Excellency Of The Church Of Christ

Excellency Of The Church Of Christ

EXCELLENCY OF THE CHURCH OF CHRIST

  Isai. 60:13.

The glory of Lebanon shall come unto thee; the fir-tree, the pine-tree, and the box together, to beautify the place of my sanctuary: and I will make the place of my feet glorious.

WHILST we admire, as of necessity we must, the richness and diversity of the imagery which is employed to depict the beauty of the Christian Church, we must be careful to seize the truths which are so exhibited: for in this the sublime descriptions of the prophets differ materially from the poetic flights of other authors; they declare what actually exists; whereas the poetical representations of uninspired men are for the most part either mere fictions, or truth rendered fictitious by the high colouring that is given to it. The description here given of the glory of the latter day is exceeding grand. The whole creation, rational and irrational, animate and inanimate, contribute to it according to their several ability. Not men only, but even flocks and herds, are spoken of as coming voluntarily to consecrate themselves to the Lord; and in my text, the woods of Lebanon yield their produce, to adorn the Church, and to glorify their God.

The particular expressions in my text lead me to set before you,

  I.      The constitution of the Church of Christ—

From Lebanon the wood was brought for the erection of Solomon’s temple: and all the glory of Lebanon shall be brought to our Zion also, to build an habitation for our incarnate God. By “the fir-tree and the pine,” I understand the great and mighty of the earth; whilst “the box” represents the poor and humble, whether in respect of civil rank, or intellectual capacity. Both the one and the other of these shall be employed as constituent parts of God’s spiritual temple. For each a suitable place shall be found, and for each an appropriate use.

The high and mighty shall be brought on a level with the lowest—

[Christianity does not at all interfere with distinctions in civil life: they are the appointment of God himself; and are necessary to the well-being of mankind. But in a spiritual view, the greatest monarch upon earth must be brought on a level with the meanest of his subjects. The axe must be laid to the root of all his pride and self-sufficiency, and he must be felled by the operation of the word and Spirit of God. Every man is a sinner before God; every man must be made to feel and acknowledge his guilt; every man must seek for mercy through the blood and righteousness of that Divine Saviour who died for him. Every man must live altogether in a state of dependence upon God, not merely as a God of providence, but especially as a God of grace; and must receive continually fresh supplies of grace and strength out of the fulness that is treasured up for him in Christ. This is not the work of the poor only, but of the rich also: the most learned philosopher must in this respect feel himself on a par with the most illiterate of the human race. All must equally be taught of God; and all “be saved equally by grace through faith in Christ.”]

The poor, on the contrary, are raised to an equality with the highest—

[There is not a blessing which the poorest may not obtain, to the full extent that it can be enjoyed by the rich and great. The Apostles themselves were not selected from the higher or more intelligent classes, but from the lowest walks of life. A few poor fishermen were raised up to be the teachers of the whole world. And if it be thought that this was a peculiar case, and that the poor by reason of their disadvantages are greatly inferior to the rich, I must say, that, for the most part, the very reverse of this is true; and that God yet daily, in ten thousand instances, “reveals to babes the things which he has hid from the wise and prudent.” The very circumstance of the poor having so little in this world lends them more simply to depend on God; and their conscious want of human knowledge leads them to implore more humbly and more earnestly the teaching of God’s Spirit: and hence by coming to God “hungry, they are filled with good things, whilst the rich are sent empty away.” Thus does God still “take the beggar from the dunghill, to set him among the princesd:” and it is still daily seen, that “the box” occupies a place in the Church of God which the loftiest cedar in Lebanon might envy.

That this is the constitution of the Church of Christ, is not left to be inferred from the figurative language of my text: it is expressly stated by St. James, who save, “Let the brother of law degree rejoice, in that he is exalted; but the rich, in that he is made low.” Here, I say, the whole of what I have asserted is stated plainly, and without a figure.]

I now proceed to notice,

  II.      The excellence of that constitution—

In our text, this particular constitution is set forth,

  1.      As ornamental to the Church itself—

[Let any one view the Church as so constituted. Let the loftiest “firs and pines” be viewed in union with the humble “box;” the kings and princes of the earth assembled at the footstool of the Divine Majesty in concert with the lowhest classes of mankind: all there are bowing their knees together before their common Lord and Master: the same confessions, how humiliating soever they may be, proceed equally from the lips of all: the same petitions for grace, for mercy, for peace, for strength, are urged by all, with equal and united importunity: the same devout acknowledgments are poured forth by all for blessings received: the word delivered to them all is pronounced with the some authority, and entire submission to it required from them all under the same awful sanctions: the same invitations and promises are held forth to all: and the same glorious inheritance assured to all who receive and obey the word. View them all as then sitting down together at the table of the Lord, as guests equally invited; and equally accepted, by the great Master of the feast; all eating of the same bread; all drinking of the same cup; and all receiving into their souls the same heavenly communications; and all returning to their homes refreshed and strengthened for their future labours. Say, is not this lovely? Is it not a very emblem of heaven itself, where a poor Lazarus, whose very sores the dogs but lately licked, because he had not a friend to bind them up, now sits down with all the Prophets and Apostles of the Lord at the heavenly banquet, his head reclined in the very bosom of Abraham himself? Yes; thus it is in the Church below: “The rich and the poor meet together; and the Lord is the Maker of them all,” the Father of them all, the portion of them all. Amongst them all, there is no room either for contempt or envy; the honour and the happiness of all being wholly independent on worldly circumstances, and dependent only on the access to God which each obtains for himself, and the consequent manifestations of God’s love which he is privileged to enjoy. Their degree of usefulness to the Church may indeed be affected by the situations which they severally occupy in civil life, and the qualifications with which they are endowed: but, as in the natural body, so in Christ’s mystical body, though one member may have a higher office than another, none can dispense with the services of the rest: “the eye cannot say to the hand, I have no need of you; nor can the head say to the feet, I hare no need of you.” Every member has its proper place, and its proper office: and, if one were wanting, the whole body would be defective, and deformed. But in Christ’s body not one member is wanting: every place is occupied; God having assigned to every member the situation adapted for it: and in the perfect adaptation of each to its proper ends, and the harmonious exercise of all for the general good, the beauty of the whole consists. In truth, it is “for the beautifying of the place of God’s sanctuary” that this assemblage of the high and low, “the pine and the box, is ordained: and we cannot but acknowledge, that in this view “Zion is beautiful for situation, and the joy of the whole earth.”]

  2.      As honourable to God—

[To this point God himself calls our particular attention. “I will plant,” says he, “in the wilderness, the cedar, the shittah-tree, and the myrtle, and the oil-tree; I will set in the desert the fir-tree, and the pine, and the box-tree together; that they may see, and know, and consider, and understand together, that the hand of the Lord hath done this, and the Holy One of Israel hath created it.” Now why, I would ask, does he lay such peculiar stress upon this, but because it reflects peculiar lustre on his character, and displays in a most endearing point of view his glorious perfections? Truly “this does make the place of his feet glorious;” because it shews, that, whilst he is “Lord of all, he is equally rich in mercy to all who call upon him.” In his regards, there is no difference between one and another: “there is neither Jew nor Greek, circumcision nor uncircumcision, barbarian, Scythian, bond nor free; but Christ, that is, the image of Christ upon the soul, is all, and in all.”

Let us suppose for a moment that there were the same kind of partiality in him as he complains of in many of his professing people: “If there come unto your assembly a man with a gold ring, in goodly apparel, and there come in also a poor man in vile raiment, and ye have respect to him that weareth the gay clothing, and say unto him, Sit thou here in a good place; and say to the poor, Stand thou there, or sit here under my footstool; are ye not then partial in yourselves, and become judges who reason ill?” I say, let us suppose such a partiality in God; and how unamiable would he appear! But “there is no such respect of persons with himn:” the humblest shrub in all the woods of Lebanon is as dear to him as the loftiest cedar there: yea, the weaker they are in themselves, the more tenderly he watches over them for good, that he may “display in them the excellency of his own power,” and “perfect his own strength in their weaknessp.” Even the least and meanest of them all he regards as “trees of righteousness, the planting of the Lord; and in them he is, and will be, glorified.”

In this then God acts altogether worthy of himself, and shews, that, as he is the Maker of all, so is he the Father, and the Friend of all.]

  APPLICATION—

Such being the constitution of the Church,

  1.      Let us all seek to become members of it—

[Are there here any of the higher orders? I would say, give yourselves to the Lord, to serve him with your whole hearts. This is what you must do, if ever you would be happy; for in the very words before my text you are told, that “the kingdom and nation that will not serve his Church shall perish.” Do not imagine that your elevation among men can procure for you any exemption from your duty to God; your distinctions only render your way to heaven more difficult. For persons elevated in society to be humbled and brought upon a level with the poorest of mankind, is no easy matter: but it must be done — — — O beg of God to accomplish it for you, by the mighty working of his power! — — —

To you who are of the lower classes I would say, Rejoice, that whilst your fellow-creatures perhaps are ready to despite you on account of the disadvantages under which you labour, God loves you, and made it a distinguishing feature of the Messiah’s kingdom, that “the poor should have the Gospel preached to them.” Whatever the rich may imagine, you of the two are more favoured of God than they: for whilst “it is easier for a camel to go through the eye of a needle than for a rich man to enter into the kingdom of heaven,” “God has chosen the poor in this world to be rich in faith, and heirs of his kingdom.” Labour then to secure this privilege: and, though you have none of the external recommendations of “the pine and fir,” you need not fear but that God will accept your services, and make you “pillars in his temple that shall go no more out.”]

  2.      Let us all endeavour to promote the establishment of it in the world—

[Low as the state of the Church at present is, it shall one day, like the stone which Nebuchadnezzar saw, “become a mountain, and fill the whole earth.” “The mountain of the Lord’s house shall be established on the top of the mountains; and all nations shall flow unto itx.” The stateliest trees shall then be as ambitious of contributing to its glory, as those of the humblest growth.” Let us then, in an assured prospect of that day, send forth workmen to Lebanon, to fell the lofty firs, and to bring in the humble box — — — So shall the sanctuary of God be enlarged and beautified, and his name be glorified throughout all the earth.]

MII

THE FUTURE PROSPERITY OF THE JEWISH CHURCH

  Isai. 60:15, 16.

Whereas thou hast been forsaken and hated, so that no man went through thee, I will make thee an eternal excellency, a joy of many generations. Thou shalt also suck the milk of the Gentiles, and shalt suck the breast of kings: and thou shalt know that I the Lord am thy Saviour and thy Redeemer, the Mighty One of Jacob.

THE Church of God, previous to our Saviour’s first advent, looked forward to that event with eager expectation: and with the same holy feelings ought we to look forward to that advent of which the Scriptures so largely speak, when he shall take to him his great power, and establish his kingdom over the face of the whole earth. That such a period will arrive, there can be no doubt; and that it is fast approaching, seems clearly intimated in the prophetic writings. It is not necessary for us to fix the dates of prophecy with such accuracy as to mark the precise year, when this great event shall commence, or be accomplished: an obscurity necessarily hangs over such predictions: it is not the design of God so entirely to make known the designs of his providence, as to put us into complete possession of them before they have occurred; but only so to reveal them, that, when they shall have occurred, we may know them to have been foreordained by him, and to have fulfilled his eternal counsels. The chapter before us is altogether a description of that event. As for any thing which took place at the return of the Jews from Babylon, or even in the apostolic age, it is altogether out of the question, as a fulfilment of this prophecy. It is agreed, on all hands, that the events here predicted remain to be accomplished. And what those events are, I will endeavour more fully to explain.

Let us consider then,

  I.      To what these words refer—

Good men, especially in later ages, have been so fond of spiritualizing the Scriptures, that they have, in many instances, totally overlooked their primary meaning. The chapter before us, for instance, they have applied to the Gentile Church, and have almost entirely lost sight of the Jews as comprehended in it. And I cannot but think, that the grievous neglect of which the Christian Church has been guilty, in relation to the welfare of the Jews, is very greatly to be attributed to ministers themselves, who have either kept out of sight the prophecies altogether, or interpreted them in an erroneous way. The chapter before us relates to the Jews; nor can any person with an unprejudiced mind put any other sense upon it.

Hear St. Paul’s explanation of it—

[To understand it aright, we must take into our view the two last verses of the preceding chapter: “The Redeemer shall come to Zion, and unto them that turn from transgression in Jacob, saith the Lord. As for me, this is my covenant with them, saith the Lord.” To whom now do these words refer? Consult the Apostle, when citing them, in his Epistle to the Romans: “I would not have you ignorant of this mystery,” says he, “that blindness in part is happened to Israel, until the fulness of the Gentiles be come in. And so all Israel shall be saved: as it is written. There shall come out of Zion the Deliverer, and shall turn away ungodliness from Jacob: for this is my covenant unto them, when I shall take away their sins. Does any doubt remain on the mind as to the Apostle’s meaning? His next words will dispel it utterly: “As concerning the Gospel, they are enemies for your sakes; but as touching the election, they are beloved for the fathers’ sakes.” There can be no doubt, therefore, but that the Apostle understood the prophet as speaking altogether of the Jews.]

Examine the entire contents of the chapter—

[The chapter is a continuation of those words which the Apostle has cited and explained. “Arise, shine; for thy light is come, and the glory of the Lord is risen upon thee. For, behold, darkness shall cover the earth, and gross darkness the people: but the Lord shall arise upon thee, and his glory shall be seen upon thee. And the Gentiles shall come to thy light, and kings to the brightness of thy rising. Lift up thine eyes round about, and see: all they gather themselves together, they come to thee: thy sons shall come from far, and thy daughters shall be nursed at thy side. Then thou shalt see, and flow together; and thine heart shall fear, and be enlarged; because the abundance of the sea shall be converted unto thee, the forces of the Gentiles shall come unto thee. The multitude of camels shall cover thee, 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. All the flocks of Kedar 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. Who are these that fly as a cloud, and as the doves to their windows! Surely the Isles shall wait for me, and the ships of Tarshish first, 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 the sons of strangers shall build up thy walls, and their kings shall minister unto thee: for in my wrath I smote thee, but in my favour have I had mercy on thee. Therefore thy gates shall be open continually; they shall not be shut day nor night; that men may bring unto thee the forces of the Gentiles, and that their kings may be brought: for the nation and kingdom that will not serve thee shall perish; yea, those nations shall be utterly wasted. The glory of Lebanon shall come unto thee, the fir-tree, the pine-tree, and the box together, to beautify the place of my sanctuary; and I will make the place of my feet glorious. The sons also of them that afflicted thee shall come bending unto thee; and all they that despised thee shall bow down themselves at the soles of thy feet; and they shall call thee, the city of the Lord, the Zion of the Holy One of Israel.” Then come the words of my text, “Whereas thou hast been forsaken and hated;” and so on.

Thus have I cited the whole preceding context, to shew, that it is all one continued address to the Jewish Church; and that, from beginning to end, there is not one syllable that can warrant the application of it to the Christian Church. You will observe, that the Jewish Church is spoken of in terms not at all applicable to the Christian Church; (for it is the Jewish, and not the Christian Church, of whom God says, “In my wrath I smote thee; but in my favour have I had mercy on thee:) and you will further notice, that throughout the whole of it, the Gentiles and their kings are contrasted with the Jewish Church, to which they minister. And all this is the rather to be noticed, in order that you may see how little ground there is for that perversion of the passage which they are guilty of, who pass over the Jewish Church, and apply the whole of it to the Gentiles: and at the same time, that you may learn to read the Scriptures with an unprejudiced eye, and to expect the fulfilment of them according to their true import.]

Having ascertained the just application of the words before us, let us consider,

  II.      The glorious prospects which they hold forth—

The Jewish Church was forsaken and hated at the time of the Babylonish captivity: and still greater hatred and contempt has she endured since the degradation inflicted on her by the Romans. To have any connexion with her is judged a reproach, throughout the whole world — — — But there is a time coming, when she shall be again honoured, both by God and man: yea, “she shall be made an eternal excellency, a joy of many generations.” She shall be honoured,

  1.      In the number and dignity of her converts—

[Bold and beautiful are the figures here used by the prophet, for the purpose of describing this event. The whole Gentile world, together with their kings, are viewed as a nursing-mother, who administers to her infant offspring what God has given her for its support. In the first instance, they join the Jewish Church, as her children; but, having done this, they themselves assume the office of a parent, accounting all that they possess as valuable only in proportion as it may minister to the Church’s welfare. This is more plainly declared in another chapter, where God says, “I will lift up mine hand to the Gentiles, and set up my standard to the people: and they shall bring thy sons in their arms, and thy daughters shall be carried upon their shoulders; and kings shall be thy nursing-fathers, and their queens thy nursing-mothers.” Having already brought before you the whole chapter, I forbear to notice it again, any further than to say, that, whilst the accession of converts to the Jewish Church is there depicted in such vivid colours, that you see it, as it were, actually taking place before your eyes, it is particularly said, that “they bring their silver and their gold with them,” so anxious will every true convert be to advance the Church’s welfare, and the extension of the Redeemer’s kingdom throughout the world. We must not however forget, that God is honoured in the conversion of the poor, as well as of the rich; of the meanest beggar, as well as of a monarch upon his throne. When the “glory of Lebanon shall come unto the Church,” not only shall the noble “fir” or the majestic “pine” be seen, but the low and humble “box;” and equally shall they all, in their places, contribute to “beautify the place of God’s sanctuary, and to make the place of his feet glorious.”]

  2.      In the special favour of our God—

[In former days, God had shewn himself to be the Friend and Protector of his people: in Egypt, in the Wilderness, in Canaan, by numberless manifestations of his power and grace. And in days that are yet future, shall there be such evidence of his presence with them, as will leave no doubt on their minds, or in the minds of others, that “God is with them of a truth:” for in the very next chapter it is said, “All that see them shall acknowledge them, that they are the seed which the Lord hath blessed.” Nor need we look for miracles to establish this. There is, in the very work of God upon the soul, abundant evidence that it is his work. This is well described by the prophet, in the words following my text: “For brass I will bring gold, and for iron I will bring silver, and for wood brass, and for stones iron. I will make thine officers peace, and thine exactors righteousness. Violence shall be no more heard in thy land, wasting nor destruction within thy borders; but thou shalt call thy walls Salvation, and thy gates Praise.” Here, under the figure of temporal prosperity, such as obtained in Israel under the reign of Solomonh, is set forth the piety of Zion’s converts; none exercising any more their corrupt propensities, or resting any longer in the possession of mere moral worth; but all exhibiting the brightest virtues, and abounding in the sublimest graces; “their very brass becoming gold; their iron, silver; their wood, brass; and their stones, iron.” Such was the change wrought on the converts on the day of Pentecost: and who could be at a loss to find the Author of it? The creation itself does not more loudly proclaim its divine original, than this work does, whereever it is wrought: and to the person’s own conscience it bears witness, “I, the Lord, am thy Saviour and thy Reedemer, the Mighty one of Jacob.”]

Let me now call your attention to,

  III.      The interest which the whole world has in the accomplishment of them—

Look at the present state whether of the Jewish or Gentile world—

[Truly, wherever we turn our eyes, we see nothing but sin and misery. “All the foundations of the earth are out of course.” In private life, how little of God is seen! In communities, what “oppression, what violence, what wasting and destruction,” fill the world! Say, Is there not a call for such a change as has been described? Methinks “the whole creation groaneth and travaileth in pain together,” till it be accomplished.]

Contemplate, on the other hand, the predicted change—

[Our prophet beautifully describes it in another place: “The wolf shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf and the young lion and the fathng together; and a little child shall lead them. And the cow and the bear shall feed; their young ones shall lie down together; and the lion shall eat straw like the ox. And the sucking-child shall play on the hole of the asp, and the weaned child shall put his hand on the cockatrice’ den. They shall not hurt nor destroy in all my holy mountain: for the earth shall be full of the knowledge of the Lord, as the waters cover the sea.” This exactly accords with the representation which we have been considering. Peace and holiness will pervade the whole Church: yea, such peace will the Church enjoy, that it shall need no walls or gates for its protection: “her walls shall be salvation, and her gates be praise.” With such a fulness of blessings, too, shall she be enriched, that no created comforts shall be wanted by her to administer their light: neither “sun nor moon” can add to her; for “the Lord himself will be a light unto her, and her God her glory.” Nor shall this blessedness be transient, as in former days: “the Lord shall be to her an everlasting light; and the days of her mourning shall be ended.” At all former periods there have been tons of Belial to dishonour and afflict her: but in that day “her people shall be all righteous, even trees of righteousness, the planting of the Lord, in whom he shall be glorified.” Such a state of things, it may be said, is impossible; there being scarcely so much as an appearance of any such thing upon the earth. But that which is at present but “a little one, shall become a thousand; and a small one, a strong nation: Jehovah himself will effect it: the Lord shall hasten it in his time.”

O, what a different world will this then be! Should we not pray for this happy time? Should we not labour to bring it forward? What exertions should we not make, if, peradventure, we may but collect a few of the stones with which this temple shall be built!]

  LEARN from hence,

  1.      What should be our own personal state before God—

[We see what the Church is to the whole world: such should we individually be, in our respective circles; an excellency and a joy to all who behold us; a source of good to all connected with us; objects of complacency even to God himself. O Brethren, let us not contemplate these things in the millennial Church, and forget that they should characterize the Church in all ages I We deceive ourselves grievously in this matter. We think that such and such things became the primitive saints, but are unsuited to us; or that they will be proper for the millennial period, but are not so for the present hour. Religion is the same in every age: nay more, the assistances for attaining it are the same in every age. The Holy Spirit should be poured out upon us, if we sought his influences as we ought: “if we have not, it is because we ask not; or because we ask amiss.” Prayer has the same power as ever; and, if we were instant in it, would prevail with God so to fill us out of his own fulness, that we might “stand perfect and complete in all the will of God.”]

  2.      What we should do for the benefit of the world—

[We should labour especially to extend the knowledge of Christ, which alone will prevail for the diffusion of holiness or happiness throughout the world. More particularly we should labour for the conversion of the Jews; seeing that they are God’s appointed instruments for the conversion of the world. It is to their light that the Gentiles shall come; and “on their skirt that the Gentiles shall lay hold, saying, We will go with you, for we perceive that God is with you of a truth.” Some are apt to imagine, that a zeal for the welfare of the Jewish people argues somewhat of indifference for the Gentiles. But, if we had no personal regard for the Jews at all, yet, for the Gentiles’ sake, we should labour for their welfare; because it is through them that salvation is to come to the whole Gentile world. Not that we are to set the two in opposition to each other: there is ample scope for exertion amongst them both; and we may hope to be partially useful to them both. But the great period to which we are looking forward, when “the kingdoms of the world shall become the kingdom of the Lord and of his Christ,” will be introduced by the conversion of the Jews; “the receiving of whom shall be as life from the dead, to the whole world.”

This, then, I say to you; Begin the work, which kings and queens are destined to carry on: draw forth, if I may so say, the breast to them; and let all the affections of your souls be deeply engaged in administering to their wants. Bring, as the converts of the latter day will do, “your silver and your gold with you;” and know, that you can never expend it more beneficially to the world, or more honourably to your God, than by promoting that good work, of which the prophets have so largely spoken, and for the ultimate attainment of which the Saviour himself poured forth his soul unto the death.]

MIII

THE CHURCH’S PROSPERITY

  Isai. 60:19, 20.

The sun shall be no more thy light by day; neither for brightness shall the moon give light unto thee: but the Lord shall be unto thee an everlasting light, and thy God thy glory. Thy sun shall no more go down; neither shall thy moon withdraw itself: for the Lord shall be thine everlasting light, and the days of thy mourning shall be ended.

AS there are many passages in the prophets which admit of a mystical, as well as literal, meaning, so there are many which must be interpreted altogether in a mystical sense. There was nothing in the state of the Jews after their return from Babylon that could in any wise be called an accomplishment of the chapter before us. The whole passage can relate to nothing but the future prosperity of the Christian church. There is a time coming when the Church shall exchange its despised, impoverished, persecuted state for a state of felicity and honour; when its spiritual blessings in particular shall be both permanent and abundant, as an earnest of that infinite and everlasting happiness which its members shall enjoy in a better world.

The text may be understood as referring,

  I.      To the millennial period—

The terms here used, import that the prosperity of the Church shall one day be,

  1.      Exalted in its degree—

[The shining of the sun and moon may well be understood as expressing the greatest temporal happiness. But we are not to suppose that there will be a total privation of temporal blessings from the Church: (on the contrary, there is reason to expect that its prosperity, in respect of outward things, will be greatly increased.) The positive declarations must here, as in many other passages, be understood in a comparative sense, and as implying, that the spiritual state of the Church will be so exalted as altogether to eclipse the greatest of earthly comforts: they shall be lost as it were, in the enjoyment which the saints shall have of God. This is beautifully represented us though the sun and moon hid their heads through shame; and it is even now realized in the experience of those who enjoy much of the light of God’s countenance. What “glorying in God” there will be in that day we may conceive, if we only suppose every member of the Church adopting the sentiments and language of “the sweet singer of Israel” —]

  2.      Lasting in its duration—

[As the shining of the sun and moon imports prosperity, so does the withdrawing of their light imply the heaviest calamities. That the Church will have no mixture of bitterness in her cup, we do not suppose: but, as, by means of her intimate communion with God, her earthly joys will be no joys, so, by the same means, her earthly sorrows will be no sorrows: they will be all forgotten, as it were, in the abundance of her exalted happiness. This effect has often arisen from fellowship with God: Paul and Silas, notwithstanding their backs were torn with scourges, and their feet were fastened in the stocks, sang praises to God at midnight: and many, far inferior to them in gifts, have also been enabled to “glory in tribulation.” How much more then shall this be the case when God shall take to him his great power, and reign on earth, and the graces of all his people be proportionably increased! Surely “their days of mourning shall be ended;” or, if a cloud occasionally intervene for a moment, their sun shall never set, their moon shall never be withdrawn; yea, the very clouds themselves shall only occasion the light to burst forth again with greater splendour.]

The text however will not receive its full accomplishment till we come,

  II.      To the eternal state—

Then the figurative expressions in the text will fall short of, as much as now they seem to exceed, the truth. The happiness of the Church shall then be,

  1.      In God only—

[There will be no room for carnal enjoyments in heaven: there “they neither marry nor are given in marriage; but are as the angels of God.” While we are on earth, God communicates much happiness to us by means of his creatures: but in heaven we shall no more drink water from such polluted cisterns, but go to the fountain-head itself. There we shall “see him face to face,” and behold all the brightness of his glory. There all the mysteries of his love will be opened to us, and its incomprehensible heights and depths be made plain to our shallow capacities. O what shouts of praise shall we then utter! What glorying in God shall we then express! — — —]

  2.      In God continually—

[Here the very necessities of our nature required an intermission of our joy: the body itself needed to be recruited with intervals of rest: but there we shall “not rest day nor night.” Our days of mourning will be so entirely ended, that we shall never have our light obscured for one single moment. There will be nothing from without to trouble and perplex us; nothing from within to furnish matter of distress. We shall bask in the unclouded beams of the Sun of Righteousness, and enjoy one eternal day. Then not only our carnal, but even our spiritual, joys that we tasted below, will appear as nothing: glorious as the present state of believers is, it has no glory by reason of that which excelleth: here our best frames have an alloy of sorrow, and are of short continuance: but there our happiness will be without mixture, intermission, or end.]

  This subject cannot fail of suggesting such REFLECTIONS as follow:

  1.      How evidently is religion a source of happiness!

[It is intolerable that men should asperse religion as a source of melancholy. What if men’s sins, or mistakes, or bodily infirmities make them melancholy; is this to be imputed to religion? Is Reason to be decried because all persons do not exercise it as they ought; or the sun in the firmament to be abhorred, because all do not make a just improvement of its light? If they who despise religion would seek to attain it in their hearts, they should soon find that all creature-comforts are, in comparison of it, but as the taper before the meridian sun. As for the benefits arising from it in the eternal world, we forbear to mention them: for if it will not make men happier, even in this present state, than any thing else can do, we will be content that it shall be utterly abandoned. But we have no fears on this head: and the very people that deride it, know, that they envy in their hearts the happiness of the saints. O that all would seek their happiness in God, in God supremely, and in God only!]

  2.      What a different world will this be when the promised period shall arrive!

[So eminent and universal will the piety of mankind then be, that it will appear as if all the holy martyrs were risen from the dead, and brought to live again on earth; and as though Christ himself were come down again from heaven to reign visibly in the midst of them. Instead of such a general neglect of God as now obtains, a supreme regard to him will universally prevail, and a holy glorying in him be heard on every side. Surely the saints will then enjoy a heaven upon earth. Nor do we apprehend this period to be very distant. O that God would hasten it! O that we could see the dawn of that glorious day! But, if it be not permitted to us to see it, let us hope that we shall be still better employed, and be reaping the full harvest of what they will gather only the first-fruits. Let us in the mean time set our affections on things above, and, in reply to that question, Who will shew us any good? let us be ever ready to answer with the Psalmist, Lord, lift thou up the light of thy countenance upon us.]

MIV

CHRIST’S COMMISSION

  Isai. 61:1–3.

The Spirit of the Lord God is upon me; because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the broken-hearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; to proclaim the acceptable year of the Lord, and the day of vengeance of our God; to comfort all that mourn; to appoint unto them that mount in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the Lord, that he might be glorified.

IMPORTANT as these words evidently are on account of the blessed truths contained in them, they come recommended to us with double force, from their having been made the subject of our Lord’s first discourse after his entrance on his prophetic office. The interpretation of them, which he has suggested, leaves us no doubt respecting the propriety of applying them to him. While therefore we “begin at this Scripture, and preach unto you Jesus,” we may truly say, “This day is this Scripture fulfilled in your ears.” May the rehearsal of it excite amongst us, not merely a transient admiration, but a deep and permanent desire to enjoy the blessings revealed in it. The prophet, speaking of the Messiah, declares,

  I.      His call to his office—

Our Lord was consecrated to his prophetic office by a visible unction of the Holy Spirit.

[As the priests and kings were separated to their respective offices by pouring oil upon their heads, so, on some occasions, were the prophets also. Our Lord, who, in all his offices, infinitely excelled all that had gone before him, was consecrated by an unction, of which the anointing oil was but a type and shadow. “The Spirit of the Lord God” was poured out upon him at the time of his baptism; and the descent of the Spirit in a visible shape, like a dove, upon him, marked him as divinely commissioned to execute the work and office of the Messiah. Indeed, he was called Messiah, and Christ, from that very circumstance of his being “anointed with the oil of gladness above all that ever had partaken” of that heavenly gift.]

By that unction too he was qualified for the discharge of the office committed to him.

[Though, as God, our Saviour was incapable of improvement, yet, as man, “he grew in wisdom as he grew in stature,” and needed to be furnished with those gifts and graces, which were proper for the discharge of his mediatorial office. Accordingly we read, that the “Spirit was given to him, not by measure,” as to other prophets, but in all his fulness; and that it rested on him as a spirit of wisdom and understanding, a spirit of counsel and of might, a spirit of knowledge and of the fear of the Lord. Thus was he both called and qualified at the same time: for though he was destined for his work from eternity, and prepared for it from his first conception in the virgin’s womb, yet were not his qualifications completed till the great seal of heaven was affixed to his commission, and he was openly consecrated to the service of God.]

The prophet proceeds to open at large,

  II.      The commission given him—

The terms, in which his commission are expressed, have especial reference to the jubilees that were proclaimed every fiftieth year. He was sent,

  1.      To offer salvation to all who needed it—

[At the time of jubilee all who had by any means been reduced to sell their estates, and to surrender up themselves and families as slaves to their creditors, were liberated from their bondage, and restored to the full possession of their inheritance, the very instant the trumpet sounded. The Gospel is that trumpet, and it proclaims “liberty to the captives, and the opening of the prison to them that are bound;” and our Lord’s office was to sound this trumpet, to announce these glad tidings, to declare that this acceptable year was arrived, and that the “day” was come wherein God would take “vengeance” on all their enemies and oppressors. These are glad tidings indeed to those who are sensible of their bondage to sin and Satan, and who know that they have sold the inheritance of heaven for the pleasures of sin: but to those who are unconscious of their guilt and misery, the sound of the trumpet seems an empty noise, or rather, an insult, as implying a state of degradation, which they do not feel and will not acknowledge. Hence our Lord’s commission, though extending to all, was more particularly to “the meek:” for it is to them only, who are humbled under their wretched condition, that the offer of a free salvation contains any welcome news.]

  2.      To impart salvation to all who desired it—

[To “the broken hearted, and the mourners in Zion” he came to “appoint” and to “give” the blessings they desired. He was expected as “the consolation of Israel;” and, in that character, he particularly appeared. Were any bowed down with “a spirit of heaviness,” and “mourning in” dust and “ashes!” he came to “bind up their broken hearts,” and to exhilarate their souls; that they might be comforted, and become as persons anointed with oil, and arrayed in gayest apparel for some great festivity. We may conceive the feelings of a man who in one instant has been restored, from the lowest degree of servitude and want, to affluence and honour; but we must experience the blessedness of salvation, before we can form any adequate idea of the joy and gladness which Christ infuses into the contrite and believing soul.]

Thus far our Lord himself applied the passage: but the prophet adds,

  III.      The ends for which he executes this commission—

Our Lord in every part of his work connected two great ends:

  1.      The benefit of man—

[Though “once we were planted a noble vine, we are become the degenerate plants of a strange vine; and instead of producing good fruit, we bring forth nothing but grapes of Sodom, and clusters of Gomorrha.” But Christ desires to rectify our fallen nature, and to make us “trees of righteousness;” that, “instead of the thorn may come up the fir-tree, and instead of the brier the myrtle-treek,” that so we may be as trees “planted and watered by the hand of God.” This was the end of his mission; and it is invariably the effect of his ministration. Let us only view the converts on the day of Pentecost, and in them we shall behold a just specimen of the effects produced by the preached Gospel: and, to whomsoever the word of Christ comes with power, the same blessings are given; they are transplanted from the wilderness into the garden of the Lord, and “they have their fruit unto holiness, and their end everlasting life.”]

  2.      The glory of God—

[This could not but be the great end which Jesus ever had in view: he had sinned if there had been any consideration in his mind superior or even comparable to this. And how well was his commission calculated to promote it! View him as undertaking our cause, and coming from heaven to redeem us; can we fail of admiring the love and condescension of that God who sent him? Hear the tidings he proclaims; a full, a free, an everlasting salvation to perishing sinners: are we not filled with wonder at such stupendous mercy? See the myriads whose broken hearts he has healed; see them rejoicing on earth, or shouting their hallelujahs in heaven; are we not ready to clap our hands for joy, and to break forth into acclamations and hosannahs? There is not any part of Christ’s work, whether as performed by him, or enjoyed by us, but what calls upon us to glorify God with our whole hearts: and to all eternity will the praises of God resound from myriads of the redeemed, who, with united voices will exclaim, “Blessing, and honour, and glory, and power, be unto him that sitteth upon the throne, and to the Lamb for ever and ever.]

  This subject may be IMPROVED,

  1.      For conviction—

[All profess to hope for salvation through Christ, even though they be insensible of their lost and helpless state. But, if it be to the meek, the mourners, and the broken-hearted, that Christ came, what can they have to do with him, whose hearts are whole, and who are unhumbled before him? “They that are whole need not a physician, but they that are sick: nor did he come to call the righteous (those who fancy themselves righteous), but sinners to repentance.” Let none then expect to participate his salvation, unless they feel their need of it, and consent to receive it as his free unmerited gift.]

  2.      For consolation—

[They who are sensible that they have sold heaven and their own souls “for a thing of nought,” are ready to say, “Can such a lawful captive ever be delivered?” We answer, You may instantly cast off your bonds and assert your liberty, if you will but accept the preferred mercy. Only believe in Christ, and the forfeited inheritance of heaven shall be yours. Arise then, and sing, thou that sittest in the dust; put off thy sackcloth, and gird thee with gladness. Be not afraid, us though the tidings were too good to be true: the jubilee is come, and the trumpet now sounds by the command of God himself: you have not to pay any thing for your deliverance; but to receive it freely: you have nothing to fear from your enemies; for “the day of God’s vengeance is come,” and he will bruise all your enemies under your feet. Let but these tidings sink into your hearts; and God will glorify himself in your eternal happiness.]

MV

BLESSEDNESS OF THE LORD’S PEOPLE

             Isai. 61:9.

All that see them shall acknowledge them, that they are the seed which the Lord hath blessed.

IN the different countries of the world, the inhabitants are characterized by distinctive differences in their features; and from generation to generation, notwithstanding the vast diversity of countenances, that peculiarity of cast pervades them all. Nevertheless, amidst all the nations where they are scattered, the descendants of Abraham may be clearly discerned from the original inhabitants of the soil: they all shew, by their countenances, their relation to their common parent. And may we not say respecting his spiritual children also, that they may be distinguished from others? True it is, that in outward appearance they resemble those around them; but in heart, in spirit, and in life, they are different from all the world; and yet, however distant from each other in climate, in education, and in habits, they all resemble each other, and bear the stamp and character of God, as their common Father.

In the passage before us, which foretells the increase of the Church in the Apostolic and Millennial periods, this circumstance is noticed: a peculiar blessedness is said to belong to the people of the Lord, even such a blessedness as should be visible to all who beheld them, and should distinguish them from all other persons on the face of the earth. In confirmation of this singular fact, we propose to shew,

  I.      That the Lord’s people are pre-eminently blessed—

  1.      They are so—

[Consult the names given to them in the Holy Scripture: they are “the children of light,” “the children of obedience,” “the children of God;” whilst all others are the children of darkness, of disobedience, of the wicked one — — — Consider the state into which they are brought, a state of pardon, of peace, of holiness, of joy: whilst the whole world besides lieth in wickedness, and are utter strangers to all the blessings of the New Covenant — — — Consider further their prospects in the future world, they being made heirs of God and joint-heirs with Christ; whilst to all others there is nothing but “a certain fearful looking-for of judgment and fiery indignation” to consume them — — — Are not such persons then “a blessed seed?”]

  2.      They were so, in God’s purpose, before they came into the world—

[We are astonished that many who profess to approve of the Articles of the Church of England, should be so averse to hear the smallest mention made of the counsels and decrees of God. That it is not profitable to be always insisting upon them, we readily admit; and that to dive too curiously into them, as though we were capable of comprehending the deepest mysteries in them, is highly presumptuous: but we must not on that account keep them wholly out of view, or be afraid of speaking as the Scripture speaks. God did most assuredly know from all eternity who were, or should be, his: and he did “choose them in Christ before the foundation of the world,” and “predestinate them to the adoption of children by Jesus Christ to himself;” and “he gave them to Christb,” to be redeemed by his blood, to be saved by his grace, and to be made heirs of his glory: yea, he “wrote their names in the Lamb’s book of life before the foundation of the worldd.” How truly blessed then must they be! — — —]

  3.      They will be so to all eternity—

[All their present privileges and blessings are only preparatory to their future state, when their happiness will be perfect, unchangeable, and everlasting. They are to be “made meet for their inheritance” in this world; and, when they are completely ready for their nuptials with their heavenly Bridegroom, he will come and take them to himself, that they may live for ever in the perfect fruition of his love — — — To bring them to this, was God’s original design in choosing them. To fit them for it, is the end of all his dispensations, both of providence and grace. And to possess it, is the one object which they have in view, in all their labours, in all their sufferings, in all their conflicts.]

Moreover, our text asserts that this their blessedness is visible to others, even to all who know them. We proceed therefore to inquire,

  II.      Whence it is that all who know them acknowledge this—

The world at large do not know them: they stand at so great a distance from the Lord’s people, that they cannot properly be said to “see” them: and hence, from the indistinctiveness of their views, they imagine that these people are either vile hypocrites or deluded enthusiasts. But those who have an opportunity of ascertaining their real character, are constrained to acknowledge them as the blessed of the Lord. This conviction is wrought on the minds of others by,

  1.      Their delight in God—

[Their happiness is altogether in God, even in that God and Saviour who bought them with his blood: they delight in a sense of his favour, in the enjoyment of his presence, and in the performance of his will — — — In this respect they differ from all other men on the face of the earth. Others may render unto God some external services; but the believer alone “loves the Lord Jesus Christ in sincerity,” so as to serve him with all the powers and faculties of his soul — — — Hence there arises to the believer a peculiarity of character which elevates him above all other men, and makes it manifest that “he is of the seed which the Lord hath blessed.”]

  2.      Their superiority to the world—

[Believers, though in the world, “are not of it, even as Jesus Christ himself was not of the world:” they rise above its maxims, its pleasures, its interests, its honours: “they are crucified to it, and consider it as crucified to them” — — — But all other people are of the world: whether they live immersed in its cares, or secluded from its society, they still have their affections placed on things below, and not on things above; and, however they may pretend to despise the world, they are in reality its votaries, as much as if they were following it in the more accustomed way. The monk in his cell lives to himself and to the flesh, as much as the voluptuary or the man of business — — — Now here is another visible mark of distinction between the children of God and others: they may possess, and may enjoy, much of this world; but “though they use this world, they do not abuse it;” though they discharge their duties in it, they are in no respect in bondage to it: and this also elevates their character in the eyes of all who know them, and distinguishes them as pre-eminently favoured of their God.]

  3.      Their activity in doing good—

[Like their Divine Master, they “go about doing good.” This is, as it were, the element in which they delight to move: and, though they themselves are a very “little flock” in comparison of those around them, it will be found that almost every great and extensive charity has proceeded from them. Of the charities which relate to the souls of men and their edification in the faith of Christ, they, under God, are the sole authors: others may contribute to the spread of the Bible, the establishment of missions, and the promotion of religion in various ways; but the proposals that first set on foot those charities will be found, perhaps universally, to have originated with men of real piety. Here again they differ from all around them; for though we thankfully acknowledge that there is a considerable portion of benevolence in many who are not truly devoted to God, yet there is no real zeal in them for the diffusion of the Gospel, and the salvation of a ruined world.]

  4.      The whole consistency of their conduct—

[Times and circumstances make no change in them. At all times, and under all circumstances, they are glad in non-essentials to consult the weakness of others: but in things essential they are equally unmoved by hopes or fears. They know not to please men, unless it be for their good to edification. They have but one rule, the written word of God; and to that they are determined to adhere in life and death. But this is a character peculiar to them. All other persons, how pertinacious soever they may be in some things, will relax in others, according as inclination or interest may lead them. In regard to honour and probity indeed a worldly man may be as immovable as others; but in things relating either to the exercise or encouragement of vital godliness, he cannot possibly maintain an uniform tenour of conduct: he wants the principle which alone can produce a firm, uniform, and decided character: consequently where consistency in true religion is, there it will commend itself to all who are able to appreciate its value, and will stamp its possessor as a child of God.]

  ADVICE—

  1.      Let all be ambitious to attain this honour—

[To be acknowledged as the friends and favourites of earthly monarchs were no honour at all in comparison of that which is mentioned in our text. Yet this is within the reach of all. As for that common objection, “If God has not chosen me, how can I help myself?” it is impious in the extreme. We have nothing to do with the decrees of God, any farther than to refer all good to him, as its true and only source: our duty is, not to dispute, but to obey: and if, in obedience to God’s command, we will believe in the Lord Jesus Christ, we shall be numbered amongst his spiritual seed, and be “blessed in him with all spiritual and eternal blessings.”]

  2.      Let those who possess it endeavour to walk worthy of it—

[Remarkable is that exhortation of St. Paul, in his Epistle to Timothy, “The foundation of God standeth sure, having this seal, the Lord knoweth them that are his: BUT, Let every one that nameth the name of Christ depart from iniquity.” Do we profess to be of the seed which the Lord has blessed? let us shew that we are so by our conduct and conversation. If we are “sons of God, we must be blameless and harmless, shining as lights in the world, and holding forth in our conduct the word of life.” It is in this way only that we can approve ourselves to be God’s chosen people; and in this way only can we constrain our fellow-creatures to acknowledge the justice of our pretensions.]

MVI

THE BELIEVER CLAD WITH THE GARMENTS OF SALVATION

  Isai. 61:10.

I will greatly rejoice in the Lord, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of rightteousness, as a Bridegroom decketh himself with ornaments, and as a Bride adorneth herself with her jewels.

THE abruptness of this passage cannot but strike every one who reads it. But this is common in the prophetic writings. The prophets are wont to pass over hundreds or even thousands of years, as though they were already past; and to represent as existing before their eyes, the things which shall exist at periods the most remote. It is in this way that they express their confidence in the truth of their own predictions, and encourage us also to look forward to the accomplishment of them with the fullest assurance.

The words are uttered, as it were, by the Jewish Church at the period of their conversion to Christianity. In the three first verses of this chapter the Lord Jesus Christ declares his commission to save the world. In the three next, the Jews, notwithstanding their desolate condition previous to that time, are assured of their participation in his benefits, being themselves restored to their own country, and converted to the faith of Christ. In the three next verses they are informed, that they shall be pre-emimently blessed, far above all that ever their nation experienced in its most favoured seasons; insomuch, that they shall be objects of admiration and envy through the whole Gentile world. These things being predicted, the Jewish Church is introduced as exulting in the actual experience of them: “I will greatly rejoice in the Lord; my soul shall be joyful in my God.” But it is as members of the Christian Church that they use this language: and therefore without confining our attention to them, we shall consider our text as expressing,

  I.      The believer’s boast—

To boast in any thing of our own would be absurd and impious: but to boast in God is highly becoming; as David says, “In God we boast all the day long, and praise thy name for ever.”

The mercy vouchsafed to him is exceeding great—

[He is “clothed with the garments of salvation, and covered with a robe of righteousness,” that has been formed for him by God himself. In the 6th verse of this chapter the Jews are informed, that “they (not the tribe of Levi only, but their whole nation) shall be named the priests of the Lord, and the ministers of their God.” Now for the priests there were certain garments appointed, wherein they were to minister, especially the linen ephod; which was intended to intimate to them the purity that became their high office. For the high priest there were some other “garments for glory and for beauty.” In reference to these it is that the believer says, “He hath clothed me with the garments of salvation;” for every believer under the Christian dispensation is “a king and a priest unto his God:” the whole body of them are “a royal priesthoode:” and for them a robe of righteousness is prepared, which shall be to them a garment of salvation. This robe of righteousness may be understood of that righteousness which the Lord Jesus Christ hath wrought out for his people by his own obedience unto death, and “which is unto all, and upon all, them that believe in him.” This is the righteousness which the Prophet Daniel speaks of as to be brought in by the Messiahg, and which St. Paul desired to possess, “not having his own righteousness which was of the law, but the righteousness which was of God by faith in Christ.” It is by imparting this righteousness to the believer that “Christ is made righteousness unto himi,” and that he acquires that title which is given him by all his people, “The Lord our Righteousness.”

But these garments of salvation may also be understood of that righteousness which the Holy Spirit imparts to all who believe in Christ. He forms them anew: he enables them to “put on the Lord Jesus Christ;” or, in other words, to “put off the old man, and to put on the new, which after God is created in righteousness and true holinessm.” This is the idea which the priestly garments were more immediately intended to convey: for though they were an outward covering, they were chiefly emblematic of inward purity; in reference to which it is said, “Ye shall be unto me a kingdom of priests, and an holy nation.” And this may well be called “a garment of salvation:” for, though it is not that which justifies us before God, it constitutes our meetness for the heavenly inheritanceo, and is that “without which no man shall see the Lord.”

With these garments and this robe is the believer clothed: the very moment he comes to Christ, the one is imputed to him, so that he is “accepted in the Beloved;” and the other is begun within him, to be progressively advanced and “perfected unto the day of Christ.”]

In this he may well boast—

[So far is it from being an act of presumption to boast in this, it is the believer’s duty to do so: for the Prophet Isaiah expressly says, “Surely shall one say, In the Lord have I righteousness and strength. In the Lord shall all the seed of Israel be justified, and shall glory.” The believer ought to contemplate the mercies he has received, and to acknowledge the goodness of God in conferring them upon him. If he did not give glory thus unto his God, “the very stones would cry out against him.”]

Such being the believer’s experience, we shall not wonder at,

  II.      His determination—

When the blessed Virgin was congratulated on the mercy vouchsafed to her, she burst forth into this devout acknowledgment, “My soul doth magnify the Lord, and my spirit hath rejoiced in God my Saviour.” So every believer, reviewing the mercies conferred on him, says, “I will greatly rejoice in the Lord: my soul shall be joyful in my God.” And this determination is,

  1.      Highly reasonable—

[Contemplate the comparison which the prophet himself institutes between the ornaments thus put on the believer, and those in which persons are wont to deck themselves at the celebration of their nuptials: for “he is covered with a robe of righteousness, as a bridegroom decketh himself with ornaments, and a bride adorneth herself with her jewels.” Are they happy in the prospect of their union, and shall not he be happy in the union which has already taken place between Christ and his soul? For it is not only to serve his God that he is now brought, but to enjoy him; and that too in an union the most intimate and endeared that can possibly be conceived. A man and his wife are one flesh; but “he that is joined to the Lord is one spirit.” Nor is this union in prospect merely, but in actual existence. From the moment that the believer is clothed with the garments of salvation, he is espoused to his God: he is set apart for God; and God reserves himself, as it were, for him: and in due time the union will be perfected in glory. And does not this call for joy and thanksgiving? See what feelings it will create in heaven, the very instant that the period shall have arrived when the Spouse shall be presented to her Lord, to be happy for ever in more immediate fellowship with him: “A voice came out of the throne, saying, Praise our God, all ye his servants, and ye that fear him both small and great. And I heard, as it were, the voice of mighty thunderings, saying, Alleluia, for the Lord God omnipotent reigneth! Let us be glad and rejoice, and give honour to him; for the marriage of the Lamb is come, and his wife hath made herself ready. And to her was granted, that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints.” Shall the believer then stay till he arrives in heaven before he begins his joy? No: the language of his heart and lips should be that of David; “I will bless the Lord at all times: his praise shall continually be in my mouth. My soul shall make her boast in the Lord: the humble shall hear thereof and be glad. O magnify the Lord with me; and let us exalt his name together.” Thus will he not be contented with praising God himself: he will stir up all around, to join him in this delightful, this reasonable service.]

  2.      Most pleasing to God—

[The command of God to every Believer is, “Rejoice in the Lord always; and again I say, Rejoice.” “Let Israel rejoice in Him that made him; and the children of Zion be joyful in their kingb.” Indeed it is in this way only that we can give him the honour due unto his name. It may appear as if our feeble praises were nothing: and it is true that they can add nothing to the Lord: but still it is true, that they are the tribute which he requires, and by which he considers himself as honoured: “Whoso offereth me praise, glorifieth me: and to him that ordereth his conversation aright will I shew the salvation of God.”]

  APPLICATION—

  1.      Let none put away this honour, as too great for them to expect—

[It is not uncommon for persons of a desponding frame to think that such privileges and blessings are not for them. But can any one be in a more hopeless state than the Jews? View them in any light, and say whether there is, humanly speaking, any probability of their being brought to the state described in the preceding context, and to the frame expressed in our text? Yet that shall be: nor shall all the powers of darkness ever prevent it. Be strong then, and of good courage, thou desponding soul; and go unto thy God with the prayer of faith. Then, though thou hast been like the prodigal in extravagance and sin, thou shalt be clothed in the best robe that is in thy Father’s house, and “be presented faultless before the presence of his glory with exceeding joy.”]

  2.      Let none abuse this honour to the purposes of licentiousness—

[There are those who “turn the very grace of God into licentiousness;” and who pervert the doctrine of imputed righteousness to sanction and to justify their continuance in sin. But it is a certain fact, “that Christ is never made righteousness to any man, without being made his sanctification also.” If Christ have redeemed you by his blood, it is that you may be mude “a peculiar people, zealous of good worksf.” Without this inward change, all your joy and glorying will be an empty boast: and “every sacrifice which you offer to your God, will be an abomination to him.” You well know the fate of him who presumed to sit down at the marriage supper, not having on a wedding garment: and if he, a mere guest, “was cast out into outer darkness,” what must be the fate of one who should claim the privileges of the Bride herself, whilst yet she possessed not the only qualities that could endear her to the Lord? Be assured, you must be “all glorious within, and have your clothing also of wrought gold,” if you would find acceptance with the King of kings, and “be brought with gladness and rejoicing to the palace” of the heavenly Bridegroom.]

MVII

THE CONVERSION OF THE WORLD TO GOD PROMISED

  Isai. 61:11.

As the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to bring forth; so the Lord God will cause righteousness and praise to spring forth before all the nations.

TRUTH when delivered in simple terms, does not so forcibly impress the mind, as when it is embodied, as it were, in some image that is visible before our eyes: for a great number of ideas are, by means of a metaphor, presented to us at once; and, having been long familiarized to our mind, they require no stretch or intenseness of thought to bring them together; so that we view a subject, as it were, almost in its full extent, without the labour of prosecuting it in its several parts. To the great mass of mankind this species of instruction is peculiarly beneficial; because it puts the poor on an equal footing with the rich, and, in many respects, enables the illiterate peasant to comprehend truth as extensively and as accurately as the most learned philosopher. The conversion of the world, and of the Jewish nation more especially, is the subject here spoken of; and it is predicted as resembling the spring season, wherein the whole face of nature is changed. Now, every one, however ignorant, beholds this change, and is able, in a great measure, to appreciate both its extent and value; and consequently may look forward to the accomplishment of the prediction with an interest which a more laboured and extended statement might fail to excite.

Let us then consider,

  I.      The comparison here instituted between the natural and moral world—

In the natural world, the parts which are uncultivated present to the view a dreary and desolate wilderness; but, when brought into cultivation, they assume altogether a new appearance, producing every thing which is beautiful to the eye, or profitable for the use of man. It is necessary, however, that human agency should be employed in effecting this change: though, after all that man can do, the work is God’s alone.

In these four particulars the comparison may well be traced.

Barren beyond expression are the countries that are destitute of spiritual cultivation—

[What is the very religion of such countries, but a mixture of the darkest ignorance with the most gloomy superstition? — — — And if such be their religion, which is under regulation and restraint, what must be their habits when subjected to no restraint? — — — A desert, or a wilderness, that brings forth nothing but briers and thorns, is but too just a picture of their state.]

But, through the Gospel of Christ, a wonderful change is wrought—

[See it in the people on the day of Pentecost; their hands were yet reeking with the Saviour’s blood; yet, by the labours of a few short hours, not less than three thousand souls were “turned from darkness unto light, and from the power of Satan unto God.” Such is the change which the Gospel operates, wheresoever it is received into the heart: “instead of the brier grows up the fir-tree, and instead of the thorn grows up the myrtle-treec;” and the whole “desert rejoices and blossoms as the rose.”]

This is effected through the instrumentality of man—

[As, in the productions of the garden and the field, it is by human labour that fertility is produced; so it is by the ministry of man that God extends to men the blessings of salvation: as it is said, “How can they believe in him of whom they have not heard? and how can they hear without a preacher?”]

The power, however, that effects it is God’s alone—

[In man himself there exists no power to produce any thing that is spiritually good; no, “not so much as to think a good thought:” on the contrary, “in his heart there is nothing but evil, and that continually.” The work, as far as it prevails in any man, is God’s aloneg. As to him must be ascribed the glory of all the products of the earth; so must all spiritual good, in whomsoever it be found, be referred to him as its true and proper source. And if this be the case with respect to all the good that is in man, much more must it be so as it respects any good that is wrought by man. Even “Paul may plant, and Apollos water; but God alone can give the increase.” As far as relates to the practical efficiency even of the best means, the creature is nothing, and God is allk.]

From the image in which the prediction is conveyed, let us turn to,

  II.      The change itself, which is predicted in it—

The passage primarily belongs to the Jews; and declares, as the whole preceding and following contexts do, their restoration to God, to the admiration and astonishment of the whole world. We need not, however, confine it to them; but may contemplate generally,

  1.      The change described—

[Behold the whole world, Jewish as well as Gentile, yea, and I must add, the Christian too; how little is there of vital and evangelical “righteousness” to be seen! — — — As for “praise,” except amongst a very small remnant of true Believers, it is never heard ascending to the throne of God. A form of godliness, indeed, is common: but such piety as existed in the Lord Jesus Christ, and such devotions as were poured forth by the holy Apostles, are rare indeed: so rare, that neither is the one seen, nor the other heard, but as a strange thing, to be gazed at with wonder, or be stigmatized as folly.

But it shall not be always so: for, in God’s time, righteousness shall spring up, as it were, not partially on this or that favoured spot, but simultaneously, like the verdure of the spring upon the face of the whole earth. Though the word be sown only like “an handful of corn upon the tops of the mountains, its fruit shall shake like the woods of Lebanon, and the converts be like the piles of grass that cover the earth.” “In every place, too, will incense be offered, and a pure offering” of praise and thanksgivingo; so that earth will be an emblem, and an antepast, of heaven. Then will be realized that vision of the beloved Apostle, who “saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband.” For this period we look with the strongest possible assurance, even for “the new heavens and the new earth, wherein dwelleth righteousnessq.”]

  2.      The excellency of it—

[View this change, either as it respects God and his honour, or man and his happiness. Is it not grievous to reflect that God is almost banished from this lower world; and that the Saviour, who came down from heaven to redeem it, is scarcely known, or known only to be dishonoured and blasphemed? Verily, it is a wonder that a world so lost in wickedness is not burnt up, as Sodom and Gomorrah. Indeed it would be so, but for the elect’s sake. God in tender mercy spares it, because he has ordained that one day this barren fig-tree shall yield him fruit; and unnumbered millions, who shall spring from the loins of his inveterate foes, shall rise “a new creation,” and “be to him for a name, and for a praise, and for a glory, to all eternity.”

And how blessed will this change be to our fallen race! At present, men are but miserable creatures, full of evil passions, “hateful in themselves, and hating all around them;” yea, filled also with terrible forebodings in relation to their eternal state. But then, freed from the bonds of sin and the apprehensions of death, and living in the enjoyment of God’s presence and in the prospect of his glory, they will go on their way rejoicing. Every day will bring them an augmentation of bliss, and be, as it were, a prelude of eternal felicity. Not that this blessedness shall then commence on earth: no; it is already experienced by thousands, who can bear their testimony, that, both in respect of holiness and happiness, they have known a transition, great as from the wintry aspect of a desolate wilderness to the vernal beauty of a highly-cultivated garden.

Such is the change which is now fast approaching; and such is “the work of God’s hands, wherein he will ere long be glorified” throughout the earth.]

  SEE then, Beloved,

  1.      What you should seek for yourselves—

[Look for such a change to be wrought in your hearts. This is conversion: this is salvation begun in the soul: this is the indispensable requisite for the enjoyment of heaven. Cast your eyes around you, and see the face of nature now, as contrasted with its appearance during the winter months: you see it; you admire it; you enjoy it. O! let the great Husbandman behold this blessed change in you! Let not the showers of grace, which he pours forth around you, and the rays of the Sun of Righteousness, which he causes to shine upon you, be received in vain: for then will you only bring down the heavier curse upon your souls, as the Apostle Paul has warned you: “The earth that drinketh in the rain that cometh oft upon it, and bringeth forth herbs meet for them by whom it is dressed, receiveth blessing from God: but that which beareth briers and thorns is rejected, and is nigh unto cursing: whose end is, to be burned.” Pray rather to God, that his Holy Spirit may be poured out upon you, as “rain upon the mown grass;” and that your beloved Saviour may “come down into your souls, as into his garden, and eat his pleasant fruits.” And be not contented with any measure of fruitfulness which at any time you may have attained: but, if there be the blade, look for the ear; and if there be the ear, look for the full corn in the ear;” that “you may be trees of righteousness, the planting of the Lord; and that he may be glorified.”]

  2.      What you should desire for the world at large—

[Take for your prayer these words of the prophet: “Drop down, ye heavens, from above, and let the skies pour down righteousness: let the earth open, and let them bring forth salvation; and let righteousness spring up together.” You have abundant encouragement to address your God in these terms, because he has absolutely promised that the event predicted shall be accomplished: “The wilderness and the solitary place shall be glad for them; and the desert shall rejoice, and blossom as the rose: it shall blossom abundantly, and rejoice even with joy and singing: the glory of Lebanon shall be given unto it, the excellency of Carmel and Sharon; they shall see the glory of the Lord, and the excellency of our God.” Shall such prospects be opened to us, and we feel no desire to have them realized? Let us be ashamed that we can be so regardless of God’s honour, and so indifferent about the salvation of our fellow-men. And, whilst we pray to God to effect this great work, let us, according to our respective abilities, be “fellow-workers with him;” and never rest till “the wilderness become a fruitful field, and the fruitful field be counted for a forest.”]

MVIII

THE CHURCH A ROYAL DIADEM

  Isai. 42:3.

Thou shalt also be a crown of glory in the hand of the Lord, and a royal diadem in the hand of thy God.

IT was promised to our blessed Lord, that, “when he should have made his soul an offering for sin, he should see a seed, who should prolong their days, and the pleasure of the Lord should prosper in his hands.” These promises are to be fulfilled in the conversion of souls to him: and then only will they be fully accomplished, when all the kingdoms of the world are his, and when the entire Church, both of Jews and Gentiles, shall be “a crown of glory, and a royal diadem in his hand.” In another part of his writings, the prophet says, that “Jehovah shall in that day be for a crown of glory, and for a diadem of beauty unto the residue of his people.” And that appears an expression suited to the occasion. But the language of our text seems altogether inexplicable. That God should be “a crown of glory” to us, as adding glory to us, and crowning us with loving-kindness and tender mercies, is conceivable enough; but that we should be a royal diadem to him, is utterly inconceivable. Yet so it is: and the declaration of it to us will lead me to shew,

  I.      In what estimation God holds his Church and people—

To form a just idea of this subject, we must consider in what light an earthly monarch views his crown; and then transfer to Jehovah those feelings, as far as they will comport with the holiness of his Nature, and the dignity of his divine Majesty.

God regards, then, his Church.

  1.      As an emblem of his power—

[Crowns and sceptres are generally used as emblems of royalty, and as bearing witness to the power of Him who is invested with them. Now God’s Church and people are precisely such “witnesses for him.” The works of creation indeed testify of his eternal power and Godhead, and that in terms that are intelligible to all: but the new creation of his people speaks no less strongly on this subject. By sin, they are fallen from the image in which they were first created, and are transformed into the very likeness of Satan himself. Now, to repair these ruins, to cancel, in consistency with God’s perfections, the guilt that has been contracted, to purge away all the pollution with which the soul is defiled, to impress again upon it the divine image, and to render it meet for the enjoyment of God himself in heaven, is confessedly a work which no finite imagination could ever have contemplated. But God has wrought it; he has wrought it for every individual of his Church and people: and this it is, which, in the judgment of the angelic host, brings “glory to God in the highest.” It is this in which “the exceeding greatness of his power, according to the working of his mighty power which he wrought in Christ when he raised him from the dead,” is pre-eminently displayed; and this proclaims him, throughout the whole universe to be “King of kings, and Lord of lords.”]

  2.      As a monument of his love—

[Nothing does a monarch behold with more complacency than his crown. And with what delight does God behold his Church and people, whom he accounts “his peculiar treasure,” his most inestimable “jewelse!” “He has chosen them in Christ from before the foundation of the world, and predestinated them to be to the praise of the glory of his grace:” and he delights in them in that peculiar view; as says the Prophet Zephaniah: “The Lord thy God in the midst of thee is mighty: he will save: he will rejoice over thee with joy; he will rest in his love; he will joy over thee with singing.”]

  3.      As an object of his peculiar care—

[Were his crown menaced, and a confederacy formed to wrest it from him, a monarch would exert himself to the uttermost to defend it. And what will not Jehovah do for the preservation of his Church and people? He has declared that “neither the power nor the policy of hell shall ever prevail against them;” that “none shall ever pluck them out of his handsi;” but that “they shall be kept by the power of God unto everlasting salvation.” They are in the palm of his hand, held fast by him, against all the efforts of their enemies. “Lest any should hurt them, he keeps them night and day;” nor shall the least jewel of his crown be found wanting in itn. How determined he is to keep them, may be seen by his own gracious declarations in the Prophet Jeremiah: “I will rejoice over them, to do them good; and I will plant them in this land assuredly, with my whole heart, and with my whole soul.” “They are to him for a name, and for a praise, and for a glory;” and he will never suffer so much as one of them to perishq.]

Seeing, then, that God esteems his people so highly, we may perceive,

  II.      The interest which we also, from this consideration, should take in their welfare—

They should undoubtedly be dear to us. We should take a lively interest in,

  1.      The Church at large—

[We are taught, in our daily prayers, to make this a leading petition, “Thy kingdom come.” And we should not only desire it, but labour to promote it to the utmost of our power. We should labour in it for the world’s sake. Who would not wish that the wretched bond-slaves of Satan should be rescued from his dominion, and be brought into the liberty of God’s dear children? It matters not whether they belong to the civilized or uncivilized world; for with God “there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond, nor free; but Christ is all, and in all.” The meanest Hottentot, who is brought to the knowledge of Christ, is made a jewel in the Redeemer’s crown, and is not a whit less dear to him than the greatest monarch upon earth. And should we account any labour too great, if peradventure we may be instruments in God’s hands to “pluck brands out of the burning,” and to form them as pillars for the temple of our God; or to wrest jewels from Satan’s crown, and polish them for the crown of our Redeemer? I say, the man who pants not to help forward such offices of love as these, has yet to learn wherein true love consists.

And should we not engage in this work for our Redeemer’s sake? Has he left his throne in glory for us, and submitted to death, even the accursed death upon the cross, for us? and shall we feel no zeal for his glory; Shall we be indifferent, whether he ever “see of the travail of his soul and be satisfied?” The prospect of bringing many sons to glory was “the joy set before him, for which he endured the cross and despised the shame, till he sat down at the right hand of the throne of God.” And shall we be indifferent, whether he ever attain that joy? Even the honour of having “men as our own joy and crown of rejoicing” in the latter day, might well be a sufficient stimulus to our exertion in their behalf: but, to gather them as jewels for the Redeemer’s crown, jewels in whom he shall be glorified to all eternity, should be regarded by us as the most honourable office that can be sustained, the most delightful work in which it is possible to be engaged.]

  2.      The Jewish Church in particular—

[It is of them that the prophet speaks in the whole context, and to them chiefly that the words in my text refer. They were God’s chosen people from the beginning; even from the moment that God called Abraham their father, and entered into covenant with him. It was to them that he revealed himself as their God in a more eminent and peculiar way than he was of any other people: and in them has he been more glorified than in the whole world besides. Though they are under his displeasure, scattered over the face of the whole earth, yet are they preserved in a way that no other people have ever been; and are kept for the express purpose, that his glory may again be displayed in them, far beyond what it has been at any former period of their existence. It is at the period of their destined conversion that they are to be “a crown of glory in the hand of the Lord, and a royal diadem in the hand of their God.” This is plainly declared by the Lord himself: “I will cause the captivity of Judah and the captivity of Israel to return, and will build them as at the first: and I will cleanse them from all their iniquity, whereby they have sinned against me; and I will pardon all their iniquities, whereby they have sinned, and whereby they have transgressed against me. And it shall be to me a name of joy, a praise, and an honour before all the nations of the earth, which shall hear all the good that I do unto them.” Hence are we called to be fellow-workers with God in their conversion. For Zion’s sake we should not hold our peace; and for Jerusalem’s sake we should not rest, until the righteousness thereof go forth as brightness, and the salvation thereof as a lamp that burneth.” To this period God himself looks forward, even as a bridegroom to the day of his nuptials; saving, “As a young man marrieth a virgin, so shall thy sons (who build up the families of their ancestors) marry thee; and as the bridegroom rejoiceth over the bride, so shall thy God rejoice over thee.” At that period, through the labours of God’s peopley, shall the attention of the whole world be directed to them, and men “shall call them, The holy people, the redeemed of the Lord, a people sought out, a city not forsakena.” Say then, Brethren, whether we should not, both by secret prayers and public exertions, labour, all of us, according to our respective abilities, to hasten forward this glorious day, when “that people, hated and despised as they have been, shall become an eternal excellency, a joy of many generations,” the branch of God’s planting, the work of his hands, in which he shall be glorified? Yes: “we should not hold our peace day nor night.” “O ye that make mention of the Lord,” and profess to serve him, in the name of Almighty God I say to you, “keep not silence, and give God no rest, till he establish and make Jerusalem a praise in the earth!”]

  As a further IMPROVEMENT of this subject, I wish you particularly to observe,

  1.      What obligations we are under to look well to our ways—

[Every true Believer is a jewel in the Redeemer’s crown. And does it become persons so honoured to be regardless of their ways? Should we not rather be studious, “as sons of God, to be blameless and harmless in the midst of a crooked and perverse nation, shining as lights in the world, holding forth in the whole of our conversation the word of life?” I call upon you, Brethren, to remember what a conspicuous place you are ordained to fill to all eternity; and to “walk worthy of your high calling,” yea, “and worthy of the Lord himself too, unto all pleasing:” and however bright you already shine, “let your path shine brighter and brighter unto the perfect day.”]

  2.      What encouragement we have to labour for the Lord—

[It is no worthless object that we have in view. What if we be not able to labour on an extended scale? If, in the course of our whole lives, we can add but one jewel to Jehovah’s crown, we shall have effected, both for God and man, a work that is superior in value to the whole world. See, then, whether God may not enable you to effect this in behalf of a parent or child, a brother or sister, a friend or servant, a neighbour, or some person in a state of deep affliction. It is not human skill that is requisite, like that which is necessary to prepare stones for an earthly crown: the speaking of a word for God, and in dependence upon him, may, through his blessing, accomplish this glorious undertaking. And, O! how rich a recompence would one single instance of success be for the labours of our whole life! If, indeed, we are able to extend our labours to the very ends of the earth, let us account it our highest privilege to do so. Let us, “for the joy that is set before us, endure any cross, and despise any shame,” even as our Lord and Saviour did, if, peradventure, we may prepare “a crown of rejoicing” for ourselves, and “a crown of glory” for our God.]

MIX

GOD’S DELIGHT IN HIS PEOPLE

  Isai. 62:5.

As a young man marrieth a virgin, so shall thy sons marry thee: and as the bridegroom rejoiceth over the bride, so shall thy God rejoice over thee.

AMONGST those who have paid attention to the sacred Oracles, no doubt exists but that very glorious days are near at hand, even those days when “the knowledge of the Lord shall cover the earth as the waters cover the seas.” In this conversion of the world to God, the Jewish people will take the lead: “their righteousness will go forth as brightness, and their salvation as a lamp that burneth: and the Gentiles shall see their righteousness, and all kings their glory: and they shall be called by a new name, which the mouth of the Lord shall name!” In them shall God be pre-eminently glorified: for “they shall be as a crown of glory in the hand of the Lord, and a royal diadem in the hand of their God.” At present they are in a state proverbially “desolate,” as indeed they have been for nearly eighteen hundred years: but the time is coming when “their nation shall no more be termed Forsaken, nor their land be any more termed Desolate; but she shall be called Hephzi-bah; and her land Beulah; for the Lord delighteth in her, and her land shall be married:” and God’s delight in her shall be such as we have just now heard in the words of our text.

With all the caution due to so delicate a subject, let us consider,

  I.      God’s relation to his people—

The words primarily relate to the Jewish Church—

[God had called them from the most destitute condition, even that of a new-born infant, that had no one to administer to its necessities; and had separated them for himself, to be brought, in due season, into the most intimate and endeared relation to himself. “To himself he betrothed her, in loving-kindness and tender mercies, and in unchanging faithfulnessf:” and he assumed to himself the title and character of her Husband: “Thy Maker is thine Husband: the Lord of Hosts is his name.” Yea, notwithstanding her unfaithfulness to him, he still acknowledges her as standing to him in the relation of a Wife: “Turn, O backsliding children! saith the Lord; for I am married unto you.” True, at present she is “forsaken and desolate:” but soon shall she be restored, agreeably to the prophetic declaration in my text: “As a young man marrieth a virgin, so shall thy sons (or, as Bishop Lowth translates it, thy Restorer) marry thee.” If we retain our present translation, we must remember, that persons, considered as born in the Church, are her “sons;” but, as uniting themselves to the Church, are her husband; and consequently the appellation, which in one point of view would be incongruous, may be admitted in the other view, especially in the high flights of Eastern poetry. If we take Bishop Lowth’s translation, not only will the metaphor be more just, but the unity of the whole passage will be preserved; God being the Bridegroom, who both takes the Church into union with himself, and rejoices over her as his Bride.

This event we look for at no distant period, when “those whom God has for a small moment repudiated, as a wife of youth, shall be gathered with great mercies, and be restored as in the days of old, and live in most endeared communion with him for evermorel.]

But the text may be fitly applied, also, to the Church of Christ—

[Christ is called the “Bridegroom,” of his Church. To him has “every member of the Church been espoused as to a husband, and been presented as a chaste virginn. And so manifest is this relation between him and his people, that St. Paul, speaking expressly on the duties of husbands and wives, turns, and, with a most unlooked-for application of the subject, says, “This is a great mystery; for I speak concerning Christ and his Church.” The same Apostle, in another of his Epistles, enters very particularly into the subject; representing us as formerly “married to the law; but now, our former husband being dead, as united to another husband, even Christ; in order that, by grace derived from him, we may bring forth fruit unto God.” Even to all eternity will this relation to him be acknowledged: for to St. John an angel from heaven said, “Come hither, and I will shew thee the Bride, the Lamb’s Wifeq.”

Behold then, Brethren, what an honour is here held out to us, that we may aspire after it, and attain it! What would a woman, in the lowest ranks of life, think of such a proposal coming to her from a king or prince? Would it excite no feelings in her mind? Would she pass it by, as a common thing, in which she had no interest? Would it not rather be made a subject of deep and serious reflection? Let us then, my Brethren, realize the idea that the offer is now made to us; and that nothing but an obstinate refusal on our part can prevent the completion of this great object, a marriage-union with our God.]

In perfect accordance with this sublime mystery is that which is here added, respecting,

  II.      His delight in them—

There is no earthly joy superior to that which a bridegroom feels on his wedding day, in the presence of his bride—

[Now all his wishes are accomplished. Whatever fears or anxieties may have filled his breast during the period of his attendance on her, he now finds them all entirety dispelled; and rejoices over his bride as his own peculiar property, in the possession of whom all his happiness is centered, and in whose beloved society he hopes to spend the remainder of his clays on earth.]

Now, such is God’s delight in the objects of his choice—

[Over the Jewish Church he greatly rejoiced, according to what he spake by the prophet, “Behold! I create Jerusalem a rejoicing, and her people a joy.” Nothing can exceed the language of the Prophet Zephaniah to this effect: “The Lord thy God in the midst of thee is mighty; he will save; he will rejoice over thee with joy; he will rest in his love; he will joy over thee with singing.” Nor is this a mere feeling in his bosom, but an active and efficient principle; as says the Prophet Jeremiah: “I will rejoice over them to do them good; and I will plant them in this land assuredly, with my whole heart, and with my whole soul.” And such also is his joy over all his chosen people: “He delights in themu,” and “manifests himself unto them,” and maintains the most intimate communion with themy. He has prevailed over them, and in the day of his power has made them willing to surrender up themselves to him: and when he sees how entire their hearts are with him, “they having for him forgotten their own people and their father’s house, he greatly desires their beauty,” and gives himself to them, as their God and portion for ever. Yes, “Because they have set their love upon him, therefore will he deliver them; he will set them on high, because they have known his name. They shall call upon him, and he will answer them: he will be with them in trouble; he will deliver them, and honour them. With long life will he satisfy them, and will shew them his salvation.”]

  1.      Let all, then, desire this high honour—

[To get advancement in this world, is universally considered as a most desirable attainment. But what connexion can be compared with that proposed to us in the text; or what elevation is worthy of a thought in comparison of it? — — — Will any say, ‘Alas! it is unattainable by me. I am so far off from God, that there can be no hope of my ever being brought into such a relation to him’? I answer, Who are farther off from him than the Jews? or who, according to human appearance, are so unlikely ever to have the text fulfilled to them as they? Yet of them are these things spoken, and to them shall they be fulfilled: and therefore every other person in the universe may assure himself, that, “if only he come to God in the Saviour’s name, he shall on no account be cast out.” The person who seems to have most reason to despond, is he, who, after having once given himself to God, has departed from him: but to such does God expressly say, “If a man put away his wife, and she go from him, and become another man’s, shall he return unto her again? Shall not that land be greatly polluted? But thou hast played the harlot with many lovers; yet return again to me, saith the Lord.” To all then I say, without exception, “Return unto the Lord; and,” however base your departures from him have been, “he will heal your backslidings, and love you freely.”]

  2.      Let those who profess to stand in this near relation to their God, walk worthy of it—

[What advice would any of you give to a beloved daughter, on the day of her nuptials, especially if she had been taken from a state of the lowest degradation, and united to one most exalted both in rank and piety? Such is the advice which I would give to you. Stand at the remotest distance from all your former habits and associates. Get your mind, your habits, your very taste, assimilated to the mind of your divine Husband. “Be altogether for him, and for him alone.” Be as much his, in every faculty of your souls, as you desire that he should be yours in all his glorious perfections. Would you that his love should pre-eminently distinguish you; his power be exerted for you; and his faithfulness towards you be unchangeable? Be ye such towards him, according to the utmost extent of your powers; loving him above all; knowing no will but his; seeking nothing but his honour; and living only for his glory. Thus live with him on earth; and fear not but that your bliss shall be consummated in heaven for evermore. Some interruptions to your joy may occur on earth: but in heaven it shall be without alloy or intermission or end. When once you come to the Zion that is above, “everlasting joy shall be upon your heads, and sorrow and sighing shall flee away.”]

MX

DUTY OF INTERCEDING FOR THE CHURCH

  Isai. 62:6, 7.

I have set watchmen upon thy walls, O Jerusalem, which shall never hold their peace day nor night; ye that make mention of the Lord, keep not silence; and give him no rest, till he establish, and till he make Jerusalem a praise in the earth.

IT is melancholy to reflect, that notwithstanding God has given a revelation of himself to man above three thousand years, there is not a sixth part of mankind that has ever so much as heard of salvation through a crucified Redeemer. And, of those who are called Christians, a very small portion indeed has any vital union with Christ, or experimental knowledge of his love. In this view, even the Church itself may be termed Forsaken and Desolate. But it will not be always thus. There is a period fixed in the Divine counsels, when the Jewish Church, being enlarged by vast accessions from every quarter of the globe, shall be called Hephzi-bah, and Beulah; seeing that the Lord will delight in her, and regard her as his Bride.

To the hastening forward of that blessed time we all may contribute, and all ought to contribute to the utmost of our power. How we may be instrumental to the glorious work, we are told in the words before us: in considering which we shall shew,

  I.      What should be the great object of our solicitude—

As having immortal souls, we are all concerned in the first place to seek salvation for ourselves. But our anxiety should extend to the Jewish Church, and to the whole world: we should desire not only to prosper in our own souls, but to see “Jerusalem,” even the Church of the living God, prospering also, so as to be “a praise in the earth.” In a word, our desire should be,

  1.      That the light of the Gospel should be universally diffused—

[In the Gospel is contained the brightest discovery of all the Divine perfections as united and harmonizing in the work of Redemption: it is an exhibition of “the light of the knowledge of the glory of God in the face of Jesus Christ” — — —

Now, in comparison of this, the works of creation have no glory, by reason of the glory that excelleth: the sun itself is darkness when compared with “the Sun of Righteousness that hath arisen on the world with healing in his wings” — — —

And where, but in the Church, is this glory seen? Not one ray of it shines in the whole world besides — — —

The Church then is “a praise in the earth,” in proportion as this light shines forth in the earth: But alas! at present the greatest part of the world is under an eclipse. We hope, however, that in due time every intervening object will be removed; and that the light now rapidly spreading over the horizon, will extend its beams to regions that are yet lying in darkness and the shadow of death; and that it will shine, in its meridan splendour, not successively, but at once, on every portion of the habitable globe.

How greatly is this to be desired! If the light of civilization be esteemed a blessing, how much more must the light of Salvation be so; especially when, with that, the glory of God and of all his infinite perfections is displayed! — — —]

  2.      That the efficacy of the Gospel should be universally experienced—

[In two views especially is the efficacy of the Gospel seen, namely, in comforting, and sanctifying all who embrace it. To what unspeakable comfort it raises an afflicted soul, is declared at large by the Prophet Isaiah; — — — as its sanctifying power is by the Prophet Jeremiahc: — — — and in both views it is “for a name of joy, a praise, and an honour, before all the nations of the earth.” Its effect is uniformly to change a wilderness into a fertile gardene; and to fill with the choicest shrubs the ground that was covered only with briers and thorns. Conceive this change effected in any place, What honour must accrue to that which causes the change, and what blessedness to the place where such a change is seen! Would not such a spot be as Goshen in the midst of Egypt? Such then is the Church, wherever the Gospel comes in its power; and such will the Church be in the whole earth, when once it shall have attained its destined extent and eminence. And is not this an object to be desired by all? Truly, if we have one spark of love to our fellow-creatures, or of zeal for God, we should look forward to that event as the consummation and completion of all our wishes.]

That object, then, being so desirable, let us consider,

  II.      In what way we should all endeavour to promote it—

All may be instrumental in helping it forward:

  1.      Ministers—

[They are “watchmen set on the walls of Jerusalem,” and are commanded “not to hold their peace day nor night.” In this expression there may possibly be a reference to those under the law, who ministered in the sanctuary by night as well as by day. Whether their “not holding their peace,” refers to any public addresses, which, under the Gospel, are to be made from day to day by those who sustain the office of the ministry, we do not certainly know: but we are sure that it comprehends at least, if it do not exclusively relate to, the great work of intercession; in which ministers ought exceedingly to abound. Whatever personal efforts they may make, they can do no good, if God himself do not interpose to make their work effectual: “Paul may plant, and Apollos water; but God alone can give the increase.” Ministers must pray, yea, must continue instant in prayer “night and day,” if they would be successful in their ministrations.]

  2.      People of every description—

[All who “make mention of the Lord” are bidden to intercede for the Church of God. But in the marginal translation those words are rendered “All the Lord’s Remembrancers.” This is the character which we are all to bear: God says, “Put me in remembrance.” We are to remind him of all his gracious promises, just as Jacob didk, and, like Jacob, to wrestle with him till we prevail: yea, in the confidence of success we should say, like him, “I will not let thee go, except thou bless me.” This is frequently inculcated in the New Testament: the example of the Canaanitish woman, and the parable of the importunate widow, are intended to shew us, that we should “pray and not faint,” and that God will hear “those who pray day and night unto him, though he bear long with them.”

Now, though we are not to imagine that there is any reluctance in God to bless his Church, yet we are to persevere in prayer exactly as if we hoped to prevail by dint of importunity; yea, we are to “give God himself no rest,” till he arise and execute the desired work. In this way the lowest Christian in the world may render more service to the Church of God, than either ministers or princes can in any other way: a human arm, however active or powerful, can put forth only a small measure of strength; but prayer can call Omnipotence to its aid, and effect whatever is necessary for the Church’s welfare. Whilst the success of Elijah remains written for our instruction, no man has any right to ask, What can such a weak creature as I effect for the Church of God?]

  This SUBJECT affords ample matter,

  1.      For reproof—

[How little have any of us considered the duty, and the efficacy of intercession! Instead of praying day and night for the conversion of the Jews, and the enlargement of the Christian Church, many of us find it difficult even to pray for ourselves: and are well content that God should “rest,” and that the world, both of Jews and Gentiles, should perish in their sins, provided that we oursulves may be excused the trouble of exertion, and finally escape the wrath of God. Who amongst us does not blush at a review of his conduct in relation to this matter? Who, instead of fulfilling his duty as God’s Remembrancer, does not himself need a remembrancer to remind him of his duty? Let this matter be duly considered amongst us; and let us no longer, like Jonah, be indulging in sleep, when a whole world of sinners is calling for our utmost exertions.]

  2.      For encouragement—

[The first verse of this chapter deserves particular attention: it is spoken by the same person that speaks in our text: it is Christ himself, or, at least, the prophet in his name, who says, “For Zion’s sake will I not hold my peace, and for Jerusalem’s sake I will not rest, until the righteousness thereof go forth as brightness, and the salvation thereof as a lamp that burneth.” Now here is the very point which we ought supremely to desire, the conversion of the Jews, and the consequent conversion of the whole world; THIS is the true import of that expression, “Jerusalem being upraise in the earth” — — — Does God then fix his eye upon this glorious object? and shall not we? Is he constantly intent upon it? and shall not we? Is he determined in his own mind to take no rest till he has accomplished it? and shall not we be encouraged to pray to him respecting it? If he were averse to it, we might despair of ever prevailing upon him to change his mind: but when we know how entirely his own mind is bent upon it, and that he is ordering every thing both in providence and grace with a view to it, we may well besiege the throne of grace, to remind him of his promises. Let us take courage then, and plead, if peradventure we may hasten forward the glorious day, and see, if not in the world at large, yet at least in our own immediate circle, Jerusalem to be indeed “a praise in the earth.”]

MXI

RESTORATION OF THE JEWS

  Isai. 62:10–12.

Go through, go through the gates: prepare ye the way of the people: cast up, cast up the highway; gather out the stones; lift up a standard for the people. Behold, the Lord hath proclaimed unto the end of the world, Say ye to the daughter of Zion, Behold, thy salvation cometh; behold, his reward is with him, and his work before him. And they shall call them, The holy people, The redeemed of the Lord; and thou shalt be called, Sought out, A city not forsaken.

TRULY wonderful is the power of faith: it looks through hundreds and thousands of years; and not only anticipates events as future, but sets them before the mind as present. In the prophetic writings this assured faith is frequently exhibited. The Prophet Isaiah in particular seems to have been endued with it in a pre-eminent degree. He rarely mentions the conversion either of Jews or Gentiles to the faith of Christ, but he represents it as already passing before his eyes: “Lift up thine eyes round about,” says he, “and see” these prophecies already accomplishing throughout the world. “Who are these that I behold flying as a cloud, and as the doves to their windows?” In the chapter before us God had declared, that “he would not rest till he had caused the righteousness of his Church to go forth as brightness, and its salvation as a lamp that burneth.” And this promise he had confirmed with an oathc. To this word and this oath the prophet gave such perfect and assured credit, that he addressed the Jews above a hundred years before they were carried captive to Babylon, as if they were already at the close of their captivity, and ready to be restored to their own land: “Go through, go through the gates,” for the purpose of returning to your own country. At the same time he looks forward also to the Jews in their present state of dispersion, and bids them receive their Messiah as already come for their deliverance; assuring them at the same time, that in returning to God through Him, they shall be restored to all the privileges which, by their rejection of him, they have forfeited.

His address to them sets forth in a very animated point of view the circumstances that shall take place at the time of their restoration;

  I.      The preparation to be made for them—

The former part of the address is directed immediately to them. As at the time of Cyrus’s decree vast multitudes needed to be stirred up to avail themselves of the permission granted them to return to their own country, so now, when the gates are opened to them, they need repeated exhortations, “Go through, go through the gates.” God says to them, “Go ye forth of Babylon; flee ye from the Chaldeans; with a voice of singing declare ye, tell this, utter it even to the end of the earth; say ye, The Lord hath redeemed his servant Jacob.” “Depart ye; for the Lord will go before you; and the God of Israel will be your rerewarde.”

The remainder of the address is directed to all who have it in their power to facilitate their return. Here therefore we may see our duty towards them. We should without delay exert ourselves in their behalf:

  1.      We should prepare their way before them—

[As, previous to the advent of our Lord himself, a Messenger was sent before him “to prepare his way, and to make his paths straight,” so God commands that we should “prepare the way of the people,” whom he has scattered over the face of the whole earth. In order to facilitate their access to their own land, and to the heavenly Jerusalem, we should “gather out the stones,” “the stumbling-blocks” which lie in their way; and “cast up an highway” over those morasses, which present an almost insuperable obstacle to their return. If it be asked, What are these stumbling-blocks, and these morasses? I answer, One stumbling-block is, the ungodly lives of Christians; which give the Jews but too much reason to conclude that our religion is not a whit better than their own. Another stumbling-block is, The contempt with which we have treated them, and which cannot but have incensed them against, not the followers only, but even the very name, of Christ. The divisions of the Christian Church present also a very serious obstacle in their way: and we should do all in our power to heal these divisions, so that, if there still remain a diversity of sentiment on points of doubtful disputation, there may at least be an union of heart amongst all “who hold fast the Head,” and who, we have reason to hope, are living members of Christ’s mystical body. Till they see some change in our conduct in these respects, we can scarcely hope to prevail upon them to embrace our principles, however strongly we may recommend and enforce them.]

  2.      We should “lift up the standard” of the cross to them—

[That is the standard which must be erected for the Gentile world, and to that the Jewish people also must resorti. Under that must all mankind be marshalled, and come up to Zionl. But how shamefully negligent have the Christian world been now for so many centuries, in not unfurling these banners to them, and endeavouring to enlist them into the service of our Lord! Never till lately have our Scriptures been translated into their language for their use; nor has ever any great and general effort been made to promote their conversion to the faith of Christ. It is only in a way of pains and penalties that they have been dealt with hitherto, and not in a way of kind instruction and affectionate admonition. But till this be done, what prospect is there of their conversion to the faith of Christ? Suitable means must be used: and I beg it to be particularly noticed, that God enjoins these means to be used, in order to the effecting of his gracious purposes towards them. Let not any one imagine that the Jews are to be converted in any other way than the Gentiles were. There were miracles in the Apostolic age: but they were to aid, and not to supersede, the labours of men. So there may possibly be miracles in the Millennial age: but it is by instruction alone that the Jews can be brought to a knowledge of the Gospel, and to faith in Christ as the true Messiah.]

To these general directions the prophet more distinctly adds,

  II.      The proclamation to be reported to them—

It has been thought by some, that we are under no obligation to seek the conversion of the Jews. But, not to mention the general order given to ministers to go forth and preach the Gospel to every creature, (which must include Jews as well as Gentiles,) here is in our text an express command, a proclamation from Almighty God himself, to the whole Gentile world, to say unto the Daughter of Zion, “Behold, thy salvation cometh!” Let not this be forgotten: it is binding upon every one of us: and, if we disregard the injunction, we disregard it at our peril. We are here directed to make known to them, by every possible means,

  1.      The Saviour’s advent—

[The true character of the Messiah is here declared: He is a Saviour: He is “salvation” itself; even the salvation of all who trust in him. “His reward is with him;” and it shall be conferred on all who receive him in faith and love. Who can depict the blessings which he will bring to the believing soul? They are such as “no eye ever saw, no ear ever heard, no heart ever adequately conceived.” “The peace” with which he will invest the soul, “passeth all understanding;” “the joy” with which he will inspire it, is “unspeakable;” and the “riches” with which he will endow it, are “unsearchable.” Let the believer, though but of the lowest class, be appealed to, and he will confirm this truth from his own experience. Moreover, “his work is before him;” and he will never leave it till it be fully accomplished. In the days of his flesh, he rested not till he could say, “It is finished:” nor will he rest now till he has fulfilled all that he has undertaken, and brought every one of his elect to glory. “Of those that were given him of the Father, he never lost one, nor will ever suffer one to be plucked out of his hands.”

All this is to be made known to the Jewish people. They should be informed what a Saviour there is: we should bring to their ears these glad tidings, “lifting up our voice with strength, and saying to all the cities of Judith, Behold your God!”]

  2.      The benefits he will confer upon them—

[Desolate indeed is their condition at present: but it shall not be always so: the time is coming when they shall “no more be termed, Forsaken;” but shall be restored to all the honours and blessings which they once possessed. Once they were “an holy people to the Lord their God, even a special people above all upon the face of the earth;” and “high above them all, in praise, and in name, and in honourp.” And such shall they again become, when they unite in “seeking the Lord their God, and David their king.” As partakers of his mercies in common with the Gentile world, they will be called, “The redeemed of the Lord;” but with an emphasis peculiar to themselves will they be termed, “Sought out, and not forsaken.” They appear to be forsaken at present: but it shall then appear, that God’s eye was upon them for good even in the midst of their deepest humiliation; and efforts shall be made for their recovery, which shall distinguish them pre-eminently as objects of his love, whom he has “sought out” with care, and brought home with joy.

Such are the encouraging statements to be made to them; and such statements in God’s good time shall be effectual for the bringing of them home in triumph to their God.]

  That I may not overlook the personal interests of those to whom I speak, let me in CONCLUSION say,

  1.      Take care that you experience these things in your own souls—

[In your natural and unconverted state, you are as far off from God as the Jews themselves. You are “in a world that lieth under the power of the wicked one:” and you need to come out from it, as much as they did from Babylons — — — You need also to have “straight paths made for your feet,” that you may advance the more easily towards the heavenly Jerusalem. The same encouragements too you need, in order to induce you to embrace the proffered salvation. The excellency of the Redeemer, the riches of his grace, the fulness and certainty of his salvation, need to be set before you, and the honours and glories of the eternal world held forth to your view; that so you may brave the dangers of a dreary wilderness, and seek your happiness in Zion. There is not, in fact, any thing to be done by a Jew, that is not to be done by you — — — Go forth then yourselves, and shew the way to your Jewish brethren: and let them see in you the excellence of that religion which you exhort them to embrace.]

  2.      Endeavour to promote the experience of them in your Jewish brethren—

[I beg leave to repeat what I have before asserted, that it is by the use of suitable means that God will accomplish their conversion. See what means the Apostles used, in the first ages of the Church. Such are we also to use in the present day. If this be doubted, let any man tell us, Where has God dispensed with them? My text, even if there were no other passage to the same effect, sufficiently shews, that he has not dispensed with means, but requires them to be used by us in an humble dependence upon him. Let the directions of the text then be followed by us. Let us endeavour to shew them, that God has now made a way for their return to him. Let us labour by all possible means to remove from them the stumbling-blocks that lie in their way, and by courtesy and love to smooth their way before them. Let us encourage them to the utmost of our power, by pointing out to them the Messiah, of whom their law and their prophets have so fully testified; and by setting before thorn the great and precious promises which God has given them of acceptance through him. I say, let us strive in earnest to convey to them the blessings, which, through the labours of their forefathers, we ourselves have received. “Freely we have received; let us freely give;” and, if but a single soul be given us as the fruit of our labours, let us remember, that that one soul is of more value than the whole world.]

MXII

MESSIAH’S TRIUMPHS

  Isai. 63:1.

Who is this that cometh from Edom, with dyed garments from Bozrah? this that is glorious in his apparel, travelling in the greatness of his strength? I that speak in righteousness, mighty to save.

TO us who are accustomed to view the whole plan of Christianity accomplished, the tidings of our Lord’s resurrection are heard without any particular emotion. The subversion of a dynasty that has spread desolation and misery through one charter of the globe, is occupying every mind and every tongue: but the subversion of Satan’s empire over the whole world, and the destruction of sin and Satan, death and hell, by the resurrection of Christ, is regarded as an old uninteresting tale. It was not however so uninteresting to the first disciples: when they were mourning under the most grievous disappointment, and were informed that their Lord was risen from the dead, they could not believe it: and when some who had ascertained the fact, went to inform the others, they were considered as visionaries, who were either deceiving or deceived: but when the point was fully established, nothing could exceed the joy that pervaded every breast. Somewhat of that holy feeling was expressed by the prophet, in the words before us. Certain it is, that our Church so understands the passage; because it is appointed to be read, instead of an Epistle, on the Monday preceding Easter. Nor can there be any doubt but that this is its real import. It is to Jesus that the questions in our text refer; and he it is who gives the answer to them. Let us consider then our text,

  I.      In a way of solemn inquiry—

There are those who think the person spoken of was Judas Maccabeus; because he gained a great victory over the Edomites, who were afterwards compelled to embrace the Jewish religion. But it is evident, that the words cannot refer to him, because he could not possibly speak of himself in such terms, as are used both in our text and in the following verses. It is to the Lord Jesus Christ alone that the words can with any propriety be applied.

The Edomites, as being the most bitter enemies of the Jews, were types and figures of the Church’s enemies, on whom God has decreed to take signal vengeanced: and it is probable that the full accomplishment of this prophecy in its literal sense is yet to come. But in its mystical and spiritual sense it has already been fulfilled, by the triumphs of our Lord Jesus Christ over all his spiritual enemies.

He triumphed over them upon his cross—

[It seemed as if his enemies then triumphed over him: but he never triumphed more than in the hour when he bowed his head and gave up the ghost. It is true, that Satan then bruised his heel; but he bruised Satan’s head, and inflicted a wound that will issue in his everlasting destruction. Previous to this final combat he proclaimed the certain conquestf; and in it he gained the victory. He entered, as it were, into the very palace of the god of this world, and spoiled his goods; yea, “he spoiled all the principalities and powers of hell, triumphing over them openly on the crossh.” It was by making an atonement for sin that he effected reconciliation between God and man — — — and thus “by his death he destroyed him that had the power of death, that is, the devil,” and delivered from their “sore bondage” the countless millions of his redeemed.]

He triumphed over them still more in his resurrection and ascension—

[If in his death he discharged our debt, in his resurrection he was liberated from the prison of the grave, and declared to have fulfilled every thing that was necessary for man’s salvation. Hence he is represented as a mighty Conqueror, surrounded by myriads of the heavenly host, and “leading captivity itself captive,” dragging, as it were, at his chariot wheels, the vanquished powers of darkness, In his death the victory was gained; but in his resurrection and ascension the triumph was celebrated, and proclaimed. Hence to these the Apostle Peter refers us, as unquestionable evidences of his Messiahship, and as demonstrations that he is the only Saviour of the world.]

He has carried on, and will ere long complete, his triumphs in the gathering together of his elect people from every quarter of the globe—

[On the day of Pentecost he rescued three thousand vassals from Satan’s tyrannic sway: and from that day has he set at liberty multitudes both of Jews and Gentiles, by the operation of his grace upon their hearts. Yet daily too is he still gaining more and more ground on the dominions of the wicked one; and ere long will his triumphs be complete, when “all the kingdoms of the world” shall acknowledge him as their Sovereign, their Saviour, and their God.]

Let us now view the words of our text,

  II.      In a way of devout reflection—

The mode of expression used by the prophet, naturally leads us to this, as indeed the most appropriate view. When he asks, “Who is this?” he intends to express his admiration of the object; just as the prophet Micah does of Jehovah, “Who is a God like unto thee? Let us then contemplate our adorable Saviour, as exhibited to us in our text: let us contemplate,

  1.      The representation given of him—

[Commentators who interpret this passage of the Saviour, as having his garments dyed with his own blood, quite mistake its meaning: it is with the blood of his enemies that he is covered, just as a warrior may be supposed to be, when returning from the slaughter of his enemies. And this is the view frequently given of him in the Holy Scriptures. His garments previous to the battle — — —, together with his going forth to the engagemento — — —, and the slaughter consequent upon it — — —, are described in other parts of Holy Writ; and by them is our interpretation of this passage elucidated and confirmed. Let us then behold with admiration this mighty Conqueror, now so “glorious in his apparel, and travelling in the greatness of his strength.” He appears not as one exhausted with fatigue, but as one whom no enemy can resist. Let us ascribe to him the honour due unto his name; and let the song by which the typical victory of Jehovah at the Red Sea was celebrated, be sung by us; for our Jesus “hath triumphed gloriously:” “Who is like unto thee, O Lord, among the gods? Who is like thee, glorious in holiness, fearful in praises, doing wonders?”]

  2.      The description given of himself—

[In his reply to the question, “Who is this?” he informs us who he is; “I that speak in righteousness, mighty to save.” Not only does he “speak in righteousness,” as the true and faithful witness, but he speaks of righteousness, and is the great Herald that proclaims it to a ruined world. He himself has by his death “brought in an everlasting righteousness,” which shall be “unto all, and upon all, that believe in hims.” Hear with what extreme earnestness he proclaims it to the whole world: and shall we not adore such a Benefactor as He? Shall sinners, who have no righteousness of their own, “be made the righteousness of God in himu,” and not exult? Shall they not glory in him as “The Lord their righteousness,” and boast, each one for himself, “In the Lord have I righteousness and strengthy?”

But consider further how “mighty he is to save:” he is “a Saviour and a Great One,” even “a Prince and a Savioura;” or rather as he is called by an inspired Apostle, “The great God and our Saviour, Jesus Christ.” This is the great argument whereby he encourages us all to trust in him; “Look unto me and be ye saved, all the ends of the earth; for I am God!” and this is the view in which all his Ministers are commanded to hold him forth: we must “lift up our voice with strength, and say unto the cities of Judah, Behold your Godd!”

Whilst then from “his garments dyed in blood” we discern how able he is to destroy, let us remember, that he is able also to save, yea, “able to save to the uttermost all that come unto God by him.”]

  ADDRESS—

  1.      Those who believe in him—

[Keep your eyes steadily fixed on this glorious Saviour: and remember, that “he trod the wine-press alone;” there was none with him in the conflict he sustained; nor must any one presume to claim a share in the honour of his victories: his was the power; his must be the glory. So indeed must be the glory of all that is wrought in us; for it is by his grace alone that we can do even the smallest good. Let him then be gratefully acknowledged as “the Author and the finisher” of your whole salvation.]

  2.      Those who entertain no admiring thoughts of him—

[O that you would reflect how terrible it will be to be found amongst his enemies! Let it suffice that his garments are dyed with the blood of others; and let them not be dyed with your blood. In the very passage before us, he tells us how insupportable his wrath will be: O provoke it not! but humble yourselves before him, whilst yet the day of mercy lasts: for “God has set him upon his holy hill of Zion,” and has engaged to make all “his enemies his footstool.” And be assured that if you will not bow before the sceptre of his grace, he will “break you in pieces as a potter’s vessel.”]

MXIII

THE LOVING-KINDNESS OF THE LORD

  Isai. 63:7.

I will mention the loving-kindnesses of the Lord, and the praises of the Lord, according to all that the Lord hath bestowed on us, and the great goodness toward the house of Israel, which he hath bestowed on them according to his mercies, and according to the multitude of his loving-kindnesses.

NOTHING conduces more to the production of true repentance than a view of the mercies of our God. A sight of sin only will often lead to despondency; or, if attended with a determination to seek for mercy, will never melt the soul into deep contrition. It is the contrasted view of God’s goodness, and of our own depravity, that alone begets ingenuous shame, and unfeigned self-abhorrence: it is from thence alone that we derive the complete knowledge of our own vileness, and are enabled to maintain a hope of acceptance with God, notwithstanding all our desert of his wrath and indignation.

In the latter part of this chapter, and the whole of the next, we have a confession, which seems to have been drawn up for the use of the Church, when they should be in captivity in Babylon. But the prayer itself begins with the words of our text; wherein we have an acknowledgment of God’s unbounded goodness to his people; an acknowledgment, which is amplified and illustrated in the following verses by a variety of particulars. In this view it was an excellent preparation for that self-abasement which they were to express in the subsequent confession.

We shall find it a profitable subject for our present contemplation to consider the loving-kindness of our God to us: and that we may confine our thoughts within a proper limit, we shall shew,

  I.      What there is in the loving-kindness of our God that deserves particular notice—

It is obvious, that the subject, taken in all its latitude, is absolutely inexhaustible. But by confining our attention to some prominent parts of it, we shall be enabled to form a just conception of the whole, without being distracted by too great a variety of particulars. Let us then notice,

  1.      Its freeness and sovereignty—

[The freeness of God’s mercies is that which constitutes their first and most distinguishing feature: without adverting to that, we can never have any just conception of them at all. If we suppose God to have any respect to human merit, and to confer his favours on account of that, we undermine the principal foundations of our gratitude, and take honour to ourselves in exact proportion as we ought to give glory unto him. But a very little reflection will suffice to shew us, that God is altogether sovereign in the distribution of his favours. Who made the difference between the apostate angels and fallen man? or what was there in us, rather than in them, that induced God to provide a Saviour for us, when no such mercy was vouchsafed to them? Who has made the difference between the benighted Heathens and ourselves? or wherein have we merited that God should send us the light of revelation, when they are left in darkness and the shadow of death, and given up to follow their own delusions? If we prosecute the same inquiry in relation to the distinctions visible amongst ourselves, we shall be constrained to come to the same conclusion; “By the grace of God we are what we are.” It is manifest, that still, as in former ages, “things which are hid from the wise and prudent are revealed unto babes;” and the only reason we can give for it, is that which our Lord himself assigned, “Even so, Father, for so it seemed good in thy sight.” Whether therefore we look at our rank in society, our intellects, our bodily constitution, or our attainments in grace, we must confess, that it is “God, and God alone, that has made any of us to differb.”]

  2.      Its richness and variety—

[Were we to attempt to enumerate particulars, we should not know where to begin, or where to end. The mercies we enjoy as men, in contradistinction to all the rest of the creation, are unspeakably great — — — Nor should we overlook those which we possess as Britons — — — but, above all, those which we enjoy as Christians, deserve our most attentive consideration. That we have a Saviour to whom we may flee for refuge, and who is able and willing to save us to the uttermost; that we have the aids of the Holy Spirit promised to us for the renovating of our fallen nature; that the invitations and promises of the Gospel are yet sounding in our cars, when so many millions of our fellow-creatures have received their final doom, and are gone beyond a possibility of redemption; these things, I say, display in its brightest colours the loving-kindness of our God to us; and therefore we should meditate upon them day and night.

We have a striking pattern for our imitation in Nehemiah: he wished to impress the Jews with a sense of God’s goodness to them, and therefore set it forth before them in a variety of most affecting particulars: let us also, for the same end, recall to mind the mercies which we ourselves have experienced at his hands; and we shall and them countless as the sands upon the sea shore.]

  3.      Its constancy and continuance—

[After all, we scarcely know whether this be not the view in which the loving-kindness of our God appears to greatest advantage. This seemed to Nehemiah to be the crown and summit of God’s mercies vouchsafed to the Jewish nation: and certainly not even the greatest of his mercies astonishes us more than the continuance of them to us. Let us but reflect, how numerous our provocations have been, and what ungrateful returns we have made to God for all his loving-kindness, and we shall stand amazed at his patience, and long-suffering, and forbearance: we shall be surprised that he has not long since shut up his tender mercies in displeasure, and “sworn, in his wrath, that we should not enter into his rest.” We shall then understand (what else is quite inexplicable) why David, in a psalm of only twenty-six verses, repeats no less than twenty-six times that “God’s mercy endureth for ever:” we shall see that to this, and to this alone, we owe it, that WE have not been consumed long ago.]

Let us proceed to consider,

  II.      In what manner, and for what ends, we should notice it—

And,

  1.      As to the manner—

[A mere speculative view of this subject is by no means that which becomes us. We should consider it with the profoundest admiration, and the liveliest gratitude.

One might as well expect a person to speak in a light manner of sin, as of the mercies of his God. There is something so vast and incomprehensible in the loving-kindness of God, that the very thought of it should utterly overwhelm us. The exclamation of St. Paul, when contemplating the decrees of Providence respecting the calling of the Gentiles, and the restoration of the Jews, is that which suits us in reference to the subject before us; “O the depth! O the depth! How unsearchable are his judgments, and his ways past finding out!” Even a Heathen, when restored to the exercise of his understanding, was so amazed at the goodness of Jehovah, that he exclaimed, “How great are his signs, and how mighty are his wondersi!” How much more then ought we to be impressed with it, to whom it is revealed in the stupendous work of redemption! Surely the meditation of the prophet should be ever on our mind, and his words upon our lips; “How great is his goodness, how great is his beauty!”

Yet, as the angels, who veil their faces and their feet before the Deity from a sense of their unworthiness to behold or serve him, do yet exert themselves to the utmost to exalt his name; so we, however incapable of comprehending fully the mercies of our God, should do our utmost to praise and glorify him on account of them. David stirred up “his soul, and all that was within him, to bless the Lord, who had crowned him with mercy and loving-kindness.” And we are taught by the prophet the precise terms, as it were, in which it becomes us to express our gratitude to Godm. The very words of our text may serve to shew us in what manner our admiration and gratitude should be combined: if I may so speak, our admiration should be lively, and our gratitude profound.]

  2.      As to the ends—

[No other meditation, no subject of discourse, more imperiously demands your notice than this. You should reflect upon, and “mention” the loving-kindness of God, both for the instruction of others, and the encouragement of your own souls.

How are others to become acquainted with God, if you, whose understandings are enlightened, do not endeavour to instruct them? or to what purpose has God imparted to you the knowledge of himself, if you do not impart it to those around you? “Your light is not to be hid under a bushel, but to be put on a candlestick,” that it may be a source of benefit to others. It is the command of God that his mercies should be thus treasured up in the minds of all, and be transmitted by oral testimony from generation to generation. And the more truly any persons have been devoted to God themselves, the more active and exemplary they have been in making him known to otherso.

And what can be such a source of encouragement to yourselves? There is nothing like this to encourage you to pray; “the goodness of God is revealed on purpose to lead you to repentance,” and to animate your petitions at the throne of graceq. And what can so embolden you to trust in God? Were you to contemplate nothing but his power, you might be filled with dread, rather than with confidence: but when you consider his goodness also, your hopes of mercy are strengthened, and you are led to commit yourselves to his fatherly protection. Surely also there cannot be found any stronger inducement to serve him. “What shall I render unto the Lord?” is the natural question that must arise in the bosom of every one that feels his obligations to the Lord: and if we did not “serve the Lord with gladness and joyfulness of heart for the abundance of the mercies” he has vouchsafed unto us, we should be filled with self-reproach, and be constrained to acknowledge ourselves deserving of the heaviest condemnation.]

  BEHOLD now, what matter here is,

  2.      For reproof—

[Is it not surprising, that, surrounded as we are with the mercies and loving-kindness of our God, we should be so insensible of all his goodness? — — — Let us blush for our ingratitude: let us strive henceforth so to “think of his loving-kindness,” that we may say with David, “Thy loving-kindness, O God, is ever before mine eyes:” yea, “let us praise the Lord for his goodness, and for his wonderful works unto the children of menx.” If we will but contemplate his acts, we shall soon become acquainted with his love.]

  2.      For encouragement—

[What do we mean by entertaining hard thoughts of God, or doubting his willingness to accept and bless us? His very nature is love; and all his acts, though often misapprehended by us, are love also. Be it so, our sins have so abounded, that we seem almost beyond the reach of mercy: “but where sin has abounded, his grace shall much more abound.” And if we will only go and “remind him of his loving-kindnesses which have been ever of old,” we shall find that our plea is absolutely irresistibleb.]

MXIV

VEXING THE HOLY SPIRIT

  Isai. 63:8, 10.

He said, Surely they are my people, children that will not lie: so he was their Saviour… But they rebelled, and vexed his Holy Spirit: therefore he was turned to be their enemy, and he fought against them.

WE all notice with wonder the perverseness of the Jewish people, and justify in our minds the judgments inflicted on them. But it would be well, it, when looking at them, we beheld our own selves, as in a glass: for verily the whole of their conduct is but a just representation of our own. The expectations which God formed respecting them were such as were perfectly just and reasonable: and when he was so grievously disappointed, we wonder not that he resented it in the way he did.

We shall find it not unprofitable to consider this passage,

  I.      As fulfilled in the Jewish people—

God’s expectations from them were reasonable—

[The mercies which he vouchsafed to them, when “he took them for his own peculiar people,” are well known. They are again and again specified in the Holy Scriptures — — — In particular, he revealed to them his laws from heavenb, yea, and “gave his Holy Spirit also to instruct them.” In doing these things, he said, “Surely they are my people, that will not lie.” They will be to me a peculiar people: they will love, and serve, and honour me: and nothing will ever induce them to depart from me.

This, I say, was nothing more than what his mercies towards them most plainly called for. Never had any nation under heaven been dealt with as they had been: and therefore he might reasonably expect that they would requite him according to the mercies vouchsafed unto them.]

But they most grievously disappointed him—

[“They soon forgat his works, and were disobedient to him at the sea, even at the Red Sea.” Their whole conduct was one continued series of murmurings and rebellions; as Moses himself testified, “Ye have been rebellious from the day that I knew you.”

Nor was it in the wilderness only that they thus grieved and vexed him. When they were brought into Canaan, they still continued a stiff-necked and rebellious people; insomuch that God himself was “broken with their whorish heart;” and “was pressed under them, as a cart is pressed that is full of sheavesg.” Thus they proceeded, till at last they filled up the measure of their iniquities, in the murder of their Messiah.]

His resentment against them, therefore, was most just—

[In the wilderness they so provoked him to anger, that of the whole number who were above twenty years of age at the time of their coming out of Egypt, two only were suffered to enter into the Promised Land. In Canaan, too, he was constrained in like manner to punish their descendants also with the severest judgments, insomuch that on some occasions “his own soul was grieved for the misery of Israel.” But all his chastisements proved ineffectual for their permanent reformation; so that he delivered them up, first into the hands of the Chaldeans, and in process of time into the hands of the Romans; and has now, for these eighteen hundred years, made them a spectacle to the whole world, an awful monument of his righteous indignation.]

But wherefore are these things related concerning them? Surely for our sakes. It will therefore be proper for us to consider them,

  II.      As recorded for our instruction—

The whole history is declared by St. Paul to have been written as an admonition to us — — — Let me then ask,

Has not God been disappointed in us?

[The mercies vouchsafed to the Jews were nothing more than shadows of the blessings which we enjoy. What was their redemption, in comparison of ours? — — — What their support in the wilderness, and their possession of the land of Canaan, in comparison of the spiritual food administered to us, and the glory kept in reserve for us? — — — Were the Jews a favoured nation in comparison of the Gentiles? What then are we in comparison of the Heathen world? yes, and in comparison of a great part of the Christian world too? How fully and faithfully is the Gospel ministered to you! I may truly say, as Paul did to the Galatians, that “Jesus Christ is evidently set forth crucified before your eyes.”

What, then, must have been God’s expectations respecting you? Surely of you he has said, ‘They will walk before me as dear children: they will never lie: I can depend on them: whoever may neglect me, they will not: whoever may disobey me, they will not: I have given myself to them, to be their Saviour; and they will feel their obligations, and surrender up their whole souls to me, to be saved in the way of mine appointments.’

But how have you fulfilled these expectations? Has he seen you devoting yourselves to him in sincerity and truth? Has he not seen you, on the contrary, weary of his service, and going for happiness to an ensnaring world? Has he not seen you indulging many hidden abominations, and yielding to unhallowed tempers; and either neglecting altogether, or performing in a mere heartless and formal way, your duties of prayer and praise? — — —]

May we not then well expect that his anger should be kindled against us?

[Yes, truly: such conduct cannot but “grieve” and “vex his Holy Spirit:” and he might well swear concerning the greater part of us, as he did respecting the Jews, that “we shall never enter into his rest.” And what if he should do so? What if, instead of being to us a “Saviour,” he should become our “enemy;” and all “his love and pity should be turned to wrath and fiery indignation? Can we bear the thought? Reflect, I pray you, my Brethren, what “an evil and bitter thing it will be to fall into the hands of the Living God.” Yet can we expect no other, than that he should be thus incensed, when we are multiplying our rebellions against him, and “trampling under foot his dear Son, and doing despite to his Spirit of grace.” He has told us, that “we shall reap according as we sow: if we will sow to the flesh, we must of the flesh reap corruption: but if we will sow to the Spirit, we shall of the Spirit reap life everlasting.”]

MXV

THE LOVE OF GOD TOWARDS HIS PEOPLE

  Isai. 63:9.

In all their affliction he was afflicted, and the angel of his presence saved them; in his love and in his pity he redeemed them; and he bare them, and carried them all the days of old.

AMONGST those who have the Gospel fully opened to them, the history of the Jews must of necessity be familiar. Yet, however familiar it be to our minds, we need to have it frequently brought to our remembrance, since it exhibits with unrivalled clearness the dispensations of God’s providence, and shadows forth with most astonishing exactness the wonders of his grace. The words which we have just read may be considered as a kind of summary of that history: in them are recorded God’s tender compassion towards his people, whilst they were groaning under the yoke of Pharaoh—the means he used for their deliverance, by sending an angel, the Angel of the Covenant, his only dear Son, to bring them forth from Egypt—the success of those means in their complete redemption—and his continued care over them during the whole period of their sojourning in the wilderness. We might, not unprofitably, enter into a particular consideration of all these events, and take occasion from them to adore the power and faithfulness of Jehovah: but we propose rather to turn your attention to the mercies vouchsafed unto ourselves; and we would lead you to notice,

  I.      His tender compassion towards ourselves—

[Even in our unconverted state he looks on us with an eye of pity, longing for our returnb, and following us with invitations to accept of mercy. But the very instant we begin to feel the burthen of our sins, and to mourn over them, all the tenderest emotions of love are excited in his breast, and he flies, as it were, to raise us from our depression, and to comfort us in our sorrows. Every sigh and groan enters into his cars, and every tear is treasured up in his vialse.

We pass over his sympathy with us under all our subsequent trials, because that will be more advantageously noticed in another part of our discourse; and we proceed to notice,]

  II.      The wonderful deliverance he vouchsafes unto us—

[The angel by whom God saved the Church in the wilderness, is the same as he still employs for our salvation; even “the Messenger of the Covenantg,” the Lord Jesus Christ. He has sent that divine person to “redeem us,” not by power only, but by price, even the inestimable price of his own bloodi. And to what must we ascribe this stupendous gift? Was it bestowed on account of any merit in us, either that God had already seen, or that he foresaw as hereafter to exist? No: it was to “his love and pity” alone that we are indebted, either for his first gift of his Son to redeem the world, or for his application of that redemption to our souls. “He loved us, because he would love us:” and to his free and sovereign grace must all the glory be ascribed, by all the hosts of his redeemed for ever and ever.

But our obligation to his love and pity are best seen in,]

  III.      The continued care with which he watches over us—

[Exceeding beautiful is the description given of his attention to his people in the wilderness: and justly may it be considered as illustrating the care which he takes of us. There is not any state in which his eye is not upon us for good. Are we assaulted by persecution or temptation? he stands ready to succour us with grace sufficient for us, and to make us “more than conquerors” over all. Every returning want will he supply, and “keep us by his power through faith unto everlasting salvation.”]

  ADDRESS—

  1.      Those who are the Lord’s only in name and profession—

[Such, alas! were the great mass of those who came out of Egypt; and therefore they were left to perish in the wilderness. This is particularly specified in the words following our text: and the same fate will befall us also, if we do not give up ourselves to God in a way of holy obedienceq.]

  2.      Those who are his in deed and in truth—

[Two things we wish you ever to bear in mind; namely, your privileges, and your obligations. As for your privileges, what tongue can ever declare them, what finite understanding can ever fully apprehend them? O remember “the Rock whence ye are hewn, and the hole of the pit whence ye are digged,” and let the wonders of redemption be your meditation day and night. Consider too your obligations. “What manner of people ought ye to be, in all holy conversation and godliness!” Surely, “having been bought with so great a price, ye should ever glorify your God with your body and your spirit, which are his.”]

MXVI

GOD CONTEMPLATED

  Isai. 63:11–14.

Then he remembered the days of old, Moses, and his people, saying, Where in He that brought them up out of the sea with the shepherd of his flock? Where is He that put his Holy Spirit within him? that led them by the right hand of Moses with his glorious arm, dividing the water before them, to make himself an everlasting name? that led them through the deep as an horse in the wilderness, that they should not stumble? As a beast goeth down into the valley, the Spirit of the Lord caused him to rest: so didst thou lead thy people, in make thyself a glorious name.

THESE are supposed, by some, to be the words of Jehovah: but they seem rather to be spoken by Israel, who, under the chastisements of the Most High, were brought to a measure of penitential reflection. Such was the effect which God designed to produce upon them. And he complained when his judgments did not operate thus favourably upon their mindsb — — — A review of former mercies is at all times very desirable, as well for our own comfort as for God’s glory. I would therefore now call upon you to contemplate the Most High,

  I.      In a way of grateful recollection—

The wonders wrought for Israel, in their redemption from Egypt, are here recounted—

[Here they record their passage through the Red Sea, and the special influences of the Spirit of God upon Moses and the elders, during their sojourning in the Wilderness, and their final rest in Canaan, the promised land. Repeatedly is every one of these mercies specified in my text. Thrice is a passage through the sea mentioned; with this particular circumstance, that, whereas the bottom of the sea is for the most part abrupt and rugged, it was so smoothed for them, that the whole nation, men, women, children, and all their cattle, were enabled to pass it “without stumbling,” and with the same facility as a horse moves in the open field. Twice also is the Holy Spirit mentioned, as exerting his all-powerful influence on the minds of their leaders, so as to conduct them in the safest way, and to the greatest possible advantage. Their final rest too in Canaan is illustrated by a beautiful simile of a beast, which, after all his labours, descends into a fertile valley, and, under the eye of his master, enjoys in the greatest perfection such provision and rest as his necessities require.

These things formed the principal theme of praise and thanksgiving to that people in all ages. After their return from Babylon, Nehemiah expatiated upon them with adoring gratitude; and to this hour they are deservedly the great subject of that nation’s boast.]

Nor are they less interesting to us than to the Jews themselves—

[In these manifestations of God’s power and grace, we see far more than in any description of the Deity that could be given us. Here we see Jehovah in action, if I may so speak. Every one of his perfections is here painted, as it were, to the very life. Whatever expressions might be used to characterize his condescension and love, we could not form so just a conception of him as from this history. Behold his sovereignty, in choosing a people so unworthy of his love! Behold his power, in bringing them forth from the midst of such a powerful nation, that were determined to retain them in their bondage! Behold his care over them for the space of forty years, providing for their every want; and his truth and faithfulness, in bringing them at last into the promised land! And is he not the same God now? Or will he do less for his people now? or rather, will he not do at this time for the souls of his people as much as he then did for their bodies? I say, these manifestations of his power and grace deserve to be reviewed by us, no less than by the Jews themselves: and we suffer great loss, in not calling them more frequently and more gratefully to our remembrance.]

But let us contemplate him more especially,

  II.      In a way of affectionate inquiry—

Twice is the inquiry made, “Where is he?” And this inquiry should be made by us,

  1.      That we may obtain similar mercies at his hands—

[We need, in fact, the very same mercies as were vouchsafed to the Jews of old. For, are not we also in bondage? — — — And can anything less than Omnipotence deliver us? Are there not also seas of difficulty before us, through which we need to be brought by the spiritual influence of Heaven? — — — And do we not need the Holy Spirit also, to instruct and guide us in all our way, and to accomplish in us and for us all the good pleasure of our God? — — — Need we not the same provision also for our daily wants? And do we not need that rest which remaineth for us in the Canaan above? — — — Yes, in truth; all that was vouchsafed to Israel of old, is a type, and not a type only, but a pledge also, of what shall be vouchsafed to us, it only we commit ourselves, like Israel of old, to the guidance and protection of our God. Inquire, then, I pray you, “Where is this God?” “Where is He” that did these wonders for his people of old; that we may supplicate his favour, and have them renewed to us?]

  2.      That we may render to him the honour due unto his name—

[This also is twice mentioned, as God’s peculiar design in all that he wrought for Israel of old. And surely it should be a primary motive with us in contemplating all which he did for them, and all that he has done for us also, in that more wonderful redemption which he has accomplished for us through the Son of his love. Methinks our hearts should be full of it: we should never forget it for a single moment: we should be speaking of it every day, and all the day long. We should never be contented to remain at a distance from him. In attending upon the public ordinances, we should go in this spirit; “Where is he?” ‘I want to find my God; I want to tell him of all his tender mercies; and to adore him for all the wonders of his love.’ In our secret chamber, too, this should be our one desire; nor should we be ever satisfied, till we can say, with the Church of old, “I have found Him whom my soul loveth.” The constant habit of our mind, whether in public or private, should be, “I will mention the loving-kindness of the Lord, and the praises of the Lord, according to all that the Lord hath bestowed upon us; and the great goodness toward the house of Israel that he hath bestowed on them, according to his mercies, and according to the multitude of his loving-kindnesses.”]

SEE, then, Brethren,

  1.      What improvement to make of your troubles—

[They are sent in order to bring you nigh unto God: and if they produce this effect, you will have reason to bless God for them to all eternity. Be careful, however, that these impressions do not pass away with the occasion that calls them forth. Alas! our better feelings too often prove but transienth — — — And then, like metal taken from the furnace, we become only the more obdurate. But “we hope better things of you;” and that you will be able to attest, that your trials have only quickened your desires after God, and rendered you more thankful for all the mercies that have been vouchsafed unto you.]

  2.      What to expect at the hands of God—

[See, in the text, Elijah’s mantle; and take it up; and, with an impassable river before you, strike the waters in faith, saying, “Where is the Lord God of Elijah?” See how the Church of old acted in the extremity of her trouble: “Awake, awake, put on strength, O arm of the Lord! awake, as in the ancient days, in the generations of old! Art thou not it that hath cut Rahab (Egypt), and wounded the dragon? Art thou not it which hath dried the sea, the waters of the great deep; that hath made the depths of the sea a way for the ransomed to pass over?” Thus may you expect your greatest obstacles to be made the very means of your preservation. Only picture to yourselves the weary beast feeding or reclining in the fertile valley; and there you have the perfect image of what shall be done for you, when once your appointed labours shall be ended: you shall then “rest for ever from your labours,” and enjoy perfect peace in the bosom of your God.]

MXVII

PLEADING WITH GOD

  Isai. 63:15, 16.

Look down from heaven, and behold from the habitation of thy holiness and of thy glory; where is thy zeal and thy strength, the sounding of thy bowels and of thy mercies towards me? Are they restrained? Doubtless thou art our Father, though Abraham be ignorant of us, and Israel acknowledge us not: thou, O Lord, art our Father, our Redeemer; thy name is from everlasting.

BEHOLD a suppliant in the presence of his God, Draw near, my Brethren; and hear his pleadings at the throne of grace. Surely from this you may learn much of the condescension of your God, who suffers himself to be so addressed; and much of your own exalted privileges, in that, in every time of need, you have such a God, before whom you can spread your wants, and from whom you can obtain whatsoever your necessities may require.

The words before us may be supposed to be uttered by a pious Jew, mourning over the desolation of his country during the Babylonish captivity, and pleading with God for a restoration of the blessings which it was once the high privilege of his nation to enjoy.

The whole of the Jews’ captivity in Babylon, and of their redemption from it, was of a typical nature; and may well be considered as prefiguring the trials and deliverances of God’s people in all ages. St. Paul quotes a part of this prayer, in this very view; and shews, that the things here implored were not confined to that particular occasion, but have their accomplishment under the Christian dispensation. I may well, therefore, lead you to consider,

  I.      To what circumstances God’s people may be reduced—

The whole Bible attests, that God’s people are more or less “a poor and afflicted people.”

They are exposed, like others, to temporal afflictions—

[They have no exemption from troubles, either personal or domestic. Disease, with all its attendant evils, will press on them as well as others; and the loss of dear relatives be felt by them as keenly as by any others. And especially if there be misconduct in their offspring, it will be more acute and pungent in them, in proportion as they feel the value of their own souls, and are concerned for the souls of those connected with them. In addition to the common calamities of life, they have also some as arising from religion itself. For who ever followed the Lord fully without having a cross to bear? We are told, that “all who will live godly in Christ Jesus shall suffer persecution.” And so we find it in actual experience. From the time of Abel to the present hour, there has not been one who was “really born after the Spirit that has not been hated and persecuted by those who have been born only after the flesh.”]

To spiritual troubles, also, they are subjected in no slight degree—

[At their first turning to the Lord, they are not unfrequently bowed down under such a load of guilt as makes them apprehensive that they shall never find acceptance with their offended God. And, at subsequent periods also, they are often “in heaviness, through manifold temptations.” Satan, their malignant adversary, harasses them with his assaults; and with his fiery darts inflicts a wound upon their inmost souls. Sometimes, too, they are made to experience the hidings of God’s face, and to fear that he has utterly withdrawn his loving-kindness from theme. In comparison of this, all other troubles are light: “The spirit of a man may sustain any common infirmity; but a wounded spirit who can bear?” Even our blessed Lord, who uttered no complaint on account of any other sufferings, cried out by reason of this, “My God, my God! why hast thou forsaken me?”]

But in my text we see,

  II.      To whom we should betake ourselves, under such circumstances—

St. James says, “Is any afflicted? let him pray.” Prayer is the great antidote to affliction of every kind. And here we see in what way we should approach our God. We should draw nigh to him,

  1.      In a way of humble expostulation—

[Expostulation, if devoid of humility, would be most offensive to God: for “God giveth not account of any of his matters:” and to call him to our bar, would be presumption in the extreme. Yet God is pleased to allow us to approach him, and even to expostulate with him, provided we come to him with real humility and contrition. Though he dwells in the high and holy place, yet will he regard the cry of the poor destitute; and “from the habitation of his holiness and his glory” supply his every want. He has a zeal for his people’s good: he has said, that “he will plant them in the heavenly land assuredly, with his whole heart and with his whole soul.” He feels for them, too, as a tender parent for his child under some great calamity. His whole soul is in a state of commotion on their accountg. But, if we be under circumstances of distress, without any immediate relief from him, ho will appear to have “forsaken and forgotten us.” On those occasions, therefore, he permits us to address him in the language of expostulation: “Look down from the habitation of thy holiness and of thy glory. Where is thy zeal and thy strength, the sounding of thy bowels, and of thy mercies towards me? Are they restrained?” Yes: not only will he approve of such holy importunity, but he will never suffer such prayers to ascend in vain.]

  2.      In a way of confident affiance—

[There are times and seasons when a person, who is on the whole pious, may, by reason of his trials, seem to be abandoned of his God, and scarcely be recognised as having the divine image enstamped upon him. Thus it was with Job, under his heavy and accumulated calamities. But a person should not, therefore, cast away his confidence; but rather hold it the faster, that it may afford him consolation and support under the pressure of his troubles. He may, in addition to his expostulations with God, lay hold upon him under the endearing relation of a Father: “Doubtless, thou art our Father, though Abraham be ignorant of us, and Israel acknowledge us not: thou art our Father, our Redeemer; thy name is from everlasting.” A person may have an evidence in his own soul that he has been adopted by God, yea, and been born of him: he may be sure, in his own mind, that he has been redeemed from death and hell, and been brought into the light and liberty of God’s children: and he may look to God as one whose “name is from everlasting,” and who will approve himself to be “the same yesterday, and to-day, and for ever.” O! what consolation will flow into the soul from this recognition of God’s relation to us in our low estate! I say, Brethren, “hold fast this rejoicing of your hope firm unto the end;” and you will find, that with this anchor fixed within the veil, you will outride the storm, and be brought in safety to the desired haven.]

  Let me, in conclusion, ASK,

  1.      What know you experimentally of this method of pleading with God?

[The pulse does not so clearly mark the state of our bodies, as our prayers mark the state of our souls. Many, in their whole lives, have never thus expostulated with God; or held fast their relation to him, as their plea for mercy. In fact, the generality of Christians would account this to be the most insufferable presumption. But I call on you, under all trials to which you can over be reduced, to “encourage yourselves in the Lord your God;” and, like Israel of old, to wrestle with him in prayer, till you have obtained the desired blessing.]

  2.      What warrant have you for the confidence which such expostulations imply?

[Before you can say with truth, “Doubtless, thou art our Father, and our Redeemer,” you must have experienced the regenerating influences of the Holy Spirit; and must have fled to Christ for refuge, as your only hope. Others, indeed, may not have noticed in you this change, so as fully to recognise you under your new character: but you must be deeply conscious of the secret exercises of your soul before God; and must be able to appeal to the heart-searching God, that you have thus sought mercy at his hands. Tell me then, Brethren, whether you can thus appeal to God? And, if your conscience testify against you, that you are yet unregenerate, and without an interest in Christ, let your trials be regarded by you as messengers from the Most High, to call you into a state of reconciliation with him, and to save you from the troubles that shall never end.]

MXVIII

IMPERFECTION OF OUR BEST SERVICES

             Isai. 64:6.

We are all as an unclean thing; and all our righteousnesses are as filthy rags.

HUMILITY is that grace which is most suited to our condition as fallen creatures; and, that we may be assisted in the pursuit of it, God has graciously given us, not only promises for our encouragement, but patterns for our imitation, and models for our use. We cannot have any more instructive pattern than that which is exhibited in the repenting publican, or in the returning prodigal. Of models, that which David has left us, in the fifty-first Psalm, is perhaps the most distinguished, and bf most general utility: but that which is contained in this, and part of the preceding, chapter, excepting only some few expressions, is almost equally applicable to the Christian world. The whole of it is a prayer drawn up by the prophet for the use of the Jews, when they should be in captivity in Babylon. We shall not enter into it at large, but shall confine our attention to the passage which we have just read, which most justly describes our state before God,

  I.      In general terms—

There were many things considered as unclean under the Jewish dispensation: and whosoever touched them was deemed unclean; and, till he had been purified according to the law, he was kept both from the house of God and from all his fellow-creatures, lest he should communicate to others the defilement which he had contracted. Hence, when the prophet says, “We are all as an unclean thing,” he must be understood to say, that we are,

  1.      Unclean in ourselves—

[Who can look inward for one moment, and not confess this melancholy truth? — — —]

  2.      Defiling to others—

[The whole of our intercourse with each other tends to foster some vile affection, some “earthly, sensual, or devilish” inclination — — —]

  3.      In a state of separation from God and his people—

[We have by nature no delight in God: we are averse to his service, his worship, his people: our “carnal minds are enmity against him,” and against every thing that leads to him, or sets him before our eyes — — — We “say continually in our hearts, Depart from us; we desire not the knowledge of thy ways.”]

Wretched as our state appears from this representation, the prophet sets it forth in a far more humiliating view,

  II.      By a particular comparison—

In the former clause of the text the prophet speaks of us as we are on the whole: but in the latter part he speaks of our “righteousnesses” only; and these he compares to a leprous garment, which by God’s express command was to be consigned to the flames. The truth of this comparison appears, in that all our best deeds are,

  1.      Defective—

[If we measure them by a standard of our own, we may discern no flaw in them: but the perfect law of God is that by which they must be tried: and where has there been one action of our lives that has fully come up to that standard? — — — We are required to love God with all our heart, and all our mind, and all our soul, and all our strength; and our neighbour as ourselves: but what duty that we ever performed to God or man will stand this test? — — — Hence we must confess, that every thing we have done has been impure in the sight of God — — — ]

  2.      Mixed with sin—

[Pride and self-righteousness cleave to us as long as we are in an unconverted state; and the more exemplary our conduct is, the more it calls forth, and seems to justify, those hateful propensities. Let the most moral person look into his own heart, and see whether, instead of being filled with self-lothing and self-abhorrence on account of his defects, he do not find a self-preference and self-complacency arising in his heart, and prompting him to say, like the elated Pharisee, “I thank thee, O God, that I am not as other men.” Now this is a fly, that would render the most precious ointment offensive. While such a disposition as this is harboured in our hearts, we, and all that we do, must be hateful in the sight of God, and render us fit only to be cast, as most abhorred objects, into the fire of hell.]

  This subject may be IMPROVED for,

  1.      Our conviction—

[We are very backward to acknowledge ourselves so depraved as we really are. But this declaration of God is sufficient to humble the proudest heart. It is not atrocious sinners only that are thus vile, but “all,” all without exception. Nor are our worst actions only thus defiled, but all, even our best; “all our righteousnesses are as filthy rags.” Let all then, without exception, humble themselves as “unclean,” and “viled,” and altogether destitute of any thing that is good.]

  2.      Our direction—

[Our own righteousness must be wholly renounced; and all of us must enter into the kingdom of heaven on the very same footing as publicans and harlots. This is humiliating to our proud nature; but it must be done: for, if it would be unseemly to introduce to an earthly monarch his bride clothed in “filthy rags,” much more would it be so to present our souls to the heavenly Bridegroom clad in such polluted garments as ours. St. Paul himself felt the necessity of a better righteousness than his own; and, if ever we would find acceptance with God, we must seek it altogether through the righteousness of Christ.]

  3.      Our comfort—

[We need not be dejected on account of the foregoing representation; since there is a righteousness offered to us in the Gospel, even “the righteousness of Christ, which is unto all, and upon all them that believe.” This is commensurate with our wants: it is absolutely perfect; and it was wrought out by Himh, in order that we might be clad in it, and “that the shame of our nakedness might not appear.” Rejoice therefore all ye who are conscious of your own depravity, and pray to God that “Christ may be made righteousness unto you;” and that you, both in time and in eternity, may glory in him as “THE LORD YOUR RIGHTEOUSNESS.”]

MXIX

THE CONSEQUENCES OF NEGLECTING PRAYER

  Isai. 64:7.

There is none that calleth upon thy name, that stirreth up himself to take hold of thee: for thou hast hid thy face from us.

MAN is encompassed with dangers from which no human foresight can deliver him. He is oppressed with wants which no creature can supply. It is to God that he must look for the blessings which he needs. But he is naturally so averse to prayer, that he will bear all his own burthens rather than apply to God for relief. On this account it is that so many faint under their afflictions; and this was the ground of God’s controversy with his people.

  I.      The nature of prayer—

Prayer is represented in the Scriptures by a variety of expressions. It is here set forth under the idea of “calling upon God.”

[Petitions, either with or without a form, are not worthy the name of prayer, if they be unattended with a devout spirit. Prayer is a work of the heart rather than of the lips: it supposes that we feel our wants, desire to have them supplied, and believe that God is able and willing to relieve them.]

It is also described as a “taking hold of God.”—

[God has set himself, as it were, before us in the promises. There we may lay hold on him by faith: we may address him as the patriarch of old. And this is the means prescribed by God for the attainment of his blessings.]

It is further called a “stirring up of oneself” to lay hold on God —

[It is no easy thing to gain access to God in prayer. We engage in it for the most part with much reluctance. Our thoughts wander, ere we are aware, and in spite of our endeavours to fix them. We seem to lose the accustomed energy of our minds. We need again and again to stir up our sluggish hearts.]

When we consider the duty in this light, we shall see reason to lament,

  II.      The general neglect of it—

Many live entirely without prayer—

[They are wholly occupied with worldly concerns. They are not sensible of any spiritual wants. They rely on their own industry for temporal advancement. They acknowledge not before God either their sins or their necessities.]

Others only occasionally lift up their hearts to heaven—

[They will cry under the pressure of some heavy affliction. But they resemble those spoken of by the prophete: like metal from the fire they soon return to their former hardness; after some signal deliverance too they will praise God; but, like the Israelites, they will soon forget his merciesg.]

Some will maintain with constancy an external regard to this duty—

[They will repeat their accustomed form at stated seasons, or they will offer a few general and cold petitions; and with this outward act they will rest satisfied. They feel no pleasure in the duty, but perform it as a task.]

But there are some few indeed who pray to God aright—

[There is a remnant now, as there was in the prophet’s days. There are some who “stir up their souls to lay hold on God.” But these are few when compared with the bulk of mankind: they may be said comparatively to be “none” at all.]

To counteract this evil, we proceed to set forth—

  III.      The consequences of this neglect—

The tokens of God’s displeasure, which those in the text experienced, will be experienced by all who neglect prayer. God will surely “hide his face from them.”

He will not reveal to them his glory—

[He reveals himself to his people as he does not unto the world; he shines into their hearts to discover to them his glory. But he will vouchsafe no such mercy to those who call not upon him. His perfections are to them rather an object of terror than of admiration.]

He will not manifest to them his love—

[He often “sheds abroad his love in the hearts” of those who seek him, but the neglecters of prayer “intermeddle not with their joy: they are strangers to the spirit of adoption; they rather banish God from their thoughts, and wish like the fooll, that there were “no God.”]

He will not communicate to them his blessings—

[His faithful worshippers have all the blessings of grace and glory. But others have no part or lot with them. The blessings they do enjoy an turned into a curse unto them; and to eternity they must ascribe their misery to their own neglect.]

  APPLICATION—

They, who live without prayer, should consider these things—

[This offence has been awfully marked by the indignation of God. How bitter must be the reflections of those who perish through this neglect! Surely all should seek the Lord while he may be found.]

They also, who are formal in prayer, should lay them to heart—

[These, as being more liable to deceive themselves, are in greater danger. Our prayers must be fervent in order to be effectual. If we would enter into heaven, we must press into it with violencep.]

Nor should this subject ever be forgotten by those who profess godliness—

[Unless we stir up ourselves continually, we shall soon lose the Divine presence. We cannot guard too much against formality in prayer. Let us be encouraged by God’s gracious declaration—]

MXX

DANGER OF DISREGARDING GOD

  Isai. 65:12–14.

Because when I called, ye did not answer; when T spake, ye did not hear; but did evil before mine eyes, and did choose that wherein I delighted not; therefore thus saith the Lord God, Behold, my servants shall eat, but ye shall be hungry: behold, my servants shall drink, but ye shall be thirsty: behold, my servants shall rejoice, but ye shall be ashamed: behold, my servants shall sing for joy of heart, but ye shall cry for sorrow of heart, and shall howl for vexation of spirit.

IN every age, and every place, God is the same: he is the Governor of the universe, and expects obedience from all his creatures, and will deal with them in a way of approbation or displeasure, according as they conduct themselves towards him. Whatever his people do, either in a way of obedience or of disobedience, he will notice it, in Order to a suitable retribution; taking into the account every thing which, on the one hand, may either extenuate or aggravate the guilt of the disobedient, or, on the other hand, enhance or detract from the services of the obedient. This is evident in the passage before us, where he specifies his own unwearied kindness to his people as greatly aggravating the guilt of their neglect, and as forming a ground for his executing the heavier judgments upon them.

Let us consider,

  I.      The evil laid to their charge—

This was indeed heinous beyond measure: for, notwithstanding all the remonstrances of successive prophets whom God sent to warn them of their guilt, “they forsook the Lord, and forgot his holy mountain,” where they ought to have worshipped him: and “offered sacrifices to a whole troop” of worthless idols. In this respect we, through mercy, stand on higher ground than they. Yet, though free from gross idolatry, we have acted altogether on the same rebellious principle as they, in that,

  1.      We have followed, every one of us, our own evil ways—

[We have not all acted in precisely the same way; some have run into the grosser sins of drunkenness and uncleanness, whilst others have been more decorous in their habits of life: but we have all neglected to choose the things wherein God did delight, and have “chosen the things wherein he delighted not.” To fear him, to love him, to serve him, to glorify him, these are the things which God would have approved: but how far have they been from being the objects of our choice!— — — A life of carelessness and indifference, of worldliness and vanity, and of an idolatrous attachment to the things of time and sense, this is hateful in the sight of God: and this has been our habit from our youth up even until now — — —]

This we have done notwithstanding God’s incessant endeavours to reclaim us—

[How constantly has he spoken to us in his blessed word! With what warnings, and invitations, and promises, and expostulations has he followed us all our days! How often has he spoken to us in his providential dealings, and how often by his Holy Spirit in our own consciences! yet all in vain: we have turned a deaf ear to every admonition; “we have pulled away the shoulder; we have refused to return” — — — Our Lord may well complain of us, “How often would I have gathered you, even as a hen gathereth her chickens under her wings, but ye would not!”

Now all this has greatly aggravated our guilt. As our blessed Lord said of the Jews, “If I had not come unto them and spoken unto them, they had not had sin; but now they have no cloak for their sin,” so it may be said of us: indeed of us it may be said in a peculiar manner, because of the plainness and fidelity with which the whole counsel of God has been for so many years declared unto you: verily we have in that respect been distinguished as Capernaum of old; and may expect to be distinguished also like that city in our punishment, if we continue to abuse the privileges with which we are so highly favoured.]

From the evil which they committed, we proceed to notice,

  II.      The judgments denounced against them—

Under the Jewish dispensation, the commands of God were enforced with temporal rewards and punishments: but to us he holds forth rather such as are spiritual and eternal. Certain it is that God will put a difference between those who serve him, and those who serve him not.

He will do it in this world—

[The servants of God, as to external things, may be, and for the most part are, in a state inferior to others: nevertheless they have in reality an infinitely bettor portion than the greatest or happiest of God’s enemies. “The very blessings of his enemies are cursed to them,” so that “in the midst of their sufficiency they are in straits:” but the Lord’s people have even their afflictions sanctified to them, so that they are enabled to “glory in their tribulations,” and to “take pleasure in their distresses.” They have “meat to eat which the world knows not of:” and so refreshing are their draughts from the Fountain of living waters, that “they never thirst again” for the polluted streams which this world affords. Their minds are tranquil and at ease, whilst “the wicked are like the troubled sea which cannot rest;” they live in higher regions, where the storms and tempests of this lower world can scarcely reach; and enjoy in the light of God’s countenance a very foretaste of heaven itself — — —]

He will do it in the world to come—

[O! who can conceive how different from that of the ungodly will be the lot of God’s servants there? The parable of the Rich Man and Lazarus will serve to give us some idea of it. Here the Rich Man’s state appeared to have in it all that was desirable, whilst the destitution of Lazarus was extreme: but how different their condition there! the one banqueting at the table of his Lord, and “drinking of the rivers of pleasure which are at God’s right hand;” the other wanting “a drop of water to cool his tongue!” the one exalted in glory on his Saviour’s throne, and filled with a complete fruition of his God; the other “weeping and wailing, and gnashing his teeth,” in anguish, which no words can utter, no imagination can conceive! Verily the words of my text will then have their full accomplishment; and then shall every soul understand what is comprehended in this sentence, “Behold, my servants shall eat, but ye shall be hungry; behold, my servants shall drink, but ye shall be thirsty; behold, my servants shall rejoice, but ye shall be ashamed; behold, my servants shall sing for joy of heart, but ye shall cry for sorrow of heart, and shall howl for vexation of spirit.”]

  ADDRESS—

  1.      Those who disregard the warnings of their God—

[What excuse have you for this rebellious conduct? Is there any thing unreasonable in his commands? Is he not worthy to be feared, and loved, and served, and honoured? and would not your own happiness be promoted by conforming to his will? — — — Or have you any doubt whether there be a day of future retribution, when “he will give to every man according to his works?” You cannot doubt of this. Why then will you not lay to heart the warnings and the exhortations which he sends to you from time to time? I pray you think of the judgments here denounced against those who are disobedient to his word; and “flee, whilst yet ye may flee, to the refuge that is set before you”— — —]

  2.      Those who obey him in spirit and in truth—

[We cannot but observe with what peculiar delight God contemplates the happiness of his obedient servants. No less than four times does he repeat the words, “Behold, my servants;” as though he had said, ‘These are the people whom I delight to honour; and the whole universe shall see, that they are above all others the blessed of the Lord.’ To you then I say, think of the blessings which are here accorded to you; and labour night and day to secure them. In particular, consult the sacred records, and see what those things are in which your God delights. Does he delight to honour his only dear Son? Let your whole soul engage in this blessed work, looking to him for all that you want, “receiving every thing out of his fulness,” and devoting yourselves in body, soul, and spirit, to his service. Does God delight in holiness? Seek it in its utmost heights, that ye may “be holy as he is holy, and perfect, even as your Father which is in heaven is perfect.”]

MXXI

THE NEW HEAVENS AND THE NEW EARTH

  Isai. 65:17, 18.

Behold, I create new heavens, and a new earth: and the former shall not be remembered, nor come into mind. But be ye glad and rejoice for ever in that which I create: for, behold, I create Jerusalem a rejoicing, and her people a joy.

WHEN our blessed Saviour came into the world, his advent was thus announced by angels to some poor shepherds; “Behold, I bring you glad tidings of great joy, which shall be to all people: for unto you is born this day, in the city of David, a Saviour, which is Christ the Lord.” Next to that in point of importance, and next to it as a ground of joy, is the information which I have to communicate to you this day, relative to a new creation, in which that same adorable Saviour will display the full benefits of his redemption, even of that redemption which, at his first advent, he accomplished in the world: “Behold,” says God, “I create new heavens, and a new earth.” Permit me, then to call your attention to,

  I.      The glorious prospect that is here set before us—

The language here used is doubtless exceeding strong, more especially when we consider to what an apparently small event it, in the first instance, refers. It refers to the restoration and conversion of God’s ancient people, the Jews: “I create Jerusalem a rejoicing, and her people a joy.” But, when viewed in its connexion with all its consequences, it will be found to deserve the title here given it, “A creating of new heavens and a new earth.”

The event itself will be most glorious—

[In a temporal view, it will be great. The Jews, beyond all reasonable doubt, will be restored to their own land; and enjoy there a state of prosperity not known by them even in the most favoured periods of their history — — —

In a spiritual view, it will be greater still. Their conversion to God will be attended with a very extraordinary measure of true piety — — — In fact, it will eclipse all that was ever known amongst them, unless perhaps amongst a few of their most eminent saints; “for the light of the moon will be as the light of the sun, and the light of the sun seven-fold, as the light of seven days, in the day that the Lord bindeth up the breach of his people, and healeth the stroke of their wound.” As for former things, though glorious in their day, as the stars in the absence of both sun and moon, yet they shall pass away so as no more to be remembered: “The ark of the covenant itself, that peculiar symbol of the divine presence, shall no more be visited by them, or remembered amongst them; Jerusalem itself being the throne of the Lord,” and “God himself the light and glory thereofe.”]

This may fitly be called “new heavens, and a new earth.”—

[So St. Peter calls it, doubtless in reference to this very passage; “We, according to His promise, look for new heavens and a new earth, wherein dwelleth righteousness.” And by many it is thought, that to this very period St. John refers, when, in the Apocalyptic vision, he saw it, as it were, accomplished before his eyes; “I saw a new heaven and a new earth: for the first heaven and the first earth were passed away: and there was no more sea. And I, John, saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband. And I heard a great voice out of heaven; saying, Behold, the Tabernacle of God is with men, and he will dwell with them; and they shall be his people; and God himself shall be with them, and be their God. And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away. And he that sat upon the throne said, Behold, I make all things new. And he said unto me, Write: for all these words are true and faithful.” Doubtless, in its literal extent, this passage will never be fulfilled till we get to heaven; because, in this world, “death” will continue to reign, till its power shall be destroyed at the resurrection-day. But as the destruction of Jerusalem was a type of the destruction of the wicked in the day of judgment; so will the constructing of the New Jerusalem be a very glorious representation of the felicity of heaven: yea, so bright a picture will the one be of the other, that the same language may well be applied to both, and both be designated as “a creation of new heavens and a new earth.”]

And what, think ye, are,

  II.      The feelings with which it should be contemplated?

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