MALACHI

MALACHI

It was foretold by Isaiah, that the Messiah should be “despised and rejected of men.” But was it by the men of one generation only that he was to be so treated? No; but by men of every nation, and of every age. It is indeed humiliating to think that the prophecy in our text has been fulfilled in us: but it is not more humiliating than true. Consider,

  1.      What we have done to obtain an interest in Christ—

[After the things of this world we have burned with most intense desire: pleasure, riches, honour, have been in such request, that no measure of attainment of them could ever satisfy us: but after the knowledge of Christ we have felt no such longings: a small measure would satisfy us at any time: and we could be quite content to leave it in doubt whether he were our friend or not. Anxieties and disappointments in abundance we have felt in relation to earthly things; but not in reference to him; because it has been a matter of indifference to us, whether we possessed an interest in him or not. For earthly things we could consume the midnight oil, or encounter perils and fatigues: but an hour spent in prayer, in our secret chamber, has been a labour too irksome for us to endure. Whole years have passed; and not a single day been devoted by us to fasting and prayer for the obtaining of his salvation. Such a price as this has appeared an unreasonable demand; nor could we ever be prevailed upon to pay it: a faint wish, or formal service, has been the full amount of the estimate which we have set on His love. How justly then may God reject us with indignation, saying, “A goodly price truly is this at which I have been prized of you!”]

  2.      What we have been willing to suffer for him—

[Great are the sacrifices which we have made for the poor vanities of time and sense: but what have we sacrificed for the Lord? Paul counted not his life dear to him, so that he might but honour and glorify his Lord: but we have felt no such constraining sense of his excellency, no such disposition to part with all for him. An interest equivalent to the purchase of a potter’s field has been at any time a sufficient barrier in our way to obstruct our progress, and prevent us from confessing him openly before men. It is really grievous to think how little we have been willing to bear for him. A frown, a threat, an ignominious name, have been quite sufficient to intimidate us; when, if we had valued Christ aright, ten thousand worlds would, in comparison of him, have weighed no more with us than the dust upon the balance.]

  3.      What efforts we have made for promoting his glory in the world—

[The Apostles and primitive Christians counted not their lives dear to them, so that they might but diffuse the knowledge of his salvation. And thus it should be with us. Our hearts should be ever intent on that object: we should never lose sight of it: we should live altogether for it. But, alas! how inactive have we been in his service! We have seen millions perishing for lack of knowledge, and used scarcely any means for their instruction. We have seen the kingdom of Christ invaded and usurped by the prince of darkness, and put forth no efforts to bring it to its rightful Owner. Say, would it have been thus, if we had valued him as we ought? Would the advancement of his glory have been so light a matter in our eyes, if we had formed a just estimate of his kingdom and glory? Surely God has had too much reason to cast this reflection upon us, “A goodly price it was that I was prized at by them.” And all our worthless services he may well cast away with indignation, as unworthy his acceptance, and fit only for the purchase of a potter’s field.]

  ADDRESS—

  1.      Those who are indifferent about Christ—

[Can it be so, that there should be any found of this description? Alas! they constitute the great mass, not of the heathens only, but of those who name the name of Christ. But will it be so always? Will it be so when you get into the eternal world? You can sleep now like the foolish virgins: but will you not in that day, when excluded from the marriage feast, cry, “Lord, Lord, open unto us?” Yes: you will then at least form a correct estimate, if you will not now: but I pray God you may learn to do it now, whilst it may be available for your good, and not wait till you shall know his value only by your loss. Better to know him now by the manifestations of his love, than to know him then by the terrors of his avenging arm.]

  2.      Those who desire to obtain an interest in him—

[Be ready to pay the price which your God demands. The wise merchant, when he has found this pearl of great price, will sell all to procure it. And this is what our blessed Lord himself requires at your hands. You must “forsake all, and follow him:” you must not love father or mother more than him. You must even “hate father and mother, yea, and your own life also,” in comparison of him. He must have no rival in your estimation. There must be nothing which you will not do for him; nothing which you will not sacrifice. Be not like the Rich Youth, who renounced him rather than his wealth. The greater the sacrifices you make, the more must you account them grounds only of self-congratulation, and of joy. O beg of God the Spirit to reveal him in your hearts; and so to make his glory pass before your eyes, that you may henceforth have no wish but to enjoy his presence, and to glorify his name!]

  3.      Those who profess that they do already possess this inestimable treasure—

[I can have no doubt but that there are many of this description here present: and I greatly rejoice that the Lord Jesus Christ is valued amongst us in some measure as he ought to be. But I tremble to think what changes may yet be wrought even in the most hopeful amongst us. Who that had seen the piety of Demas, would have expected such an issue of it as we read of: “Demas hath forsaken us, having loved this present world.” Who that had beheld the Galatian converts, so full of love to the Apostles, that they would have “plucked out their own eyes, and given them to him,” would have expected to find them afterwards so “bewitched” through the influence of false teachers, that they “accounted him their enemy for telling them the truth?” But St.Paul, in all his epistles, complains, as St. Peter does also, that, as there had been “false prophets in former ages, so were there in their days false teachers, who brought in damnable heresies, and prevailed on many to follow their pernicious ways.” We read of “whole families being subverted and turned from the faithp;” some through the instrumentality of Judaizing teachers, who blended with the Gospel the observance of the Mosaic rites; and others, through the delusive statements of self-conceited philosophers, who, by their specious refinements, despoiled Christianity of all its simplicity and gloryr. And as then multitudes were “tossed to and fro, and carried about with every wind of doctrine,” so it is now; as, indeed, we have been taught to expect it would be in these latter days. St. Paul says, “The time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears; and they shall turn away their ears from the truth, and shall be turned unto fables — — — And what is the effect of this amongst us? it is precisely the same as in the Apostle’s days; the minds of the simple are distracted; and instead of hearing, in every place, the praises of our adorable Redeemer, we hear of little but a “doting about questions and strifes of words;” and see little, but envy, and strife, and railing, and evil surmisings, and perverse disputings of men of corrupt minds.” And this is the price at which our blessed Lord is prized by us! Any new opinion, or fond conceit, has more attraction for us, than the contemplation of his love, and the adoring of his grace! Dear Brethren, “I am jealous over you with a godly jealousy: for I have espoused you to one Husband, that I may present you as a chaste virgin to Christ: but I fear lest, by any means, as the serpent beguiled Eve, through his subtlety, so your minds should be corrupted from the simplicity that is in Christ.” Be on your guard, I pray you, against his devices. He can now, as well as formerly, “transform himself into an angel of light, and make his ministers to appear as the ministers of righteousness.” But I appeal to all, whether the listening to “questions and strifes of words” does not divert the mind from Christ, and indispose the soul for communion with him. Then, I say, have a higher regard for Christ than to run after novelties, which only draw you from him. It is but little that you can know of him, how intent soever your minds may be upon him; and but little that you can do to requite his love, how devoted soever you may be to his service. Value him then as you ought; love him as you ought; serve him as you ought: let “all created things be as dung” in your estimation in comparison of him: and endeavour now to keep your mind engaged, as it will to all eternity be occupied in heaven, in praising and magnifying him, who “loved you, and washed you from your sins in his own bloodz.”

Take care that you be not robbed of it. Satan will leave nothing undone to prevail against you. How he has prevailed over others, let the history of Demas inform you. Do not imagine, that because the world is as nothing to you now, it will always appear so vain and worthless. No: a change of circumstances often produces a change of views and habits. What changes may await you, God alone knows: but O! pray that there may never be a change in your regards for Christ, unless indeed that he may be increasingly precious in your eyes, and that your devotion to him may be more entire. And be assured that in the eternal world it will be no grief to you that you did too much for him, or suffered too much for him. Let it be to you “Christ to live; and it will in due time be gain to die.”]

MCCLVIII

THE MEANS OF EVANGELICAL REPENTANCE

  Zech. 12:10.

I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplications: and they shall look upon me whom they have pierced, and they shall mourn for him, as one mourneth for his only son, and shall be in bitterness for him, as one that is in bitterness for his first-born.

REPENTANCE is a subject, with which every one supposes himself to be sufficiently acquainted, but which is indeed very rarely understood. The Scriptures speak of a repentance unto salvation, not to be repented of; intimating thereby, that there is a repentance, which is not unto salvation; and which therefore itself needs to be repented of. The text in this view deserves our deepest attention, since it opens to us,

  I.      The nature of evangelical repentance—

The sorrow, produced in the heart of a true penitent, is exceeding deep—

[Nothing can be more pungent than the grief of a parent who has lost “his first-born,” “his only son.” Yet to that is the mourning of a penitent twice compared. In either case, the soul is bowed down greatly; it is indisposed for receiving gratifications from those vanities, with which it was before amused; and loves to indulge in pensive solitude, and painful reflections. The parent’s anguish indeed may be softened by the assiduities of surviving friends; and may wholly lose its pungency through the lapse of time. But nothing can mitigate the pangs of a wounded spirit, nothing silence the accusations of a guilty conscience, till “the balm of Gilead,” the blood of Jesus, be applied to it: nor even then will sin ever cease to be the grief and burthen of the soul.]

But repentance is then only to be called evangelical, when it has immediate respect to Christ—

[Twice is it said in the text, that men shall mourn “for him,” that is, for Christ. Not that the miseries, which Christ endured on the cross, are the proper grounds of a penitent’s sorrow; but rather, it is his grief that he has so dishonoured Christ by his sins, and that he has yet again and again “crucified him afresh” by continuing in sin. Many, who are not really humbled, are concerned for their sins as having subjected them to God’s displeasure; but it is the true penitent alone, who mourns for sin, as dishonouring Christ, and as counteracting all the gracious purposes of his love.]

This will more fully appear by considering,

  II.      The means by which it is to be attained—

The effusion of the Spirit is the primary means of producing penitence in our hearts—

[The Holy Spirit is called “the Spirit of grace and of supplication,” because he is the Author and Giver of all grace, and because it is through his agency alone that we are able to pray. And this Spirit Christ will “pour out” upon us. He not only has a right to send the Holy Spirit, as being God equal with the Father, but in his mediatorial capacity he is authorized and empowered to send forth the Spirit, “having received of the Father the promise of the Holy Ghost,” on purpose that he may impart to us out of his own immeasurable fulness. To him all must look for this blessing; and all may look with an assurance of obtaining it, provided they truly and earnestly desire it. The great and learned, “the house of David,” must submit themselves to his influence; nor shall the poorest or most illiterate of “the inhabitants of Jerusalem” be destitute of this mercy, if they will but ask it of their heavenly Father. Nor till this Spirit convince us of our sin, can any of us know our state, so as to be suitably and abidingly affected with it.]

As a secondary mean, the Spirit turns our eyes unto a crucified Saviour—

[Nothing but a view of Christ as dying for us, can ever thoroughly break our obdurate hearts. But this has a powerful tendency to produce ingenuous sorrow; because, while it shews us the malignity of sin in most awful colours, it discovers to us also the remedy provided for the expiation of sin. In the one view, we are humbled by a sense of our extreme vileness; in the other, we are overwhelmed with a sense of the Redeemer’s love: and a combination of these two effects constitutes that ingenuous shame and sorrow, which may be denominated evangelical repentance.]

  We may IMPROVE this subject,

  1.      For conviction—

[All acknowledge that they need repentance, and profess an intention to repent. But let not any imagine that the slight acknowledgments, and faint purposes of amendment, which are usually made on dying beds, are sufficient. If the comparison in the text be just, nothing will suffice, but a heart broken and contrite under a sense of sin. And precisely such is the view which the Apostles also give of true repentance. O that we may never rest in any thing short of such repentance, lest, instead of looking now on Christ with salutary contrition, we behold him hereafter (as we must do) with endless and unavailing sorrow.]

  2.      For encouragement—

[Many are discouraged by reason of the hardness and obduracy of their hearts. Indeed we all feel, that notwithstanding we have so much cause to weep day and night for our sins, and are really desirous to do so, we can rarely, if ever, bring our souls to any measure of tenderness and grief. But let us look more at Christ as dying for us; and not confine our attention, as we too often do, to our sins. Let us particularly beg of Christ to pour out his Spirit upon us, and then the heart of stone shall soon give way to a heart of flesh. The Spirit of grace and of supplications will easily effect, what, without his aid, is impossible to man: and the rocky heart, once struck by him, shall yield its penitential streams through all this dreary wildernessn.]

MCCLIX

CHRIST, THE FOUNTAIN OPENED

  Zech. 13:1.

In that day there shall be a fountain opened to the house of David, and to the inhabitants of Jerusalem, for sin, and for uncleanness.

THE various metaphors by which our Lord is described in Scripture, while they give just representations of him, are frequently calculated in a peculiar manner to impress the minds of those who heard them. This remark admits of the fullest confirmation from our Lord’s own discourses: it may also be illustrated by the prophecy before us. The Jews had heard of the wanderings of their ancestors in the wilderness; and they had themselves traversed a much larger tract of country in their return from the Babylonish captivity. To them therefore the tidings of a fountain to be opened would convey very strong and pleasing sensations. Nor shall we be unaffected by them if we lament our spiritual defilements.

We propose to consider,

  I.      The meaning of the prophecy—

The Scriptures often mention a time under the expression “that day”—

[This expression sometimes refers to the apostolic, and sometimes to the millennial period. It is to be understood in this place as designing the former. That was a day in comparison of which all preceding ages were but as the morning dawn: then the mists of Gentile ignorance and Jewish superstition were dispelled before the Sun of Righteousness.]

At that period Christ was to be known under the notion of “a fountain”—

[Christ is frequently spoken of under the metaphor of a fountain. He virtually applies the name to himselfc. He is described nearly by the same character even in heaven. He justly answers to this description, having within himself an inexhaustible source of blessings.]

He was to be a fountain “opened”—

[From eternity was he as “a fountain sealed,” having in himself all fulness, before there existed any creatures to whom he might impart of it. Before his incarnation he afforded a scanty measure of his Spirit. At the time of his death he properly became a fountain opened.]

The persons for whom it was to be opened were “the house of David,” &c.—

[“The house of David” are the spiritual seed of Christ. “The inhabitants of Jerusalem” are the members of the Christian Church. Both together import all believers, high and low, rich and poor; none are excluded who wish to participate his blessings.]

The end for which it was to be opened was, to cleanse from “sin”—

[There had been fountains for ceremonial uncleanness. There were also fountains for the cure of bodily disordersh. But Christ was a fountain for moral defilement, and spiritual maladies.]

In due season this prophecy received its accomplishment.

  II.      The completion of it—

From the incarnation of Christ this fountain was more fully exhibited: during his ministry its waters flowed in partial streams; but at his death it was fully opened:

It was broken open on the cross—

[In our Lord’s agony, the blood had flowed through every pore: previous to his crucifixion his back had been torn with scourgesk: the crown of thorns pierced his sacred temples: his hands and feet were nailed to the accursed treem; and his side, pierced with the spear, emitted blood and water. Thus did men and devils concur in breaking open this fountain. The dying thief was made a monument of its cleansing efficacyo.]

It was set open on the day of Pentecost—

[Then the Spirit was poured out in a more abundant measure: thousands, even of the murderers of our Lord, were cleansed by it. The effects produced were instantaneous and abiding: the blackest guilt was purged, the most ferocious natures changed. Nor was its influence to be confined any longer to one age or nation.]

It was left open in the promises to all succeeding generations—

[We may say of this fountain as St. Paul does of the Gospel—. The word is the channel in which it flows: it has already spread its streams to the ends of the earthr: it will flow till that prophecy be fully accomplished—: the invitations to it are yet sounding in the ears of allt—.]

  ADDRESS—

  1.      To those who expect salvation while they live in sin—

[If men could be saved in their sins, why was this fountain opened? Would God have given up his Son to death without necessity? or shall they who neglect the fountain be cleansed like those who wash in it? Let none deceive their own souls: to wash in this fountain is THE ONE THING NEEDFUL. They who cry with the leper, shall receive the same answer—.]

  2.      To those who hope to cleanse themselves in some other way—

[Many hope to wash away their guilt by tears of repentance. But would God have opened this fountain, if any other would have sufficed? How lamentable that there should still be such cause for those expostulations—! Let those who say like Peter, remember the answer given himy—.]

  3.      To those who doubt whether they may come to this fountain—

[Many imagine that the greatness of their guilt is a bar to their acceptance; but the fountain was opened for sin and for uncleanness. What would have been the effect of such hesitation at the pool of Bethesda? Be it remembered that all, who have a need, have a right to wash: let every one then press forward, lest he lose the blessing.]

  4.      To those who have experienced its cleansing efficacy—

[It is in you that the efficacy of this fountain must be seen. Let it appear that it has cleansed you from earthly and sensual desires. But still you have need to wash in it daily. This do, and you shall soon join in that triumphant songb—]

MCCLX

CHRIST SMITTEN FOR OUR SINS

  Zech. 13:7.

Awake, O sword, against my shepherd, and against the man that is my fellow, saith the Lord of hosts: smite the shepherd, and the sheep shall be scattered: and I will turn mine hand upon the little ones.

THIS is generally thought to be the beginning of a distinct prophecy: yet it seems not only to be connected with, but in a measure to arise out of, the preceding context. The connexion, it is true, is not obvious: but it must be remembered, that this is the way in which some of the most important predictions in all the Scriptures are introduced. Take, for instance, the prophecy that Christ should be born of a pure virgin; a more wonderful event than which is not predicted in all the inspired volume: there was no necessary connexion between that, and the destruction of the ten tribes; nor between that, and the obstinate incredulity of Ahab: yet, on Ahab’s declining to ask a sign that the deliverance promised to Judah should speedily be accomplished, the Lord gave him this sign; “Behold, a virgin shall conceive, and shall bear a son, and shall call his name Immanuel.” In that prophecy, the event predicted appeared wholly foreign to the subject that was in hand: but in the prophecy before us it is not so. The chapter begins with a plain declaration, that in due time Christ, by the shedding of his blood upon the cross, should open unto mankind “a fountain to wash them from sin and uncleanness.” It then goes on to say, that by him idolatry should be destroyed; and that both men and women, if tempted to idolatry by their own children, should immediately execute judgment upon them, and thrust them through with a sword or dart: and that so general should be men’s abhorrence of idolatry, that those who had been disposed towards it, and had even marked their bodies in honour of their idols, should deny their having ever felt any disposition towards it, and should ascribe the marks that were on their flesh to some “wounds which they had received, either accidentally, or for some particular purpose, in the house of their friends.”

Then in our text God says, As the false prophet shall be slain by his own father for endeavouring to turn you from God, so shall the true prophet be slain by his father in order to turn you to God: “Awake, O sword, against my shepherd, and against the man that is my fellow, saith the Lord of hosts.”

In discoursing on these words we shall consider,

  I.      The commission given to Jehovah’s sword—

It is bidden to “awake and smite:” but here two questions arise;

  1.      Whom was it to smite?

[It was assuredly the Lord Jesus Christ, who alone answers to the character here described. He is the Shepherd of Israel,” appointed to that office by God himself. He designates himself by that very name, and as the person to be smitten under that very characterd. Moreover, he alone can be called “Jehovahapos;s fellow:” for he was God as well as man, even the true Godf, the mighty God, altogether One with the Father himselfh, “God over all, blessed for ever;” and, being-God in his own nature, and therefore incapable of suffering, he assumed our nature on purpose that he might suffer.]

  2.      In whose hand was it to inflict the stroke?

[It was the Father himself who was to wield it, even he who here calls upon it to arise and smite. True it was that men and devils were the more immediate agents; but they were only instruments in the Father’s hands: “they could have had no power at all against him, if it had not been given them from above.” They were willing agents, no doubt, and executed what their own malignant dispositions dictated: but God overruled their designs for the accomplishment of his own eternal purposes. There was not one thing done by them which had not been foretold; nor one thing predicted, which they did not unwittingly and exactly performm.

But even without the intervention either of men or devils, the Father himself smote him. What was it but a sense of God’s wrath upon his soul that made him sweat great drops of blood in the garden? It was the Father himself who put that bitter cup into his hands. Upon the cross too, when Jesus uttered no complaints respecting inferior agents, he bitterly bewailed the hidings of his Father’s face: “My God, my God, why hast thou forsaken me?” Thus was verified that awful prediction of the prophet, “It pleased the Lord, even Jehovah himself, to bruise him.”]

Let us next inquire into,

  II.      The grounds and reasons of this commission—

It was the Father’s purpose to exercise mercy towards our fallen race: but he would do it in a way that should be consistent with his own perfections. Hence he gave us his only-begotten Son to be our substitute and surety: and against him, when standing in that capacity, he called forth the sword;

  1.      To shew his indignation against sin—

[We presume not to say what God might have done, if it had pleased him: but we are sure that “it became him, in bringing many sons to glory, to make the Captain of their salvation perfect through sufferings.” As the Moral Governor of the Universe, it became him to vindicate the honour of his broken law, and to mark his utter abhorrence of iniquity: and this he did more strongly and effectually in smiting his only-begotten Son, than if he had smitten the whole human race. As for the children of men, they are but worms of the earth, far inferior to the angels that fell: but Christ was his co-equal, co-eternal Son, his fellow, his equal. O what an evil must sin be, when God would not suffer it to pass unpunished even in the person of his own Son, on whom it was found only by imputation! We may be well assured, that, on whomsoever it be found in the last day, it will be visited with “wrath to the uttermost.”]

  2.      To reconcile justice with mercy in the salvation of sinners—

[Had sin been pardoned without any atonement, the claims of justice must have been superseded. But God would not exalt mercy at the expense of justice; and therefore he devised a way of satisfying the demands of justice, whilst he listened with complacency to the voice of mercy. “He laid our iniquities upon” his only dear Son, and exacted of him the debt which had been incurred by us: and that debt he paid to the uttermost farthing; so that justice itself has nothing more to require of us, provided only we plead what Christ has done and suffered in our behalf. Thus has God become “a just God and a Saviour,” or, as St. Paul expresses it, he is “just, and yet the justifier of them that believe in Jesus.”]

Such being the reasons for this mysterious commission, we proceed to notice,

  III.      The effects and consequences of it—

The immediate effect was the scattering of our Lord’s disciples—

[One would have thought that our Lord’s more intimate disciples, who for above three years had heard all his discourses, and seen all his miracles, would have firmly adhered to him, even to the end; more especially as they had promised, in the most solemn manner, to follow him, even unto death: but God, who knew what was in man, foretold that they would shamefully desert him in the hour of trial: yea, our Lord himself forewarned his disciples that they would forsake him, and thereby fulfil the prophecy in our text: and the event, alas! corresponded with these predictions: the “Shepherd being smitten, the sheep were immediately scattered abroad;” “they all forsook him and fledq.” What a poignancy must this circumstance have given to all the other wounds inflicted on our Lord! Where were all the myriads whom he had miraculously healed? Where were those whom he had raised from the dead? Were they all afraid to own him? Was not so much as one found to stand forth in his defence, or even to speak a word in his behalf? No: all were panic-struck and mute. Hear how our blessed Lord himself complains of this, as a bitter aggravation of his sorrows — — — But utter dereliction, unmitigated sorrows, were our desert; and he, as our substitute, endured it all in our behalf.]

The ultimate effect was their restoration and recovery—

[This is intimated in the last clause of our text. By “turning his hand upon his little ones,” is meant, that he would accomplish upon them all his merciful designs, recovering them from their fears, and restoring them to the Divine favour. This he did as soon as ever he was risen from the dead: he did not even except Peter, who had so shamefully denied him with oaths and cursest. On the day of Pentecost he so “strengthened his little ones,” that they were henceforth no more intimidated, but boldly confessed him before all the rulers of their nation, and braved death in all its most tremendous forms, for the honour of his name. Similar effects were instantly produced on thousands of his followers: and to this hour is the same divine energy communicated to the feeblest of his people: though but “a little flock,” they fear not the threats of any adversaries, because they know that it “is the Father’s good pleasure to give them the kingdom;” and, that they shall be “more than conquerors through Him that loved them.”

Such were intended to be the effects of our Redeemer’s death: “He suffered, the just for the unjust, that he might bring us to God:” and to God he will bring us; so that “of those whom the Father hath given him, not one shall be lost.”]

  IMPROVEMENT—

Let us take occasion from this prophecy,

  1.      To admire the love of God the Father—

[When God called to his sword to “awake and smite,” whom should we suppose to be the objects of his vengeance? Should we not conclude of course that we were to be the monuments of his wrath? we, towards whom he had so long exercised forbearance, and who had so obstinately persisted in our rebellion? Yes, methinks God would say, “Sword, go and smite those my incorrigible enemies; go and smite them to their inmost soul.” But, behold, he sends his Son, “his fellow,” and directs the sword to execute vengeance upon him, as our substitute! We wonder not so much that the Jews should cry out, “Spare not this man, but Barabbas:” but that Jehovah should give his direction to his sword, “Spare not my dear Son, my fellow, but Barabbas,” is truly wonderful. Yet this, in effect, he did say: ‘Spare the vilest of the human race, even though they be robbers and murderers; but “smite my Son, my fellow,” and spare not him, in order that thou mayest spare them.’ O wondrous love! Who can estimate it? What tongue can utter it? What imagination can conceive it? Well is it said, “God so loved the world, as to give his only-begotten Son:” but the heights and depths of that love are unsearchable, either by men or angels.]

  2.      To follow the steps of the good Shepherd—

[Jesus, Jehovah’s fellow, is our shepherd; and we, as sheep of his pasture, are under his protection. Let us then, however weak in ourselves, despise the threats of all our enemies. Let us never for a moment indulge the fear of man, or entertain a thought of forsaking him who has laid down his life for us. Let us consider our obligations to him: let us consider them, till we feel our whole souls inflamed with love to him; and, under the constraining influence of his love, let us “follow him without the camp, bearing his reproach,” and “rejoicing, if we are counted worthy to suffer shame, or even death itself, for his sake.” Let us “know in whom we have believed;” and say with David, “The LORD is my shepherd; I shall not want;” nor “will I fear what man can do unto me.”]

  3.      To seek the effectual influence of his grace—

[What shall we not be able to do, if “he turn his hand upon us for good?” Could Paul say, “I can do all things through Christ, who strengthened me?” so then may we say. He was by nature no stronger than the weakest amongst us: and the weakest of us, by grace, may be as strong as he: “Christ’s strength shall be perfected in our weakness,” as it was in his. Let our eyes then be unto Jesus; that, as he has been “the author, so also he may be the finisher, of our faith.” Let our expectations from him be enlarged: and, whatever our difficulties be, let us remember, that “our Redeemer is mighty,” is almighty; and that he has pledged himself to us, that “none shall ever pluck us out of his hands.”]

MCCLXI

GOD’S METHOD OF DEALING WITH HIS PEOPLE

  Zech. 13:9.

I will bring the third part through the fire, and will refine them as silver is refined, and will try them as gold is tried: they shall call on my name, and I will hear them: I will say, it is my people; and they shall say, The Lord is my God.

AFFLICTION is the lot of mankind in general, and more especially of those who fear the Lord, who are all, in their measure, “predestinated to he conformed to the image of Christ,” as well in sufferings as in glory. In the context we are told what Christ would have to endure when once he should become incarnate; “Awake, O my sword, against the man that is my fellow, saith the Lord of hosts; smite the shepherd.” It is true, that Christ was to make satisfaction for sin by his sufferings and death; and in that view there is no occasion for us to “drink of his cup:” but it is true also that “he learned obedience, and was made perfect, by the things which he suffered;” and these ends are no less necessary to be accomplished in us; nor can they be effected in any better way. On this account God has determined to “bring the third part through the fire;” that so he may fit them for the fuller enjoyment of himself, both in this world and the world to come.

The text informs us how God deals with his people,

  I.      In respect of trials—

he people of God are but a small remnant—

[Perhaps the text may refer to that period when the Christian Church was to be delivered from the destruction which was coming on the Jewish nation. At that time they were very numerous in Judæa, and might, in general terms, be represented as a “third part.” But in every age and place they have been comparatively a “little flock,” or, as the Apostle calls them, “a remnant according to the election of grace.” Even in one of the most distinguished Churches in the apostolic age we read that there were “but few who had kept their garments undefiled:” and, if those who bear the Christian name at this day were tried by the standard of God’s word, the number of true disciples would be found very disproportioned to the collective body.]

But, whether few or many, they are all “brought to God through the fire”—

[It is no uncommon thing for persons to receive their first serious impressions by means of some afflictive dispensation: many must say with David, “Before I was afflicted I went astray.” But, in whatever way they are converted to God, they seldom continue long in his service without experiencing some temporal or spiritual affliction. God, who is a wise physician, knows what is most conducive to the health of our souls. He sees that there is much “folly bound up in our hearts, and that nothing but the rod of correction can effectually drive it out.” He sees it necessary “to try us, as gold, and to purify us as silver,” that we may both manifest what we are, and become what we should be. If we be only superficial Christians, who, like “the stony-ground hearers, have no root in ourselves,” we shall “be offended as soon as tribulation or persecution ariseth because of the word:” but if we be “Israelites indeed,” the trial of our faith, which is much more precious than gold, which, though it stand the trial of fire, yet perisheth at last, will be found to praise, and honour, and glory in the day of his appearing.” Besides, the very best have much amiss within them, which escapes their notice, till “God counsels them in the night season” of affliction, and discovers to them the hidden abominations of their hearts. On this account especially the saints have testified with one consent that they have found it “good to be afflicted;” and have seen reason to bless God more for their heaviest trials, than for their richest comforts.]

That their trials, however, are not unmixed, will appear by considering how God deals with them,

  II.      In respect of enjoyments—

If the Christian has much “bitterness of heart,” with which others are unacquainted, so has he also much “joy, with which a stranger intermeddleth not.” He enjoys,

  1.      Communion with God—

[Before he was converted he knew nothing of fellowship with a reconciled God and Father. He performed perhaps many outward acts of worship, but never prayed from his inmost soul. He felt not the greatness of his wants; he knew not the excellency of spiritual attainments: he was not persuaded of the efficacy of prayer: no wonder therefore that he never cried to God in earnest, and consequently, that he never obtained an answer to his prayer. Not even Paul himself, notwithstanding all his zeal, had ever prayed aright, till Christ appeared to him in his way to Damascus. But the true Christian is enabled to “pour out his soul before God:” and to him is that promise fulfilled: “Before they call I will answer, and while they are yet speaking I will hear.” Often does he go to God weak, weary, or disconsolate, and return from a throne of grace strengthened with might, and filled with peace and joy.

Nor is this happy state a little promoted by his trials. When he is long at ease, he is too apt to relax his exertions, and to rest in a cold and carnal frame: but afflictions drive him to his God, and necessitate him to wrestle in prayer till he obtains the desired aid.]

  2.      Confidence before God—

[God is unspeakably gracious to the soul that seeks him. He will not only answer the prayers of his people, but will “shed abroad his love in their hearts,” and give them such tokens of acceptance with him, as, in effect, to say to them, “Thou art mine.” He will “seal them with the Holy Spirit of promise,” and set his mark upon them in such a manner, that they themselves may know their relation to him. Moreover, by these manifestations of his favour he will embolden them to claim him as their God. Like the Church of old they shall make their boast of him; “My beloved is mine, and I am his,” “This God is my God for ever and ever.”

This assurance too, no less than their fellowship with God, is advanced by means of afflictive dispensations. Their tribulation makes them apply to God for patience; the acquisition of patience gives them an experience of his truth and faithfulness; and this experience begets a lively hope, yea, oftentimes an unshaken confidence in God, which is as “an anchor of their souls both sure and steadfast.”]

  ADDRESS—

  1.      Those who are but little conversant with trials—

[Doubtless it is a mercy to be free from troubles, because “they are not joyous at the present, but grievous.” But what do you find to have been the effect of this exemption? Have you not, like Jeshurun, “waxed fat and kicked?” “When you have eaten and been filled, have you not forgotten the Lord your God?” Do you not find that your corruptions are unmortified? Are you not conscious that you have never yet experienced that exalted state of communion with God, and of confidence before him, which it is both your privilege and your duty to enjoy? Guard then against these pernicious effects of ease; for the prosperity of fools, as we are told, will destroy them. Let the attainment of a holy and heavenly frame be desired by you far more than any temporal comfort. In a little time all present things, whether pleasing or painful, will come to an end: and then they only will be found happy, who sought an interest in Christ, and “had the Lord for their God.”]

  2.      Those who are “tossed with tempests and not comforted”—

[Though God brings his dearest children into the fire, he does not leave them there; he engages to bring them “through” it. While they are yet in it, he will be with them, that they may not be burned: yea, “he will sit by them as a refiner and purifier of silver,” to watch the process which he has ordained for their goodl. He knows what heat is requisite for the accomplishment of his gracious purposes; and, when their dross is purged out, he will bring them forth as “vessels of honour meet for their Master’s use.” Be patient then under your trials, knowing from whom they proceed, and for what blessed ends he has appointed them: and be rather solicitous to have your troubles sanctified than removed. Only let them drive you to a throne of grace, and not, as they too often do, discourage you from drawing nigh to God. Let them make you more earnest in seeking an assured confidence in his love, and an increasing meetness for his glory. Then shall you in due time be numbered with those blessed spirits, “who came out of great tribulation, and made their robes white in the blood of the Lamb.” Nor need you fear but that the “eternal weight of glory” which you shall possess, shall abundantly compensate “the light and momentary afflictions” which you endured in the way to it.]

MCCLXII

THE CONVERSION OF THE JEWS—OUR ENCOURAGEMENT TO PROMOTE IT

             Zech. 14:7.

It shall come to pass, that at evening time it shall be light.

IN the writings of the prophets, there are, as might be expected, many things difficult to be understood. Yet, even when a passage, in respect of its full import, is involved in the deepest obscurity, there may be some things perfectly clear, and capable of an easy application, for the elucidating of points that are of great importance. The prophecy before us is of this kind. It is generally understood as referring, in the first instance, to the destruction of Jerusalem by the Roman armies: it then, after some circumstances, which the events alone, when they shall have occurred, will enable us satisfactorily to explain, leads us forward to the period fixed in the Divine counsels for the conversion of the Jews to the faith of Christ; when “the Lord shall be king over all the earth, and when there shall be one Lord, and his name one.” The manner in which that day shall be introduced is particularly specified in the words immediately preceding my text: “It shall come to pass in that day, that the light shall not be clear, nor dark: but it shall be one day which shall be known to the Lord, not day, nor night: but it shall come to pass, that at evening time it shall be light.” By this I understand, not, as some do, that there shall be one continued day, in which there will be no darkness at all; for it is not of the Millennium itself that the prophet is speaking, but of the time when the Millennium shall be introduced: and that will be a time “neither perfectly clear, nor altogether dark;” “not entire day, nor entire night:” but a time like the evening, when, though there is some light remaining, it seems gradually drawing towards extinction. When the Church is so circumstanced, that shall be the period for God’s appearance in behalf of his people: and when, according to general expectation, increasing darkness might rather be expected to ensue, then shall light arise in God’s Church, and his purposes respecting it be accomplished.

For the purpose of confirming this interpretation of the passage, I will first consider the text in reference to God’s general dispensations; and then, in reference to the period more especially described.

  I.      Let us consider the text in reference to God’s general dispensations.

The more we examine the dealings of God with mankind, the more we shall see that he has, in all ages, permitted difficulties to arise, in order to make his people feel their dependence on him; and to display, eventually, in a more striking manner, his interposition in their behalf. In the 107th Psalm, this plan of the Divine government is illustrated in a great variety of particulars: Travellers “wandering in a wilderness;” captives “sitting bound in affliction and iron;” sick persons “drawing near to the gates of death;” and mariners, in their tempest-tossed vessels, “at their wit’s end;” all having been brought to the utmost extremity, are made to know, by happy experience, that there is a God who heareth prayer, and who is able to save, from every kind of danger, all those who call upon himf.

Nor is this his mode of dealing only in relation to temporal matters; it obtains equally in reference to men’s spiritual concerns. The parable of the Prodigal Son is not unfrequently realized amongst ourselves. How often have persons been left to run to the utmost excess of riot, till the very extremities of want and misery, to which they have reduced themselves, are made the occasions of suggesting to their minds that salutary reflection; “In my Father’s house there is bread enough and to spare, whilst I am perishing with hunger: I will return unto my Father.” And in this way they have found that mercy which their souls desired.

Nor is this process observed only at the first conversion of men to God. The saints are sometimes permitted, through the violence of temptation, to fall into the very depths of despondency. What can be conceived more distressing than the state of Asaph’s mind, as depicted in the 77th Psalm? “Will the Lord cast off for ever? and will he be favourable no more? is his mercy clean gone for ever? doth his promise fail for evermore? Hath God forgotten to be gracious? hath he in anger shut up his tender mercies?” In this extremity God mercifully interposed, to shew him that these fears were altogether groundless: and then the desponding saint acknowledged, that “this was his own infirmity.” Multitudes of others also, in every age of the Church, are enabled to bear the same testimony; and to say with David, “I waited patiently for the Lord, and he inclined unto me, and heard my cry: he brought me up also out of an horrible pit, out of the miry clay; and set my feet upon a rock, and established my goings: and he hath put a new song in my mouth, even praise unto our God.” In truth, this is what may be well expected under all trials, whether of a temporal or spiritual nature: for, from the days of Abraham to this present hour, has that proverb been verified, “In the mount the Lord shall be seen.”

We must not, however, suppose that these dispensations are limited to individuals: they may be seen with equal clearness in God’s dealings with the Church at large. Let us go back to those two redemptions which his people experienced from Egypt and from Babylon. In Egypt they were reduced to the lowest ebb of misery, and had their afflictions for a time augmented by the very means used for their deliverance; so that they were in utter despairl: but then it was that God interposed with a mighty hand, and a stretched-out arm, to bring them out from their captivity. Yet there was not even then an end put to their troubles: on the contrary, their danger became speedily more imminent than ever. Though they went forth out of Egypt, they soon found themselves enclosed by mountains and morasses on either side of them; by the sea before them, and by the Egyptian army in their rear: now their fears rose as high as ever, and they regretted that they had come out of Egypt at all. “They said unto Moses, Because there were no graves in Egypt, hast thou taken us away to die in the wilderness? Is not this the word that we did tell thee in Egypt, saying, Let us alone, that we may serve the Egyptians? For it had been better for us to serve the Egyptians, than that we should die in the wilderness.” Then did God open a way for them through the Red Sea; and complete their deliverance, by making a channel through the great deep a path to Israel, and a grave to Egypt.

The deliverance of Israel from Babylon, also, was scarcely more within the reach of reasonable expectation. It might possibly be hoped, that, after having kept them seventy years in a state of rigorous servitude, their Babylonish oppressors should relent, and suffer them to return to their own country. But who would have supposed, that the Persian conqueror of Babylon should confer on them so great a benefit? Yet was that very conquest the means of their deliverance; and Cyrus, as had been foretold three hundred years before, freely dismissed them to their own land, laden with the spoils which Nebuchadnezzar had taken from them. How surprising this event was to them, may be seen in a psalm composed on the occasion; “When the Lord turned again the captivity of Zion, we were like them that dream.” As Peter, when rescued from prison by an angel, could not believe the fact, but thought he saw a vision; so the people of Israel, when liberated by Cyrus, could scarcely believe that so great a mercy had been vouchsafed to them; so strange was it in itself, and so contrary to all human expectation.

But from the Jewish, let us turn our attention to the Christian Church; for in the establishment of that, also, we shall see the same truth illustrated with peculiar force. Behold the Founder of this Church riding triumphant into Jerusalem, amidst the acclamations and hosannahs of the multitude, and you will think the day of his reign had begun to dawn: but see him, in the space of four short days, apprehended, crucified, entombed, and his little band of followers scattered, without a ray of hope in their minds; and you will say, that all prospect of his reign has for ever vanished. Yet behold, within how short a space of time light rises up in obscurity, and the darkness becomes as the noon-day! On the third day he rises from the dead; and, after giving to his disciples many infallible proofs of his resurrection, he ascends to heaven, in the presence of no less than five hundred brethren; and then sends down the Holy Spirit to testify of him, and to confirm the word which his disciples should preach in his name. Here indeed it may be said, that “at evening time it was light:” and it is probable that at that period the prophecy before us received a partial accomplishment; for then did “the living waters go out from Jerusalem,” even those waters of salvation which have since, in a measure, flowed towards every quarter of the globe, and which in due season shall “cover the earth as the waters cover the sea.”

Thus we see how the text has already marked and characterized God’s general dispensations, as well towards his Church at large, as towards individuals in particular. And let not the time spent in this statement be grudged, as though it did not bear sufficiently on the main subject of our consideration: for when we have seen to what an extent the leading features of our text have been illustrated in the dispensations of God, whether general or particular, from the foundation of the world, we are more disposed to admit, that such a mode of procedure is likely to be adopted in the latter day, and consequently are better prepared to view the text,

  II.      In reference to the period more especially described.

The declaration, that “in that day the Lord shall be king over all the earth; and that there shall be one Lord, and his name One;” clearly shews, that the period referred to has not yet arrived. From the very time when the prophecy was delivered, to the present hour, there have been lords and gods without number, worshipped by the different nations of the earth. But the time is coming, when the Gospel shall be preached to all nations, and “all the kingdoms of the world become the kingdom of the Lord and his Christ:” and to that time the text clearly refers. The whole concluding part of the chapter also, whether literally or spiritually interpreted, manifestly determines our views to that period.

We have then, in our text, an intimation of the time when we may expect this great work to commence: it will be a time when it is “neither day nor night,” but, as it were, “the evening time,” partaking in a measure of both.

The conversion of the Jews to the faith of Christ is an event which every one who believes the Scriptures looks forward to as certain. But the time for it is supposed to be yet far distant; and all attempts to promote it are deemed visionary and absurd. Persons will say, ‘Look at the Jews: see in what a low degraded state they are; how deep and inveterate are their prejudices against the very name of Christ; how intrenched they are in their own forms and ceremonies; and how inaccessible to the Christian world: they will not suffer you to converse with them on the subject of Christianity: they will not read the books which you put into their hands. As for the Christian Scriptures, they will not look into them. Look at the efforts which have been made for their conversion; how vain and nugatory they have been. If some have professed to embrace the faith of Christ, it has only been for the purpose of advancing their temporal welfare: and they have no sooner gained their end, than they have proved themselves to be the most consummate hypocrites, and been an utter disgrace to the religion which they have professed to honour. What has the Society, which has now existed a dozen years, effected in their behalf? There has been no want of zeal in them, or of liberality in the public; and what have they done, but waste the public money in unprofitable speculations? This is a clear proof, that the time for the conversion of that people is not come, and that there is no hope of effecting it by any human efforts.’

I hope it will be allowed, that I have stated with sufficient force what is urged by those who deride the efforts of the Society: and though I must declare, that these objections are by no means true, to the extent that they are urged, yet I willingly admit that they are true in part. I acknowledge also, that the difficulty of the work is great; and that the efforts, which have been already made, have not succeeded so far as might have been wished, or so far as persons of a sanguine temperament, and unacquainted with the difficulty of the undertaking, were induced at first to expect: consequently, I acknowledge, that, in relation to this great work, there is abundant evidence that it is not “day.”

But, if it be not “day,” must it therefore be “night?” Does not my text speak of a time when it shall be “neither day nor night?” Allowing, then, that it is not day, I ask, Is it night? Let any candid person hear and judge.

Consider the state of the Christian world. For eighteen hundred years, if we except a partial effort or two made in their behalf, the Christian world have been altogether asleep, as it respects this object: but now they have begun to awake to a sense of their duty, and to the necessities of this outcast nation. Societies have been formed in different parts of Britain, for the express purpose of aiding the efforts of persons whose time and attention are mainly fixed on this object: and a work has been accomplished, a work which one would have supposed should have been executed many centuries ago, but which has never before been attempted for circulation amongst the Jews—the translation of the New Testament into pure Biblical Hebrew. It is well known, that the Jews will not read the Christian Scriptures in the vernacular languages of the countries where they dwell; but it was hoped that they would read it in the language which they venerate as sacred; (and in this hope, as I shall shew presently, the Society has not been disappointed:) and thus have they opened a channel of communication with them, whereby all the most intelligent amongst them are rendered comparatively easy of access. Till this was effected, it was not to be wondered at that no great success attended the Society’s labours; but now they may hope to exert themselves with more effect. It is well known, that the long extant and widely-diffused translation of the Hebrew Scriptures into Greek afforded great facilities for the spread of Christianity amongst the Gentiles; and it may well be hoped, that the translation of our Greek Scriptures into the Hebrew tongue will subserve, in no small degree, the reception of the Gospel amongst the Jewish nation. Add to this, the interest which many crowned heads in Europe have begun to take in the welfare of their Jewish subjects. It may be said, that this attention to them respects only their temporal advancement in the scale of society: still, it tends to remove that stumbling-block which has been so long laid in their way; and to diminish the odium with which they have ever regarded (yea, and too justly regarded) the Christian name. And if the generality of these monarchs have in view no higher object than that which is merely political, it is by no means so with one of them, at least; who, by providing an asylum for those who shall be persecuted for embracing Christianity, has rendered a most essential service to the Christian cause. Is this, then, I would ask, to be called “night?”

But consider, also, the state of the Jews themselves. We have sent forth a few missionaries amongst them, (others are now in a course of preparatory studies, in a seminary recently established for them,) and they have, in many instances, been most kindly received by the Jews; who, instead of rejecting the offer of the Hebrew Testament, as in the preceding objections is supposed, have most gladly and thankfully received it; and, indeed, have expressed the most ardent desire to obtain it. They have shown a great willingness, also, to be instructed in the knowledge of Christianity; and, to a very great extent, have they shaken off the yoke of Rabbinical tyranny and Talmudical superstition: so that, when we shall be able to send forth amongst them a larger number of well-instructed missionaries, there is every reason to hope that the light of Divine Truth will arise upon them, and “the word of the Lord have free course, and be glorified” among them.

Whilst, then, on the one hand, I readily acknowledge that it is not “day,” I think that any person of candour, who shall compare the present state of the Christian world towards them, and of the Jews themselves, with what it has been in past times, must admit that it is not “night.”

Is it then, “neither day nor night?” Methinks there is reason to hope that it is the very time fixed in the Divine counsels, even “the evening time,” wherein the prophet tells us “there shall be light.” Whether it be the full time for the calling in of the Jewish people generally, I presume not to determine; but that it is at least the proper time for our exertion, there can be, I think, no doubt. If a sign, whereby we may ascertain this fact, be demanded, I ask, What sign can any man reasonably require? He will not surely call for a gift of prophecy, or for a power of working miracles; but if, with the exception of these, he demand the same signs to mark the Messiah’s advent to convert his Jewish brethren as were given to mark his advent in the flesh, I am not sure but that we may venture to put the matter upon that issue. For what were the principal signs which marked his advent in the flesh? There was a general expectation of him amongst the Jews themselves; there were some more particularly “waiting for redemption” in Jerusalem, and ready to welcome his arrival; and there were some actually converted to the faith of Christ by the ministry of John the Baptist. And is there not a general expectation amongst the Jews at this time, that the Messiah is near at hand? Yes; and in a degree that has not existed before. Nor will I say this on mere report: for a prophet of their own, writing expressly against the Society, to correct their too sanguine expectations, has undertaken to fix the time; and, after giving it as the opinion of one great and eminent Rabbi, that there were only twenty-nine years more to the coming of the Messiah, he gives a calculation of his own, and says, “There are yet thirty-six years to the end of the jubilee of Israel; and before the end of these thirty-six years, Israel will be restored, and the Messiah will take possession of his empire.” So that, according to these two Rabbins, the period now remaining at this time, (for that calculation was made eight years ago,) it is not more than twenty-one, or, at the utmost, twenty-eight yearsq. As for the opinions, I lay no stress on the one or the other; but I adduce them, to shew that the Jews themselves, even those who are averse to the idea of his speedy advent, expect assuredly that their Messiah is, at no distant period, to appear.

That there are many, especially among the Christian world, ready to welcome the Messiah’s arrival and to advance his kingdom, is sufficiently evident, both in Europe and America: and that some of the Jewish nation have been truly converted to God, is a fact to which we can appeal with perfect confidence. Some are at this time employed as missionaries to their brethren; some, of whose piety we can no more doubt than we doubt the piety of multitudes amongst ourselves: and the New Testament, distributed amongst the Jews, is doing its work silently, but effectually; being “mighty through God to the pulling down of strong-holds, and casting down imaginations, and bringing into captivity every thought to the obedience of Christ.” Whether they shall all continue steadfast unto the end, I pretend not to say; for, after the most eminent saints recorded in Scripture have fallen, I know no man under heaven respecting whom a continued steadfastness can be certainly and unerringly predicted: but this I say, that, if there be genuine piety depicted in any human composition whatever, it is depicted in the experience of some who are at this moment in connexion with our Society: so that, if we cannot boast of Pentecostal conversions, we have seen some, the first-fruits before the harvest, the drop before the shower.

If, then, there exist at this time signs similar to those which marked the Messiah’s advent in the flesh, I think we have abundant evidence, that, whether the time for the national conversion of the Jews be come, or not, the time for our exertion is come; and we ought to “go forth to the contest with them, seeing that our God is gone out before us.” To prevent misapprehension, I repeat, that of “the times and seasons which God has reserved in his own power,” I presume not to speak: but of our duty I do speak, and that with confidence: and if the time for the light to arise be that of “evening-time, when it is neither day nor night,” then do I think, that at this hour we have all the encouragement to exert ourselves that we can reasonably desire.

But it is in vain to urge on men the performance of their duty, whilst so many objections lurk against it in their minds. Of the duty itself, I am well assured, nothing need be added to what I spoke in my former Discourse. I hope and trust, that, on that subject, there is but one feeling amongst us all. But, as I then observed, we too readily listen to objections; and perhaps feel somewhat of a pleasure in embracing any thing which may serve as a plea for postponing at least, if not altogether neglecting, our duty. Hence, on the last occasion, I observed, that, in the present Discourse, I would address myself somewhat more fully to this part of my subject. And if, in doing this, I should trespass somewhat longer than usual on your time and patience, I trust that the importance of the subject will plead my excuse, and be kindly received by you as an apology.

To the first and most common objection, that the time is not come, I need add little to what I have already said. If only it be borne in mind, that I am not speaking of the complete in-gathering of the Jews, but only of our duty to seek their conversion, I may reply to the objector, ‘When is the time not come? What period has there been, from the first establishment of Christianity to the present hour, when we were released from all obligation to fulfil this duty?’ And, if to this I add, that the present moment singularly accords with that which is described in my text, I conceive that the objection will be allowed by all to have no reasonable weight. If the fallacy of it was made apparent, when urged by the Jews for their delay in building the second temple, much more will it be found altogether vain, when urged by us as an excuse for our neglect to re-edify his spiritual temple amongst the Jews. Some, indeed, have been led to this idea by that passage of Scripture, “Blindness in part is happened to Israel, till the fulness of the Gentiles be come in:” from whence they conclude, that the great body of the Gentiles must first be brought into the fold of Christ; and that then the conversion of the Jews is to commence. But what, then, is the meaning of those words in the very same chapter, “If the fall of them (the Jews) be the riches of the world, and the diminishing of them the riches of the Gentiles, how much more their fulness?” And again: “If the casting away of them be the reconciling of the world, what shall the receiving of them be, but life from the dead?” Here we see that it is the fulness of the Jews that is ordained to be “as life from the dead” to the whole Gentile world. That there is no real opposition between these two passages, we may be well assured. The question is, how to reconcile them? In order to this, I would observe, that, in my apprehension, the word ‘fulness’ is not to be understood of a complete and universal change in either case, but only of the commencement of the two periods referred to. The commencement of a work amongst the Gentiles will introduce the in-gathering of the Jews: and in like manner, when once the Jews shall begin generally to be converted to the faith, they will be the means of awakening the great body of the Gentiles, and of bringing them also into the fold of Christ. But, in many parts of the earth, the Gentiles, through the unprecedented dissemination of the word of God, and the multitude of missions established among them, are already beginning to experience the blessings of the Gospel; and therefore we may well conceive, that the period for the conversion of the Jews also is near at hand. And the man who most earnestly desires the salvation of the Gentiles ought, on his own principles, to be the warmest friend to the Jews.

An idea prevails with some, that the Jews are to be converted by miracle; and, that it is presumptuous in us to attempt so great a work. But this is altogether a mistake. They are to be converted precisely in the same way as they were in the first ages, and as the Gentiles also were; namely, by the ministration of the Gospel. Let any one examine the prophetic writings, and he shall find that there is no difference whatever between the conversion of the Jews and the calling-in of the Gentiles at the latter day; except, indeed, that the Jews shall be gathered in first, and be God’s instruments for the conversion of the Gentile world. The fulness, both of one and of the other, shall be brought in; and be, though not perfectly simultaneous, yet as nearly so as the rejection of the Jews and the calling of the Gentiles were, at the first establishment of Christianity. That it is to be wrought by human means, and not by miracle, is clear from those injunctions which the Prophet Isaiah has given us: “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.” Here it must particularly be observed, that the proclamation respecting the Messiah’s advent is not made by Jehovah himself, but by the Gentile world: “The Lord hath proclaimed unto the end of the world, Say ye to the daughter of Zion; ye Gentiles, deliver ye this message; SAY YE to the daughter of Zion, Behold, thy salvation cometh!” Here, then, our duty is clear: we are commanded by God himself to remove every obstacle out of their way; to prepare, with great labour and diligence, a path for them; and to direct them, by all possible means, to their Saviour and their God.

Some, however, who will not call it presumptuous, yet regard it as a hopeless task. But why should not the Jews be converted, as well as the Gentiles? Whatever blindness there may be in their minds, God is able to remove it now, as well as in former ages. Who is it that has wrought effectually for the Gentiles? Is his arm so shortened, that he cannot effect the same for the Jews? Shall we say, like those of old, “He has smitten the rock indeed, that the waters gushed out like a river; but can he give bread also, or provide flesh for his people? The same power is alike competent for both; and he who has engaged that his outcast people shall be restored, will be at no loss to effect it. St. Paul puts this matter beyond a doubt: “They, if they abide not in unbelief, shall be graffed in; for God is able to graff them in again. For, if thou wert cut out of the olive-tree, which is wild by nature; and wert grafted, contrary to nature, into a good olive-tree; how much more shall these, which be the natural branches, be graffed into their own olive-tree?”

If, notwithstanding these assertions, any one still think that the low estate of the Jews is a just cause for despairing of success in our efforts with them, be it known, that the lower their degradation is, and the more desperate, according to all human appearance, their condition, the more assurance we have that the season for their restoration is near at hand: for God’s express declaration concerning them is, “The Lord will judge his people, and repent himself for his servants, when he seeth that their power is gone, and that there is none shut up or left.”

By many it is objected, that the labours of the Society are a mere party-matter, being not set on foot by authority; and prosecuted chiefly by a few, whose opinions and habits differ widely from those of the generality. But, with submission, I would ask, With whom did Christianity originate? or, with whom the Reformation? In reference to both, great stress was laid on the objection, that it was not supported by the rulers. But was either the one or the other less excellent in itself, or less worthy of support on this account? Supposing, then, that the objection were admitted as true, it would have no real weight. But it is far from true in reference to the Society of which we speak; for that is patronized by some, whose names would add weight to any cause: and I doubt not, but that, when the object itself shall be better understood, it will be more justly appreciated, and more universally espoused, amongst the higher orders, as well as amongst the community at large. As for its being advocated by persons of a peculiar class, if it were true, whose fault would it be? It is the duty of every Christian in the universe to seek the salvation of the Jews: and if any neglect to do it, the fault must rest with them. We invite all to unite in this good work. It does not belong to a party; it is the work of God, and the duty of all, without exception; and we would have all, of every rank, and every class, to co-operate with us in the performance of it.

Not very different from this is the objection arising from a disapprobation of some parts of the plan adopted by the Society. Some do not approve of the education of Jewish children; because, as they think, it operates as an inducement with parents to violate the dictates of their conscience, in permitting their children to be instructed in a faith which is contrary to their own. But to this I would say, that the same argument will hold equally against every missionary society for the conversion of the Gentiles; since the education of their children has uniformly constituted a very leading feature of such Societies: and, if we reflect from what a state of depravity and ignorance these children are rescued, and what attention is paid to their best interests, every benevolent mind must rejoice that so great a benefit is accorded to them. Some have thought that the children were collected by undue means; but none are admitted, except a written request be delivered in by the parents themselves; some of whom are altogether indifferent what religion their children embrace; whilst others would gladly inquire after Christianity themselves, if the fear of utter destitution did not constrain them to decline it.

Exceptions have been taken against the affording of temporal relief to such Jews as have embraced our holy religion, as though that operated with them as a bribe to profess what they did not believe. But this plan has been abandoned, in compliance with what appeared to be the general wish: though it may well be doubted, whether we have not thereby rendered the gate of heaven more strait than God ever designed it to be: for the first converts, when cast off by their former friends, were not left to perish with hunger, but were supplied with necessaries out of a common fund. One benefit, however, accrues from this; namely, that the funds of the Society, which are very inadequate to the objects we have in view, are by these means more entirely devoted to what may be called the primary and more important parts of the institution: and it is to be hoped that private benevolence will supply what necessity alone constrains us to withhold.

The objection which, perhaps, is urged with most confidence is, that the Society has spent much money, and effected but little, if any, good. That large sums have been spent, is certain: and that several of the plans first prosecuted were unsuccessful, must also be acknowledged. But the object was altogether new: and it is not to be wondered at, that, where the path was untrodden, the most perfect way should not be found at once. It must be confessed, also, that there was too little attention to economy among those who first established the Society. But the plans have since been simplified; every improvident scheme has been laid aside; and the utmost attention paid to economy in every part of the institution. As to that part of the objection, that little good has been effected, it is what I can by no means admit. It was to be expected, that the work of conversion amongst the Jews should be slow and gradual. Their prejudices are strong; and, till lately, they were almost inaccessible to us: but, since the publication of the New Testament in Biblical Hebrew, the effects have been as great as could reasonably be expected: for some, at least, have been truly converted to God; and vast multitudes have been stirred up to inquire after Christianity; so that I might almost say of different, parts, both of Germany and Poland, that “the fields are white already to harvest.” But, were it not so, shall it be said that little has been done, when a work has been sent forth into the world which, since the first promulgation of Christianity, was never before attempted; and which, of all the works that ever can be conceived, is the most likely to be effectual for the desired end? If we look forward to its ultimate results, as likely to be the one great means of qualifying the Jews in every quarter of the globe to become at a future period the instructors of the Gentile world, the importance of it can scarcely ever be duly appreciated. There are also many other things now in operation, which till lately could not be brought to bear: missionaries are sent out to different parts: others are receiving appropriate instruction in a seminary recently instituted for that special purpose: and a variety of other plans are now in full activity, and, I would hope, with good effect: so that it can by no means be said, that there is little doing, or little done. In point of efficiency, the Society will be found, especially since it came under the management of its present directors, to bear a comparison with other institutions of a similar nature. As to its progress, compare it with the Reformation: Was that wrought in a day? How long had Wickliffe protested against the abominations of Popery, before any considerable portion of the Church could be effectually purged from its corruptions? and how little has been done towards the diffusion of the Protestant religion in a neighbouring portion of the United Kingdom during the space of above two hundred years? Nay, let any one of us labour only in a single parish, with every possible advantage, for a number of years, and see how few are truly converted to God; and, of those few who profess to have received the word into their hearts, how very small a portion “bring forth fruit unto perfection,” and “endure unto the end!” Let us but judge candidly in this matter, and we shall see indeed but little reason for this complaint.

Regretting that I have been necessitated to detain you so long, I will mention but one objection more; and it is this: I will wait and see what others do, before I will commit myself as a friend and patron of this Society. But, if all proceed on this plan, how is any thing to be done? If the thing be good, we should aid it, even though no one else should either lead the way, or follow our example. Instead of hesitating or delaying, we should all vie with each other in this long-neglected duty, and labour to redeem the time we have lost. If any would still procrastinate, I would ask, Have not the Jews been neglected long enough? Will not seventeen centuries suffice to have left them in their perishing condition? Would we still leave generation after generation to die in the ignorance of that Saviour whom God has sent for them as well as us, and through whom we profess ourselves to have obtained eternal life? Have we not yet filled up a sufficient measure of iniquity by our neglect? Would we add yet more to all the inhumanity we have been guilty of? Would we carry on to an indefinite period our injustice and ingratitude towards them, and continue our impiety, till it is past a remedy? If the Jews have no claim upon us, let us acknowledge none: if the reproofs of God respecting our neglect are not deserving of attention, let us disregard them: if there be no excellency in love, let us forbear to exercise it: and if our own souls be of no value, let us continue to trifle with them, even unto the end. But if, as was shewn in our former Discourse, God will resent this apathy, and call us into judgment for it, let every one of us act for himself, and obey, without delay, the dictates of his conscience, and the commands of God. Let none think it beneath them to espouse the cause of that despised people. Let none suppose, that, because they stand pre-eminent for rank or learning, they should account themselves excused from this sacred work. I ask of all, Are the Jews at this day in a more desperate or degraded state than they were when labouring at the brick-kilns in Egypt? or are any amongst us more distinguished for rank or talents than Moses, who was “learned in all the wisdom of the Egyptians,” and, in the first court at that time in the universe, was inferior only to the king himself? yet did he not merely condescend to patronize that injured people, but, at the peril of his own life, he espoused their cause, yea, and joined himself to them, that he might participate their afflictions; “esteeming even the reproach of Christ greater riches than all the treasures of Egypt.” To any such exercise of self-denial as this, I readily grant, we are not called. But to a zeal for God’s honour, and his people’s good, we are called: and I feel assured, that if, in this benevolent and holy cause, we do make some sacrifice, the time is coming when we shall not regret it. In the court of Pharaoh, it is highly probable that all those who were ignorant of the high principles by which Moses was actuated, regarded his condescension as folly, and his zeal as madness. But far different is the estimate that has been formed, both of the one and of the other, by the Christian, no less than by the Jewish, Church; amongst whom, from that very hour, it has been an acknowledged principle, that it is “better to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season.” This I say, in case it should please God to raise up amongst us men of piety and talent, who shall enter fully into this subject, and devote themselves to the arduous and long-neglected office of enlightening and converting the Jews. Of course, this can be expected of few, and of those only who feel themselves at liberty to consecrate their time and talents to this blessed work. But, after the statement you have heard, I hope I may be permitted to say, without offence, If you are convinced that the cause in which we are engaged is good, aid us by your patronage and your contributions: and let it be seen, that, whilst Monarchs are declaring before the whole world that such efforts ‘equally become the statesman and the friend of humanity,’ we, in this seat of learning and religion, know what becomes the liberality of Britons, and the disciples of Christ.

MCCLXIII

CHRIST’S REIGN ON EARTH

             Zech. 14:9.

The Lord shall be King over all the earth: in that day shall there be one Lord, and his name one.

UNDER the Jewish dispensation, the saints looked forward to the first coming of our Lord; at the prospect of which, though at the distance of two thousand years, Abraham exulted, and leaped for joy. Under the Christian dispensation, we look forward to his second advent: when he shall take to him his great power, and reign over the face of the whole earth. The near approach of this great event should make us more intent upon it, and fill us with delightful anticipations of the blessings which will then be diffused throughout all the world. The words which we have just read will furnish us with an occasion to consider,

  I.      The incalculable importance of this prophecy—

It is of importance,

  1.      To the world at large—

[At present, our blessed Saviour reigns over a very small part of the globe. By far the greater part of mankind are sunk in the grossest idolatry — — — But there is a time coming, when every Dagon in the universe shall fall before the ark, and Christ shall be King over all the earth. In every place under heaven shall men “cast their idols to the moles and to the bats,” and Christ be made the one object of supreme and universal regard.

The delusions of Mahometanism shall also then be banished; the worshippers of that false prophet shall be undeceived; and Christ be acknowledged as that Prophet of whom Moses spoke, as ordained of God to be supremely and exclusively the Teacher of the world.

God’s ancient people, too, shall then be brought to “look on Him whom they pierced, and mourn; and be in bitterness, as one that mourneth for his only son.” To him shall they submit, as King in Zion; and thus all, both Jews and Gentiles, shall become “one fold under one Shepherd.”

To all these things the Scriptures bear witness, in so plain and abundant a measure, that we must doubt altogether the inspiration of the sacred volume, if we can doubt that these things shall be fulfilled in their season — — —]

  2.      To the Church in particular—

[Even in the Christian world there is almost as little subjection to one Head as in the world at large. Both in the Roman Church and the Greek Church, superstition prevails to such a degree, as in a great measure to supersede the work and offices of Christ. And even among Protestants, the divisions which exist tend greatly to embitter their minds against each other, and to prevent that union which ought to subsist amongst the members of Christ’s mystical body. As, of old, the tribes of Judah and of Ephraim were in a state of most inveterate hostility against each other, even so it is now. But as, in reference to them, we are told that the two sticks in the prophet’s hand became one, as shadowing forth their future union , “(Ephraim no longer envying Judah, nor Judah vexing Ephraimc,” but both living together in harmony and love,) so we may assuredly expect, that, at the season predicted in my text, all will become, as at the day of Pentecost, “of one heart and one mind;” all, as it were, “being like-minded one towards another, according to Christ Jesus; and all, with one mind and one mouth, glorifying God, even the Father of our Lord Jesus Christ.”]

  3.      To every individual of mankind—

[Who amongst us has not reason to confess, that “other lords besides Jehovah have had dominion over us?” But at that time we shall all say, “By thee, and the influence of thy grace, will we henceforth make mention of thy name, even of thine only.” An entire subjection of the soul to Christ is a very rare attainment. But in that day there shall be none to “say, Lord, Lord, without doing the things which he commands.” Hypocrisy will then be banished from the world; and all who are called Israel, will be “Israelites indeed.” “All will be righteous in that dayg.” Every vessel in the Lord’s house, from the greatest to the least, will be holiness to the Lord: nor shall there any more be the Canaanite in the house of the Lord of hosts.”]

Is this the true import of the prophecy? How great then must be,

  II.      The blessedness of the period to which it refers—

Surely it will be a season of great temporal prosperity—

[There will then exist few, if any, of those calamities which now overrun the world. Do wars now rage, and desolate the earth? They shall then cease: “the swords shall be beat into plow-shares, and the spears into pruning-hooks: nation shall not lift up sword against nation, neither shall they learn war any more.” Do unfruitful seasons reduce men to great distress? There shall then be such fertility in the earth, that “every man shall sit under his own vine and figtreek,” in the undisturbed possession both of peace and plenty. Do injustice and oppression prevail? Universal righteousness will then obtain; and neither fraud nor violence be suffered upon earth. Do diseases bring men to an untimely end? To such a degree shall the constitutions of men be strengthened, that a person at the age of a hundred years shall be accounted only a child; and if he die at that early age, he shall be judged as cut off prematurely by a judicial act of God’s displeasure. In truth, the whole system of things will appear like “a new creation;” “a new heaven, and a new earth, wherein dwelleth righteousness.”]

Then, also, shall spiritual blessings most richly abound—

[Men’s knowledge of the Gospel shall then far exceed any thing that is possessed at this day: “The light of the moon shall be as the light of the sun, and the light of the sun sevenfold, 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.” At present, our views of Christ are obscure: we see him only as a shadow, or, at the best, only “as in a glass darkly:” but then “we shall see him eye to eye,” and, as it were, face to face. The grace also that shall accompany this knowledge will be proportionably enlarged. Exceeding beautiful is the description which the Prophet Joel gives us of the state of things in that day: “It shall come to pass in that day, that the mountains shall drop down new wine, and the hills shall flow with milk, and all the rivers of Judah shall flow with waters; and a fountain shall come forth of the house of the Lord, and shall water the valley of Shittim,” a place proverbially dry and barren. In fact, so universal and abundant will be the prevalence of real piety, that it will seem as if all the saints that have ever died had risen again, and Christ himself were dwelling and reigning in the midst of them.]

Above all, it will be a season when God will manifest himself on earth, almost as he does in heaven itself—

[Some think that Christ will personally reign on earth, during the whole Millennium. But, without acceding to that opinion, I think it clear that he will manifest himself on some special occasions, as once he did upon Mount Tabor in his transfiguration: and so bright will be his glory, that the moon shall be confounded and the sun ashamed, when the Lord of hosts shall reign in Mount Zion, and in Jerusalem, and before his ancients gloriously.” In fact, the city in which we shall dwell will have no need of the sun, neither of the moon to shine in it: for the glory of God will lighten it, and the Lamb will be the light thereof.” See the exultations of the saints in that day, as expressed in the prophetic writingst — — — See them, also, as declared in the book of Revelation, where they refer expressly to the period when “the saints shall reign on the earth:” and, methinks, you will say that that season will be to every living man an earnest and a foretaste of heaven itself.]

  Let me then ENTREAT you, Brethren,

  1.      To seek the establishment of Christ’s kingdom in your own souls—

[If He is to reign over all at the period referred to, should not his kingdom be established in our hearts? O, let him not find a rival there! Let every thing that exalts itself against him be cast down; and every thought and desire of your hearts be brought into captivity to the obedience of Christ.]

  2.      To promote its establishment throughout the world—

MCCLXIV

THE FEAST OF TABERNACLES

  Zech. 14:16–19.

It shall come to pass, that every one that is left of all the nations which came against Jerusalem shall even go up from year to year to worship the King, the Lord of hosts, and to keep the feast of tabernacles. And it shall be, that whose will not come up of all the families of the earth unto Jerusalem to worship the King, the Lord of hosts, even upon them shall be no rain. And if the family of Egypt go not up, and come not, that have no rain; there shall be the plague, wherewith the Lord will smite the heathen that come not up to keep the feast of tabernacles. This shall be the punishment of Egypt, and the punishment of all nations that come not up to keep the feast of tabernacles.

MANY passages of Holy Writ derive an interest from the plainness of their import, and the force with which they are expressed; and many attract our attention from the peculiarity of the subject, and even from the difficulty of finding the just interpretation of them. It is in this latter view that I propose to call your attention to the passage which I have now read. That vast importance is attached to the subject by the prophet himself, is evident: and therefore it should not be overlooked by us. But, whether the true sense of it has yet been ascertained, may well admit of doubt.

There are two points of view in which it may be considered:

  I.      As a prediction to be accomplished in due season—

[That the event which it refers to is yet future, can admit of no doubt. It is not to take place till the period shall arrive, when “the Lord shall be King over all the earth;” and when, instead of the multitudes of gods that are now worshipped, “there shall be but one Lord, and his name one.”

By the Mosaic law there were appointed three great feasts, for the observance of which all the males in Israel were to go up to Jerusalem: these were the feast of the Passover, the feast of Pentecost, and the feast of Tabernacles; and they were all partly commemorative, and partly predictive. The Passover referred to the deliverance of the Hebrew first-born through the sprinkling of the blood of the paschal lamb, when the Egyptian first-born were slain; the Pentecost reminded them of the giving of the law from Mount Sinai: and the feast of Tabernacles brought to their remembrance their dwelling in tents for forty years in the wilderness. The event predicted by the Passover was the sacrifice of the Lord Jesus Christ for the sins of the whole world; and that predicted by the Pentecost was the out-pouring of the Holy Spirit upon the fiftieth day after the deliverance by Christ’s death should have been effected, and the writing of God’s law by him upon our hearts. But now comes the difficulty: What was the event predicted by the feast of Tabernacles? Commentators have mentioned two; namely, the incarnation of our blessed Lord, and the state in which all his people should live in this dreary wilderness. For the former of these, there appears some foundation in Scripture: for our blessed Lord’s advent was, in all probability, at that season of the year, the autumn; and not, as we generally imagine, in the winter: and the expression whereby his incarnation is designated by St. John seems to have a special reference to this feast; “The Word was made flesh, and dwelt (tabernacled) amongst us.” And this being so wonderful an event, and withal so accordant with the other two, it may well be supposed that the expectation of it should be kept up by a particular feast instituted for that express purpose. But then there arises a great difficulty; Why should this be so particularly, and so exclusively, celebrated in the latter day? Why should such heavy judgments be denounced against those who should omit to celebrate this, whilst yet no notice at all is taken of the other two? This necessitates one to look for some other event, which is of sufficient importance to justify the appointment of a feast, and which demands that peculiar honour which is here exclusively reserved for it. As for the state in which all are to live under the Christian dispensation, there is nothing at all mysterious in that, nothing that calls for such a typical prefiguration, and nothing that is peculiarly appropriate to the latter-day. We therefore dismiss that altogether from our thoughts, as far as the prediction is concerned,

In order to discover what event there is, which the prophet had in view, and which, either by itself, or in connexion with Christ’s first advent, corresponds with the feast of Tabernacles, and which moreover calls for such distinguished honour in the latter day; we must examine the whole preceding context. The prophet is speaking respecting the future restoration and conversion of the Jews. He foretells, that it will be opposed to the uttermost by the heathen nations: but that the Jews will triumph over all their enemiesf, and having destroyed immense multitudes of them, will be the instruments of converting the rest to the faith of Christ. Now, it is obvious, that the Jews, in going up to their own land, must dwell in booths made of the branches of trees; or, at best, in tents, such as soldiers use when they take the field. It is equally obvious, that, in appearance, they will be as likely to fall a prey to their enemies, as when they came out of Egypt to sojourn in the wilderness. Yet shall they be as miraculously preserved then as heretofore; not only through the destruction of their enemies, but by a supply of all their wants: and they shall have renewed to them all their former mercies under their Messiah, the Lord Jesus Christ, who will then reign over them, and fix his Tabernacle in the midst of them, as their Head and King. By this blessed event, their surviving enemies will be convinced, and converted to the faith of Christ: and all who shall resist the evidence thus afforded them, and refuse to join them in the worshipping of the Saviour, shall be visited with plagues, which shall mark plainly the indignation of God against them. At the feast of Tabernacles they were wont to pray for the latter rain, which fell at that season of the year: and God threatens, that they who should not unite with them in these holy exercises “should have no rain.” And whereas Egypt was independent of rain, their land being fertilized by the overflowing of the Nile, they should have some other plague equivalent to that inflicted on other disobedient nations: for God would sorely chastise all who should refuse to unite in celebrating this wonderful event, and in honouring the Saviour who shall have brought it to pass.

Now, here we have an object worthy of such an ordinance to prefigure it: for it is the consummation of all the prophecies, relating either to the Jewish or Gentile world. And here we see why this feast is to be observed, not only in preference to, but to the exclusion of, the other two. And certainly, if we conceive, as many do, that the Lord Jesus Christ will then descend, and personally reign on earth, the connexion between his first and second advent will more strongly appear, and the authoritative injunction respecting the observance of that feast will be more fully accounted for. Could we make up our minds to this point, it must be confessed it would throw great light on the passage before us; because this feast would then have the same direct reference to Christ as is unquestionably found in the other two. But of his spiritual reign there can be no doubt: and that being then more glorious than ever, and over both the Jewish and Gentile world in one collective body, it may well be regarded as a renewal of his presence upon earth, and an accomplishment of the prophecy before us.

But there is yet further reason for supposing the conversion of the Gentile world to be the immediate subject of this prophecy: for the feast of Tabernacles was expressly called “the feast of in-gathering;” and therefore it might well prefigure that second advent of “Shiloh, to whom shall the gathering of the Gentiles be.” And, in fact, the whole current of prophecy seems to determine the point: for “at that period shall many people and strong nations come to seek the Lord of hosts in Jerusalem; and ten men out of all languages of the nations shall take hold of the skirt of him that is a Jew, saying, We will go with you; for we have heard that God is with you.”]

Having endeavoured to throw light on my text as a prediction, I shall now proceed to notice it,

  II.      As a command, to be obeyed in all ages—

Beyond all doubt, that which is so authoritatively required of the whole world at a future period, must, in spirit at least, be required of the Church in all ages. Now, the spirit of the ordinance plainly inculcates,

  1.      A grateful remembrance of past mercies—

[This was indisputably one great end of the feast, as it was originally established: “Ye shall dwell in booths seven days; all that are Israelites born shall dwell in booths; that your generations may know, that I made the children of Israel to dwell in booths, when I brought them out of the land of Egypt.” In that state they were exposed to the want of every necessary of life, and to numberless dangers, both from men and beasts: yet were they preserved by the continued care of their Heavenly Protector. And have not we, also, similar mercies to recount? With respect to our bodies, what care has God taken of us, from the first moment that we came into the world! How many millions of the children of men have never attained to our age, or had such blessings multiplied to them as we! And if we speak of our souls, we must know all the devices of Satan himself, before we can estimate aright the care which we have experienced at the hands of our heavenly Father. There has not been an hour in which we should not have been destroyed, if God had permitted Satan to sift us, as he gladly would have done. It is through God’s unbounded mercy that “we continue to this day” following after God, and that we have not long since “turned back unto perdition.” If, through mercy, we can say, “My foot standeth fast;” it becomes us gratefully to add, “In the congregations will I bless the Lord.”]

  2.      An humble dependence on God for future blessings—

[In the passage before cited, to shew that the ordinance was appointed for the remembrance of past mercies, it is added, “I am the Lord your God.” This taught the Hebrews to expect a continuance of those blessings at his hands. And to whom shall we look? Whither shall we go for blessings, either temporal or spiritual? If we lean on the creature, we shall find it a broken reed. We must rely on God alone. We must look to Him, as “our Sun and our Shield:” we must “rely on him both for grace and glory;” and rest assured, that “he will withhold no good thing from us, if only we walk uprightly before him;” “acknowledging him in all our ways,” and “committing” our every concern “into his hands.”

It is worthy of observation, that, on the last day of this feast, the Jews were wont to go to the pool of Siloam, and to pour out water with joy; referring, in their minds, to the promise, that at that time “living waters should go out from Jerusalem;” and to that particular song which the Prophet Isaiah had taught them, “With joy shall ye draw water out of the wells of salvationt.” In the midst of that ceremony, our blessed Lord addressed the whole multitude, saying, “If any man thirst, let him come unto ME and drink. He that believeth on me, as the Scripture hath said, out of his belly shall flow rivers of living water. And this spake he of the Spirit, which they that believed on him should receive.” If only we look to Him, “we shall want no manner of thing that is goodx.”]

  3.      A self-denying surrender of our whole selves to God—

[It was no little act of self-denial, for the whole nation to leave their houses, and live in booths (not in tents of canvass, as we are apt to imagine; but in booths, made of the branches of trees) for seven days every year. In truth, this ordinance was so contrary to flesh and blood, that, from the days of Joshua, till after their return from the Babylonish captivity, the people never once observed it. But we must not draw back from any act of self-denial whatever. We must forsake all, and follow Christ: father, mother, houses, lands, yea, and life itself, must be hated by us in comparison of him. Though in the world, “we must not be of the world;” but “be crucified to it,” and “have our conversation altogether in heaven.” This is our duty: “we must live not to ourselves, but to Him who died for us, and rose again.” Nor must we account any thing hard: we should rather “rejoice, if we are counted worthy to suffer shame or loss for the Lord’s sake;” and “not count even our lives dear to us, if only we may honour him, and“finish our course with joy.” At the discovery of their long-neglected duty through the instructions of Ezra, the people, even all the congregation of those who were come out of captivity, made themselves booths, on the roof of their houses, and in their courts, and in the courts of the House of God, and in the street of the water-gate, and in the street of the gate of Ephraim: and there was very great gladness.” O, that there were in us also such a heart! For I hesitate not to affirm, that the more self-denying readiness we manifest to obey the commands of God, the more solid joy shall we possess. Verily,“in keeping God’s commandments there is great reward.”]

  4.      A joyful anticipation of the period more especially referred to—

[Abraham, two thousand years before the Saviour’s advent, was filled with joy at the glimmering view of it which he beheld: and shall not we rejoice in the prospect of his second advent, when all the ends of his incarnation and death will be gloriously accomplished; and when all, both Jews and Gentiles, shall be gathered together as “one fold under one Shepherd?” “Woe be to us, if we are at ease in Zion,” and altogether insensible to these great events! Were “the Ammonite and the Moabite forbidden to enter into the congregation of the Lord, even to the tenth generation, because they met not the Hebrews with supplies of bread and water, when they came out of Egypt;” what judgment, then, think ye, may we expect, if we help not forward, to the utmost of our power, this glorious consummation, of which their deliverance from Egypt was but a faint shadow! Truly, God calls us to enter into the subject with our whole hearts, and to help it forward with our whole souls. “Thus saith the Lord: Sing with gladness for Jacob: shout among the chief of the nations: publish ye; praise ye; and say, O Lord, save thy people, the remnant of Israel!” This is addressed to us: and if it was the duty of Gentiles five hundred years before the first coming of Christ, what must it be now that his second advent is so nigh at hand? Come, Brethren; rise to the occasion: prepare to keep the feast. If ye refuse to participate in this joy, no wonder “ye have no rain”upon your souls; no wonder ye are visited with plagues: but, if ye will enter fully into the design of this mystery, then shall ye “come with singing unto Zion, and with everlasting joy upon your heads.”]

MCCLXV

THE MILLENNIAL GLORY

  Zech. 14:20, 21.

In that day shall there be upon the bells of the horses, HOLINESS UNTO THE LORD; and the pots in the Lord’s house shall be like the bowls before the altar. Yea, every pot in Jerusalem and in Judah shall be holiness unto the Lord of hosts: and all they that sacrifice shall come and take of them, and seethe therein: and in that day there shall be no more the Canaanite in the house of the Lord of hosts.

THE period to which the text refers is yet future. If there be in the preceding context much that is difficult to be understood, there is much also that is plain. It is here plainly foretold, that the Jews shall be restored once more to their own land: that those who oppose their settlement there, how numerous or powerful soever they may be, shall be destroyed: that both Jews and Gentiles shall embrace the faith of Christc: that those who refuse to do so, whether Jews or Gentiles, shall be visited with heavy plagues: and that, amongst those who do turn unto the Lord, there shall be such high degrees of holiness as have never yet been generally found in the Church of God.

By “the bells or bridles of the horses” may be meant the ornaments of horses, not merely of those used in war, but rather of those used for common purposes, whether of labour or pleasure. On them shall be inscribed “HOLINESS UNTO THE LORD,”just as there was on the mitre of the high-priest, in order to shew, that the owners of the horses consider them as consecrated to the Lord, and desire to glorify God in the use of them. By this I understand, that, in all the comforts and conveniences of life, God will be acknowledged, as much as he formerly was in the most sacred ordinances and appointments.

Every service then will be, in fact, a religious service. In the tabernacle and the temple were “pots,”both of earth and brass, for the use of the priests; and “bowls” of gold for the blood of the sacrifices, which was to be sprinkled according to the prescribed forms. These were more holy as being used in the more immediate service of God. But in that day, “the pots in the Lord’s house shall be like the bowls before the altar,” every meal being partaken of in the same devout spirit as a sacrifice, and every common office of life being performed as unto God himself. Nor will this obtain amongst the priests only, but amongst the people also, and that of every rank and order in society; for “every pot in Jerusalem and in Judah shall be holiness unto the Lord.” The seething of the flesh of the sacrifices in the pots formerly belonged only to the priests: but under the Christian dispensation all are priests, even “a royal priesthoodh, “and are therefore entitled to “seethe therein;” “the people who sacrifice” being in this respect as the priests themselves.

So universal will holiness then be, that “there will no more be the Canaanite in the house of the Lord.” In the Promised Land the Canaanites retained a possession for many centuries, and were with great difficulty extirpated at last. At this time too there are in the Church many who dishonour their holy profession; nor can the tares be in any tolerable degree separated from the wheat; but at that day “Jerusalem shall be altogether holy,” and in the Lord’s highway no unclean thing or person shall be foundk.

From the text thus explained, we may see,

  I.      The true character of the Gospel dispensation—

The law was holy; and not the moral law only, but the ceremonial law also: for though, in comparison of the Gospel, it consisted only of poor and “beggarly elements,” yet it tended to render sin odious, and to impress on the mind the fear and love of God. But the Gospel is yet more holy, being itself the substance of those things of which the law was only a shadow. The whole character of it is holiness:

  1.      It displays above all things the holiness of God—

[Sec what an atonement was offered for sin! nothing but the blood of God’s only dear Son could make satisfaction for it — — — What a holy God must he be, who required such a sacrifice! — — —]

  2.      It proposes to us no lower pattern than God himself—

[We are required by it to “be holy, as God is holy;” and “perfect, as our Father which is in heaven is perfect.” Far as we are from this, we must press forward for it, and rest in nothing short of it — — —]

  3.      The holiness which it requires of us, it promises to us—

[It makes not any one perfect in this life; but it delivers us from the dominion of all sin and transforms us into “the Divine image in righteousness and true holiness,” and that “from one degree of glory to another, even as by the Spirit of the Lord.” This it does for all who receive it aright: for “every one that has a good hope in Christ, purifies himself, even as he is pure” — — —]

To illustrate this yet farther, we shall mark,

  II.      The effect which it produces, in proportion as its influence is felt—

“It bringeth forth fruit in all the world:” and that fruit is of the richest kind, even as the fruit of Paradise itself. In the last day it will operate in its full extent: and now, if we cordially embrace it,

  1.      We shall regard all that we have as consecrated to the Lord—

[Whatever we posssess, whether for use or pleasure, “Holiness unto the Lord” will be inscribed upon it. Our bodies with all their members, our souls with all their faculties, our time, our property, our influence, all will be considered as talents received from him, and to be improved for him.]

  2.      We shall perform our most common services in a religious manner—

[As the ungodly carry a worldly spirit into their most sacred duties, so, on the contrary, do the saints endeavour to do every thing for God. This is shewn us particularly in reference to religious servants, whose privilege it is in the most menial offices to serve the Lord Christ — — — In like manner all of us are to regard “our pots and cups as the bowls before the altar,” and “whether we eat or drink, or whatever we do, to do it all for the glory of Godp.”]

  3.      We shall suffer no sin willingly to abide in our hearts—

[The Canaanite will be expelled, and no truce be made with him. “The right eye will be plucked out, and the right hand or foot will be cut off.” To the harbouring of one sin the penalty of “hell fire” is annexed: and no candidate for heaven will knowingly subject himself to this fearful alternative.]

  ADDRESS—

  1.      Let none be ashamed of religion, which ought to shine before men—

  2.      Let none rest in any measure of religion short of that which will characterize the Millennial age — — —

MALACHI

Mal. 1:2, 3.

Mal. 1:6.

Mal. 1:8.

Mal. 1:11.

Mal. 2:2.

Mal. 2:5–7.

Mal. 3:1–3.

Mal. 3:6.

Mal. 3:8.

Mal. 3:16, 17.

Mal. 4:1, 2.

MCCLXVI

THE SOVEREIGNTY OF GOD’S GRACE

  Mal. 1:2, 3.

I have loved you, saith the Lord. Yet ye say, Wherein hast thou loved us? Was not Esau Jacob’s brother? saith the Lord: yet I loved Jacob, and I hated Esau.

THE scope of this prophecy is, to reprove the Jews for their impiety, after their re-establishment in their own land, especially for their neglect and profanation of God’s ordinances. To give the greater weight to his reproofs, he begins with reminding them of the mercies which they, above all people, had received; and which they, therefore, should have requited in a far different manner.

To us, no less than to them, may this address be applied. In considering it, I shall be led to shew you,

  I.      The distinguishing mercies which we have received at God’s hands—

These may be contemplated,

  1.      In our national capacity—

[It is in this view that our text must be primarily understood: for of the temporal condition of the Jews, as contrasted with that of the Edomites, the prophet evidently speaks; the Jews having been favoured with the possession of Canaan, and restored to it after their temporary captivity in Babylon; whilst the Edomites had a very inferior portion in Mount Seir, to which, now that they were expelled from it, no efforts of theirs should ever be able to restore them.

And what nation under heaven has ever been more highly favoured than ours? What nation has more to be thankful for, than we have at this time; having for so long a period escaped the desolations with which other countries have been visited, and been so elevated amongst the kingdoms after so many and great perils? The very constitution of our kingdom is such as no other nation in Europe enjoys, or is found capable of enjoying; so great is the liberty possessed by every subject of the realm, and such safeguards existing in the very constitution itself for the preservation of it. As for our religious advantages, they are of incalculable value. No nation under heaven possesses either more light than we, or more liberty to walk, every one of us, according to the dictates of his own conscience. Not Israel itself was more highly favoured than we, in the administration of divine ordinances, or in the communications of God’s blessings by means of them.]

  2.      In our individual capacity—

[St. Paul evidently understood our text as comprehending this also: for, having quoted the words in proof of God’s right to dispense his blessings to whomsoever he will, without any respect to their character, past, present, or future, he deduces from it this universal position: “So, then, it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy.”

Let us see then, whether, as individuals, we have not received many distinguished mercies from God’s hands. If we look around us, may we not see thousands whose lot differs widely from ours, in that we are living in the enjoyment of health, and peace, and perhaps of plenty too, whilst others are pining away, under disease of body, or trouble of mind, or want of even the necessaries of life. Yet is not Esau Jacob’s brother? and are not we thus favoured solely through the good providence of our God?

But let us come to things of greater moment, even to those which affect our everlasting state. May I not say, that God has highly distinguished you, in that you have had, and that for the space of forty years, the Gospel ministered unto you, in all its freeness, and in all its fulness. If all the same truths have with the same fidelity been proclaimed in every place, whence is it that any stigma has been affixed to the ministrations which ye attend? I have no wish to speak of others: but, respecting the Gospel as preached unto you, I am in duty bound to speak; and to say, before you and the whole world, that “I have kept back nothing that was profitable unto you,” but “have declared unto you, as God has helped me, “the whole counsel of God.” Yes, verily, “many kings and righteous men have desired to see those things which ye see, and have not seen them; and to bear those things which ye hear, and have not heard them.” To some of you, too, I trust, the word has come with power, even to the quickening, and sanctifying, and saving of your souls; so that you are walking in the light of God’s countenance, and in a prospect of his glory, whilst others around you are yet sitting in darkness, and perishing in their sins. Yea, I must further add, that many, who were once partakers of all the same advantages with yourselves, are now gone beyond the hope of redemption, and suffering the vengeance of eternal fire; whilst ye are numbered with the saints of God, heirs and expectants of all the blessedness of heaven. Yet, “Is not Esau Jacob’s brother?” Are not those very persons, whose misery we have so much reason to bemoan, members of the same community with you; yea, perhaps of the very same family?

See, then, the truth of God’s assertion in my text: “I have loved you, saith the Lord.”]

Yet, whilst we contemplate these mercies, let us mark also,

  II.      Our insensibility in relation to them—

The question with which God’s assertion was repelled by Israel may serve to shew us how his distinguishing favours are regarded by us.

  1.      By some they are utterly disclaimed—

[This is the plain import of that impious reply, “Wherein hast thou loved us?” The same kind of reply is made to every accusation which is brought by the prophet; and it invariably imports a denial of his assertions. There is not any thing more offensive to the proud heart of man, than to be told that God has dealt with him in a way of sovereign grace and love. Men will not hear of God’s sovereignty: and, though they claim a right to dispose of their own things according to their own will, they deny that right to God. They affirm, that the idea of electing love is subversive of God’s justice: as though man had any claim upon the justice of his God. We had no claim on his justice, as creatures: he might, if it had so pleased him, have reduced us to a state of non-existence, the very hour after he had formed us: how much less can. we have claim on his justice, as sinners! The very devils have as much claim on his justice as we: and if mercy did not rejoice over judgment, there is not one of us that would not, in one moment, be a partaker of their doom.

By many, it is supposed, that, to speak of an interest in God’s electing love, must necessarily be an indication of the most insufferable pride. But who, I would ask, are lifted up with pride; those who acknowledge every blessing to be the unmerited gift of God; or those who imagine that God has had respect to some goodness in them, as the ground on which he has been constrained to distinguish them from others? Who, I say, are obnoxious to the charge of pride, they who give all the glory to God’s free and sovereign grace; or they who arrogate to themselves some good qualities, as determining God in his selection of them in preference to others? If, of two stones lying in a quarry, a builder take one, and polish it with care for a conspicuous ornament to his edifice, and leave the other without so much as giving it any place in his building; has that favoured stone any ground for glorying? Or, if a potter take of one lump of clay a portion, to make it a vessel of honour, whilst of another portion, equally good in itself, he makes a vessel into dishonour; has the one any reason to glory, or the other any reason to complain? This is St. Paul’s own application of our text. One distinction indeed he makes; and it is of great importance that we should make it also; namely, that the vessels of honour are made so by Him; whereas the vessels of dishonour are made so by themselves: but this is clear, beyond a possibility of doubt, that it is not the person who refers every thing to God as its Author, and acknowledges his obligation to His free and sovereign grace; it is not he, I say, that is to be accused of pride; but he who founds his hopes on some past or future good within his own bosom, as the determining cause with God for the bestowment of his blessings, and the procuring cause of them to his own soul.

Those, therefore, who, in the language of my text, deny the exercise of God’s sovereign grace, are justly obnoxious to his heaviest displeasure.]

  2.      By others they are received with sad indifference—

[This is the least that the question in my text can possibly import: “You speak of God’s love to me; but I need to be informed what evidence you have of it: for, if any instances of it have occurred, I have quite forgotten them.”

Now, it is in this way that God’s mercies are, for the most part, received by us. How little do we reflect on the blessings of a free government, which, as Britons, we possess in rich abundance! And how sadly are our personal and domestic comforts overlooked! But, not to dwell on matters of subordinate importance, how little are we sensible of the blessings of a preached Gospel? How many refuse to avail themselves of the advantages they enjoy! and how many make no better use of them than to lull their consciences asleep in sin! Even of those who, in the judgment of charity, are partakers of salvation, how few are impressed with this privilege as they ought to be! Little do they think of the awful state of the Esaus that are around them, and of the obligations they owe to God for his distinguishing love and mercy. My dear brethren, if our minds were in a proper state, we should scarcely find time to think of any thing else but of the wonders of God’s love to us in Christ Jesus, and of the privileges we enjoy as his redeemed people. Suppose an angel were sent down from heaven to occupy our post, would he ever have occasion to put the question, “Wherein has thou loved me?” No: he would never for a moment be insensible of God’s love towards him. And, though we cannot hope to attain to the perfection of angels, this should, on the whole, be our state; more especially because our calls for gratitude infinitely exceed all that angels have ever experienced.]

  Let us LEARN, then, from hence,

  1.      To trace all our mercies to the proper source—

[God’s love is the true source of all. And if we were in the habit of tracing them to this, how sweet would our smallest and most common mercies appear! Verily, such a habit as this would be a foretaste even of heaven itself. But the mercy which swallows up, as it were, every other, is the gift of God’s only dear Son to die for us: “God so loved the world, that he gave his only-begotten Son, that whosoever believeth in him should not perish, but have eternal life.” In this we are told, “God commendeth his love towards us:” referring to it as the most stupendous display of his love that ever was, or ever can be, exhibited to mortal man. On this, then, we should dwell with wonder and amazement: for no such mercy was ever vouchsafed to the fallen angels; yet as creatures, they were our elder brethren: nor is the knowledge of him vouchsafed to above one-sixth of the human race; yet are that vast majority descended from one common parent with us: nor, where his name is known, is his Gospel truly preached, probably not to one part in a hundred of the Christian world: and of those to whom it is ministered, how few receive it in truth! Yet, “Is not Esau Jacob’s brother?” What thanks, then, do we owe to God, if it has been made the power of God to the salvation of our souls! Beloved brethren, trace ye this to its proper source. God has loved you with an everlasting love; and therefore with loving-kindness has he drawn you: and whereinsoever ye differ from others, “it is He, and he alone, that has made you to differ.”]

  2.      To improve them for their proper end—

[The Apostle tells us, “We love him, because he first loved us.” And, verily, so it ought to be. The mercies of God ought so to affect our minds, as to make us “yield up our whole selves as living sacrifices unto him.” This is “our reasonable service:” and to perform it should be the continued labour of our lives. What was it that wrought so powerfully on the heart of Paul, and made him so zealous in the service of his God? He tells us, “The love of Christ constraineth me;” or, as the word imports, ‘carries me away, like an impetuous torrent.’ Thus, then, should it operate on us: and verily it would so operate, if we reflected on it as we ought. If we strove, as we ought, to “comprehend the height and depth and length and breadth of the love of Christ, it would surely fill us with all the fulness of God.” I am perfectly persuaded, that the reason of our making such low attainments in religion is, that we forget to meditate on this glorious subject, and occupy our minds with considerations which tend only to depress them and to enervate all their energies. Let us turn our eyes from the world and from our various discouragements, to view the glory of God in the face of Jesus Christ; and we shall soon be “changed by it into the same image, from glory to glory, even as by the Spirit of the Lord.”]

MCCLXVII

RELATIVE DUTIES TO GOD AND MAN

  Mal. 1:6.

A son honoureth his father, and a servant his master: if then I be a father, where is mine honour? and if I be a master, where is my fear? saith the Lord of hosts.

THE unfolding and enforcing of relative duties, is a very essential branch of the Christian ministry; and conducive, in a variety of views, to the most important ends. If indeed the whole of religion were made to consist in the performance of those duties, or if men were urged to perform them in their own strength, or with a hope of meriting God’s favour, then the foundations of Christianity would be sapped, and the whole fabric would fall to ruin. But, if they be set forth in order to shew to the ungodly their transgressions, and their consequent need of mercy; or if they be inculcated on the believer in order that he may adorn the doctrine of God our Saviour; no subject can be more weighty, or more deserving of our attention. But there is yet another view, in which the consideration of them may subserve the best of purposes. Men, however disposed they may be to limit the extent of their own duties, are easily led to acknowledge the obligations of others towards themselves. Hence, there being always a number of persons interested in discovering their own rights, and disposed to insist upon them; and every person having risen, or hoping to rise, from a subordinate relation to one invested with authority; the duties of every distinct relation are ascertained and approved. This is not the case with respect to the duties of men towards God. The authority there is all on one side, and obedience is wholly on the other. Hence all men feeling the same desire to limit and curtail the rights of their Governor, and to extend the boundaries of their own liberty, the laws of God are almost entirely superseded: disobedience to them is universally connived at, as though it were no evil; and the general welfare of society is made the ground and measure of all morality. Here then the relative duties may be introduced to great advantage; these being already admitted, serve as acknowledged principles, from whence we may argue; and the application of them to the duties of the first table is obvious and irresistible. This use of them God himself has taught us, as in many other passages, so especially in that before us; in illustrating which we shall propose for your consideration the following observations:

  I.      There is no duty of earthly dependents towards their superiors, which does not exist in an infinitely higher degree towards the Governor of the universe.

  II.      However attentive men are to fill up their duties in domestic life, they are universally prone to neglect their duties towards God.

  III.      The performance of duties towards men, instead of extenuating, as many suppose, the guilt of neglecting God, is in reality a great aggravation of it.

  I.      There is no duty of earthly dependents towards their superiors, which does not exist in an infinitely higher degree towards the Governor of the universe.

Reason, no less than Revelation, teaches us that a child owes subjection to his parent, and a servant to his master: nor is there any one so depraved as to controvert this general position, however indisposed he may be to act conformably to it in his own particular situation. What the laws of nature inculcate in the one case, is established by a particular compact in the other: and an habitual infringement of it is considered as a subversion of social order, and an inlet to universal anarchy. Still however there are limits, beyond which no human authority extends: and, when these are exceeded, resistance, rather than obedience, is our duty. But God’s claim to honour and obedience knows no bounds. He is, in some sense, the Father of our bodies, which could not exist without his creating hand: but in a more eminent manner is he “the Father of our spirits;” because he forms them without the intervention of human agency, and endues them with powers which matter could not generate. Being the Creator of all, he is also, of necessity, the Lord of all; to whom every faculty and every power should be consecrated. The honour which we pay to parents is but a faint shadow of that reverence with which we are to approach him, and of that profound respect, which we are to entertain for his person and character, his word and will. The obedience which we yield to earthly superiors, relates chiefly to outward acts: but God has a right to controul our inmost thoughts. We are to believe every thing he says, because he says it; to love every thing he does, because he does it; and to execute every thing he enjoins, because he commands it. We not only may, but must, inquire into the injunctions of men, whether they be right in themselves, and whether a compliance with them be agreeable to the mind and will of God? But there is no room for such questions respecting any of the commands of God. If God say, “Abraham, take now thy son, thine only son, Isaac, whom thou lovest, and offer him up; slay him with thine own hand, and consume him to ashes;” there is no room for deliberation: Abraham has no right to gainsay the decree of heaven; he is not at liberty to offer any objections: it is sufficient for him to know what the will of his Maker is; and then he must perform it instantly, without reluctance. Had the command been given by an earthly superior, there had been ample ground for hesitation, for expostulation, for disobedience: no parental, no magisterial authority should be regarded in such a case. But against a Divine command there never can be any ground for the exercise of carnal reason: a prompt, a steady, a determined acquiescence on our part, is our truest wisdom, and our bounden duty. Our obedience however is not to be that of a slave to an imperious and cruel master, but like that of a dutiful child to an affectionate and beloved parent. We ourselves consider the mind and disposition with which we are served, as affecting very materially the acceptableness of the service itself. That which is done for us grudgingly, and through mere constraint, is of very little value in our eyes: it is the willing, cheerful obedience that engages our esteem, and endears to us the persons actuated by such a spirit. Similar to this is the service which God requires. He justly expects that we should be like “the angels, hearkening to the voice of his word,” and waiting for the slightest intimations of his will, in order to execute it with all possible readiness and despatch. We should come into his presence with the confidence of beloved children: we should ask from time to time, “Lord, what wilt thou have me to do?” We should set about the duties of our calling as regularly as the most diligent servant prosecutes his accustomed labours: we should never think any thing done, as long as there remains any thing to be done. If an arduous service occur, we should not draw back from it, like the Rich Youth in the Gospel; but should rather address ourselves to it with increased energy, and regard it as a favourable opportunity of displaying our zeal and love. If we could be freed from his yoke, we should decline the proffered liberty, and, like the servant under the law, request that our ear might be fastened to the door-post, in token that we account his service to be perfect freedom, and that it is our desire to continue in it to the latest hour of our lives. We should find our reward in our work, and our happiness in honouring and enjoying God. We may indeed without impropriety “have respect also to the recompence of the reward,” which we shall receive in another world: but our principal incentives should be of a more disinterested and ingenuous nature: we should perform the will of God, because we love the very things which he prescribes; and because it is our highest ambition to please and glorify him.

But truth compels us to observe,

  II.      That however attentive men are to fill up their duties in domestic life, they are universally prone to neglect their duties towards God.

Amidst all the depravity which has deluged the world, there may be found, in many instances, a conscientious regard to relative duties. If some have reason to complain of disobedient children and unfaithful servants, others can testify, that the persons so related to them are deserving of the highest commendations on account of their fidelity and affection. Even where spiritual religion is overlooked and despised, this attention to relative duties frequently obtains. A good natural disposition, united with a sense of honour, and a regard to interest, will often produce habits, which may provoke to emulation those, who profess to be actuated by the sublimer principles of the Gospel.

But where, except among the despised followers of Jesus, shall we find those who fulfil their duties to God? That many are punctual in some outward observances, is readily acknowledged. But we shall do well to remark, that the inquiry in my text does not relate to outward actions so much as to the inward dispositions of the mind; “If I be a father, where is my honour? and if I be a master, where is my fear? saith the Lord of Hosts.” Let our attention then be directed to this point: let us, in our self-examination, keep this in view. Has there been in our hearts an habitual fear of offending God? Has there been a holy reverential awe upon our minds whenever we have entered into his presence? Has there been an unwearied solicitude to please him, and a determination, through grace, to prove ourselves faithful to him in all things? Have we sought carefully to know his will; and then set ourselves diligently to perform it? Have we been afraid of wasting his time in vain unprofitable pursuits, and endeavoured to lay out to advantage the talents he has committed to our care? Have we, together with the fidelity of a servant, combined the love and confidence of a child? Have we entered into his presence with joy, and made known our requests with a humble yet thankful assurance, that he would hear and answer our petitions? Have we cast our care upon him, not doubting but that he would care for us, and order every thing for our good? Have we, at the same time, taken an interest in every thing that relates to him? Have we been filled with grief and indignation, when we have beheld the contempt poured upon him by an ungodly world? And has it been a source of lively joy, if at any time we have heard his name exalted and his glory extolled? If we have felt towards him as duteous children, we must have considered ourselves as having a communion of interests with him; and must have participated in all these emotions, which the advancement or declension of his cause are suited to inspire.

Let us examine in this manner the conduct both of ourselves and others, and then answer, if we can, that pointed interrogation, “Where is mine honour?” Blind and partial as we are, we cannot be so blind or so partial, as not to confess, that, however attentive men may be to their relative duties, they are not mindful of their duty to God. There is doubtless a considerable difference between some and others: some have respect for religion, while others despise it; and some endeavour in a self-righteous way to please God, while others care not how much they provoke him to anger. But, as to the dispositions of a faithful servant and a dutiful child, there is not a person in the universe who feels them, except the few who have “entered in at the strait gate, and are walking in the narrow path” of evangelical obedience. All others prefer their own ease to God’s service, their own will to God’s precepts, their own interests to God’s honour.

And what shall we say to these things? Shall we leave men to imagine that their punctuality in some duties will atone for their remissness in others? No: we must rather say, (what indeed we proposed as the third head of our discourse,)

  III.      That the performance of duties towards men, instead of extenuating, as many suppose, the guilt of neglecting God, is in reality a great aggravation of it.

In one view indeed it must certainly be allowed, that the fewer laws any man transgresses, the less guilt he contracts: and that therefore he who obeys, though imperfectly and exclusively, the injunctions of the second table, is better than he who lives in the unrestrained violation of all the commandments. Nevertheless it is certain that obedience in some cases may be a great aggravation of our disobedience in others; inasmuch as it may argue a preference given to the creature above the Creator, and may therefore excite the fiercer indignation of a jealous God. More especially if the duties of the second table be exalted to the neglect of those of the first table, and obedience to the latter be pleaded as excusing our transgressions of the former, then our partiality becomes an awful aggravation of our guilt. For, what is this, but to raise altar against altar, to set God at variance with himself, and to “provoke to jealousy” the Holy One of Israel? We can scarcely conceive any thing worse than such conduct as this. For, shall God be denied the honour which is paid to man? Shall he alone be treated with contemptuous neglect? Shall he be excluded from the minds of those whom he created and upholds? Shall all the wonders of redeeming love be requited in no better way than this? Shall we refuse to him the homage which we exact from our fellow-creatures, and which we even pay to those who are authorized to receive it? Would not God be justly indignant, if he were only placed on a footing of equality with men? How much more then, when he is degraded so far below them! Surely every mercy be has ever vouchsafed to us, but especially the gift of his dear Son, will dreadfully enhance our guilt and condemnation, if our obligations to him do not operate to produce in us a reverential honour of him as our Father, and an unrivalled obedience to him as our Lord and Master.

This mode of arguing is very common in the Scriptures. God is pleased frequently to suggest the relation subsisting between himself and his people with the same view as in the passage before us. Sometimes he does it to raise our expectations from him; and at other times to shew the reasonableness of his expectations from us. In the former view he says, “Which of you, if his child should ask for bread, would give him a stone? How much more then will your heavenly Father give good things to them that ask him!” In the latter view he says, “We have had fathers of our flesh who corrected us, and we gave them reverence: shall we not much rather be in subjection unto the Father of spirits, and live?” Precisely thus does he speak in the text; with this only difference; that the conclusion drawn from his statement is not merely an appeal to our reason, but a reproof for our misconduct. The interrogations are extremely pointed: they intimate a mind justly incensed: they express the highest indignation against us for refusing to our Maker what we concede to our fellow-worms: “A son honoureth his father, and a servant his master: if I then be a father, where is MINE honour? if I be a master, where is MY fear? saith the Lord of Hosts.”

We shall more easily enter into this idea, if we suppose a child or servant of our own fulfilling his duties with some considerable care to others, but violating all which he owed to us. If his attention to others were adduced in vindication of his neglect of us, should we not argue in the very same way that Jehovah does in the text? Should we be satisfied with his serving others, when he withheld his services from us? Should we not insist upon our superior title to his regards? Should we not represent the violations of his duty to us as more heinous, in proportion to the right which was vested in us by virtue of our relation to him? When he told us of what he did for others, should we not say, “But where is my honour? where is my fear?” Should we not consider his conduct as in the highest degree insolent and contemptuous, when we ourselves, who had an exclusive, or at least a superior, claim to his affection, were particularly selected as objects of his neglect? There can be no doubt: and therefore we may be well assured, that the very pleas which we are apt to urge in extenuation of our guilt, will one day be adduced as the greatest aggravations of it.

Permit me now to ask a question or two, in reference to the foregoing subject. Supposing that God should now call us to account, as certainly he will ere long, and ask, What proofs we have given of our allegiance to him? What proofs have we to adduce? Can we appeal to the heart-searching God, that we have indeed respected his authority, that we have habitually conducted ourselves towards him as faithful servants and obedient children? Let us examine well our own hearts: let us not be hasty to conclude that all is well: it is easy to deceive ourselves; but we cannot possibly deceive God. Every act of our lives has been registered in the book of his remembrance; and we shall be judged, not by the partial verdict of our own self-love, but by the unerring testimony of truth itself. And if it be proved that our allegiance to God amounted to no more than “saying, Lord! Lord! without doing the things which he commanded,” our Judge will pronounce upon us that awful sentence, “Depart from me; I never knew you, ye workers of iniquity!”

  We cannot however CONCLUDE this subject, without suggesting some consolatory considerations—

To those who are conscious of having neglected God.

Our God and Father does not instantly disinherit the rebellious child, or exclude for ever the disobedient servant: Onesimus may yet return, through the mediation of his heavenly Sponsor; and the Prodigal may yet be feasted on the fatted calf. Only let us confess our sins, and turn to God with humiliation and contrition; and we shall soon find, that “he is gracious and merciful, slow to anger, and of great kindness.” Let us, like the penitents under the law, lay our hands upon the head of our Great Sacrifice, and transfer our guilt to Him, who taketh away the sins of the world. Then shall we have no cause to fear the displeasure of an angry God: our iniquities shall be forgiven, and our sins be covered: and though unworthy in ourselves to obtain the smallest mercy, we shall be dealt with, not as servants merely, but as sons, and be made partakers of an everlasting inheritance.

MCCLXVIII

GOD’S APPEAL TO SELF-JUSTIFYING SINNERS

  Mal. 1:8.

If ye offer the blind for sacrifice, is it not evil? and if ye offer the lame and sick, is it not evil? Offer it now unto thy governor; will he be pleased with thee, or accept thy person? saith the Lord of hosts.

SELF-VINDICATION is natural to fallen man: it began in paradise, as soon as ever sin entered into the world. “The woman whom thou gavest to be with me, she gave me of the tree, and I did eat,” was Adam’s excuse, when exculpating himself at the expense both of his wife and of God himself. Eve, too, excused herself by casting the blame of her transgression upon the serpent who had beguiled herb. In all their descendants, the same propensity has shewn itself, and often with a degree of vehemence amounting to indignation and disdain. In the time of the Prophet Malachi it prevailed to an extraordinary degree; or he at least records it with more than ordinary minuteness and force. He was inspired of God, to shew the Jewish people their transgressions: but to every charge which he brought against them, they replied with a degree of petulance savouring of extreme impiety and obduracy. When God addressed by him the priests, as despising his name, they utterly denied the charge; and insolently asked of God himself, “Wherein have we despised thy name?” And when he told them that they had offered polluted bread upon his altar, they challenged him to tell them when: “Wherein have we polluted thee?” When the prophet complained of them as having “wearied the Lord with their words,” they immediately asked, in the same contemptuous spirit, “Wherein have we wearied him?” Even when God graciously invited them to return to him, saying, “Return unto me, and I will return unto you;” they deny that there was any necessity for such an invitation, saying, “Wherein shall we return?” And when God tells them that they had robbed him, they reply, with undiminished effrontery, “Wherein have we robbed theef”?And when God complains of all this, saying, “Your words have been stout against me; they still persist in the same impious strain, “What have we spoken so much against thee?” In every instance God substantiates his charge, by declaring wherein they had committed the offence imputed to them: but, in the words of my text he does it in a way which nothing but the most inveterate impiety could resist. He appeals to them, Whether they could deny either the conduct of which they were habitually guilty, or the construction which he put upon it? “If ye offer the blind for sacrifice, is it not evil? and if ye offer the lame and sick, is it not evil? Offer it now unto thy governor: will he be pleased with thee, or accept thy person? saith the Lord of Hosts.”

In opening to you these words, we shall consider,

  I.      The appeal of God to man—

Nothing can exceed the condescension of Almighty God, in his reasonings with sinful man. He here grounds his appeal to us,

  1.      On the standard which exists in our own consciences—

[The Jews knew that God was to be served with the best of their flocks. His express command to them was, “If there be any blemish in the firsthng of thy herd or of thy flock, as if it be lame, or blind, or have any ill blemish, thou shalt not sacrifice it to the Lord thy God.” To go in direct opposition to this command, they knew to be “evil:” they knew that it would, in fact, be a pouring of contempt on God himself; and justly did God denounce a curse on all who should so presumptuously sin against him.

Now we know the same, in relation to our spiritual sacrifices: we know that God requires the heart: and that whatever we present to him without the heart, is only to mock and insult him. It is an acknowledged truth, that to “draw nigh to God with our lips, whilst our hearts are far from him,” is to offer him a sacrifice, which he can never accept.

Let us, then, examine our offerings by this test: and, if the services which we present to him be ignorant, formal, hypocritical, what do we, in fact, but commit, as far as we are able, the very same evil which obtained amongst the Jews, when they offered in sacrifice to God “the blind, the lame, and the sick?” That our services are ignorant, is but too clear: for we know not the true character of that God whom we profess to worship; nor how he is to be approached; nor what are the services we should render him. If we were duly enlightened on these subjects, it would be impossible for us to approach him as we do, or to conceive that he could ever he pleased with such services as we render him.

In all our services, we are formal. We are punctual, perhaps, in certain observances of man’s invention; and should be greatly offended if any one omitted to comply with certain prescriptions relating to the posture of the body. But, as to the prostration of the soul, we are unconcerned about it; and judge that we have done our duty, if we have gone through the appointed round of bodily motions, though our mind have not accorded with the body in any part of the service.

In truth, our services have been hypocritical throughout. Had any one come into the house of God, and overheard our confessions, petitions, and thanksgivings, he would have supposed that we were the most humble, spiritual, and devout persons in the universe: but had he been privy to the real state of our souls, how little would he have seen of humiliation in our confessions, or of fervour in our petitions, or of gratitude in our thanksgivings! He would, for the most part, have seen, that the whole was only a solemn mockery; and that, instead of being Israelites indeed, in whom there was no guile, we were base hypocrites, in whom was no sincerity. Times without number we implore mercy as miserable sinners; but if any man were to express his thoughts of us in accordance with our confessions, we should be full of wrath and indignation against him. And, if God were to offer to hear and answer many of our prayers, especially those which we have presented for the conversion and renovation of our souls, we should be ready to pray them back with ten times more fervour than ever they were uttered. As for our thanksgivings, the whole state of our souls has shewn that we fell nothing, and meant nothing, at the very time that we professed to mean so much and feel so much.

Now, let me ask, in the name of God himself, what reason you can have to think that such services should ever be accepted by him? If, indeed, he were like ourselves, and could see only the outward appearance, we might hope, that, being imposed upon and deceived, he would be pleased with us: but, when we bear in mind, that “he searcheth the heart, and trieth the reins,” and that “all things are naked and open before him,” we must be sure that our very “sacrifices are an abomination in his sight.”]

  2.      On the standard which exists between man and man—

[We are fond of reducing God and his services to this standard; and to infer, that, because we would not act in such or such a way towards each other, God can never deal so or so with us. This, however, is no proper standard at all; because we bear a very different relation to God from what any man can bear to us. But yet God condescends, on this occasion, to put himself on a footing with an earthly governor; and to ask, how even such an one would be pleased with the treatment which he receives at our hands? Now let us suppose, that, whilst professing allegiance to an earthly monarch, we were as lukewarm in his service as we are in the service of our God: that we shewed no more zeal for his honour, no more concern for his interests, no more respect for his laws, than we have towards our heavenly Master; would he consider us as good, loyal, duteous, and loving subjects? Would our love to his enemies, and conformity to their wishes, create no jealousy in his mind, especially whilst we thought that our attentions to him were quite equal to his deserts?

Or, to bring the matter more home to ourselves: if a son of ours felt as indifferent towards us, as we do towards our God; or a servant were as little anxious to please us, as we are to please him: if, when he rose in the morning, he thought as little what work he had to do for us; and, when he went through the day, attended as little upon us; and, when he lay down to rest at night, felt as little dissatisfied with himself as we do with our conduct towards God; should we be pleased with him? Should we account ourselves well treated by him? Should we, when he was brought before us, commend him, saying, “Well done, good and faithful servant?”

Now, if an earthly governor would not accept from us, or we from our own servants, such services as these, how can we suppose that God should be pleased with them? I think we shall scarcely venture to say that God is entitled to less at our hands than we are at the hands of our fellow-creatures: and therefore, according to this lowest of all standards, we are exceeding faulty, and may justly be condemned out of our own mouths.]

If we have nothing to urge in reply to this appeal, let us attend to,

  II.      The obvious and necessary deductions to be made from it—

It is plain from hence,

  1.      That our defects are exceeding great—

[If every service, of the kind we have been speaking of, is evil, what must we think of our whole lives, which have been spent either in open rebellion against God, or, at best, in a continued series of such services as these? To appreciate your state aright, I will not refer you to your more flagrant sins: I will set before you your very duties, yea, your best duties, your confessions, your prayers, your sacrifices of praise and thanksgiving: and I will take these, not in your private chambers only, where perhaps, from want of suitable helps, you have not been able to express, as you could wish, the feelings of your hearts; but in the very house of God, where all suitable expressions have been provided for you, and put into your mouths, if you had had but a state of mind suited to them: yet even there have the words been repeated by you without one corresponding emotion in your souls, and your Amen been added without the smallest concern whether God ever heard the prayer or not. Tell me, in the review of a life thus spent, what should be your estimate of your state before God? If you would have a very mean opinion of a servant who had so conducted himself towards you, what should be your judgment of yourselves, who have so acted towards God?]

  2.      That all self-justification must be most offensive to God—

[Suppose a servant, who had dealt with you as you have with God, were to applaud himself as deserving commendation at your hands; What would you think of him? What would you think of his respect for you, or of his views of his duty towards you? Would you not be offended with his estimate of your character and your rights? What then must God think of you, when, instead of lothing yourselves for your short-comings and defects, you are taking credit to yourselves for your fidelity towards him, and claiming a reward for that very conduct which has excited nothing in his breast but wrathful indignation? You will find in Scripture, that there is no sin whatever marked with more heavy displeasure than self-righteousness and self-applause. It was this, more than any thing else, that sealed up the Jews under guilt and condemnation: they would “trust to their own righteousness, instead of submitting to the righteousness of God:” and therefore they were rejected by God; whilst the idolatrous, but self-condemning, Gentiles were admitted to his favour. So shall you also, yea, and every child of man, find it, both in this world and in the world to come: the self-condemning Publican shall be justified before God; but the self-applauding Pharisee shall be condemned.]

  3.      That without a Saviour we must all perish—

[What has any one of us whereon to ground his hopes of acceptance with God? Our works will not even stand the test that we have established for our intercourse with each other; and how much less will they stand before the holy law of God? If, then, we have not a Saviour to make an atonement for our sins, and to work out a righteousness wherein we may be justified, what hope have we? Verily, we have no more hope than Satan himself: for he may as well hope to satisfy divine justice, as we; or to merit heaven by his own works, as we. The very thought of seeking heaven by any righteousness of our own must be put away, as the most fatal delusion: and all of us, the best as well as the worst, must look to Christ alone, as “all our salvation and all our desire.” Beloved brethren, I charge you before God to remember this: for no man can ever come to God but by Christ; “nor is there any other name given under heaven whereby any man can be saved, but the one name of Jesus Christ.” “In Him must all the seed of Israel be justified; and in Him alone must they glory.”]

  4.      That if any service of ours be ever accepted of our God, it must be entirely through our Lord Jesus Christ—

[After what has been said respecting the imperfection of our works, can it be hoped that any thing which we can do should ever find acceptance with God? Yes, if it be done for his glory, and not relied upon as a foundation of our hope before him. The services which we render to our governor are not perfect; yet are they pleasing to him, if they be done with a view to his honour and interest: so are the services which we ourselves receive from others most truly gratifying, when they are rendered from a principle of love. And God is infinitely gracious and condescending to accept our poor unworthy offerings, when they are presented to him in humility, and with a sincere desire to please and honour him. This is very strongly marked by God at the very time that be most strongly insists upon the necessity of presenting to him none but perfect offerings. Hear his words, in the 22d chapter of Leviticus: “Ye shall offer at your own will a male without blemish, of the beeves, of the sheep, or of the goats. But whatsoever hath a blemish, that shall ye not offer; for it shall not be acceptable for you. And whosoever offereth a sacrifice of peace-offerings unto the Lord, to accomplish a vow, or a free-will-offering in beeves or sheep, it shall be perfect to be accepted; there shall be no blemish therein. Blind, or broken, or maimed, or having a wen, or scurvy, or scabbed, ye shall not offer these unto the Lord, nor make an offering by fire of them upon the altar unto the Lord.” Here you would suppose, that to present such imperfect offerings as ours were vain: and so it would be, if we relied upon them in the smallest measure for our acceptance with God: but, if we rely altogether on Christ’s perfect sacrifice for our justification from sin, and then present our imperfect offerings to God, as tokens of our love, they shall come up with acceptance on his altar, and be truly pleasing in his sight. This is what, in the very next words, he has expressly declared: “Either a bullock or a lamb that hath any thing superfluous or lacking in its parts, THAT MAYEST THOU OFFER FOR A FREE-WILL-OFFERING; but for a vow it shall not be accepted.” Here you see the very distinction which your necessities require. If you would present any thing to God towards your justification, you must bring only the perfect righteousness of Christ: but if you would do any thing to glorify your God, your own poor services, mean and worthless as they are, shall be accepted of him for Christ’s sake. And this is the very statement which is so frequently and so fully given us in the Gospel. St. Paul says, “By HIM let us offer the sacrifice of praise to God continually, that is, the fruit of our lips, giving thanks to his name. But to do good, and to communicate, forget not: for with such sacrifices God is well pleased.” St. Peter also speaks to the same effect: “Ye are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christn.” Be not discouraged, then, by the imperfection of your services: for, if only you do indeed set yourselves to seek the Lord, and endeavour to serve him with your whole hearts, he will not be extreme to mark what is done amiss; but will cast a veil of love over your imperfections, and crown you with his applause, saying, “Well done, good and faithful servants.” Only “be steadfast, unmoveable, and always abounding in the work of the Lord;” and ye may be assured that “your labour shall not be in vain in the Lord.”]

MCCLXIX

THE CALLING OF THE GENTILES

  Mal. 1:11.

From the rising of the sun, even unto the going down of the same, my name shall be great among the Gentiles: and in every place incense shall be offered unto my name, and a pure offering: for my name shall be great among the heathen, saith the Lord of hosts.

THROUGHOUT all the prophetic writings we shall find the predicted abandonment of the Jews followed by a promise respecting the future call of the Gentiles. It should seem as if God intended by this to provoke his people to jealousy, according as he had before intimated by Moses, in order that by any means he might stir them up to deprecate his threatened judgments. In the passage before us, Jehovah complains of the extreme impiety of the Jewish nation. Amongst the priests themselves, who should have been an example to others, such was the selfishness and utter destitution of every religious principle, that none were to be found who would even shut the temple doors for nought, or kindle a fire upon his altar but for their own temporal advantage. God therefore tells them, that he would “no more accept an offering at their hands.” But would he therefore be destitute of a people, and be forgotten in the world? No: “for” he would take to himself a people from among the heathen, amongst whom such offerings should be presented to him as he would accept, and “his name,” which the Jewish people had so dishonoured and despised, “should be great among them to the ends of the earth.” Thus would he make their apostasy subservient to the good of others, or, as St. Paul expresses it, “the fall of the Jews should be the riches of the world, and the diminishing of them should be the riches of the Gentiles.”

In further considering this prophecy, shall notice,

  I.      What is implied in it—

We may see here by implication,

  1.      The intended abolition of the Mosaic law—

[Sacrifices and incense were to be offered at Jerusalem alone, and in the temple, in which God had chosen to place his name there. But in the prophecy before us it is intimated, that incense and offerings should be presented to the Lord in every place; which could not be without a disannulling of tile commandment before given. Of course, with this one commandment must the whole law be abrogated, because the whole priestly office, in all its most important operations, would be superseded. Nor is this an inference of mine only: it is drawn by an inspired Apostle from premises precisely similar. God had foretold, by David, that a new order of priesthood should arise, even one after the order of Melchizedec. This would of necessity militate against, and supersede, the established priesthood; that which was predicted being to arise from the tribe of Judah, whilst that which had been established was confined to the tribe of Levi. From hence the Apostle infers the total abolition of the Levitical priesthood, and of the whole law with which it was connected: and the same inference is plainly deducible from the prediction contained in our text.

This observation shews how mistaken the Jews are in thinking their ceremonial law to be of perpetual obligation; since their own prophets frequently, and in the plainest terms, intimated, that it was intended only for a season, to prepare the way for a better and more spiritual dispensation: and, in conversing with the Jews, it will be well to shew them this from their own Scriptures, as St. Paul himself has done, in the most satisfactory manner, in his Epistle to the Hebrews.]

  2.      The nature of that worship which alone is acceptable to God—

[Of the ceremonial observances, when unattended with a spiritual frame of mind, God himself has frequently spoken in the most contemptuous terms — — — The temple itself, as the first martyr Stephen informed the Jews, was despicable in God’s eyes, if its ordinances were not administered in a becoming mannere. It is the incense of a devout spirit, and the offering of a pure heart, that God approves: and wherever these are presented to him, there will he give manifest testimonies of his favourable acceptance. This is plainly intimated in the prophecy before us; and by our Lord himself it is unequivocally declared to the Samaritan woman; “Woman, believe me, the hour cometh when ye shall neither in this mountain, nor yet at Jerusalem, worship the Father. But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him.”

This is a point that deserves attention from us, as much as from the Jews. We, no less than they, are apt to rest in external observances, and to think that we serve God, if we perform some outward act which he prescribes. But we must never forget that he looketh at the heart, and estimates all our services entirely by that — — — “If we draw nigh to him with our lips, whilst our heart is far from him, we worship him in vain.”]

But to enter more fully into the prophecy, we must notice,

  II.      What is expressed in it—

It announces clearly,

  1.      The calling of the Gentiles—

[It is surprising that the Jews should not have seen that the Gentiles were, in God’s time, to be called into his Church. The prophecies relating to this subject were innumerable: yet not even the Apostles themselves, for several years after the day of Pentecost, were able to enter into their import, or to acquiesce in the purposes of the Most High. It will not be unprofitable to turn to a few passages in the Psalms, and in the Prophets, relating to this event — — — We may consult also some passages adduced by the Apostles in relation to it — — — What can be more clear? Even the text alone, if there had been no other passage, would have been sufficient to establish this point beyond a doubt. How strange then is it, that, even to this hour, the Jews should not be able to see in us the accomplishment of their own prophecies! But it has been well said, that prejudice has neither eyes nor ears; nor can any evidence suffice, without the operation of divine grace, to bear down its influence. We see this in relation to the Jews and their Scriptures; and we must not be stumbled, if we see it in Christians also, notwithstanding the superior light which they enjoy.]

  2.      The state of the world when that event shall take place—

[“God’s name will then be great,” in every place, and in every heart. The regard paid to him will no longer be formal and fictitious: it will be spiritual and real, from the inmost soul. All his perfections will be then adored: all his dispensations will be received with the profoundest reverence, as the counsels of unerring wisdom, and as the fruits of unchanging love. The name of Christ especially, O how precious will that be! when all the glory of the Godhead is beheld in his face, and all the treasures of divine grace are received through him: verily, as the prophet has said, he will in that day “be exalted and extolled, and be very high.” That this will be the case in the latter day, may be seen by what took place in the apostolic age. It may be farther seen in what is yet daily realized in our own hearts: and so far will it be from being diminished by the further diffusion of divine light, that in that day “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;” and “the knowledge of the Saviour’s glory will be, no less in depth than in extent, as the waters that cover the sea” — — —]

  This subject may be yet further IMPROVED—

  1.      For the edification of our own souls—

[Let us see how far our calling has been productive of suitable effects. What is the estimation in which our Saviour is held by us? and, What are the offerings which from day to day we are presenting before him? Truly if we view him aright, all other things are as dung and dross in comparison of him — — — and, if we are serving him aright, our whole selves, body, soul, and spirit, are sanctified unto him, as a reasonable service — — —]

  2.      For the encouragement of our exertions in behalf of others—

[This prophecy must be fulfilled in all its extent. Whatever difficulties may lie in the way, they shall all vanish, as soon as the Lord’s time is fully come. The evening shades may in appearance be more and more obscuring the horizon; but “in the evening time it shall be light.” As instruments, we may be but weak: but this need not discourage us. We are not weaker than was the rod whereby Moses wrought all his miracles. If God be pleased to make use of us, “the depths of the sea shall become a way for the ransomed to pass over;” and “the rock shall pour forth its streams to give drink to the chosen people of the Lord.” “The Lord will work; and all flesh shall see the salvation of God.”]

MCCLXX

REPENTANCE GLORIFYING GOD

  Mal. 2:2.

If ye will not hear, and if ye will not lay it to heart, to give glory unto my name, saith the Lord of hosts, I will even send a curse upon you, and I will curse your blessings: yea, I have cursed them already, because ye do not lay it to heart.

THE whole Scripture bears witness, that “God willeth not the death of a sinner, but rather that he should turn from his wickedness and live.” For the advancement of this object, nothing is omitted; but every argument that can influence the human mind, whether in a way of terror or desire, is adduced. In the passage before us, the whole people of Israel, and the priests in particular, are addressed. Their sins had been very aggravated: the offerers and the priests had been alike implicated; and in my text they are all called to repentance. The admonition here given them is extremely solemn. In it we notice,

  I.      The duty prescribed—

This, in general terms, was repentance, which does all that a sinner can do to glorify that God, whom, by his past iniquities, he has dishonoured. “It gives glory to God’s name,” and honours every one of his perfections.

  1.      His holiness—

[The Law of God is holy: it is a transcript of the mind and will of God himself: and every penitent expresses his perfect approbation of it, and his shame and sorrow on account of his numberless violations of it — — —]

  2.      His justice—

[God has denounced his judgments against every violation of his law. And the penitent acknowledges from his inmost soul his desert of those judgments. He attempts not to extenuate his guilt; but confesses, that death, everlasting “death, is the just wages of his sin” — — —]

  3.      His mercy—

[On God’s mercy the penitent casts himself, as Benhadad did upon the mercy of the king of Israel; “going before him with a rope round his neck, and sackcloth on his loins;” and relying simply on the compassion of him against whom he had warred, and whose captive he was — — —]

  4.      His truth—

[The penitent lays hold on the promises which God has made to returning sinners, and to Christ, “in whom all the promises of God are yea and amen.” He looks to the Saviour as having died for him; and he pleads before God the merit of his blood; of “His blood, which cleanseth from all sin” — — —]

This is genuine repentance, such as is prescribed under the Christian dispensation: nor will any man, who truly “lays to heart” his past sins, be satisfied with any thing less — — — Nor will any thing less prevail, to avert,

  II.      The judgment threatened—

God declared, that, if his people would not give glory to him, “he would curse their very blessings:” yea “he had cursed the offenders already, because of their impenitence.” Now, it is a fact, that God has inflicted a curse upon the whole world; not only by temporal judgments of various kinds, but by turning their very blessings into a curse. This he has done in relation to,

  1.      Their temporal blessings—

[Behold men in the possession of health, and wealth, and all those things which the carnal mind affects; and say, what use they make of these benefits. They are all employed as occasions and instruments of sin; and involve the possessors of them in far greater iniquity than they would have been able to commit if these blessings had been withheld from them. The like evil accrues also from their domestic blessings, Men seek for happiness in the married state, and in the increase of their families. But, if we look through the world, we see little but misery arising out of these relations; husbands and wives, parents and children, only embittering each other’s life; and proving, in too many instances, no better than curses to each other — — —]

  2.      Their spiritual blessings—

[God has given his dear Son to die for men; his Holy Spirit to instruct them; and his holy Gospel to make known to them all the provisions of his grace and love. But how are these received? In every place where the Gospel comes, divisions are created; and the great mass of the people make it an occasion of offence. Even Christ himself is made “a stone of stumbling, and a rock of offence;” over which men fall, to their utter ruin. And the monuments of grace, whom God raises up in different places, are treated with scorn and derision; so that the very means which God has used for the salvation of men, become the occasions of their heavier condemnation. Our blessed Lord declared this to be the effect of the blessings vouchsafed to the people of Capernaum: they were “lifted up to heaven in their privileges, and were cast down the deeper into hell” for their abuse of them. And this, alas! is the unhappy portion of the great mass of those to whom the tidings of salvation are sent: they will not repent, but will still go on in their wickedness: and the greatest blessing that God has ever vouchsafed to them becomes their heaviest curse — — —]

  LEARN then,

  1.      What is the proper object of a Christian’s ambition—

[You should not be content to avoid gross and open sin: you should seek to “glorify your God:” and if you have not done this by a course of holy obedience, you should at least endeavour to do it by a course of penitential sorrow, and by a due improvement of those blessings which God has vouchsafed to you in his Gospel — — —]

  2.      What is the proper object of a Christian’s hope—

[Only walk with God as his redeemed people, and you shall have all imaginable blessings from your God: as he has said, “The faithful man shall abound with blessings.” Nay more: as for his people of old “he turned the curses of Balaam into blessings to themk,” so will he do to you: your trials, your troubles, your losses, your very temptations, shall be the means of weaning you more and more from this world, and perfecting the work of divine grace in your souls, and bringing you into a state of nearer access to God, and preparing you for higher degrees of glory; according to that saying of St. Paul, “Our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory.” This, brethren, may be your assured hope, if only you will serve your God aright: such “showers of blessings shall be poured out upon youn,” and so greatly will God magnify himself in your salvation. Only do you glorify him here, and “he will be glorified in you” to all eternityp.]

MCCLXXI

THE MINISTERIAL OFFICE

  Mal. 2:5–7.

My covenant was with him of life and peace; and I gave them to him for the fear wherewith he feared me, and was afraid before my name. The law of truth was in his mouth, and iniquity was not found in his lips: he walked with me in peace and equity, and did turn many away from iniquity. For the priest’s lips should keep knowledge, and they should seek the law at his mouth: for he is the messenger of the Lord of hosts.

THE priests, in the days of Malachi, were extremely degenerate. It was to them principally that the prophet addressed himself, because to them principally was owing the degeneracy of the people. In the preceding chapter he complains of them as despising God, and polluting his altar, and offering to him such worthless sacrifices as they would not have dared to offer to an earthly governor; yea, and as so venal, that “not one amongst them would shut the doors of the temple for nought, or kindle a fire on his altar for nought.” In this chapter, after calling them to repentance, he contrasts their conduct with that of those to whom the priesthood was first committed; such as Aaron, and Eleazar, and Phinehas, whom he designates by the name of Levi, from whom they sprang. The piety of those early priests he describes in the words of my text; and then, with a special reference to the terms used in that description, he addresses the priests of his day, saying, “But ye are departed out of the way: ye have caused many to stumble at the law: ye have corrupted the covenant of Levi, saith the Lord of hosts.”

The description given of the Jewish priesthood, at the period of their first appointment, will serve to shew us what the Christian priesthood should be. In it we see the minister of the Gospel drawn, as it were, at full length. We see,

  I.      His obligations—

With Levi, the Jewish priesthood, “God had made a covenant of life and peace”—

[At the time that the people turned aside to worship the golden calf, Moses gave commandment, that they who were on the Lord’s side should gird on their swords, and go through the camp, slaying every one, even his nearest relatives, if he should find them in the act of idolatry: and the tribe of Levi in particular obeyed with promptitude this trying injunction, and executed without any partiality this severe decree. As a reward for this (“for this fear wherewith Levi feared him”), God gave to that tribe the priesthood in perpetuity: “Of Levi he said, Let thy Thummim and thy Urim be with thy holy one; who said unto his father and to his mother, 1 have not seen him; neither did he acknowledge his brethren, nor knew his own children: for they have observed thy word, and kept thy covenant. They shall teach Jacob thy judgments, and Israel thy law: they shall put incense before thee, and whole burnt-sacrifice upon thine altar.” The same grant was re-renewed to Phinehas, on account of his zeal in slaying a prince of Israel, who, in the sight of all the congregation, had taken a Midianitish woman to his tent. “The covenant of an everlasting priesthood” given to him, was that which, in my text, is called “a covenant of life and peace.” And to that tribe was the priesthood confined, even to the latest ages; they alone being consecrated by God to that high office, and having God himself for their portion; whilst all the other tribes had their portion allotted out of the Promised Land.]

The Christian priesthood, in like manner, are consecrated to the special service of the altar—

[Every pious minister has been truly “called of God, as was Aaron;” and every one, at his ordination, expressly avows his persuasion, that he has been moved by the Holy Ghost to take the office of the ministry upon him. Every such minister has entered into covenant with God at his altar, engaging to renounce all worldly pursuits, and to dedicate himself exclusively to the work he has undertaken. Of all engagements that any man can enter into, this is the most solemn: for by this act he makes himself responsible for all the souls committed to his charge, and must answer with his own soul for the blood of everyone who perishes through his neglect. St. Paul, under a sense of his deep responsibility, said, “A dispensation is committed to me: and woe is unto me, if I preach not the Gospel!” And “the same necessity is laid on” every minister of Christ; who, by his own solemn engagement, is bound to disregard even life itself, in the discharge of this all-important dutyi.]

In the description of the Jewish priests, a Christian minister may further see,

  II.      His office—

The Jewish priests were “messengers from God” to all the tribes of Israel—

[They were to study the law of God, and to teach it unto others; at the same time exemplifying it both in their hearts and lives. To them the people were to apply for information; and they were to give their instructions with simplicity and godly sincerity: “the law of truth was to be in their mouth, and no iniquity was to be found in their lips.” At the same time, they were so to “walk with God in peace and equity,” that their whole life might be a visible lesson to the people, of all that God required of them.]

Such “messengers” are the Christian priesthood—

[Ministers should not only study the Gospel, but be able to declare it from their own experience; saying, “What my ears have heard, my eyes have seen, and my hands have handled, of the word of life, that same declare I unto you.” In truth, brethren, “we are ambassadors from God:” we come in the name, and stand in the very place, of God himself. We bring to you from him “a covenant of life and peacel:” we set before you the terms on which he will accept you to his favour: and “we beseech you, in Christ’s stead, to be reconciled to God.” The word which we deliver is God’s, and not our own; and “it must be received, not as our word, but God’s.” And what we deliver with our lips, we are bound to exemplify in our lives, so as to be living “epistles of Christ, known and read of all meno.” We should ourselves be living witnesses of its excellency and power, so as to address you in the words of St. Paul; “Whatsoever ye have seen and heard in me, do; and the God of peace shall be with you.” Nor should you account it any indignity to look up to us for information, and to “receive the word at our mouth.” True, you have the Scriptures in your hands; and by them should you “try every word that proceeds from usq:” but, whatever we deliver in accordance with them must be received by you as from God himself: for be ye assured, “if you despise it, you despise not us who deliver it, but God himself” who revealed it.]

In the discharge of this office, God gives him many promises for,

  III.      His encouragement—

The Jewish priests were instruments in God’s hands, to “turn many from iniquity”—

[God had promised to all his faithful servants, that, though they should not all be crowned with equal success, no one of them should labour in vain. And this he casts in the teeth of the false prophets: “I have not sent these prophets; yet they ran: I have not spoken unto them; yet they prophesied. But if they had stood in my counsel, and had caused my people to hear my words, then they should have turned them from their evil way, and from the evil of their doings.”]

But far greater encouragement is given to us under the Christian dispensation—

[The Gospel is far more powerful than the law. It is, by way of eminence, “the rod of God’s strength;” and has been in every age “the power of God unto salvation, to all who truly believed itu.” St. Paul, by means of it, “turned multitudes from darkness unto light, and from the power of Satan unto God.” To the Thessalonian Church he could make his appeal: “Ye see what manner of entering in we had unto you; and how ye turned to God from idols, to serve the living and true God; and to wait for his Son from heaven, whom he raised from the dead, even Jesus, who delivered us from the wrath to come.” And are not we also assured, that, if we “take heed to ourselves and to our doctrine, we shall both save ourselves and them that hear usz?”

Behold, then, what encouragement is here! Were we instrumental only to the saving of one soul, it would well repay a whole life of labour. Yet may we hope to “turn many unto righteousness,” if we faithfully discharge our high office; and, as the fruit of our labours, to have “many for our joy and crown of rejoicing in the last day.”]

  ADDRESS—

  1.      Those who have taken, or are about to take, upon themselves the sacred office of the ministry—

[You have seen what holy and useful priests there were under the law: and shall we, whose employment is so much more spiritual, be less distinguished under the Gospel? Think, I pray you, of your obligations — — — your offices — — — and your encouragements; and “give yourselves wholly to these things,” that your profiting may appear unto all. At the same time, bear in mind your fearful responsibility: for of all people under heaven, none are so contemptible in the sight both of God and man, as those who violate their covenant-engagements, and mind the fleece only, instead of attending to their flocks — — —]

  2.      Those who desire to derive benefit from the ministry of the Gospel—

[If your ministers must be careful in the discharge of their duty, so must you also in the discharge of yours: and if they have need to fear lest they contract additional guilt by the neglect of their duty; so have you, lest you, by not paying due attention to the word, bring upon yourselves an aggravated condemnation. Capernaum, which was exalted to heaven in its privileges, was cast the deeper into hell for its abuse of them. Yea, even Sodom and Gomorrha will have a less severe doom at the day of judgment, than they will who harden themselves against the Gospel of Christ. Remember, you too have entered into covenant with God: and you too have your proper offices to sustain and execute, if you will approve yourselves God’s faithful servants. May you then know the day of your visitation! and may we so preach, and you hear, that we may all rejoice together for ever in the great day of the Lord Jesus!]

MCCLXXII

THE EFFECTS OF CHRIST’S ADVENT

  Mal. 3:1–3.

Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his people, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appearelh? for he is like a refiner’s fire, and like fullers’ sope. And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness.

THE goodness and long-suffering of God are often made an occasion of profane derision and atheistical contempt. Because he does not instantly interpose to vindicate the honour of his injured Majesty, many will deny his interference in the concerns of men, and his determination to punish sin in a future world. We are assured that such scoffers will be found in the latter days, who will insultingly cry, “Where is the promise of his coming?” And such there have been in every age and place. In the days of Malachi there were many who “even wearied God” by their impious language: they said, that God delighted in the wicked as much as in the good; and denied that he would everput any difference between them; “Where,” said they, “is the God of Judgment?” It was in answer to that question that the Lord Jesus Christ inspired the prophet to announce his advent in the flesh, and to declare the discriminating effects that should be produced by it.

Let us notice what he says respecting,

  I.      Our Lord’s advent—

Jesus is here described under the most august titles—

[He is “the Lord,” the supreme Ruler and Governor of heaven and earth, “the Lord of all,” even “Lord of lords, and King of kingsd.” Yet, notwithstanding his equality with the Father as God, he “assumes the form of a servant, and comes as “the Messenger of the covenant.” He made a covenant with the Father for us, and himself became “the surety of that covenant,” pledging himself to God, that our part should be performed, and to us also, that God’s part should be fulfilled. This covenant he confirmed and ratified with his own bloodf; and he “calls us into the bonds of it,” assuring us, that it is “ordered in all things and sure,” and that all the blessings of it shall be imparted to those who believe in him. In this office he was “an object of desire and delight” long before he came into the world: He was “the desire of all nations:” not indeed that all actually sought and delighted in him; but he was the joy of all that knew him; they who saw his day, though at ever so great a distance, rejoiced in ith; and if all the earth had known his office and character, they would have been like-minded with those, who “waited for him as the consolation of Israel,” and “looked for redemption in Jerusalem.”]

The circumstances of his advent also are minutely foretold—

[He was to be preceded by a herald, or harbinger, who was to announce his speedy approach, and “to prepare” the minds of men for his reception. This messenger was John, who had the distinguished honour of pointing him out as that very “Lamb of God, who should take away the sin of the world.”

The temple was the place to which in a more especial manner he was to come: yes, it was while the second temple was yet standing, that he was to come. And thither was he brought at the purification of his mother, when that holy patriarch, Simeon, took him up in his arms, and blessed God for permitting him thus to embrace the promised Saviour. It was at the temple also that his parents found him conversing with the doctors when he was but twelve years of age: and, when his mother expressed the sorrow that she and her husband had felt while seeking him, he answered, (doubtless in reference to this and similar prophecies,) “Wist ye not, that I must be at my Father’s?” It was in the temple that he delivered many of his instructive discourses, and wrought many stupendous miracles, and he repeatedly purged it from the profanations which the venal priests had allowedn.

His advent, however, though so long predicted, was to be “sudden,” as in fact it was: for though there was then a general expectation of his arrival, yet the manner of his appearance was so contrary to the carnal notions which were entertained respecting him, that he was overlooked; and, instead of being welcomed as the Messiah, was rejected as an impostor.

The repetition of this prediction in the close of the verse is remarkable as being intended to evince the certainty of the event predicted.]

The prophet, having thus foretold the Messiah’s advent, proceeds to declare,

  II.      Its diversified effects—

As the characters of those, to whom he was to come, were very various, so his advent was to prove,

  1.      Discriminating—

[Many in that and every age have professed a great regard for the law of God, while they have really hated it in their hearts, and have shewn their utter enmity to God under the semblance of zeal for his honour. On the other hand, many, who have been despised of their fellow-creatures on account of some enormities they may have committed, have really possessed a broken and contrite heart, and have proved incomparably more willing to submit to Jesus, than any self-applauding Pharisee ever was. Now to discover these hidden dispositions of the heart was one intent of our Lord’s coming: “He was set for the fall and rising again of many in Israel, and for a sign that should be spoken against, that the thoughts of many hearts should be revealed.” And this was the very effect produced by him; for the Scribes and Pharisees, filled with a conceit of their superior knowledge and goodness, cast him out with abhorrence, while many publicans and harlots believed on him to the saving of their souls. This very effect also still follows from the preaching of his gospel; the precious are separated from the vile, and men, though unconscious of it themselves, are led to manifest their real characters, as careless Gallios, atheistical scoffers, proud Pharisees, or humble believers.]

  2.      Purifying—

[Some there were in our Lord’s day, who, the more they were rubbed with the fuller’s sope, and heated by the refiner’s fire, were the more freed both from their outward filthiness and their inward depravity: the apostle tells us of many, who, having once abandoned themselves to the most infamous lusts, were “washed, sanctified, and justified in the name of the Lord Jesus and by the Spirit of our God.” So at this time many of the “sons of Levi,” not ministers only, but people also (for all believers are now “priests unto God”) are “purified as silver and gold, and offer to the Lord their offerings in righteousness.” And it is no small consolation to them to know, that, while they are in the furnace, the Refiner himself “sitteth” over them, watching the process with all due solicitude, and taking care that they shall lose nothing but their dirt and dross.]

  3.      Destructive—

[A “refiner’s fire” will consume the dross, and “fullers’ sope” will destroy the filth, of that to which it is applied: so will our Lord eventually destroy many of those to whom he comes; He will prove to them no other than “a stumbling-block, and a gin, and a snare.” When he appeared in the days of his flesh, how many were there that could not “stand” the trial! their prejudices were excited, their enmity called forth, their hearts hardened, their sins multiplied. Thus it is also in this day: Christ comes, in the preaching of his Gospel, and “sits as a refiner and purifier of silver:” but do all, to whom his as a refiner and purifier of silver:” but do all, to whom his word is preached, approve themselves to be pure gold? Would to God that this were the case! But, alas! the greater part shew themselves to be but “reprobate silver,” or mere dross; who, instead of being purified and rendered “meet for their Master’s use,” are only “as vessels of wrath, fitted for everlasting destruction.”]

  Let two QUESTIONS close this interesting subject—

  1.      What reception have you given to Christ since his first coming?

[Ministers are sent, like John, to prepare his way; they are “a voice crying in the wilderness, Prepare ye the way of the Lord, make straight in the desert an highway for our God!” Let me then ask, Are you “seeking this Lord?” Are you “delighting in him as the Messenger of the covenant?” Do you open your hearts to him as “his temple,” and invite “the King of glory to enter in?” Are you welcoming him even under the character of a refiner, and saying, ‘Put me, Lord, into any furnace, so that I may but come out of it purified as gold?” Is it your one desire and endeavour to “offer unto him your offerings in righteousness?” and do the sacrifices of prayer and praise ascend up daily from the altar of your hearts, inflamed by fire that you have received from heaven? This, this is the reception which he should meet with; God grant that he may be thus precious to all our souls!]

  2.      What preparation have you made for his future advent?

[It is no less certain that He will come again, than that he has already come. Nor will his advent be less “sudden” than at his first arrival: yea rather, as Noah’s flood, it will come wholly unexpected by the world at large. “But who may abide the day of his coming? and who shall stand when he appeareth?” That will be a discriminating day indeed: all that have ever lived will have “the counsels of their hearts made manifest;” and the tares shall then be separated from the wheat, and the sheep from the goats. Alas! how will his fire then burn up the ungodly! and how strict a scrutiny must every one undergo, before he shall be finally approvedu! Brethren, are ye ready? Are ye “prepared to meet your God?” Have ye been so purified from the love of sin, that ye are now “meet for the inheritance of the saints in light?” Are ye so “seeking and delighting in Jesus” now, that ye can give up your account to him with joy and not with grief? O say not, Where is the God of judgment? Think not that he delighteth in any who commit iniquity: but know that “he will come even as a thief in the night;” and that it is to those only who look for him, that he will appear to their everlasting salvation.]

MCCLXXIII

THE IMMUTABILITY OF GOD

             Mal. 3:6.

I, the Lord, change not; therefore ye sons of Jacob are not consumed.

THERE is not any thing in the whole creation that is in itself immutable. The angels indeed are, by God’s gracious favour, established, so that they are no longer in any danger of sinning: but the fall of the apostate angels sufficiently shews, that the highest creatures are changeable in themselves; and that their stability, whatever it be, is derived from, and dependent on, the power that formed them. As for man, he is in a state of continual change: some of us are yet in a state of childhood: some are grown up to maturity: some have arrived at the period when nature hastens to decay, and when their great last change is near at hand: but all are changing every day, every hour, every moment: like the earth which we inhabit, we have our revolutions of day and night, summer and winter; and in a short period shall undergo an infinitely greater change than any we ever yet experienced. But there is one who changeth not; even Jehovah, from whom all other beings derive their existence. This immutability he claims as his prerogative, and mentions it as a source of unspeakable blessings to his people. In considering his words, we shall notice,

  I.      The immutability of God—

The gods of the heathen were frail and perishable, being wood and stone: but Jehovah is immutably the same,

  1.      In his essence—

[There is nothing from without that can effect a change upon him; because all things were formed by him, and depend upon him for their agency and existence. Nor is there any principle within him that can operate to produce a change; because a contrariety of principle would argue imperfection, and consequently be a denial of his Godhead. Besides, if he were to change, it must be either for the better or the worse: if for the better, he was not perfect before; and if for the worse, he would not be perfect now: in either case he cannot be God. His very name, JEHOVAH, implies and supposes immutability.]

  2.      In his perfections—

[He ever was, and ever will be, the same holy, and just, and good, and merciful Being, that he now is. He was not more just, when he condemned the fallen angels; nor more merciful, when he sent his only-begotten Son into the world. In the one case he displayed his justice, and, in the other, his mercy, more than he had done before; but his perfections in either case remained the same. “He is a rock: his work is perfect; for all his ways are judgment: a God of truth, and without iniquity; just and right is he.”]

  3.      In his purpose—

[Every thing is done agreeably to “his eternal purpose which he purposed in Christ Jesus our Lord.” God is said indeed to have “repented that he had made manc,” and that he had raised Saul to be King: he also revoked the sentence denounced against Ninevehe, and Hezekiah: on these accounts he may be thought to have altered his original purpose: but he speaks only after the manner of men, who change their conduct in consequence of a change their conduct in consequence of a change of mind: God knew from the beginning what he would do: and the change was, not in his purposes, but in his dispensations according to his purposeh.

  4.      In his promises—

[“All the promises of God in Christ are yea, and amen.” If we ever imagine that they fail of their accomplishment, it is wholly owing to our own infirmityk. There is no foundation whatever for any such apprehension: for “his gifts and calling are without repentance.” We must distinguish indeed between the promises that are conditional, and those which are unconditional: those which are conditional, are of no force, if the condition whereon they are suspended be not performed: and, in reference to those, God said to his people, “Ye shall know my breach of promise.” But the unconditional promises (such as that which says “the gates of hell shall never prevail against the Churchn”) are as firm as Omnipotence can make them: “heaven and earth shall pass away; but not a jot or tittle of God’s word shall ever pass away.” In the day of judgment every believer will be constrained to confess, that, “of all the good things which God had spoken concerning him, not one has failed.”]

Nor is this a merely speculative truth, but one in which our welfare is deeply involved. This will appear, if we consider,

  II.      The benefit we derive from it—

To this alone can we ascribe it, that “we have not long since been consumed”—

[The Israelites in this respect were types of us. They were a stiff-necked people, that deserved, on ten thousand occasions, to be destroyed utterly. Moreover, if left to themselves or to their enemies, they would again and again have been consumed. But God spared and preserved them for his word’s sake. He had promised to Abraham, Isaac, and Jacob, that in their seed should all nations be blessed; and on that account, though he visited the Israelites with many judgments, he did not wholly destroy them. “He changed not; therefore they were not consumed.”

And what other reason can be assigned for our continuance on mercy’s ground? Have we never merited excision? Search, and judge — — — Have we no enemies, who would gladly execute upon us the Divine judgments, if they could gain permission? What else do Satan and his hosts so earnestly desire? — — — Have we no inward fire, which, if suffered to burst forth, would effect our ruin? We should soon follow Judas and Ahithophel, if God should withdraw from us his restraining grace — — — Have we not at some time or other been, as it were, within a hair’s breath of ruin, either from sickness, or accident, or from some foul transgression which would have issued in final obduracy? — — — Let us then “give God the glory.” Our preservation has not been the effect of our own wisdom, or strength, or goodness, but of God’s unchangeable love and mercy. It is to his immutability we owe it, that, notwithstanding all our provocations, he has not been stirred up to destroy us: had he been mutable, like us, his wrath would long since have broken forth against us, and consumed us utterly.]

In this view the Holy Scriptures uniformly represent our obligations to the Deity—

[Moses traced to this source, even to the immutability of Jehovah, the continued mercies which Israel experienced in his day. In the Psalms, God himself has been pleased to shew explicitly in what manner he will deal with his offending people, so as to reconcile their welfare with his own veracity. By the Prophet Isaiah he expresses a holy jealousy, lest his dispensations should be misconstrued as violations of his word: and declares, that whatever come to pass in the course of his providence, he will never break his covenant with his people, nor suffer his kindness to depart from them. In short, the whole volume of inspiration attests the same blessed truth, that “we are not consumed, because the Divine compassions fail nott;” and that “the Lord does not forsake his people, because it hath pleased him to make them his people.”]

  INFER—

  1.      What evidence have we of the Divinity of the Lord Jesus?

[Immutability is the unalienable prerogative of the Deity. Creatures may be fixed by God in the condition in which they are: but, as they have only a derived existence, there must have been a period when they began to be what they were not before. But Jesus is, and ever has been, the same with respect to the nature which he possessed before his incarnation; and therefore, with respect to that nature, he is truly and properly Gody. Let us then hold fast this blessed truth, and rejoice in Christ as an unchangeable Saviour.]

  2.      What consolation does this subject administer to believers?

[The frames and feelings of believers are extremely variable: but He who hath chosen them has “no variableness, neither shadow of turning;” and “whom he loveth, he loveth to the enda.” Now this consideration God has endeavoured strongly to impress upon our minds, (he has even confirmed his promises with an oath,) on purpose that we may derive strong consolation from it. Let every one therefore take comfort from it: and be encouraged, not to indulge sloth and security, (for that were a horrible abuse of this doctrine,) but to apply to God for fresh mercies, and to regard past communications as an earnest and pledge of future blessings.]

  3.      What a ground of terror is here afforded to the impenitent?

[God has said, that “except we repent, we shall all perish;” and, that “except we be born again, we cannot enter into the kingdom of heaven.” If therefore any impenitent or unregenerate man be saved, God must falsify his word. O that those amongst you who are unconverted would consider, for one moment, on what ground they stand! Beloved brethren, consider this; Either God must change, or you. But will God change? “Is he a man, that he should lie; or the son of man, that he should repent?” Will he alter his very nature, and sacrifice all his perfections, in order to save you? All that he can do consistently with his own honour, he is ready and willing to do: but you cannot suppose that he will, or can, divest himself of all the properties of the Godhead, to save you in your sins. Know, then, that there must be a change in you: and, if you become not new creatures in Christ Jesus, you must perish. As long as God is true, your doom is fixed. O “turn ye then! for why will ye die?”]

MCCLXXIV

SIN A ROBBERY OF GOD

             Mal. 3:8.

Will a man rob God? Yet ye have robbed me.

FIDELITY in Ministers, how unacceptable soever it may be to their hearers, is their indispensable duty. Accordingly, we find all the prophets, and all the Apostles, distinguished for it, notwithstanding they exercised it at the peril of their lives. And God’s word to all his servants is, “He that hath my word, let him speak my word faithfully.” True it is, that in the execution of this duty we may be accounted harsh: but we must commend ourselves to every man’s conscience in the sight of God, and deal faithfully with all, “whether they will hear, or whether they will forbear.” The Prophet Malachi has set us, in this respect, a noble example; seeing that he charged the whole nation of Israel with being thieves and robbers in the sight of God. In conformity with this example, I will proceed to shew you,

  I.      What an odious thing sin is—

By the excuses which we invent for it, and the specious names we put upon it, we contrive to hide from ourselves its horrid deformity: but, if we look at it as it is represented in the Scriptures, we shall not hesitate to pronounce it odious in the extreme.

Hear God’s description of it, as existing,

  1.      In our very nature—

[“The carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be.” By “the carnal mind” we are to understand the disposition of every man by nature: and this is not merely inimical to God, but enmity itself against him: there is not any faculty in his soul that is in accordance with God; nor any thing that is in God that is pleasing to him. There is the same contrariety between him and God, as between fire and water, or between light and darkness; which cannot coalesce in any degree, but have a mutual tendency to destroy each other. “The carnal mind not only is not, but cannot be, subject to God’s law.” Were it only inimical to God, a reconciliation might be hoped for: but the whole soul being enmity itself against God, it can never be brought to submission to God, till the enmity itself is slain. What a picture does this give us of our fallen nature! There is nothing in man which does not hate God; nor any thing in God which man does not hate. What can be conceived more odious than this?]

  2.      In the more moral of mankind—

[Of those who are grossly immoral, I forbear to speak. But look at those who, like the Pharisees of old, have a semblance of religion; and who, from a conceit of their own superior sanctity, look with contempt on their less specious neighbours: of these our Lord says, that they are whited sepulchres, which have a fair outside indeed, but “within are full of dead men’s bones and of all uncleanness.” Now, let us endeavour to realize this image. Let us suppose a grave, in which a number of bodies have been buried, opened, whilst the putrefaction is in full process: we could not endure the sight or smell, even for a moment. Yet such an object is the heart of a decent Pharisee in the sight of God. His exterior before men may be fair enough; but God, to whom the inmost recesses of the soul are open, turns away from him with disgust, not able to endure the sight of such a nauseous object. Nor can we ever have a just view of our fallen nature, till we see it in this lothesome and offensive light.]

  3.      In those who make a faint profession of religion—

[Nothing but perfect sincerity can approve itself to God. If “the heart be not right with him,” it is as odious in his eyes as if it were altogether insensible before him. Its professions of sanctity render it only the more detestable in his sight, whilst the life corresponds not with his professions. To the Philadelphian Church, God says, “I would thou wert cold or hot: but, because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth.” To our ears, this very expression is so offensive, that, if it were not the very word of God himself, we could not venture to use it: but the more offensive it is, the more it serves to illustrate that which I am endeavouring to mark—the odiousness of sin. Let us remember, that there is nothing of gross sin imputed to these persons: nothing is laid to their charge, but a want of zeal in the service of their God: yet of them is it said, that they fill Jehovah himself with such disgust, that he cannot endure the least connexion with them, but casts them off with utter abhorrence. What can shew sin in its true colours, if this do not?]

  4.      In those who, after some profession of religion, turn back from it—

[To these is applied a proverb, which places them in their just light: “They turn back with the dog to his vomit, and with the sow, that was washed, to the wallowing in the mire.” Take these images: ponder them in your minds: conceive what a taste they display: and then transfer the idea to a man’s returning to sin. Is it possible for language to convey, either in more appropriate or more disgusting terms, the truth I am insisting on? Only let us realize these images, and we shall need nothing further to shew us “the exceeding sinfulness of sin.”]

From this view of the odiousness of sin, let me proceed to state,

  II.      What reason we have to humble ourselves before God on account of it—

Men will not acknowledge themselves so vile as God represents them to be: and, even when he himself accuses them, they will insolently deny the charge, just as those did whom the prophet addressed in the words before us. It is remarkable, that to every distinct charge of the prophet, whether implied or expressed, the Jews returned the very same challenge: “Return unto me.” “Wherein shall we return?” that is, ‘We do not know that we have ever departed: how then can we return?’ So in the text: “Ye have robbed God.” ‘Wherein have we robbed him? ’Tis a false accusation, a downright calumny.’ So again; “Your words have been stout against me, saith the Lord: yet ye say, Wherein have we spoken so much against thee?” ‘We deny the charge altogether.’ Now this shews the spirit with which men reply against God himself. But, if we be dared to the proof of our assertions, we will meet the challenge, and adduce our proofs.

[We say, then, of you, my brethren, whether ye will acknowledge it or not, that “ye have robbed God, even this whole nation.” Ye have robbed him of his dues to a great extent. Even in regard to your temporal concerns, who amongst you has been a faithful steward to his God? Whatever has been committed to you in respect of property, it has been put into your hands, as stewards, to dispose of altogether for your God. But who has not accounted it his own; and disposed of it rather for the gratification of his own lusts than for the honour of his God? But, waving this matter, I will speak of other things which God may justly claim as his own. Your Sabbaths, how have they been spent? God has given you six days in the week for yourselves, and required the seventh to be consecrated wholly to his service. It has been your duty not to do your own works, or speak your own words, or find your own pleasure on that blessed day, but to keep it holy to the Lord. But have you so kept your Sabbaths? Have you not profaned them by carnal ease and temporal occupations, and robbed God of the glory that would have accrued to him by a due improvement of them? But a daily sacrifice of prayer and praise should also have been offered to him, every morning and every evening of your life. And how has this service been performed? Has God seen, them ascending from the altar of your hearts, burning with fire that came down from heaven? Tell me, whether your own consciences do not accuse you of having withheld these sacrifices; and whether, when you have attempted to offer them, you have not been content with offering the blind and the lame for sacrifice, rather than the choicest affections of your souls? God has said to us, “My son, give me thine heart;” “your head and your hands you may devote to the world, but your heart must be reserved for me.” I ask you then, my brethren, as before God, Whether you have not alienated from him this which he claims as his exclusive property? Had a fellow-creature dealt with you as you have dealt with God in this matter, I need not ask with what name you would brand him. Know, then, that that is the name which belongs to you in the sight of God. True, it is very humiliating to be designated by the name of thieves and robbers: but, till we feel ourselves deserving of those opprobrious appellations in the sight of God, we shall never attain that contrite spirit which our state so justly demands. Methinks I hear one and another saying, like Hazael of old, “Is thy servant a dog, that he should do such things?” Yes; this is not what you will do, but what you have done: and it is only by pleading guilty to the charge, that you can ever obtain the remission of your sin.]

  Let me now ADDRESS you, Brethren,

  1.      In a way of indignant inquiry—

[Will you continue thus to “rob God?” As for denying the charge, it is in vain. You must fall under it. You must confess your guilt. You must humble yourselves for it in dust and ashes. If you plead for further indulgence in a way of sin, I ask, How much longer will you hold fast your wickedness? and when will you consent to pay the Lord his dues? Know assuredly, that your iniquity is all recorded in his book: and, when “a bill is sent to you of one hundred, it will be in vain for you to write fourscore.” You must answer for your whole debt, and “be cast into prison, till you have paid the utmost farthing.” Increase not, then, the awful account which you have to give: but surrender up yourselves to God without delay; and devote to him all that you are, and all that you have. Less than this will not suffice: for “ye are not your own: you are bought with a price: and therefore you are bound to glorify God with your bodies and your spirits, which are God’s.”]

  2.      In a way of affectionate exhortation—

[The charge here adduced against you reminds me of One, who says, “I restored that which I took not away.” Those words, however they may be spoken of David in the first instance, are undoubtedly spoken of the Messiah, who redeemed our souls by his own obedience unto death. Yes, brethren, He, even the Lord Jesus Christ, has discharged our debt, and made perfect satisfaction to God for all the injury that he has sustained from us. Undertake not, then, to pay Jehovah from any funds of your own. To all eternity you would be unable to present to him an equivalent for the smallest sin. But you need not attempt it. In Christ you have “a propitiation not for your sins only, but also for the sins of the whole world. Go to him, therefore, as your Surety; and plead with God all that HE has done and suffered for you: then shall your sins be blotted out of the book of God’s remembrance: and, though you owe him ten thousand talents, you “shall freely be forgiven all.”]

MCCLXXV

CHRISTIAN FELLOWSHIP APPROVED OF GOD

  Mal. 3:16, 17.

Then they that feared the Lord spake often one to another: and the Lord hearkened and heard it, and a book of remembrance was written before him for them that feared the Lord, and that thought upon his name. And they shall be mine, saith the Lord of hosts, in that day when I make up my jewels: and I will spare them, as a man spareth his own son that serveth him.

THE wicked in all ages harden themselves and one another in their iniquities. They vindicate their ways even against the charges of God himself; and hope by a kind of confederacy to maintain their cause against God. It is to this that God refers, when he says, “Though hand join in hand, the wicked shall not be unpunished.” To what an extent the Jews carried this daring and contemptuous conduct, may be seen in the preceding context: “Your words have been stout against me, saith the Lord. Yet ye say, What have we spoken so much against thee?” They deny the charge, and defy even the omniscient God himself to prove his allegations: and even when their impious speeches are adduced in proof of the charge, they still hold fast their sentiments, and maintain boldly that the service of sin and Satan is preferable to the service of their God.

Now from this the people of God may learn a very important lesson, namely, to be as bold for their Master as the wicked are for theirs; and to unite as firmly with each other in maintaining the cause of piety, as the wicked do in upholding the maxims and habits of ungodliness. The propriety of this was felt by the godly in the prophet’s days; and the Lord testified, by the prophet, his approbation of their conduct.

Let us for our own edification consider,

  I.      The conduct approved—

There were some, even in the worst of times “who feared the Lord,” and maintained frequent fellowship with each other for their mutual support. Their conduct in this respect was such as befitted their circumstances, and became their holy profession. Such conduct is extremely useful—

[Those who fear the Lord have the whole world combined against them. They are, however unintentionally on their part, a reproach to the wicked: they exhibit a light, which the ungodly cannot but see: and being actuated by faith, and manifesting, by the whole of their life and conversation, that their one object is to flee from the wrath to come, and to lay hold on eternal life, they, like Noah of old, “condemn the world,” who will neither believe, nor endeavour to escape, the impending judgments of their God. Hence “the world hateth them, because they testify of it that the works thereof are evil.” Nor is it a slight measure of hatred which they incur: on the contrary, from the moment that they begin to walk in the steps of their Lord and Master, they are made to participate all the odium that was cast on him: and they must consider themselves highly favoured, if they be not called to sacrifice even life itself in the service of their God.

But how shall they endure all these trials? Instead of receiving support from their friends and relatives, they will usually find, that “their greatest enemies are those of their own house-hold.” True, it may be said, ‘They have a God to go unto; and he will give them all needful succour.’ I acknowledge this; and readily grant that no effectual succour can be derived from any other quarter: but still we need, on ten thousand occasions, advice and encouragement from one another; and often derive from fellowship with the saints such consolation as bears us up against all the power of our adversaries. Hence it is that so many directions are given us in Scripture, relative to the performance of this duty. We are all considered as members of one body, every member of which is to extend its regards to the whole, and to supply to those which come in contact with it all the support which it is able to administer. We are to exhort one anotherd, and comfort one another, and to edify one another in every possible wayf. Of the benefit arising from such communications we may judge by the effect produced on the minds of the Apostles, when joined by their Lord in their way to Emmaus: “Did not our heart burn within us, while he talked with us by the way, and while he opened to us the Scriptures?” Yes, and thousands have experienced the same blessed consolations and supports from occasional intercourse with their fellow-saints, who by seasonable advice have “strengthened their hands in God.”]

When wisely regulated, too, it is deserving of high commendation—

[Doubtless the conversation of those who profess religion may easily degenerate, and not unfrequently does degenerate, into the mere “talk of the lips, which tendeth only to penury.” But when it is humble, modest, spiritual; when it has a divine savour in it, and nothing is sought but the glory of God, and the edification of the soul; then it is an ordinance of the Lord, which he will honour with his more immediate presence, agreeably to what he has said, that “where two or three are gathered together in His name, there he will be in the midst of them.”]

But of this, we shall see more, by considering distinctly,

  II.      The approbation given—

God, in testifying his approbation of his people’s conduct, speaks of,

  1.      That which he himself felt in secret—

[Inexpressibly beautiful is the image here presented to our view. We are not to suppose that God needs to listen, in order that he may know what is said; or to write it down, in order that he may remember it. These terms are merely used for the purpose of conveying to our minds, by a familiar image, what, if conveyed in a more abstract form, we should not so readily comprehend. God here represents himself as a parent overhearing the conversation of his little children. In itself, the observation of a child is not worth the attention of a man: but when uttered by a man’s own child, it becomes extremely interesting, especially when it is on a subject which denotes the presence of early piety. Hence God represents himself as greatly interested by the conversation which he, as it were accidentally, overhears. The very accents seem to be such as his holy mind will approve: “he hearkens; he hears;” he is, if I may so speak, struck with astonishment; he is exceedingly delighted; he determines not to forget it; he takes a book, “the book of his remembrance, and writes it down,” that from time to time he may refresh his memory with it, and, if occasion offer, bring it to the remembrance of the child himself. Can we conceive any thing more expressive of approbation than such a representation as this, more especially when we consider that it is the Almighty God who portrays himself in this posture, and assumes to himself this character? Know then, that whilst we are affectionately communicating our sentiments and feelings to each other, unconscious that any eye is upon us, or any ear within the reach of our voice, our heavenly Father beholds us, and notes down in his book our every word, and every thought; and that no parent in the universe feels such exquisite delight in the most sagacious observations of his little child, as God does in the mutual communications of his believing people.]

  2.      That which he will manifest before the assembled universe at the last day—

[There is a day coming when “God will make up his jewels,” gathering them together from every quarter of the globe; that, being put together, each in its proper place, they may compose the crown with which the Lord Jesus Christ shall be adorned to all eternity. In that day will God search them all out: not one shall be missing; nor shall one counterfeit be found amongst them. Amongst them will be found all who bear the character assigned them in the text, even all who “feared God, and spake often one to another” respecting the things belonging to their everlasting peace. In themselves they are unworthy of such an honour, yea, deserving rather of God’s wrath and indignation: but God will spare them, not merely as a father spares a disobedient son, but as he would spare the most faithful and beloved of his children. To enter into this representation, reflect on David’s anxiety for Absalom, at the very time that Absalom was come forth to dethrone and destroy him: and further reflect on the grief, the inconsolable grief he expressed, when he heard that this rebellious son was slain in battle. If he then, a mortal man, felt such solicitude to spare a rebellious and parricidal son, what must be implied in the promise of the Most High God to “spare his people as a man spareth his own son that serveth him?” Surely no evil from whatever quarter shall come unto them: when the goats are banished from his presence, the sheep shall be gathered into his fold; when the chaff is burnt up with fire unquenchable, they, as wheat, shall be treasured up in his garner; and as his peculiar treasure shall they be preserved to be his joy, and glory, for evermore. They confessed him before men in this world; and he will confess them in the presence of all his holy angels for ever and ever.]

  We will yet further IMPROVE this subject,

  1.      In a way of advice—

[Do not rest satisfied with a religion that is altogether secret. Religion doubtless, in its sublimest actings, is secret, because it consists in the exercise of our affections upon God himself: but it is impossible so to conceal our piety, that the world shall not discern its operations; for it must influence us in the whole of our life and conversation: and if any one think to maintain an upright walk before God, and at the same time to escape the reproaches of an ungodly world, he deceives his own soul. We might as well hope that light should pass unobserved in darkness, as that a man who fears God should pass unnoticed through a world that lieth in wickedness. The world unite with those who are of the same mind and spirit with themselves: and so must the godly do: and “in the excellent of the earth must be their chief delight.” And the man who, through fear of the cross, draws back from the society of the saints, has yet to learn what is meant by being ashamed of Christ, and what portion all such persons have to expect at his hands. Let all therefore learn to confess Christ openly before men, and to “follow him without the camp, bearing his reproach:” and instead of shunning the cross, let all learn to rejoice and glory in it, and to “account, as Moses did, the reproach of Christ a greater treasure than all the riches of Egypt.”]

  2.      In a way of caution—

[Whilst we advise all not, through fear, to shun religious society, we would affectionately guard all against placing their religion in social converse of any kind. It is not always those who “speak most one to another” that are the best in God’s estimation: on the contrary, those who are the most forward to talk, are often the least humble, and the least correct in their secret deportment. Persons of this description ought to be peculiarly jealous of themselves, lest, whilst they pretend to be seeking the edification of others, they be in reality filled with self-conceit, and advancing only their own glory. God, who sees the heart, often beholds a thousand times more piety in the humble hearer, than in the admired speaker: and therefore it is particularly marked in my text, that God noted in his book the frame of those “who thought upon his name.” Yes, the thinkers, if I may so speak, whilst lamenting perhaps their incapacity to speak, and admiring, almost with envy, the fluency of others, are often noticed by God with pre-eminent delight; whilst the speakers, being filled with pride and self-sufficiency, are objects of his abhorrence. Let none then pride themselves in their fluency, or be dejected for the want of it: but let all remember, that, when “God shall bring to light the hidden things of darkness, and make manifest the counsels of the heart, they, and they only, shall have praise of God,” whose fear of him was accompanied with love, and evidenced by an humble, holy, heavenly deportment.]

MCCLXXVI

THE SUN OF RIGHTEOUSNESS ARISING

  Mal. 4:1, 2.

Behold, the day cometh that shall burn as an oven; and all the proud, yea, and all that do wickedly, shall be stubble: and the day that cometh shall burn them up, saith the Lord of hosts, that it shall leave them neither root nor branch. But unto you that fear my name, shall the Sun of Righteousness arise with healing in his wings; and ye shall go forth, and grow up as calves of the stall.

THE thought of many is, that “God will do neither good nor evil,” and that it is therefore unnecessary and vain to make him an object either of our hope or fear. This was the state of mind in which the greater part of the Jews were in the time of Malachi: and God sent his prophet to warn them, that a time was coming when they should clearly discern between the righteous and the wicked by the awful judgments he would inflict on the one, and the unspeakable benefits he would confer on the other.

In the words before us are contained,

  I.      A warning to the wicked—

The following context leads us immediately to the times of the Messiah; and to them we must look for the accomplishment of this tremendous threatening—

[Temporal judgments are often predicted in similar language. The enemies of the Jews, and the Jews themselvesc, yea, and all the enemies of God, are menaced in this manner. But never were they fulfilled so fearfully as in the destruction of Jerusalem. Thither almost all the whole Jewish nation were assembled; and, being shut up in the city, as in an oven, they were made astonishing monuments of God’s fiery indignation.]

But doubtless this warning refers also to the day of judgment—

[In that day the Judge himself will come in flames of fire: and the earth, the theatre on which so much wickedness has teen acted, shall be burnt upf: and the objects of God’s displeasure shall be cast into the lake that burneth with fire and brimstone.

It is asked, Who they are that shall then suffer the vengeance of eternal fire? We answer, The proud contemners of God’s law, and they who “go about to establish their own righteousness” instead of submitting to the righteousness of God; and they who think religion vain and unprofitable; yea, moreover, all who commit any kind of wickedness knowingly, deliberately, and habitually, all, I say, without exception, shall be as stubble to the consuming firei — — —

And shall we not take warning, when we know that the day is coming, and that every hour brings it nearer and nearer? O “let it not overtake us as a thief!” Our forbearing to reflect upon it cannot delay its approach, or mitigate its terrors. Be persuaded to prepare for it, that, instead of dreading, you may welcome, its arrival.]

We turn with pleasure from this awful subject to contemplate the latter part of the text, wherein we have,

  II.      A promise to the righteous—

Whatever distant reference there may be in these words to the deliverance of the Christians from Jerusalem, when, according to our Lord’s instructions, they took advantage of the retreat of the Roman army, to flee out of it to Pella, we must certainly look for the accomplishment of the promise principally in the spiritual blessings conveyed by the Messiah.

The Christian character is briefly delineated in contrast with God’s enemies—

[The fear of God is often represented as comprising the whole of religion: and indeed, wherever that obtains, pride will be humbled, wickedness banished, and every holy affection cultivated to the utmost — — — Let those who have reason to think themselves under its genuine influence, listen with gratitude to the promise, which God himself addresses to them.]

To those who answer to this character, shall Christ be a source of the richest blessings—

[Christ is “the Sun” of the spiritual world, and the one fountain of light and life to all that believe in him. He is also the Sun of Righteousness, not only as being pure and spotless in himself, but as being the Author of all righteousness, whether of that which is imputed to us for justification, or that which is imparted to us by sanctification. And how delightful was the sight of him to those who beheld him rising on this benighted world, to those, into whose hearts he shined with his refreshing beams! On them he shone, not with burning rays, that dry up and wither the earth and all its fruits, but with genial warmth, “healing” the desolations of winter, and causing every herb to spring forth into life and vigour. How did the first Christians “go forth” out of a dead and carnal state, and “grow up” with astonishing rapidity and strength “as the calves of the stall!” — — — Thus also, in this day, does the light of his countenance convey healing to our souls. A sight of him removes both the guilt we have contracted, and the pollutions whereby we have been defiled; thus “healing” at once the deadly wounds of sin, and restoring health and beauty to those who have been debased by more than leprous deformity. Who would not wish to bask in his beams, and to experience the full effects of his renovating power?]

  IMPROVEMENT—

  1.      How different even in this life are the states of God’s friends, and of his enemies!

[The “proud are called happy:” but are they so? the heart-searching God declares that they have no solid peace. Nor is it possible that they can look forward to the day of judgment without much disquietude of mind. Their joys, such as they are, are “like the crackling of thorns under a pot,” of short duration, and succeeded by smoke and darkness, by spleen and melancholy — — — But, is this the state of God’s people? Let the text declare, and let the experience of all the saints attest — — — The more they enjoy of the light of this Sun of Righteousness, the more they anticipate the blessedness of heaven.]

  2.      How different will be the states of God’s friends and enemies in the eternal world!

[The day of judgment is called “the day of wrath,” and, “the day of the perdition of ungodly men.” Alas! alas! whither shall the objects of God’s vengeance flee? How shall they “dwell with everlasting burnings?” Who can conceive the anguish with which they will “weep and wail and gnash their teeth?” View, on the contrary, the godly healed of every malady, grown to the full measure of the stature of Christ, and enjoying continually the meridian glories of the Sun of Righteousness. Who can conceive the happiness of such a state? But though “we know not yet what we shall be,” so far as respects the degrees of our happiness or misery, we know that the distance between the righteous and the wicked will be immeasurably great. Would to God that, in the contemplation of it, we might all fear the Lord, and walk in his fear to the latest period of our lives!]

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