altar; and I will glorify the house of my glory.” All this Jehovah revealed to the prophet, and made to pass, as it were, before his eyes; assuring him, that the isles of western Europe should take the lead in this glorious work: “Surely the isles shall wait for me, and the ships of Tarshish first, (O that our happy isle might have this distinguished honour, and employ her shipping in this glorious cause!) to bring thy sons from far, their silver and their gold with them, unto the name of the Lord thy God, and to the Holy One of Israel; for he hath glorified thee.”

And in what manner shall this event take place? Shall it resemble any thing that has ever yet existed in the world? No: it will infinitely surpass any thing that occurred even in the apostolic age. Then indeed there was one day, the day of Pentecost, when God’s power was revealed, and three thousand were converted to the faith of Christ: but at the period to which we are looking forward, “a nation will be born in a day.” A Pentecostal effusion of the Spirit will be a daily occurrence; and not in one place only, but in every part of the globe: so that the converts will come “flying” in inconceivable numbers, “like a cloud,” and with the ardour and celerity of “doves flying to their windows.”

Certainly this description of the Millennium is highly figurative: yet we conceive it to be fully justified by,]

  2.      The testimony of other prophets respecting it—

[All the prophets, with more or less clearness, testify of this day. David speaks very fully and strongly respecting it. He tells us, “that the utmost ends of the earth are given to Christ for his possession;” that “all kings shall fall down before him,” and “all nations shall serve himg;” and that “the whole earth shall be filled with his glory.” The prophet Daniel repeatedly declares, that “the stone which has been cut out without hands shall break in pieces all the kingdoms of the earth, and become a great mountain, and fill the whole earth,” and “stand for ever;” and that “all people, nations, and languages, shall serve” our adorable Redeemer; and that “his dominion should never pass awayk.” Habakkuk assures us, that “the knowledge of the Lord shall in that day cover the earth, as deeply and extensively as the waters cover the sea.” Zechariah also, who delights to dwell on this glorious subject, asserts, that “the Lord shall be King over all the earth; that in that day there shall be one Lord, and his name one:” and that “from that time there shall be no more the Canaanite in the house of the Lord of hosts.” Thus, without multiplying passages to the same effect, we see, beyond a doubt, that a blessed season is approaching, when God will, as it were, “create all things newn,” and there shall be “new heavens and a new earth, wherein dwelleth righteousness.”]

It will not be unprofitable to consider our text,

  II.      In reference to the present time—

But here we must notice it rather with regret—

[Though so many centuries have elapsed since the delivery of this prophecy, we are, though not in time, yet in appearance, almost as far as ever from its accomplishment. There is not one sixth of the human race that have ever so much as heard of the Lord Jesus Christ; and of those who are called by his name, the great mass are as far from any spiritual knowledge of him as the heathen themselves. Look through Europe, or through our own highly-favoured kingdom, or even through our own immediate neighbourhood, and say, Whether you see, or hear of, any thing resembling the description in our text? Where do we find that ardent desire after God; that flocking of multitudes to Mount Zion; that surrender of themselves to God as living sacrifices; that determination to lose no time, but to press forward with increasing ardour, till they have found their rest in Christ? Here and there an individual may be found that is inquiring the way to Zion: but what appearance is there of a cloud, borne forward by the breath of the Almighty; or of a flock winging their way to Zion, with a zeal that regards no obstacle, and a rapidity that suffers no delay? I may rather ask, Where is the place in which the great mass of the inhabitants would not regard such zeal as an enthusiasm that was to be repressed, rather than as a piety deserving imitation? Instead therefore of saying, Who are these? we must rather say, “Where are there any, who fly as a cloud, and as the doves to their windows?” If some there be; still, in comparison of the bulk of nominal Christians, they are but as “the gleanings of the olive, two or three upon the topmost bough.”]

Yet we may also in some degree notice it with joy—

[I bless God, there are some, and some also in this place, who do seek their rest in Christ, and do fly towards it with unabated ardour. Yes, and with surprise also, as well as joy, may I ask, “Who are these?” They were once as far off from God as the dromedaries of Midian and Ephah, and as unlikely to devote themselves to God as the flacks of Kedar, or the rams of Nebaioth. Their education, their age, their associates, their habits, all rendered such a change highly improbable; and give us a decisive evidence, that He who has wrought so effectually in them, can accomplish the same blessed change over the face of the whole earth. We therefore do rejoice, both for the individuals whose zeal is so kindled, and for those who are provoked to emulation by the example that is set before them. And we pray God that their numbers may be increased a thousand-fold; and that in this place, as well as in the world at large, “a little one may become a thousand, and a small one a strong nation. May the Lord hasten it in his time!”]

  APPLICATION—

  1.      To those who have begun their flight—

[Let me say, Suffer nothing to retard you, nothing to divert you from your purpose. If, instead of having a cloud, or a flock, to accompany you, you are but a solitary individual, let not that discourage you. Your object is not less praiseworthy on that account. Lot was not the less right in maintaining his love for piety, because all around him were confederate in evil courses; nor was Noah the less approved of God, because the whole world agreed in loading him with derision. If many will join you, be thankful for it: but, if there be not another in all the cities of the world that will flee with you to the mountain, go out of Sodom, and stop not in all the plain. The judgments which are coming on every unbelieving soul, will amply vindicate your honour, whilst your personal safety will abundantly repay your toil.

Yet go not alone, if you can by any means induce others to accompany you in your heavenly flight. Yea, be zealous and active in hastening forward the day that is spoken of in our text. Though the work itself is God’s, yet it is to be accomplished by human means. If salvation be through the Lord Jesus Christ, and through him alone, he must be made known to the benighted heathen: for “how can they call on Him in whom they have not believed? and how can they believe in Him of whom they have not heard? And how can they hear without a preacher?”

I thank God that means are now using by different societies to diffuse the Holy Scriptures throughout the world, and to send forth missionaries to instruct both Jews and Gentiles. Aid these societies then with all your power. It is particularly said in the verse following my text, that those who wait upon the Lord, “bring their silver and their gold with them.” Let not this be forgotten by you. Let your property be consecrated to this holy service: account this its best and most appropriate use: and, instead of giving grudgingly or of necessity to so good a work, regard it as your highest honour to contribute oven in the smallest degree to the salvation of your fellow-creatures, and to the establishment of the Redeemer’s kingdom upon earth.]

  2.      To those who have no such blessed object in view—

[What shall I say? I would take up a lamentation over them; and, in the language of surprise and grief, say, “Who are these who do not fly as a cloud, or as the doves to their windows?” What! have they never heard what a Saviour there is? or, are they ignorant how much they stand in need of mercy through him? Dear Brethren, be persuaded that there is no refuge for you but in Him: to him you must come, if you would ever find rest unto your souls. I beseech you, therefore, flee to him as your only hope: be in earnest: let not the doves flying to their windows outstrip you in your course. And bring to him all that you are, and all that you have. So shall the angels in the presence of God rejoice over you: so shall the Church of Christ also be edified through you: and so shall you be meet for the Church above, whither a whole cloud of witnesses are gone before you, and where you shall soon unite with them for ever in the service of your God.]

MI

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