"> <^ v. V / IMAGE EVALUATION TEST TARGET (MT-3) 1.0 1.1 ■^■2.8 1^ lit IIS u It I L& 12.0 11:25 i 1.4 1^ 1.6 riiuiL^cipillL; Sciences Corporation 23 WiST MAIN STREET WEBSTER, N.Y. 14580 (71b) 872-4503 A ^ >i •1>^ V <^ ^\^ "^^ ^CV ^•Ij*^ > (maaning "CON- TINUED"), or tha symbol V (maaning "END"), whichavar appliaa. Mafia. .9latas, charts, ats. may ba filmad at diffarant raduction ratios. Thosa too larga to ba antiraly includad in ona axposura ara filmad baginning \a tha uppar iafz hand cornar. iaft to right and top to bottom, as many framas as raquirad. Tha following diagrams iilustrata tha mathod: L'«xamplaira film* fut raproduit grlca k la gintrotM da: D.B. Weldon Library University of Western Ontario Las imagas suivantas ont At* raproduites avac la plus grand soin, compta tanu da la condition at da la nattat* da i'axamplaira film*, at an conformit* avac las conditions du contrat da fiimaga. Las axamplairas originaux dont la couvartura en papiar ast imprim«a sont fiim«s an commandant par ia pramiar plat at an tarminant < alt par la darnlAra paga qui comporta una amprainte d imprassion ou d'iliustration, soit par la second plat, salon la cas. Tous las autras axamplairas originaux sont filmAa an commandant par la prami*ra paga qui comporta una amprainta d'imprassion ou d'iliustration at an tarminant par la darnlAra paga qui comporta una talla amprainta. Un das symbolas suivants apparaUra sur la darniira imaga da chaqua microfiche, selon le cas: ia symbols -^^ signifie "A SUiVRE". ia symbols V signifie "FIN". Las cartaa, planches, tableaux, etc.. peuvent Atre film«s A des taux da reduction diff^rents. Lorsque le document est trop grand pour Atre reproduit en un seul ciich«. ii est fiim« i partir da I'angle sup«rieur gauche, de gauche A drcite, et de haut 9n bas. en prenant le nombre d'imagas ntcessaira. Les diagrammes suivants illustrant la m^thoda. 32 X 1 2 3 4 5 6 p i. MI3CKLLANE0US DISCOURSES AND EXPOSITIONS OF SCRIPTURE BY GEORGE PAXTON YOUNO A M ir. v"^^ f n^® P^o^essors of Theology in Knox»s College, Toronto, Canada West EDIWBJRGH: JOHNSTONE AND HUNTER Hamilton, Canada West: D. M»Lellan M.DCCC.LIV, PBEFACE. li The Author of the following Dfeou.^s havbg been re- moved, in the month of Jnly Ia.t, from his paatoml oha^ at Ham.lt„„, C. W„ to a Theological Chair in Knort Col- lege, Toronto, was urgently requested to publish the ser- mo„ which he preached to his people on the occasion of eavmg hem With this «<,uest he did not feel disposed to comply: but on considemtion he resolved, for various reasons, to commit to press a volume of Sermons and Ex- positions of Scripture of a miscellaneous description ■ which he now accordingly lays before the public. His farewell sermon to his congregation at Hamilton is included in the volume, under the title. - The Gospel Judged to be Wis- dom by them who are Perfect" The Discourses, as now published, are not materially different from what they were when origmaUy preached in the ordinaiy ooui^ of feabbath ministration. Toronto, 2d January 1854. \ TTSX i MISCELLANEOUS DISCODESES, ETC. I. THE PEACEMAKEE. "Blessed are the peacemakers; for they shall be caUed the child«n of God - —Matt. v. 9. prevailed among its inhabitants !— if no batHp floi^ presented its ghastly speotade. of U^l^at^'^^Z Shir '""•"' r '''^'''■'-'' - jealousies and antipathies ever existed among neighbours !-if in no home of all the miUions of the homfs of men, feuds or alienations were ever knnsn I :f. , ■ Dute „».„/„ '™^™<'™ '-if scenes of acrimonious die- pute never occmred between husbands and wives !-if hearts of the fathere were never turned from their children nor the hearts of chUdren from their fetheis r-tf no Ztd were ever raised to smite !-if the scowl of hate were neler witnessed upon a human countenance, the language Migry passion never heard from a hn,.,„ .,„!!.- .v' B 10 MISCELLANEOUS DISCOURSES. Shall such a state of things ever be realised ? and if so, by what means ? To the former inquiry we answer— yes'; to the latter— by the diffusion of the Gospel of our Lord Jesus Christ. Men who have no faith in the Word of God count this an Utopian dream. Their philosophy recognises no cause adequate to the production of so mighty an effect. They can understand how the advance of civilization, and the increase of knowledge among all classes of persons, may improve human character, so as ultimately to abolish such enormities as formal wars be- tween nations, and also greatly to lessen the contention tiiat prevails in private life. But beyond this they are unable to go. A time when all forms and degrees of dis- cord shall be unknown, cannot, in their estimation, be soberly expected. But the Christian feels warranted to judge differently. When he represents to himself a state of thmgs in which peace is universally prevalent, this is not to him a mere picture of the imagination ; but he believes that the vision shall be fully and literally realised. The mfallible Word of God has told him so, and has pomted out the instrumentality through which the result shall be accomplished. "The wolf also shall dwell with the lamb, and the leopard shall lie down with the kid • and the calf and the young lion and the fatling together \ and a little child shall lead them. And the cow and the bear shall feed ; their young ones also shall lie down to- gether ; and the lion shall eat straw like the ox. And the suckmg child shall play on the hole of the a^p, and the weaned child shall put his hand on the cockatrice' den. They shall not hurt nor destroy in all my holy mountain ; for the earth shall he full of the knowledge of the Lord as the luaters cover the sea." ' A^ era of universal peace, therefore, consequent upon the diffusion of the knowledge of the Lord, shall yet bless our earth ; and he is the peacemaker who uses his endea- i THE PEACEMAKER. 11 be vours to hasten that era by spreading abroad the know- ledge of the Lord within the sphere of his influence. Sup- pose that a person should spend his days in labouring to compose quarrels among his fellow-men, without, however, doing any thing to bring the parties whom he found in a state of animosity under the influence of Gospel principles, he would deserve the character of a peacemaker only in a J I very limited and inferior degree. He might meet with apparent success in various instances; yet, leaving un- changed the hearts of those who were the objects of his persuasions, he would contribute nothing real or perma- nent to the cause of peace. The sources of discord must bo reached, in order to its prevalence among men being materially affected ; and this can only be done by the Gospel. We, therefore, restrict the name of peacemaker to him whose influence is directed towards the advance- ment of the Gospel. Peacemaker and evangelist are one. In adopting this view we put no strained interpretation upon the text. On the contrary, we conceive that we are bringing out its exact idea. The position which the beatitude under consideration: ■ iS, in the series to which it belongs, favours this opinion. The immediate object of the beatitudes, with which our Lord commenced his ser- ji mon on the mount, was to bring out the distinctive marks ^' of the members of his kingdom,— first, their internal cha- racters; and next, their external relations. A regular pro- gress may be observed in the internal features mentioned, —poverty of spirit, the germ of all vital godliness,— mourning, or godly sorrow on account of Bm,~meekness, that readmess to bear injuries without complaint or retali- ation, which follows upon a sense of our guilt in the sight of God ; a disposition beautifully exemplified in the case of David, when he said regarding Shimei, « So let him curse, because the Lord hath said unto him. Curse David," — a hungering and thirsting after righteousness, an earnest 12 MISCBLUNTOtJS DISCOCnSES. long'ng, that ». for the holine« without which a «,iritu- a^ y onhghtoned ™a„ feel, that happiue. i, .mpo J,e,_ itl tu ™n>P««io« mu8t feel compassion for their fallow-men ; and, finally, purUy of heaA. Thia is to w^r ''^' """><'°™ ""^ I^'-'". before proceeding :Z ^ ^^T\^ '^'y "hich are pereecuted for righteoul Heesed are the peacemakers " ! What propriety is there 1 eTftrch^';"^!! '' '^'" "">«*» '» p--«" peace, after Christian character has been already fully de- veloped, and its maturity indicated in the beatitudei^iar does not rank in the same cla« with poverty of spirit eodlv ^r^J'r ""'■"-'"'-'. -d 'he other component eS vidual s Christian character has been formed, and it sun- Pos s h™ then to go forth and endeavour t^ leaven the mp anted in his own soul, and the communication of wWch to othera IS the best way-in fact, the only true wal-to promote peace and goodwill among men. Th^gZ"^ of heart IS the completeness of Christian charSr v I peacemaking is properly placed after it, becaurrt"' W n so far as we have beoome pure in heart that we l^do the work of peacemake,s,-the work of filUng the earl with the mfluence of the Gospel,_the work of brin"' divine ir ^T"'' '^ """^^ ">^» <- ^e^eivefha? d vine truth which, were it universally received would «««ly banish variance and contention from hutarsL In order to the further elucidation of the subject, we ! THE PEA.CEMAKEII. 18 I a spiritu- possible, — en the ob- )assion for . This is nally con- rfectetl in •roceeding ' hia king, righteous- ' our text, y is there promote fully de- ide rtlat- semaking rit, godly elements an indi- i it sup- iven the ive been )f which vay — to 1 purity srs, yet ; is just can do e earth ringing ve that would an so- 5ct, we sliall first make some remarks illustrative of the fact that the discord, which»is so extensively prevalent, results from the sinful passions reigning in the hearts of men ; then show that nothing but the Gospel of the grace of God is adequate to subdue men's sinful propensities; from which, in fine, our conclusion will be obvious, that the peacemaker is he who uses his endeavours to promote the spread of the Gospel. K, -- I. In the first place, discord is the offspring of sin. It is because the world is full of sin that it is full of discord. The various lusts of the human heart are the fires that keep the caldron of contention boiling and bubbling up. ; The wars, for instance, which have, in various ages, deso- lated the globe, and which exhibit strife in its most gigan- tic proportions, are mostly traceable to the sivUi] principle of ambition. An Alexander, a Caesar, or a Bonaparte, is fired with the desire of displaying his military genius, of extending the limits of his empire, or acquiring renown as a conqueror. To gratify this passion wars are undertaken, — the wealth of kingdoms is expended, and their commerce ruined, — the fruits of the earth are destroyed, and cities re- duced to ashes, — myriads upon myriads of human beings, in the noontide of their days, full of life and hope, are swept oflf to a sudden grave, — widows and orphans in- numerable are thrown into lamentation, — and the direst miseries overflow, like a flood, scenes where order and prosperity were accustomed to prevail. Nor is the influ- ence of ambition seen merely in the contests of nations. We every day perceive it working discord between private individuals also. How common is it for the disappoint- ment suffered by an unsuccessful candidate for some trivial r=T,l'L ,»„ ;„ I-: mind, alienating him from all who have been in any way concerned in his defeat, or who have not been sufficiently 14 MISCELLANEOUS DISCOUBSES. active in promoting his elevation ! Covetoumess is another pregnant source of contention. No one needs to be told what an amount of unfriendly feeling, and how many acri- monious controversies, originate in the excessive love of money. In his haste to be rich, an individual commits a fraud upon his neighbour, takes some indirect mean? of mjunng his business, or otherwise acts in a mean and un- worthy manner towards him. What is the consequence? The injured party resents the wrong he has suffered. Then come mutual recriminations and abuse; and the quarrel, thus commenced, may be carried to any length. Even the nearest relatives are at times alienated from one another by "the mammon of unrighteousness." Look again at pride. I form an estimate of myself, which is in all likeli- hood greatly exaggerated, and I expect others to treat me according to this estimate. In this, however, I am disap- pointed. I do not receive the honour which I think to be my due. I fancy that I have been slighted, or that suffi- cient deference has not been shown me. Hereupon I take offence. I quarrel with the parties whom I consider to have been disrespectful. The footing of goodwill on which I previously stood with them is broken; and they are henceforth my enemies. Once more, what streams of contention flow from the poisoned fountain of sensuality! Ihe haunts of intemperance are the very temples of dis- cord. You expect brawls among a company of men who are debasing themselves by drinking to excesa " Who hath woe? who hath sorrow ? who hath contentions? who hath babbling? who hath wounds without cause? who hath redness of eyes? They that tarry long at the wine; they that go to seek mixed wine." Drunkenness entering into a house IS of itself sufficient, were there no other causes of —X .,,„.,, ^ maa.c tiiUL liuiuo, Howsver loving and umted previously, a perfect pandemonium of strife And need I do more than refer to the kindred sin of licentious- THE PEACEMAKER. 15 is another to be told many acri- ve love of jommits a mean? of n and un- isequence? ed. Then e quarrel, Even the e another again at all likeli- treat me *m disap- ink to be ;hat suflS- reiipon I consider dwill on wd they reams of isuality! !s of dis- nen who "Who QS? who I'ho hath le; they ing into iauses of ing and ?. And entious- ness? Estranged affections, desolated hearths, torn and bleeding families, cruel and inextinguishable feuds, violent and untimely deaths, are its natural fruits. Such examples might be multiplied indefinitely; but enough has been said to confirm the assertion, that discord is the offspring of sin. The truth' is clearly expressed by the apostle James, when he says, " From whence come wars and fightings among you? co' they not hence, even of your lusts that war in your members?" If this, however, be the case, — if wars and fightings arise from our lusts, — the reign of peace can be effectually esta- blished upon the earth only in proportion as these lusts are extinguished. In so far as men are enabled to put away pride, and to be clothed with humility, — in so far as worldly- mindedness and grasping avarice are disenchanted from the breast, — in so far as intemperance gives place to sobriety, and licentiousness to purity, — in so far as the envious are brought to rejoice in the good of their neighbours, and the selfish to look not every man on his own things, but every man also on the things of others, — in so far as restless am- bition, and an insatiable desire for earthly honour as an ultimate object, die out of the world, — thus far, and no farther, will human society cease to be distracted with con- tention. II. This leads us to our second position, that the Gospel of the grace of God is alone adequate to subdue men's sin- ful propensities. Most of the causes which those who put no faith in the Gospel look to, as having a chief efficacy in ameliorating human society, were in operation in various parts of the heathen world for ages before the coming of Christ; and what did they effect in the way of practical morality? Ab- solutely nothing. The character of the heathen, drawn by the apostle Paul, is as follows: — "God gave them over to 16 MISCELLANEOUS DISCOURSES. a reprobate mind, to do those things which are not con- venient ; being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness; full of envy, mur- der, debate, deceit, malignity; whisperers, backbiters, haters of God, despiteful, proud, boasters, inventors of evil things, disobedient to parents, without understanding, covenant- breakers, without natural aflfection, implacable, unmerciful: who, knowing the judgment of God, that they which commit such things are worthy of death, not only do the same, but have pleasure in them that do them." A veiy dark pic- ture ! And yet it is (borne out, in its every line, by history. The description, too, it must be observed, was intended by the sacred writer to apply to nations which had reached, in many respects, a high stage of civilization. There can be no doubt that Paul had principally in view the polished Greeks and Komans,— whose poets and historians are to this day looked upon as models of literary taste,— whose speculative philosophers had prosecuted inquiry, in the different departments of intellectual science, to a point of advancement which has scarcely yet been passed,--and whose moralists had produced treatises on questions of duty, not much inferior to any thing that would probably ever have emanated from unassisted reason. Nor if we turn irom ancient to modern times do we perceive any in- dications of a material improvement in human character where the influence of divine truth is not in operation. On the contrary, there is much in recent history, as well as in the records of times antecedent to the introduction of Christianity, which proves too convincingly that man without the Gospel is essentially such as the sentences quoted declare him to be. With all the progress that has been made in various kinds of knowledge, with all the won- denul discoveries in physical science that are bursting upon the world, with all the unprecedented achievements of me- chanical genius, w© do not find, where the Gospel is rejected, // 'e not con- fornication, envy, mut- ters, haters evil things, , covenant- mmerciful : ich commit > same, but ' dark pic- by history, itended by i reached. There can e polished ans are to e, — whose ry, in the I point of sed, — and estions of probably Nor if we '■e any in- character, tion. On tvell as in uction of hat man sentences that has the won- ing upon ts of me- rejected, THE PEACEMAKER 17 / '/ that the hearts of men are becoming better. There may be a softening in the features of wickedness; but there is no substantial and decided change. Education is regarded by many as the grand panacea for the moral evils under which the world labours ; and education, even of a common secular kind, we are far in- deed from undervaluing. Next to religion, it is the greatest boon that a people can enjoy. Its advantages are too obvious to need to be specified. But we cannot admit that it is equal to the task of making mankind new crea- tures. It will do for the many, when they obtain it, no more than it has done for the few who already possess it. But do we observe that the circumstance of a person's hav- ing been well educated is any guarantee that he is either wholly, or to a great extent, free from sinful propensities ? Are not persons of the highest education often the slaves of f/Ovetousness, or wholly given to sensual indulgence ? Ase not jealousy and bitter envy often exhibited among the learned, as much as in the most illiterate circles ? Have individuals a less tendency to pride and worldly ambition, in consequence of being well educated, than they would otherwise have had ? Is it not rather, for the most part, the reverse? Secular education, therefore, whatever ad- vantages it may have, — and they are many, — is not the philosopher's stone that can transmute an iron age into a golden one. But what nothing else can do, the Gospel of the grace of God effects. It slays the wickedness of the human heart Sin receives its death-wound from the arrow dipped in the blood of the Lamb. The huge leviathan laughs at other weapons, and it shakes them like mere hay and stubble from its iron scales ; but it is powerless to resist the sanctifying influence of divine truth, brought home to the understanding and the heart through the Holy Spirit " If any man be in Christ, he is a new creature : r*im 18 MISCELLANEOUS DISCOURSES. Old thmgs are passed away ; behold all things are become nevv._ We ourselves also/' writes the inspired apostle, classing himself with the general body of converts, "were sometimes foolish, disobedient, deceived, serving diverse lusts and pleasures, living in malice and envy, hateful, and hating one another. But after the kindness and love of God our Saviour toward man appeared, not by works of righteousness which we have done, but according to his mercy, he saved us by the washing of regeneration and re- newing of the Holy Ghost, which he shed on us abun- dantly through Jesus Christ our Saviour." A perfectly similar change to that here described is experienced wher- ever^^ the kindness and love of God our Saviour toward man are really apprehended. No one can receive the Gospel without being converted from sin to holiness by its instrumentality. It teaches men effectually that, "deny- mg ungodlmess and worldly lusts, they should live soberly righteously, and godly, in this present world." It trans- lorms an avaricious and unjust Zaccheus into a pattern of mtegnty and benevolence. It makes a hard-hearted and cruel tyrant, like the jailor of Philippi, wash the wounds ot his prisoners. It leads dissolute Augustines and Gardi- ners to devote themselves to lives of temperance and punty. Out of an old African blasphemer, like John Newton, It produces a sweet singer of sacred and devout hymns, which remain to edify the people of God long after the heart, which first glowed with the warm emotions that they express, is cold in the dust. It constrains a Henry Martyn, who has but one object in view —the attainment of earthly di8tinction,-to cast his idol to the moles and to the bais, and to give himself up to spend and be spent in the cause of Christ. .-J ........... ,,^ tuc aiaiui iusts of men, the Gospel dries up the streams of contention at the fountain head It brings about peace by extinguishing the passions that T re become 3d apostle, rts, " were ig diverse iteful, and Qd love of r works of Dg to his >n and re- us abun- perfectly 3ed wher- ir toward ceive the ess by its t, "deny- 8 soberly, It trans- )attern of ui;ed and 3 wounds id Gardi- mce and ke John d devout Jod long emotions strains a 3w, — the ol to the to spend ) Gospel in head, ions that THE PEACEMAKER. 19 are hostile to peac . While other instrumentality can at best only lop off some branches from the Upas tree of dis- cord, it shrivels and destroys its very roots. It is appro- priately termed " the Gospel of Peace," because it recon- ciles man to God ; but it no less appropriately bears that title because, by carrying with it the seeds of a new cha- racter, to be implanted in those who embrace it, it creates harmony between man and man. As yet, indeed, its pacific eflfects have been apparent only in a very limited degree, for it has been but partially received ; but as it advances, and, through the blessing of the Most High, makes its way among mankind (and we saw, at the outset of the discourse, that Scripture foretells its universal diffu- sion), it shall give rise to a state of perfect and most blessed harmony among the members of the human family. Comparatively little as may have been the pro- gress of the religion of Jesus hitherto, it shall spread its conquests from pole to pole, — regenerating the hearts of men, and, as it marches along, awakening at every step the odours of mutual love, — putting an end to hatred, and violence, and oppression, — loosening the bonds of the slave, — quenching the unhallowed fires of ambition, and causing wars to cease, — abolishing the names of envy, sus- picion, sensuality, and grasping avarice, — giving birth to brotherly kindness, and confidence among men one to- wards another, — softening every thing that is austere, elevating every thing that is low, refining every thing that is gross, destroying every thing that is hateful in human character, — teaching all men, in a word, the golden lesson, to do to others as they would that others should do to them. If such is to be, in point of fact, the result of the dissemination of the doctrines of the cross, who would not pray, with a reference even to the temporal happiness of his species, for the coming of the kingdom of Christ? :f 20 MISCELLANEOUS DISCOURSES. " ^e groans of nature in this nether world, Which Heaven has heard for ages, have an end. W i«,7^ thousand years of sorrow have well-nigh Fulfilled their tardy and disastrous course Over a sinful world ; and what remains Of this tempestuous state of human things, Is merely as the working of a sea Before a calm, that rocks itself to rest. For He whose car the winds are, and the clouds Ihe dust that waits upon His sultry march, When sin hath moved Him, and His wrath is hot, bhall visit earth in mercy; shall descend Propitious inlHis chariot paved with love- And what His storms have blasted and defaced *or man's revplt, shall with a smile repair. • • • . All things were once Perfect, and all must be at length restored. Haste, then, and wheel away a shattered world Ye slow.revolving seasons ! we would see (A sight to which our eyes are strangers yet) A world that does not dread and hate God's laws. And suffer for its crime ; would learn how fair Ihe creature is that He pronounces good, How pleasant in itself what pleases Him." III. The positions above illustrated lead at once to the conclusion that he is the true peacemaker who labours to promote the spread of the purifying principles of the Fancy to yourselves a vessel leaving a Christian land lor some distant country, where the glad tidings of great joy have never yet been proclaimed, and where even the name of the Eedeemer is unknown,-a countiy, it may be where nature wears her fairest aspects, where eveiy scene presented to the eye is beautiful, and fragrant odours are wafted on every breeze ; but where, at the same time sin reigns m its most detested forms,-a country whose homes because unvisited by the Gospel, are the habitations of strife and horrid cruelty. The vessel carries on« who h-s forsaken his native land, his kindred, and all that men commonly hold dear, in order that he may publish the THE PEACEMAKER 21 everlasting Gospel to the people of that heathen and de- graded realm. It reaches its destination ; and, taking his life in his hand, the missionary enters upon the work to which he has devoted himself. He makes known to the blinded idolaters, among whom he has come, the true cha- racter of God ; he tells them of the way of acceptance through a crucified Redeemer ; he speaks of that change of nature which all must undergo before they can " see the kingdom of God ;" and, sowing the precious seed in tears, and watering it with many prayers, he waits for the bless- ing. This is a peacemaker. The tendency of his labours is to change the dark places of the earth into abodes of purity and lova Such peacemakers were the Moravians in the icy wastes of Greenland ; Brainerd among the savage aboriginal tribes of North America ; Williams in the islands of the Southern Ocean ; Vanderkemp and Campbell and Philip on the burning plains of Africa ; Morrison in China ; Thomas and Carey (and, in the present day, our o^vn Duff and his coadjutors) in India. "Blessed are the peace- makers ; for they shall be called the children of God." "We have an example of a peacemaker of the highest order in the great apostle of the Gentiles. " I have there- fore," he writes to the Romans, " whereof I may glory through Jesus Christ in those things which pertain to God. For I will not speak of t y of those things which Christ hath not wrought by me, to make the Gentiles obedient, by word and deed, through mighty signs and wonders, by the power of the Spirit of God ; so that from Jerusalem, and round about unto Illyricum, I have fully preached the Gospel of Christ. Yea, so have I strived to preach, not where Christ was named, lest I should build upon another man's foundation : but as it is written, To whom he was not spoken of, they shall see : and they that have not heard shall understand. For which cause also I have been much hindered from coming to you. But now hav- 22 MISCEUANEOUS DISCOURSES. ing no more place in these parts, and having a great desire these many years to come unto you ; whensoever I take my journey into Spain, I will come to you : for I trust to see you in my journey, and to be brought on my way thitherward by you, if first I be somewhat filled with your company." This striking passage sets before us, not one of the world's heroes, who has scattered his enemies on the blood-stained field of battle, and brought kingdoms under forced subjection to his nile, and who, in the intoxication of success, is contemplating further conquests of a like deadly and destructive skind,— but a hero crowned with victories won in the propagation of the Gospel, and looking forward, with a grand and sanctified ambition, (how differ* ent from the earthly principle which bears that name !) to additional and still higher achievements in the same cause. In Damascus, in Arabia, in Judea, in Antioch, in most of the provinces of Asia Minor, in Macedonia up to the very borders of Illyricum, in Athens, in Corinth, he has success- fully fought the battles of the cross. But far from being satisfied with what he has accomplished (or rather, to use his own mode of expression, with what Christ has done by him), he is revolving schemes of wider reach, enterprises of vaster magnitude, than any he has yet undertaken. He eyes afar the capitol of the world, imperial Rome. Nor do his views stop even there. Rome shall be but a stage in his evangelistic progress. Spain, the western limit of the then-discovered globe, must hear the message of divine love ! Search now the roll of those warriors, " demi-gods of fame," with whose deeds the page of history is full, and say to which of the number,— considering only the question of greatness of soul,-— will you assign a higher place than to Paul the peacemaker ? But our attention need not be confined to extraordinary cases of ministerial talent or devotedness. When a com- mon preacher of the Gospel labours faithfully among the THE PEACEMAKER. eat desire er I take [ trust to my way vith your lot one of s on the ns under axication f a like led with looking w difFer- ime !) to le cause. most of the very success- n being ', to use Jone by erprises m. He >. Nor a stage imit of ' divine ai-gods ill, and lestion e than tiinarir J i oom- igthe 23 people over whom he has been set,-striving to bring un- converted men to Christ,-and urging upon those who have received the Gospel the duty of walking worthy of ^ocl, he, m his sphere, is a peacemaker. Should his mi .istrat.ons be blessed for the conversion of a singfe s nn" or the edification of one believer, he will have contributed so far to abate contention, and to advance the reic^n of peace among mankind. ** Of course, it is not necessary, in order to be a peace- niaker, that one should occupy an official position in the church of Christ. Ministers are formally commissioned to preach the Gospel They are expressly separated to the work. But every individual should, to the utmost of his ability act the part of a peacemaker within the sphere of his mfluence. Thilip was a peacemaker, when he sought out his friend Nathanael, and said to him -w! have found him of whom Moses in the law and the prophets did wnte, Jesus of Nazareth, the son of Joseph" Ihe woman of Samaria was a peacemaker, when, after her soul-awakening interview with Jesus, she « went her wav into the city, and said to the men. Come, see a man n^ .,» r *^"°^' *^"* '^^^ ^ ^'^ ■- ^' ^°t this the Christ? There are few private Christians who cannot do something, and all should feel themselves under obli gation to do what they can for diflfusing the knowledge of the truth as it is in Jesus. Parents in particular, I may observe, should watch for the souls of their children "as they that must give account, that they may do it with iov and not with grief." They will thus be peacemakers in the best sense, within their several domestic circles ' A mother carefully trains up the babe whom Gcd has given her,--bearing it often on her spirit at a +lirone of grace,— seeking, as affection and gratitude ant .ense of respou sibility unite in calling her to do, to incline it from its earliest years to the service of its Maker. She seizes every *i I i 'I '1 24 MISCELLANEOUS DISCOURSEi opportunity, bb its mind develops, to make it acquainted with the things that concern its eternal welfare, and to win it to Christ, adding the example of a pious life to her prayers and instructions. God blesses her eflForts : and the son, over whom she has watched, and wept, and prayed, grows up to be an ornament to society, an honoured and consistent member of the church, perhaps an instrument of savmg benefit to thousands of his fellow-men. Is not such a mother a peacemaker? But for her, the history of that child's life might have been a tale of strife, and confusion, and every eyil work. Owing to her, it 'is a record of the exemplification of all that is sweet knd ami- able. Blessed is the peacemakeb ; for she shall be CALLED A CHILD OF GoD. acquainted iare, and to I life to her l» : and the ind prayed, noured and instrument 3n. Is not the history strife, and 3r, it is a t and ami- 1 SHALL BE 11. THE LOVE OF THE BEETHEEN. " ^« ^^'>^ *hat we have passed ftom death unto life, l^use we love the brethren."—! John iii. 14. The duty of a Christian is, in one sense, to love all man- kind -those who are yet unconverted and the enemies of the Gospel. The command is, « Thou shalt love thy neL- the good Samaritan shows, is any one to whom we have it stranger to us may belong to a different nation, and may profess a faith diametrically at variance with our own. So wide is the aw of love that it includes even those who chensh and display the bitterest hostility towards ourselves. tn .r ^T.T'^'''' ^^''' ^^'^ tl^at curse you, do good them that hate you, and pray for them that despiteLly use you and persecute you." But along with a wide af- fection, embracmg many objects within its extensive circle, there may co-exist an affection of narrower range, and proportionally greater intensity. Accordingly, whfle it is the dutvnf a nk^ofJa- X- .1-.- ., °-" . *" ^'^ •' " ," '^'^""^^ i-w "iJSire the weliare of ail his w Tt°' . ?, '' ''^"^''^ *" ^^^"^^ ^ «P««i^ affection towards hisfellow-Christians; and this is what Scripture c 26 MISCELUF*'^US DISCOURSES. Ml calls the love of the brethren. The people of Go.l.-those who are united to Jesus, and have his spirit dwelling in thom,-those who, having received Christ, have "had power gjven them to become the sons of God, being bom not of blood, nor of the will of the flesh, nor of the will of man but of God,"-constitute a family distinct from the world; and "brotherly love" is the affection subsisting between members of the family. Tiiis sentiment is often set forth in Scripture as a criti- oal mark of genuine godlinesa If the people of the Lord Jesus are regarded by me, not merely with that benevo- lence which I ought to feel towards all men, but with a pecuhar complacency, founded upon the circumstance that they are the people of the Urd Jesus ; if I love them not for any thing which they may chance to have in com' mon with unconverted persons,-not simply because they are my relations, or because I may have received temporal benefits from them, or because they possess those manners which, even when divorced from genuine godliness, are mted to conciliate esteem and to win the heart -but because they are Christians, sealed with the Holy Spirit of promise, and carrying the mark of the Lamb in their fore- heads;— I am warranted to regard this as evidf\ .in;, the reality of my own connection with the Saviour. « Be^^.- ..^ let us love one another, for love is of God,"— tli^tt i,s, love to the brethren is produced by divine influence,-" and every one that loveth is born of God, and knoweth God." " In this the children of God are manifest, and the chil- on of the devil r whosoever doeth not righteousness is iic.: , ' :a d, n .ither he that loveth not his brother." " By tLiri tl .11 ,ul men Jrr jw that ye are my disciples, if ye ha-e io- one to aAother." "We know that we have passed from death unto life, because we love the brethren." On the iranortanf. snKionf nf Kr^fV^-i.. ) t ._. ^j. J ,. ..-iv&ncny iuvc, i purpose now to offer a few remarks, and I shall arrange what I have Oo(], — those dwelling in have " had , being born f the will of ct from the a subsisting re as a criti- of the Lord iiat benevo- but with a istance that love them, xve in com- jcause they d temporal se manners Uiness, are leart, — but y Spirit of their fore- -•ung the ittt i«, love ;e, — " and eth God." i the chil- Dusness is T." " By lies, if ye we have )rethren/' pose now t I have THE LOVE OP THE BRETHREN. «7 1 to say Mnder wo head8.-adverting first to some rea-sons whj wo should love the brethren ; and then to a few of the ways m which our love to them should be manifested. I. (1.) Among the reasons why a Christian shoiild love the brethren, the first which I would mention is, that there ts something about every one of them specially worthy of love. Just as we admire a star for its lustre, and relish a flower for its fragrance, so we ought to esteem Ci.ristians for their worth. They are " the excellent of the earth, in whom, said the Psalmist, " is all my delight " The graces of the Holy Spirit, where they shine in any conspicuous manner, produce a bea-tiful character. Sup- pose a man to have been made « a partaker of the divine nature, having escaped the corruption that is in the world through lust " : suppose that he is " purifying hiraself from all filthmess of the flesh and spirit, and perfecting holiness in the fear of God" : let him be one to whom " the works ot the flesh-adultery, fornication, uncleanness, lascivious- ness Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders, drun- kenness revellings, and such like "-are detestable; and wlio IS bringing forth the fruit of the Spirit— "love joy peace, long-suffering, gentleness, goodness, meekness, faith' temperance" ; the qualities which he possesses must make him an object of complacent and admiring regard to all whose judgments sin has not perverted. Now, such essen- tiaily, though imperfectly, are all Christians. They are " a chosen generation, a royal priesthood, an holy nation a peculiar people." On this account they deserve to be loved, however deficient they may be in many things that dazzle the world ; just as a gem is precious in the eye of a lapidary who discerns its re.il vnlno ihr^,.cfV^ u i.. . in Its exterior, and by no means outwardly brilliant. The Christian character was manifested in its perfection S8 MISCELLANEOUS DISCOURSES. i'l '. I in the Lord Jesua. He "Viij) «« .:- •»!. found in his mouth •" Irl ' '^'^ "" SuUe "altegether lovelv" ' B^\ " 7»«luence, he was mishS) fkl w Tu , * ""^ o^I'ence which distin- guuihed the Head belongs in a certain sense to each of the „embe,^ The Spirit, which was given to him wtthout moMure, rests upon them in some measure, "hire k' family resemblance between the younger breth^T ! the„ elder Brother. Those, there J^ITa^^tch^f and whose hearts glow with warm emotions of 1„4 in fte contemp afon of his matchless character, must insider Im people ^itable objects of affection likewise a^w even though their external condition should be of the humblest kmd; though their natuml mental powe« and the.r acquired knowledge, should be but .SThoZt they should be persons of no fascination of m»ner of none of that playful wit and genial humour whTS so much to enhven a passing hour; yea, though they should be hke Lazarus, beggars lying at some rich man s gate to ^itTy"^^'^' '"■" "' '^"^' -- '° "^^^ mi-'ifr^ "'""'" ^^'f^ *"' ™™ C'^»«^''». instead of manrfesting a special loveliness of character, Lsessdi! very bl lof^' '^°' ''''"™"> '-Perfect at the tW ;-n 1 gnevously marred by the corruptions hat stiU clmg to their natures. No Christian is ent 1 free from unamiable dispositions, and in some ChriS certam unamiable dispositions are very prominent A pe^n who not only professes to be, but really is a dif cple of Jesus, may show himself m^ose, o^^^n sodalt^ impatient of temper, or somewhat covetously Tl „ j' o r„n' "; Tl "' ""' "''^ ^°"' » -fe--^ to tL« I o7S;? X' ^'^i™"- 7 «f "^ a P.-OP- obj.t . 7" V ^^^Q oo lar us ne has been renewed in the. spmt of his mind, and has been delivered, throu^l. iZ iher was guile ence, he was which distin- ise to each of > him without There is a brethren and dmire Christ, f love, in the lust consider e ; and that, i he of the powers, and lall; though manner, of hich tend so they should m s gate, to ) have their I, instead of possess dis- ahappily so 'feet at the corruptions is entirely Christians Inent. A f is, a dis- nsocial, or iclined, or to this, I per object 3d in the gfh divine THE LOVE OF THE BRETHREN. 29 grace, from the lusts natural to men in their unregenerate state. Should his character exhibit palpable and glaring deficiencies, the brotherly esteem in which he is held by other members of the household of faith must needs be affected by this. Brotherly love is an enlightened and rational sentiment ; and it is neither possible nor suitable that it should burn very ardently towards one in whom the distinguishing marks of the brotherhood are much obscured, perhaps concealed, beneath qualities of a for- bidding kind. Still it is certain that, with all his defects, one whom we are called to acknowledge as a brother in the Lord will have much about him that is truly estim- able. He would not be recognisable as a brother, unless the fundamental lines of the image of Christ were per- ceptible in him. The image may be faint and clouded, but it will be there ; and its presence, even in a faint and clouded state, claims a complacent regard, such as ncne can be entitled to, who are strangers to vital godliness. (2.) In the second place, a Christian should love the brethren, because their views and feelings, on points of the highest interest, are identical with his own. Community of sympathies tends to produce love. Sol- diers who have marched under the same leader, shared the same dangers, won the same victories ; philosophers who are prosecuting their researches in the same fields of science ; philanthropists who have at heart the same plans of social good, and are uniting their energies for the accomplishment of these,— naturally acquire (except where professional rivalry disturbs their amity) a mutual friend- ship, which is traceable to the conformity of their original tastes, or of the mental habitude produced by external circumstancea But no sympathies which a Christian can have in common with any of his fellow-men, admit of a moment's comparison with those which he possesses in common with other Christiana All who are brethren in 30 MISCELLANEOUS DISCOURSES. II coinrid^Ttl " '""^ ? "''■' '•'■'Siou. faith. They mth ^f ir*" r "'"" '^'"■•-^•'""t »»'s duty, a»d the riff ,t'7"" ""■= "O'-H and ita utter iosiffiorel to ^fsfy the desires of the immortal souI,-about a toure nltZtl- "', ^"^ P-P™'- -essary^forl «£Xre:r:rr:;:;'?-^^^^^^^^^ raparted to all m his saving influences, turniuK their .d as, and affections, and desires into a he;venward chTn M and disposing them to live to Him whoj'hey te" and whom they are bound to serve It ;, AiK u7 ' ^™ how parties, between whr suofbo f „" 'i 3 would be. unSlras'rr ^^^0^^ ^o« between the different planetMy bodies o7 a strm fortlir . " ^*I " *""'"' «™y' ^d thou com- Zlu' °^' u "^y* * '=°"'P''"y °f heUevers so en<^ed together, npon their joint experience of divine .r'^Xt yet not loving one another 1 Whatever class of s™pa'tWes you consider, the force of the conclusion which Twth to THE LOVE OF THE BRETHBEN. 31 i faith. They le method of a duty, and the r insufficiency ibout a future 3essary for it. to the Most fuge to Jesus like mariners imon place of on the alarm the wing of Ser, has been urning their snward chan- )se they are, Bcult to con- s of interest I a hallowed mong them )e no attrac- >f a system, uage of the h thou wast 1 thou com- >ther strain, our sins in sriests unto minion for 1 as havinsr rit in their 30 engaged crrara anA sympathies ve wish to establish will be evident. Does fellowship in sorrow pro- duce a mutual attachment? Then Christians ought to love one another, because they have peculiar griefs, caused by the remaining sin of their own hearts, and by the pre- valence of iniquity in the world. Does fellowship in hap- piness cement affection? Then Christians ought to love one another, because they have joys with which a stran- ger intermeddleth not, springing from a sense of peace with God, and from the operation of the principles of the divine life within the soul. Is friendship a result of com- mon struggles ? Then Christians ought to love one an- other ; for what is the life of every Christian but a war- fare against sin ? a steady and continued pressing towards the mark of perfect holiness ? Do common hopes bind together those who entertain them? Then Christians ought to love one another ; for they have the hope of an inheritance beyond the grave, "incorruptible, undefiled, and that fadeth not away." They expect to dwell through- out eternity in one home, beholding Jesus as he is, and reigning with him. All the high and holy principles which are at work giving a tone to the spirit of one of the brethren are precisely those which are in operation giving a tone to the spirit of the others ; and what but mutual love can be the consequence ? It is a physical law, that bodies charged with the same species of electricity repel one another. But in the case of souls impregnated with the electric influence of the Gospel, it is exactly the re- verse. They draw together. (3.) But I observe, thirdly, that a Christian should love the brethren, because they are cut off, in consequence of being brethren, from enjoying the love of the world. A believer who lives in any measure up to his calling, and shows by bis habitual deportment that he feai"s God, cannot possibly have the sincere and cordial friendship of unconverted men. The holiness of his walk, from the 32 MISCELLANEOUS DISCOUESES. -y no doubt bo adduXTLeJrr."""'''!." "eadmirod and courted h,Z^ul ^ Chrwtiaas who .0 bo feared. n.ay r ll^" S i!T' " '? some by the fact that ti,. r • ^^P^^^^®'* ^^ ^^le case of who, a. he mite ti„; J l^ ' """ ^' "^'"^"^ *' ""^ less 'flower. 8'™!'" Chr.r»™r™^ *™' '^ "^ ^ '" courted by thr„nZlv ?.. T'.''""*™''' ''««i»ired and W3 door, it will befer r .. ";'' ■''"^y ='""S^ 'TO 0' Asfar.rirj^orXtutr.^"^^^^^^^^^ were of the ,^Id " o! "'"?-^*8'°"« q"»Htie.. .■ If ye cable to all tto"'..the ^7,7 "^'.' "» '-«'"«^ W"- becau. ye are nt; o tL :^^,7™ V? '7™- ''•■' Of broth ri; w'^s-'-'r '^""■^■'' "^^ '» f-- circle which enLte^ir '^"'f ^ *""?' "'*«^<' by « littlefloc^iSe *r 7 "'"^' "'""'"''»<'• Tko with tho.e Z^^^Cuil ^^''''"1^"''^'''^'"'^ closer union and a mor^ fi^ -^ ""^ *'"''' *° '"''"'^ » -ivas. wi"thrr^ :««^^^^--nth^^^ meet and talk about m.ff. T 7 ™'' ' believer may intercou^e in tLZIZ 1,^'"'"f "'""' ^ •"" '« beart-for spirit^ c^L tl fo^ f' '" ''^""' '"« rtrengthen h« devotirj TT '"1 '='»'™'^ »« will '^-otion,-herStfts,rchri™''V^^^ /' THE LOVE OF THE BRETHREN. characters are fous examples Christians who But this, it is in the case of ' in their cha- it offends un- ■ing godliness ended at one m, is a scent- admired and arge lying at Christianity, ly be averse ' — endure it ies. "If ye ?uage appli- is own : but chosen you S3 » u les in favour iclosea by a kind. The iommunion ;o induce a veen them- liever may t : but for earest his e as will his holy 5. Is not ays mo in- d should i requires i or seeks religious fellowship? Each of the children of God should be made to find, in the fulness, and constancy, and heavenly nature of the affection which wells out towards him from his brethren in Christ, that he has no need to envy those who possess the friendship of the world, or to be anxious to share their privilege in this respect. The consideration which we are enforcing should have especial weight in leading the members of the brother- hood to exercise Christian love towards converts, who, in giving themselves to the Saviour, have recently been sepa- rated from all their former companions. When an indi- vidual, whose friendships lie exclusively among irreligious men, becomes a subject of divine grace, one of the first effects of the change which he has undergone is to alter his relations to those with whom he has been accustomed to associate. Intimate familiarity with them can no longer be kept up. It could only be maintained by his continuing to join in their ways, which he cannot do, because he now considers these sinful. Many, in the circumstances de- scribed, are called to suffer from their former friends what is by no means a slight species of persecution, in the shape of frequent jeers and mockery about their new manner of life. But though a convert should escape this, his inter- course with his old irreligious companions necessarily ceases to be any thing but of the most general kind. To all practical purposes, he is sundered from their society, like a rock broken off from the mass of which it once formed a part. Is not such an individual, I ask, peculiarly entitled to the cordial affection of all belonging to the body of Christ ? Has he not a claim upon their love, not only on other accounts, but on this also,— to compensate for the worldly friendships which he has sacrificed ? (1) A fourth reason why Christians should love the brethren is, because Christ identifies himself with his people in the treatment of which they are the objects. Ml 31 WSOEr,lAlfEOUS DISCOUMES. i i tte transaotionsof (L 'rlr°?' ^''^^ l-^ «"' Lord of of my Father, inherit the kin„!^f ' °'"^'- ^' "^^^'J the foundation of th Zl^'ti "'^P"''' '<" y°« from ye gave „e meat : I w^ ht tv J'' "' ''""S^''^' »d was a stranger, and vril ^^ ™'' ^^ 8"'« ""o drink: I -•• I»-asfioCn4:'°ldm:: r'^V"" yo clothed oame unto me. Then shanth , """ "' P"^°' »-J yo i"a Lord, when .aw we thL a 'f "'"^^''™.4- °; 'W„t,, and gaveduH ^r- "'' '^ '"-^ stranger, and took thee in? T" J^ . '*'' ™ "-ee a when saw we thee S or i^ n ' ""^ '^''^'^ "^e? Or A"d the Kingshaiutd T""' '^'' "^""^ -"o thee? «"'o,o„, Inalmu h Hh T™'" "'»"'. ^"ily I say Jeast of these my brethren vtr r ' """» °°» "^ tl=o shall he say also unto the'r T ,T " """" '^'- Then »o, yo oJea. into everia irii '" ''^■"' ^^P-' ^om and his angels: for i w^Z h ' ^T^ '" *« ''™' "o «eat: I wa. thijy T»d^e ^' ' '"'' ^^ ^^^^ ">« a stranger, and ye tolk Cnouf*™ T/" ''™'=^ ^ "=« ■no not: sick, and in prison °d '"^"^' ""^ ^^ "'"""^d Aall they also answer l^^Ll ^r ""''*'' """ "<"• Then a» hungered, or atw4 or'^T"' "^' "''"' =""-« "-ee i- prison, ani did nTm.°ni,^ f \" ""'=«'■ » ='*. or answer them, saying "eXT 1 .'"^ '^'^ *»» '^ ye did it not to o'ne'^f the te T '""' J"'""""'' « me." ™ '^'^' of these, ye did it not to It is difficult to imagine ai,» fi.- ter brotherly love, andT^Sfc^ "'^'"''' *° '■°'- manifestations, than the ml!^ i^ """'''S^ "« active What Christian would not re'° ^''' P'^»^°'ed. -ally within his rlrt^X v"^ ''^'"'°" P^' every possible way? Yo„'w!i!^7 ''f.^gard to him in 7< Ifou would rejoice, my frjends,- y^- THE LOVE OF THE BRETHREN. 35 surely, if you are believers, you would,— to have the oppor- tunity of contributing in the smallest degree to the com- fort of your Lord, of relieving any of his wants, or of miti- gating any of his griefs. You would esteem that a privi- leged occasion on which you were permitted to break some precious box of ointment, that you might anoint his feet. If so, a method lis pointed out by which you may give practical expression to such feelings. The person of Christ is beyond the sphere of your affectionate offices. The heavens have received him, until the times of restifntion of all things. But he has directed you to act towards his people as you would act towards him, and has assured you that he will count what you do to them as done to him- self. Look upon them, therefore, as standing in his place, and treat them accordingly. To seek to injure a Christian is to seek to injure Christ. To despise a Christian for his poverty, or low worldly station, or lack of intellectual ability, or defective education, or any similar cause, is to despise Christ. To be cold, and haughty, and disdainful towards a Christian, is to be cold, and haughty, and disdain- ful towards Christ. To neglect a Christian, when he needs your kindly interposition, is to neglect Christ. To shut your heart against the wants of a Christian is to shut your heart against the wants of Christ. To ba insensible to the distresses of a Christian is to be insensible to the distresses of Christ. On the other hand, to love the people of Christ because they are his, and to be kind to them for his sake, is to love Christ, and to show kindness to him. Were the matter habitually regarded in this light, oh ! how warm, and how abundant, and rich in its manifestations, would be the brotherly affection of believera to one another! (5.) The only other reason that I shall mention why Chris- tians shouid love one another is, that brotherly love among the members of the church is indispensable in order to their mutually edifying one another, and has, at the same )i m m I MISCELLANEOUS DISCOURSES. pen'dt.Cn tfZ^t^^T^ "^'^ " ^^''^ <"- ligion, no lo^thl rolt :t'°°l;""''"™°f- When a person ha^!, ,■ """"""^noe of his friend." verang with thTm r» f "^^ ^'5["^i''"«>ces, and con- about fte oomm"' ^> r**"« *'"' P'«=«<»> "^"-er, tainly be founZniI Ik '""■'' ^'^'^ "'" "^"^t =- -foL.;:irran\7tu(ft'^°^""'^^^ Hence such injunctions aa"!^, "^ ,!' ^ '"" ^h"- every pager„f Scriptnre-_''prr ^' * ™' ™"' °» and edif, one anothVe™ IZ^V^^'TJ^^T' you, brethren, warn tli.m .1, . ''^ "^e exhort feeble-minded alpport I t^'v """^y- ^""f-rt the ■nen." Even the aCtleP T ' *" P""*"' '"""^^ ^' -presses a de^^ ^ ttm Tn 77 '° ""^ ^°"-'' iited by them, as well i !f T' ^ ^ '"''* »' ''^S l-ene- -eyonttatiC; mp ItLt: °' '"^"^ "^ '"-"g '» the end ye ^.y^I^CTZ n^a^f"^ «'^'' '" forted • together witl. ^«, v /,. ^ *''*' ^ "V be com- and me." What Chri!,' ^ ^''^ ™""'^ '"* ^oth of you felt the advantel rf " ' ""'''^ "''™°'=^'l. ^as not ilhs commodare suam operam „k; • "^^ '°'* ^ ^° «» Pa^e cupere ce-t. .... ^ec conteSrC^r ^l^lf^' ^ ""^'"^ ^^^^- disoere capiat." "^""^ ^"^"^ "8"^re, quin mutuo ab illis « 3. Christianity to rt is greatly de- maintains with 1 matters of re- •on sharpeneth " of his friend," ^hen he is not Jices, and con- :tical manner, U almost cer- society be his t a low ebb. I met with on ves together, "We exhort comfort the fc toward all the Romans, ' being bene- " I long to itual gift, to aiay be com- both of you ed, has not members of ;o his know- n his mind, confirming fication as our largest eense. parte cupere Qaxime profe- cwrrectionem, autuo ab illis THE LOVE OP THE BRETHREN. 37 his faith, kindling his devotion, stirring up his zeal, aiding his realization of unseen things, assuaging his griefs, ani! mating his hopes, augmenting his spiritual joy? But in order to that intercourse among Christians, on which both bcripture and experience prove that their progress in the divine hfe so much depends, sincere mutual love is neces- sarily presupposed No one will open his heart to another, and speak freely about what relates to his eternal interests f there be the least degree of coldness between them -i^ htm F^f' ^ ^^°"^^^^^^«^ «^y' positive love bet;een them. Either a want of affection on our part to a brother m Christ, or a suspicion in our minds of his want of affec tion to us, closes our lips, and bars us from every thin, deserving the name of Christian communion with that While brotherly love among the members of the church IS thm md,spensable, in order to their mutually edifl' one another ,t has a peculiar iufluence in commendW Chnsfanuy to the world. Few things tend more to indif pose ,rrehg,ous men for thinking favourably of the Gospel than the want of affection which they ibserve amonj Chnsfana They lock at the meetings ^f public re^ bm r'strif ""^Pr'™ *■"" ^^ °' -rimoniousTd b tter strife are of frequent occurrence thera They look at the conduct of professing Christians in private lifl and they see two individuals, members of the same chCch ;vmg on ter^s of r^corous hostility.-seizing evert ^t sm to mjuro each other by word or deed,-or if W do not express their hatred in a paJpable outwiri maTnfr itThl^'mV?'? *^' '%haveamurd2 like at heart. What is the consequence? The cause of re. gion suffers. Ungodly men are furnished with an excuf which, however unsatififa'^torv ir rp-'-'-. 'X. ableplausiblytoallegeforthlne S;^^^^^^^^^^ ^^ tians are no better than ourselvea What should we g2 m A ill ' 31 1^ ft 88 MISCELLANEOUS DISCOURSES. fl'sciples of Jesus T .^ , ^'^'^ '''^ ^°^eed the "0 n^t wish t Ld tlTiiV^,,'"^"'''' ">'" ^»'' of Uio cross to speak in II! f i""*"" '" ">« enemies -ou,u. Christ ia't ' * of zv 7 ";;" °°' "'»'■ '0 to love those who are l u 1 * ^ """'"^ "'en -ic.i„,,i„,„:;::i ::xT„t^^-- ^^ ««te„t with brotherly foelin.™ „„ viU t^l'^ "* '"""■ you are concerned) occasio^fi! ""-^ '^' '^ ■'^ from the. that dei:::™ °' ttl;" °' '"^ ^T' tuinity to reproach, you should .„ ^ "' "^Po^^S Chris- in love towafds the members o A T7'; "'^ "'^""''''■'S light so shine before men thLr '"'^- '° "'"y°" -rks. and glorify yo„r fI,, fw | rfnt '"" ^7' primitive times it was a con,,,, ""o" is m heaven." In "Behold how th^e Ch,Tr°T"''°'™"'''»'>«''*en, doubtless the 4^^ ttyl ^t^: y^" T' » .mportant connection instrumentliywL'thr"^ '"' conversions which distinguished that 11 ' r^'T tlung would it be, and how happyanSLM . ^°°'' * Cipate that it would have uJn,t ,1 ^'" ''^ ^'"'- the love subsisting amon. the If 71' '' '"«^' "-« at the present day' like^i til^ hatT' "' ^"' be constrained to take knowledge of itl *°"''' tiaL^h!rcter::r r"^'^-"= "-^ c-- of the ways in which thS^uTf V":"' '° ^""^ fested. This has necesirXr ' *™" ''« "»'- out in the iUustrat~en unr;:?"' '"" '"'"^''' discourse, and therefore ou^ r^Z-i^ '^"■'"''' >""' "^ *e brief. " '°™'"''s now may be more (1.) Fu^t of all. it mav be ob we love the brethren, ^^ ImZ"" T"^'^ **'• " ' * "'" *"« a disposition to do THE LOVE OF THE BEBTUnEN. 39 them all the good in our power. " As we have therefore pportun,ty,- ,a the inspired injunction, "let us do 'ood d :" s-^'if"' ""'° f'^'" """ "^ °f "- >•"-■ ,„7n„; ""^ '"'"'''" °f *» brotherhood, for .n.tance can assist another in his honest endeavou; to earn a hvehhood, and to establish himself in a resne all eocal pos.t,o„. he should do it. And where meSs^f the brotherhood, through ^.e or infirmity, or other unavoid aUa causes, are m want, those who are rich ought to rel eve the.r necessities. " Whoso hath this worldW od and seeth h.s brother have need, and shutteth up ,s bowl e c mp^ f„ ,„, ^«" "- love'of G I „ h m! Should a Christian be called to suffer the stroke 01 divme providence, in his own person or in some near relation, h,s rethren in the Lord should sympa hUe ,v th arw Chris "™"' ^''^"""'' '"' '^"^^ ™^-^'-' t and by Christian counsel, to lighten his affliction H'hat ever we may at any time have experienced of the support- "g and consoling power of the Gospel in our own case may be able to comfort them which are in an.; troubTe by the comfort wherewith we ourselves have been foX d' the kind offi ^f^'"™^"^^ merely as specimens of I.. T. ' ^^'°^ •''"'""» »*« '» one another _ offices he veiy meanest of which the Saviour has pledged hraself to repay. " Whosoever shall give to drink unto one of these httle ones a cup of cold water 0^1 the r.ofeL^'^^r"^^ — -.^-^Sunt par?of Z ^"^ *'" i"'^"''"^'^ I ^■<'. » ™ early part of the discourse, that in every believer there is sll 40 MISCELLANEOUS DISCOURSEa Hi ^moth,ng worthy of I„,e. I added (what « unhappily a ray of hght through a gla«, prism, whore tho various but the bnghteet spectrum, if examined closely will be perceived to have dark lines running through it Tn Ik! manner, the character of the „>ost ^rfec lud of Oo^ i cour:f cTT" "' ''"""'y- '" "■» -""»• i"te - eSt d Jfi r "°"'"'".''' I""''"^' "'" te at times exhibited,-eelashness, or pride, or passion, or peevishness or an unaccommodating disposition, or tLo ifkT ThZ' are the dark lines in the spectrum. Now it is a nartlf Ch„st.an love to bear with a brother's infiX? TtJ not necessary that we should shut our eyes to what ^ ^ong m h,s temper or conduct. It may even be olr duty to expostulate with him on his failing, and to uL „^ jnfluence to lead him to coTect these. But we houfd Z be ome .heuated from him. We should love Wm st"ll When h,s faults tend to create dislike in our mini we shouU consider how they are more than counteXlaucJd by h,s excellences. Let us not commit the grievous LTus tice of permitting the weeds in his warden ,„ "J""- overlook the flowers which are therf at ^.^^wt Z beauteous hue and delightful fragrance. It may happen that one whom we re~rd «, - i, .. m U,e Lord is guilty of improper conrf ^w rds" t! selves. In such circumstances, however much and jusuJ offended, we should be ready to forgive him. Not Z we arc called to be insensible to the iniurv or to K -J to it tamely without seeking redrel 'iZ™ car" tef or instance, has been defamed, the interest of :^"^;' Uself may render it necessary for us to rebut the s^^er with indignation, and to hr^ak «ff i-.-r • • oflending party till he acknowledges hiSlI 'mat • -''W' it is unhappily iJings are to be transmisfliou of re the various mutiful object; losely, will be ?h it In like hild of God is mutual inter- 11 be at times •r peevishness, like. These it is a part of •mities. It is !s to what is a be our duty d to use our ^e should not ve him still. ir minds, we nterbalanced ievous injus- to make us —flowers of IS a brother awards our- ' and justly Not that r to submit r character, of religion ;he slander e wilh^the uid makes THE LOVE OF THE nRETIIREN. 41 duo reparation. But upon hifl being brought to see his «in and to express regret for it, and seeking to be recon- ciled to us, we should hold out the hand of reconciliation to him frankly and sincerely. The deep resentments, the long-lasting grudge, the desire for retaliation, the eye for oye and tooth for tooth feeling, that are so universal in the world, should have no place in the church. But as the apostle said to the Ephesian.s, " Be ye kind one to another, tender-hearted, forgiving one another, even as God for Christ's sake hath forgiven you." 3. In the third place, if we love the brethren, this should appear by our choosing them as ovr private friends, and cultivating Christian fellowship with them. To enter into relations of close and familiar friendship with men who are strangers to vital godliness, is about as grievous an error as a professing Christian can commit. He can hardly avoid, in frequenting the society of such persons, being often tempted into a measure of conformity to their sinful practices. He must feel, so long as his con- science retains any degree of tenderness, that he is alto- gether out of place among them ; and the effect of his familiarity with them must be to exercise a general dead- ening influence upon his soul. They may be persons of good outward moral character, who would lead him into nothing obviously and grossly vicious ; but it will be here, as in the freezing of water. Observe the surface of a pool on a winter evening, when the frost first comes on. It does not pass, by an immediate and rapid transition, from the liquid to the solid state; but insensibly a sluggishness seems to creep over it ; a thin, uncertain film succeeds; and pre- sently it is sheeted with a crust, growing every moment thicker and stronger. So, if a professed disciple of the Lord Jesus makes unconverted men his familiar fticnds and the chief associates of his leisure hours ; though they may not lead him, by any one great palpable step, into MM I I'll 'I 42 MISCELLANEOUS DISCOURSES. wickedness which his soul would detest, their society will have a gradual freezing influence upon all his spiritual affections, — an influence the more dangerous because it is gradual. Breathing the constant atmosphere of their company, he will imbibe their spirit. They will to a cer- tainty infect him with their worldliness of character, their indifference to what is good, their forgetfulness of God, and their disrelish for the service of God. The chosen companions of a believer, therefore, ought to be believers. I do not mean that he should never asso- ciate with worldly men ; or that, when he does meet thera in business or in the social circle, he should be otherwise than agreeable and complaisant towards them. But occa- sional intercourse and uniform civility are different things from close and familiar friendship. Let him reserve that for individuals whom he regards as belonging to the brotherhood ; and let the intercourse which he maintains with them be imbued with the savour of religion. O, what cause of lamentation is there, that even where inti- macies exist between Christians, so little Christian fellow- ship takes place ! How rare is it for members of the church to open their hearts to one another on the subject of their common f^iith and hope ! There is among us too much " keeping silence" on what should be the great topic of our mutual converse— too little acting in the spirit of the Psalmist, when he said, " Come and hear, all ye that fear God, and I will declare what ho hath done for my soul." An exquisite picture is drawn by the prophet Malachi, of Christians holding free and unrestrained inter- course together, Jehovah meanwhile looking down from heaven approvingly, and announcing his satisfaction. "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 ss. ;heir society will all his spiritual ous because it is )sphere of their ey will to a cer- f character, their 3tfulness of God, therefore, ought lould never asso- does meet them aid be otherwise hem. But occa- s different things him reserve that elonging to the ch he maintains of religion. O, 3ven where inti- Christian fellow- cnembers of the r on the subject is among us too e the great topic in the spirit of hear, all ye that th done for my by the prophet restrained inter- ring down from his satisfaction. :e often one to d it; arid a book . for them that lis name. And THE LOVE OF THE BRETHREN. 43 'J they shall be mine, saith the Lord of hosts, in that day when I make up my jewels." If we are conscious, my believing friends, of not having sufficiently cultivated in time past the species of fellowship which this passage de- scribes, let us resolve to cultivate it more in future. 4. If brotherly love prevailed as it ought to do, it would put an end to wrangling and sinful delate in the delibe- rations of ecclesiastical bodies. The unnatural spectacle of such features in the meetings of bodies composed of professing Christians is too frequent. In Presbyteries and Synods, for example, who has not been pained by the party-spirit, the disputative temper, and the heat, at times manifested ? by the unchristian language employed, the recriminations indulged in, and the want of a pervading holy harmony of spirit among the members? May I be permitted, with all humihty, to suggest to my Fathers and Brethren, that we would be consulting the honour of Christ's name and the credit of religion, if we endeavoured to discuss all the matters that came before us in church courts with greater unity of mind and heart, and with less of the semblance of worldly controversy?* la like manner, when Kirk-sessions or Congregational Assemblies are convened for the transaction of the business that belongs to them, union and brotherly spirit are of un- speakable importance. Differences of opinion will, un- doubtedly, in many cases, be honestly entertained ; and it is only right that these should be frankly avowed. But church members should guard against violence and acri- mony in stating their views, or in impugning those of • Of course, this sentence was not in the discourse as originally preached to the author's congregation. But it has been introducod here, under the conviction that the suggestion is needed ; and with the hope, both thjit. the author will not be reckoned presumptuous in offering it, and that it may be favourably considered by those members of our Presbyteries and Synods under whose notice the volume may como. 'W' \\- I ill if 44 MISCELLANEOUS DISCOURSES. II Others ; they should beware of sinful emulation, and df that Diotrephean desire of pre-eminence into which even good men are apt to be betrayed ; and they should not allow themselves to cherish dissatisfaction when their views happen not to be adopted ; but should endeavour to fall in with the decisions come to by the general voice. " I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment." 5. In the last place, brotherly love, if it prevailed as it ought to do, would quickly put an end to not a few of the denominational distinctions that exist among Chris- tians; while at the same time it would lead those who re- main denominationally separate to he more friendly, and more ready to co-operate for the advancement of the com- mon faith. There are several bodies of professing Christians in this land which agree so completely in almost every point of moment, that one would suppose there is no necessity for their being separate. I would ask you to consider, for instance, if there be any good reason why we, forming the Presbyterian Church of Canada, and our brethren of the United Presbyterian Church, should continue to exist as two bodies ? There may be a slight difference between the churches on a single question ; but is the difference such that it might not be adjusted if both parties were anxious to be united, and were prepared to consider the difference in a spirit of forbearance and mutual affection ? I think not. Professing Christians, closely approximatino- to one another in doctrine and in form of church-govern- ment, but ranged under separate denominational banners, ftrfi ftDt fTirnnfrli rivalrir /'nrV>lfV> i" nl^'^v" Uq-»- — i- 1 "X^-'; "&" "J ^■•^I'l'^it io cliVrci^o rvCCUCOli WUCTU the real difference between churches is least), to be be- trayed into feelings, I will not say of hostility, l)ut at least ss. nulation, and df into which even they should not tion when their uld endeavour to 16 general voice. r our Lord Jesus .nd that there be perfectly joined le judgment." ^ it prevailed as I to not a few of st among Chris- ad those who re- re friendly, and rnent of the com- /hristians in this t every point of no necessity for to consider, for we, forming the brethren of the inue to exist as ference between 3 the difference )th parties were to consider the utual affection ? ' approximating church-govern- ational banners, xvccUcou WUtJiCJ !ast), to be be- ity, but at least THE LOVE OF THE BRETHREN. 45 of alienation : and such feelings commonly remain, and operate as a bar to union long after the great majority of reflecting men, both in the one communion and in the other, have come to the conclusion that no sufficient rea- son can be given why they should not be united. I am disposed to believe that this is very much the state of the case between our United Presbyterian friends and ourselves. The chief obstacle to our immediate incorporation appears to lie in the want of a sufficiently cordial and hearty dis- position towards one another. When this is removed, mcorporation will follow ; and we will wonder that we were so long in coming to that issue. The two ecclesias- tical bodies at present may be compared to two drops of dew upon a leaf, sundered by a very infinitesimal space indeed and requiring only a little more of the attracting power of love to draw them into absolute contact, and to transfuse their separate spheres into a single and undivided globule. With respect to those bodies of professing Christians with which it would not be proper for us to form an incor- porating union ; but which, in consequence of their holding the essential doctrines of the Gospel, we recognise as branches of the true church,-brotherly love teaches us to maintain towards them a spirit of amity, and to co-oper- ate with them aa far as we can, consistently with the inter- ests of truth. Even while protesting (as it is our duty to do) against the false doctrine which we conceive them to hold, we should be careful to avoid every thing like denun- ciation or abuse. We should guard against the common error of undervaluing the evangelistic labours of persons belonging to other denominations. We should not be jealous of the success that they meet with in preaching the Gospel ; but, on the contrary, should reioice in the "-cod which they are doing, and "should give God thankron account of it. We should use no unworthy means to make proselytes from other Christian bodies to that with m i III Ml It' III , I u MISCELLANEOUS DISCOURSES. which we are connected, — though, of course, if we are sincere in our denominational beliefs, we must desire that all men should be brought to receive our views ; and we cannot be considered as transgressing the law of brotherly love when we endeavour, by fair and open argument, to convince the adherents of another communion that, in the points on which they disagree with us, they are in error. And in fine, whatever be the differences between two Chris- tian bodies (really deserving to be called Christian), there will always be many questions of general religious interest, in regard to which they can act together on the principles of an "Evangelical Alliance" (whether they be formally associated into such an alliance or not), — many plans, bearing on the maintenance and extension of the Ke- deemer's kingdom, which they can join their efforts to carry out, — many occasions of public meeting, when they can be assembled on a common platform to advocate ob- jects dear to all alike, and to pray with one voice and soul for blessings which all desire; thus furnishing to the world a visible representation of substantial oneness amidst de- nominational diversity. When one's love of the brethren is at all of an expanded kind, it will cause him to delight in such opportunities of co-operating with his fellow-dis- ciples of other communions; and that all the more on account of the differences existing betwixt himself and them. A believer, of true and generous affections, usually experiences a greater glow of pleasure in finding himself side by side, in any religious cause, with brethren of other denominations than with those of his owa Why ? Be- cause he loves the former more than the latter ? No : but because he rejoices to feel that he beLngs to the same family with the former as well as with the latter. Alas ! there is something greatly defective in the Christianity of that man who has room, in the chambers of his heart, for none except those who pronounce his own Shibboleth. ES. ourse, if we are must desire that r views ; and we law of brotherly en argument, to nion that, in the hey are in error, ween two Chris- Christian), there eligious interest, ►n the principles hey be formally I, — many plans, ion of the Re- their efforts to ting, when they to advocate ob- e voice and soul ng to the world less amidst de- of the brethren him to deliffht I his fellow-dis- 1 the more on ct himself and ections, usually finding himself ethren of other . Why? Be- > latter? No: igs to the same latter. Alaa | Christianity of f his heart, for Shibboleth. III. EVERY THING BEAUTIFUL IN HIS TIME. " He hath made every thing beautiful in his time : also he hath set the world in tlieir heart; so that no man can find out the work that God maketh from the beginning to the end."— Eccl. iii. 11.* The opening verses of the chapter before us contain an induction of particulars made with a view of illustrating the fact, that we live in a world of changes,~changes, however, not befalling man fortuitously, but arranged and brought about by a Supreme Power. While human life is full of vicissitudes, the labour and sorrow arising from its perpetually altering conditions are, in the language of the sacred writer, " travail which God hath given to the sons of men to be exercised in it." Our text immediately suc- ceeds the induction of particulars referred to, and expresses a general principle which, in contemplation of the vicissi- tudes of this mortal existence, it is most important to be assured of, namely, that all the arrangements of divine providence are good. " He," God, " hath made every thing beautiful in his time." Excellence may be affirmed of all that God brings to pass, let the shape and colour of events be to the eye of sense what they may. * The illustrative examples introduced under the second head of this Discourse virero selected in preference to others, because shortly before the Discourse was preached several deaths of children had occurred in families belonging to the congregation to which the Author ministered. i 48 MISCELLANEOUS DISCOURSES. h; I .i !le operation of IS interference EVERY THING BEAUTIFUL IN HIS TIME. 51 I with established natural laws, in what we find daily hap- I pening. But we maintain that all second causes have been I so arranged by the Most High as to accomplish what he I pleases, in the manner and at the seasons which he has I determined. " Fire, hail, snow, vapour and stormy wind, ? fulfil his word." Physical agents produce their effects "according to his ordinances; for all are his servants." An error on the subject of which I am speaking is some- times committed, even by pious persons, in supposing that occurrences which are of a remarkable description, or which lead to important consequences, are brought about by some more special interposition of divine providence than others. When pestilence, for example, rages in a city, sweeping oflF hundreds to an untimely grave between the rising and setting of every sun, — pestilence that has come none knows whence, and which mocks all the efforts of human skill, — we shall hear it said, " This is the finger of God," and in one sense it is undeniably so. " Shall there be evil in a city and the Lord hath not done it?" And yet the remark may not be true in the sense which the words are intended to convey. The meaning may be, that there is some more peculiar operation of God's hand in such a strange and awful visitation than in the ordinary events of everyday life, which certainly is not the case. The most trivial and commonplace occurrence that befalls an individual is just as much, and in the same way, the doing of the Lord, as occurrences which, by their intrinsic magnitude, their mysterious and tremendous character, and the train of consequences which they bring along with them, awaken the attention, excite the awe, and rebuke the ungodliness of nations. " He hath done," our text tells us, not things which are great, or are accounted by mankind to be so, — not things which are extraordinary and out of the usual run of affairs, — but he hath done " every thing." His providence is universal, embracing the vast and ■' t i' /' » /I IL MISCELLANEOUS DISCOURSES. time." ■""'""'""'"I««v"y thing beautiful in hi, theTZu 'b?S^'^ -"''"'-fernngtoorea.iou, The earth is ZmiM "^'f T'^''" «>« ^o^s of uaturo. firmament s"i ^hsV";^ "' *"" "'"' '''"^- ">' Slory shine the'at eh! da*:;„'!r ^ "'^ »-P-»g w its depths by nicht ■ i, , °' """'"^'''''s stars tremble ^y ten.pL. aLt:iL:„::::e;:i f:tra„T "^^^^ &r sp^:;nrtr"-— ^ -trot:^^^^ "eath the mI7fr „,, IfT ^ ''"'"'"'• ''^^'«°? •>«- withitsfrost,a„d:n:rak:,rro:;ies"t; ' •"™""'' vegetable or animal, is beautiful w ^ "'mtsm, tected an object in nZ'^TL Z tZ "". ''' '" Pnate to its place in the mi^ X' '"^"'^ W- weed and the most mi™„„ ■ . "' ^^'tem. Ihe tmiest parts matter frthe.nr.'''!-'"^' '"'"'"^ '» «» ">eir ralist. Butth oXt:Sd-:'"''""°'' "f"'^"'"''- i- tho face of orealbn innt *'"''S"'*es every feature -en say i, is .r^mha e_T::fhrf 'r' "''^^' l»longs to every feature i„ T f Tli '"'elme.ffl which 'he P^almislwrit, ° '''''"°''^™"'^^"^- "™»t,' !' °° the works that he hath done, ---'-" ••'""iraiiuu creea; His wonders and the judgments all Which from his mouth proceed." >> EVERY TIIINO DEAnilPUt, IN HIS TIME {3 I wr""^ .7 '""! T"^ '^"^"'"^ *'" '"t*'^-- -ieBcription of lovel,r,e» t aa the former. Vievved from a particular no. s.t.on the h„« m the countenance of Providence often ^em harsh and forb dding ; but they are not so in reality All the particulars of the divine procedure are beautiful in their respective seasons. highest ends. We assume that God, in his providential dealings acts invariably with some end, some goocird excellent end worthy of himself Were events casual or, since this language has no very intelligibrsjfielt ~ were they not d termined by a superintending Provide c * - here would le no room for the question, Vhat is tto been sent On the supposition made, it could not pro- perly be said to have been sent at all. But if we have a pervasion that God takes an univer^l superinterdendof hunun afTai,., so that not a change, however slight can beau us except as ordained by Him, we are th^n »! polled to behove that each event of Providence is meant to serve a purpo^,_a purpose answerable to the perfections of Him by whom the wheels of providence „e moved Now It IS m this that the beauty of God's provident al works consists; that, as they are designed, s'o they 1 adapted to accomplish the most ei^cellent results. Does prosperitj. shine with a steady and augmenting lustre upon your heads? Or, on the contn.ry, have revLs ohS^ rCttTflT rr* ' ^^ '"■'" "^' *''^ dispensation IS beautiful in its time, as it has been ordered, aid wisely ordered, with a view to your greatest final benefit : that is f you are a believer; because it is only to believers-td them that love God and are the called according to his puroose — that, f.ho ofo+r^yv,^.,* v-. ,,..,,. ^ 1 L^i f ' ri" ■™^^"'" "Ppii^'s, " Aii Liangs work to- : geUie^ for good." Is this fomily for a long series of years [unbroken by death, and that visited 'with numerous ^/F 54 MISCELLANEOUS DISCOURSES. breaches ? The latter circumstance, viewed as a dispensa- tion coming from God, will be found to be equally beauti- ful with the former, if tried by the rule of tendency and effects. The beauty of a wheel in a machine is, that, in unison with other parts of the machinery, it serves the pur- pose of the maker ; and what is providence but a vast and complicated machine, portions of which, if considered abso- lutely and alone, might be judged to be evil rather than good ; yet every portion of which, if considered relatively to its ultimate object, is entitled to supreme admiration ? In illustrating this view, I might select from the induc- tion of particular providences with which the chapter be- fore us opens, any of the cases specified. I shall choose one mentioned in the second verse,— "A time to be bom, and a time to die : a time to plant, and a time to pluck up that which is planted." There is a time to die. The pe- riod and circumstances of the death of every individual are ordered by God, and (the doctrine of the text is) beauti- fully ordered. There is a time to die, and that time may be the zenith of an individual's usefulness. So it was with Stephen. Few in the early Christian Churcli promised to b( more useful in their lives than Stephen; but he died m the blaze of his exertions ; and the scattering of the Christians consequent upon his death, and the wider dissemination of divine truth through their means, demonstrated his re- moval, at the period when he fell, to be a beautiful arrange- ment So it was with M'Cheyne. What a calamity to the church was his death considered, when, at an early ao-e and in the midst of a career of remarkable success, he rested from his labours ! Yet what Christian doubts that that dispensation in the scheme of providence was beauti- fully arranged ? His untimely dissolution (untimely in one «eUBe, fur CiiQ very thing I am aitirming is, that it was most tiiaeous in another) calling attention to his fervid piety ^ed as a dispensa- je equally beauti- of tendency and .cliine is, that, in it serves the pur- ee but a vast and 'considered abso- evil rather than sidered relatively me admiration ? i from the induc- i the chapter be- . I shall choose time to be bom, time to pluck up to die. The pe- ry individual are text is) beauti- ay be the zenith 3 with Stephen, sed to be more he died m the )f the Christians dissemination of astrated his re- autiful arrange- t a calamity to at an early age, .ble success, he ian doubts that nee was beauti- untimely in one hat it was most lis fervid piety EVERY TIIINQ BEAUTIFUL IN HIS TIME. C5 and holy converse as represented in his writings,— those writings by which he, being dead, yet speaketh,— has ren- dered him an instrument of saving benefit to perhaps more than he could have influenced by having a longer period of personal labour assigned to him ; as the Israelitish cham- pion slew more of the enemies of his country in his denth than in his life. Had Howard or Wilberforce died, the one, when about to undertake his noble task of prison re- formation, and the other, on the eve of devoting himself to the cause of emancipation ; those acquainted with their intentions and energies would have been ready to say, " What a misfortune has befallen the world in their de- cease!" But would this have been a correct feeling? Strictly speaking, no. The proper view of the matt°er would have been that their death, at the particular junc- ture, was upon the whole best it the All-wise Dis- poser of events saw it to b. , else he would not have withdrawn them from the field. There is a time to die, and that time may be the morn- ing of existence. There are not a few persons in this con- gregation who have had children taken from them by death ; and who have found it hard, when this has oc- curred, to realis. the truth that every thing which God does is " beautiful in his time." We expect the old to die. Tiie grey-haired, feeble, tremulous old man, to whom the grass- hopper has long been a burden, expires without moi e^ast .- nishment on the part of survivors than when the sun, having completed its semidiurnal circuit, and come by gra- dual approaches to the horizon, sinks at length beneath it. How different when a child, in all the beauty of a strong and vigorous boyhood, just entering on the course of lif^ full of promise, one of those whom a Christian poet so ex- Quisitelv describes as " Young loves, young hopes dancing on morning's check ; Gems leaping in the coronet of love ; 1 ?! MISCELLANEOUS DISCOURSES. Gay, guileless, sportive, lovely little things, riaying around tlie den of sorrow, clad * In smiles"— how different when such an one struggles for a brief period with some overmastering disease, or, it may be, like the Shunammite s son, sits upon his mother's knee but from morn till noon, and then dies ! Are the words, " He hath made every thing beautiful in his time," applicable with any propriety here? Is there aught beautiful in that form of sickness which has seized upon the little sufferer, banishin,,* r^e «;o,.. __, - — — ' — ^ — ^iv,« v'Uu VI Txe^T, assume the hypothesis of the infidel, and what can you bring for- ward by way of comforting one under deep distress ? Will ill - c ! m m 4\ 6Q MISCELLANEOUS DISCOURSES. ;ou repeat such miserable commonplaces as, that affliction IS the lot of humanity,-it is common,-and that excessive gnef can do no good, and, therefore, should not be in- dulged,-and that it is a noble thing to bear up and endure with fortitude? Or will you urge upon the suflFerer the unreasonableness of fretting against the natural laws, by whose operation his affliction has been occasioned, seeinc. that no one can reflect for a moment, without being con° vinced that it is much better for these laws to be as they are, though necessarily productive at times of severest anguish to mdividuals, than that they should be otherwise? All this, if this is all that can be said (and what can infi- delity say more?), is the mockery rather than the balm of gnef « What man is there of you who if his son ask bread will he give him a stone, or if he ask a fish will he give him a serpent ?" But on the contrary, how richly consoUng, how adequate for every season of distress, are the views which the Word of God supplies to those by whom it is believed ! Let a Christian cnly realise the truth of our text,-that all the events of life are sent from God, and wisely ordered so as to accomplish, in a way which we may not be able at present to discern, the best and highest ends,-let him only rise to the sublime persuasion that all things do in pomt of fact, always work together for good to them that ove God and are the called according to his purpose,--and then he stands upon an eminence, where I do not say that he will feel no grief, but where, amidst the varied sorrows which It may be his lot to endure, beams of celestial com- tort Will never fail to shine in upon his souL "Like some tall cliff that lifts its awful form Swells from the vale, and midway leaves the storm : 1 he rolling clouds around its breast are spread • Eternal sunshine settles on its head." ' IV. TWO SIDES OF A QUESTION, OE EIGHTEOUS OVER- MUCH, AND OVER-MUCH WICKED. " All things haro I seen in the days of my vanity : there is a just man that perisheth m his righteoubness, and there is a wicked man that pro- longeth his life in his wickedness. Be not righteous over-much ; neither make thyself over-wise : why shouldest thou destroy thyself? Be not over-much wicked, neither be thou foolish : why shouldest thou die be- tore thy time ? It is good that thou shouldest take hold of this • yea also from this withdraw not thine hand : for he that feareth God shall come forth of them all."— Sccu vii. 15-18. It is a circumstance inseparable from a probationary state like the present, that the degree of outward prosperity which falls to a man's lot does not bear any thing like an exact and invariable correspondence to bis character. A time is coming when every one shall receive according to his deeds; buf the exact apportionment of recompense, whether it be of glory on the one hand or of shame on the other, is reserved for a future life. Here, for many reasons,— to exercise faith, to teach patience, to subdue corruptions, to wean the heart from sensible things, and to attract it to those which are invisible,— the righteous are often permitted to lie under a load of affliction, while the wicked are allowed to prosper. It could not well be other- wise, in a world where persons of all characters are mixed together, left free agents, and placed under laws which, ij^i rwn -iui.im»... 6? MISCELLANEOUS DISCOURSES. -I !; while calculated to prove beneficial to the utmost extent upon the whole, could not, without disturbing the frame of human society, be altered to meet particular cases. Not only do the righteous often suffer, while the wicked prosper, bu( the very righteousness of the former may be the cause of their suffering, and the wickedness of the latter may be the cause of their prospering. This would be a moral anomaly, admitting of no explanation, on the infidel theory that limits the term of man's existence to the present life, and teaches that God governs the human race only by attaching to their actions the consequences which follow them here. May not true piety involve its possessor in losses, subject him to pain, occasion his death ? May not impiety ride triumphant ovei the arena of time, carrying its head unbent to the la^t? An element is no doubt present in the case of the good man, and waiting in the case of the bad man, which external fortune cannot affect ; I mean, the witness of a good conscience. Still I think that all who will sppak candidly must admit that even the throwing of this weighty element into the scale, does not in every case produce the exact apportionment that justice requires, of happiness to the righteous and misery to the wicked ; but leaves much, for the adjustment of which we must look to a state of being beyond the tomb. The fact that righteousness may be the cause of outward ills which wickedness would avert, operates powerfully in drawing individuals into sin ; and is often used, by those who would seduce their companions from the path of rectitude, as the fulcrum on which the lever of their per- suasion rests. A certain course of conduct may be right, but it has obvious present disadvantages connected with "e say to ourselves thciefore,— or, if we wish to play :t of tempters, we say to others,—" Why be so strict adhering to what is right, and bring these disadvan- the TWO SIDES OF A QUESTION. 68 tages upon ouv heads? Let us not be too precise, but consult our pleasure a little, though our wheels should deviate somewhat from the established tracks of recti- tude." While, however, the administration of God's moral government is unquestionably such as to allow room for the existence of such an inducement to iniquity, it is an inducement founded upon a very partial and shortsighted view of things. If religion have its temporal disadvan- tages, in how much more awful and certain a sense is this true of irreligion ! Is it not matter of daily proof that irreligious courses, free fiom inconvenience and strewn with pleasures as they may seem at the commencement, lose this character insensibly as they proceed ? The flowers soon wither. The sunshine that made every thing seem so gay, changes into gloom and coldness. The soul feels, if it do not give utterance to the melancholy verdict, that "all is vanity and vexation of spirit;" and sorrows upon sorrows, sorrows uncombined with any thing that can miti- gate them or give support under them, are discovered, — but alas ! too late, — to be the result of a mode of life that once was full of enticement. Then, with this we must join another idea, namely, that though strict adherence to righteousness may involve us in outward ills, the general tendency of things being other- wise, the good man may, under all his misfortunes, war- rantably cherish the hope of a favourable issue to them. Ther^^ is infinitely more likelihood that his boat, when thrown over among the storms of life and covered with the waters, will right itself again, than there is that such a result will happen in the case of the ungodly man. How often, when iniquity has seemed to triumph tor a time, while true religion was trampled in the dust, have the tables (if I may so speak) been in God's providence turned ! And even if this should never take place decidedly in this m m i.il 64 MISCELLANEOUS DISCOURSES. ' (I /. I * l\ Ir I I life, the good man can look forward to that which we have already mentioned as the day of adjustment; the day when the righteous Judge, banishing the ungodly into eternal exclusion from his presence, will say to his people, " Well done, good and faithful servants, enter ye into the joy of your Lord." This very important course of thought is that over which the Preacher takes us in the verses read for exposition this morning : and, having given you in my own words an outline of what is involved in the passage, I now proceed to explain the verses in their order,— a task that will be easier if you have followed me in the remarks that have been made, and observed tl ; bearings and the mutual con- nection of the ideas brought forward. I. Ver. 15,— "All things have I seen in the days of my vanity;" that is, the following is the result of the observa- tions which I have made during my sojourn in this vain world : « There is a just man that perisheth in his right- eousness." The word " perisheth" must be taken in its widest sense, as embracing both great and small calamities; and the meaning is, that a righteous man often suffers loss and hurt, in diflferent degrees, from his adherence to what is right. 'And there is a wicked man that prolongeth his Ij'ein his wickedness ;" lives prosperously, and by his very iniquities secures worldly advantage and gratification- This is what Solomon had observed. It always has been the state of things in time past, and is so as much now as ever. It is not necessary to prove this to any one who has opened his eyes upon the world ; but a few illus- trations of what the Preacher affirms may serve to place it more vividly before your mind& My firet illustration shall be drawn from the book of Scottish Church History. Think of the time when Scotland groaned under the iron heel of her prelatical persecutoi^ t which we have ment; the day le ungodly into ly to his people, iter ye into the that over which I for exposition y own words an I now proceed sk that will be larks that have the mutual con- the days of my of the observa- m in this vain th in his right- )e taken in its lall calamities; ften suffers loss erence to what hat prolongeth sly, and by his id gratification* It always has is so as much ihis to any one )ut a few illus- serve to place a the book of when Scotland U persecutors. TWO SIDES OF A QUESTION. 65 The faithful and pious ministers whom the people loved were driven from their pulpits, into which ungodly hirelings were intruded. They were forbidden to jreach the Gospel in public buildings, or in the fields, or in private houses; and it was made a crime to wait upon their ministry,--a crime the commission of which was punished in various districts with relentless severity. How many of the holiest inha- bitants of the land were ruined by fines, or immured in dungeons .'—how many banished from their native shores, their kindred, and all that is commonly held dear !— how many hunted like partridges on the mountains, and com- pelled to make their homes in caves and concealed places! —how many had their flesh torn, and their limbs racked, by boot and thumbscrew !— how maay stained the purple heather with their blood, or gave dignity to the gallows- tree I All these were examples of "a just man perishing in his righteousness." For they might have escaped by an easy step,— a denial of what they believed to be truth,— an acquiescence in the prelatical worship established in the land : but conscience would not permit this, and they suffered, " not accepting deliverance." On the other hand, the converse statement, "There is a wicked man that pro^ longeth his life in his wickedness," did not want exempli- fications in that eventful era ; for not a few procured, not only exemption from suffering, but wealth even, and ease, and high station, and worldly honours, by betraying what was, and what they believed to be, the cause of God. But let us take another illustration from our own times, and from what is daily occurring in business around us! Two merchants, A and B, start in life with equal capital, equal talents, and prospects of success every way alike! We shall suppose A to be a righteous. God-fearing man, and B to be the reverse. Pursue them in their career! B, uninfluenced by religious principles, adopts every species of deceit and fraud to further his ends, only taking n H 66 MISCELLANEOUS DISCOURSES. ■f H care, as far as possible, to manage matters so as not to be found out. He adulterates his goods. He passes ©flf an ordinary article, where he has an ignorant customer to deal with, as one of superior quality. He asseits, when there are no means of detocting his falsehood, that in exe- cuting an order things have been done which were not done, and charges accordingly. In pressing a sale he allows himself habitually to make statements which he knows to be not according to truth. And if he only tells his lies, and exercises his frauds with dexterity, he may in such a course quickly become rich, and look upon his wealth with high satisfaction, as having been obtained by his own acuteness and wise scheming. On the other hand, A is hindered by religious principle from avaiUng himself of such methods of amassing money. Living in the fear of God, he is not only honest where, if he were otherwise, his fellow-men would detect his dishonesty, and truthful, where falsehood could not be concealed ; but in the minutest matters, in transactions where he could sin with the certainty of none being cognizant of his sin but God, he is unswervingly upright. His motto is, "Whatsoever things are true, whatsoever things are honest, whatsoever things are just, think on these thinga" The consequence possibly may be, in certain circumstances, to keep him from becoming rich, or even to involve him in poverty. He may have to pay a price for his integrity, in the want of success altogether, or at least in the want of that mea- sure of success which a little unscrupulousness might have secured. Now, what are the different fortunes of A and B but illustrations of the statement before us ? The one gaining riches in the practice of injustice, and the other doomed in consequence of his integrity to struggle with poverty, are probably among the most familiar of those cases on which Solomon had his eye, when he said, " There is a just man that perisheth in his righteousness ; and TWO SIDES OF A QUESTION. 67 there is a wicked man that prolougeth his life in his wickedness." II. The fact being thus certain, that a righteous course of life may be attended with temporal evil, where a wicked course of life would secure temporal advantage, the Preacher proceeds to observe that this fact is often made a motive for not being very strict or precise. Verse 1 G,— "Be not righteous overmuch, neither make thyself over- wise; for why shouldest thou destroy thyself?" I daresay some ot you may have heard these words quoted at times, as if they were condemnatory of earnest- ness in religion. It has been said, « Scripture itself directs us not to be righteous over-much ; therefore one should not be too frequent in religious duties, or make pretensions to too great holiness." But you will perceive from the con- nection that the words in question, though occurring in Scripture, express not the mind of the Spirit of inspiration, but the sentiments of an ungodly man who is introduced as founding an argument against what he considers exces- sive precision, on the fact that such precision will deprive you of certain temporal advantages which you might gain, if you could only denude yourselves of it. To illustrate the statement considered in this its true aspect, I shall suppose the case of a young man religiously brought up, who quits the parental roof, and g.es out into the world, where he is left entirely to himselt; perhaps goes, as not a few before me have done, to a distant country, where no one is near to exercise supervision over him, or to aid him with frier dly and pious counsel. Thus cast upon the ocean of life, he meets with many whose influence, more or less directly exerted,, is of a Icirid fitted to lead him astray. But the principles instilled into his mind at a mother's knee, or from the lips of a be- loved father, do not at once lose their force. He cannot I 'hI 68 MISCELLANEOUS DISCOURSEa l>\\ \i\ at once go into lie ways of the ungodly companions with whom he has come in contact ; and this leads them to ridicule his strictnoss, and to rally him upon the folly of depriving himself of enjoyment by being over-scrupulous. He hesitates to spend his Sabbaths with them in idleness or worldly amusement ; he has strong convictions of the sinfulness of gambling, and of frequenting theatres and places of amusement of a similar character ; he is satisfied of the lieinousness of the sin of drunkenness, md feels a moral shrinking from the dissipation which he witnesses. All this, they tell him, is an excess of religion. You will not take a drive into the country for a little pleasure on the Sabbath day! You will rather sit moping in the house, reading the Bible, or go to church ! How. dull ! " Be not righteous over-much, neither make thyself over- wise ; why shouldest thou destroy thyself?" You will not have a game at cards, for such trifling stakes as we play for ! you think it wrong I Indeed ! How precise your notions are ! You will not go to the theatre ! you think the influence of theatrical representations decidedly and hopelessly bad ! Surely you are too straitlaced ! You will not drink any more ! Why you have scarcely taken any thing yet. We are merely beginning. Come, do not spoil our sociality. No ? You will not ? 0, put away your scruples. There is no harm in it, but on the contrary a vast deal of pleasure, of which you will be a fool to deprive yourself. " Be not," therefore, " righteous over-much, neither make thyself over- wise : why shouldest thou destroy thyself?" Take, again, an illustration from actual history; that afforded by Margaret Wilson,* one of those Scottish mar- tyrs of whom I previously spoke. Two stakes were fixed within hl0'h-wflt,f>r-mart nf tVio Snlwav • anA Mar-rtn^^k « o — ' J J — ••• .-..•■.^fts vu, ci young person, eighteen years of age, whose parents were • See M'Crie'a " Sketclies of Scottish Church History." paniona with ids them to the folly of r-8crupulous. ti in idleness tions of the heatres and e is satisfied , ;ind feels a lie witnesses. I. Vou will pleasure on ping in the How. dull 1 hyself over- You will itakes as we 3ow precise heatre ! you IS decidedly straitlaced ! ave scarcely ng. Come, 3t ? O, put but on the u will be a , "righteous ly shouldest istory; that cottish mar- s were fixed njl o rrrn T*/^^ A t-,.«, ^CtlW| CO )arent8 were tory." TWO SIDES OF A QUESTION. ^9 both conformists to prelacy, but who had herself imbibed better pnnciples, along with an old woman of sixty-three who had been guilty of the same crime (that of thinking and actmg for herself in matters of religion, and refusing to hear the ungodly curates), were tied to the stakes, and le t to be drowned on the advance of the sea Margaret's relations used all th.ir persuasion^ „o g.. her to abjure what she considered the truth, by do;,.^ whicJ. even at the last hour, she might have saved her \il The :■ d woman being farthest out was drowned in her ;,!•> ; and still she r^ mamed firm. At last the advancu.g waters covered her too ; but ere the vital spark was gone, she was drawn up till she recovered the power of speech, and offered her life If she would yet take the oath her persecutors required 1 doubt not those around, who had not her strong relidoua convictions, thought it strange she shou.d hesitate I doubt not that their sentiments, if not their words, were, He not righteous over-much, neither make thyself over- WMe; why shouldest thou destroy thyself?" But intearftv was dearer to her than life, and therefore she replied 1«I will not ; I am one of Christ's children ; let me go :'' and the waters covered her for ever. III. The Preacher, however, proceeds to intimate that while the administration of God's mural government here is unquestionably such as to leave room for the existence of the argument on the side .f iniquity, to which I have referred, there is AN opposite side of the question. Verse 17,—'* Be not over-much ivicked, neither he thou foolish : why shouldest thou die before thy time ?" In other words, religion may have its temporal disadvantages, but in how much more awful a sense is this true of irre- hgion ! Persons are very easilv indiir^d to thin'- '^ hardship to make the sacrifices which a strict adherence'to the commandments of God would entail ; but it would be \ '■' I < ''1 i 70 MISCELLANEOUS DISCOURSES. I II \i ' well if they were more disposed to ponder the calamities to which the least departure from these commandments may insensibly conduct. For what community, what hamlet, what circle of acquaintances, however small, has not its instances, terrible and impressive, of the truth that even in this world *' the wages of sin is death " ? Here I shall select for illustration one sin in particular, — the grand Goliath sin of intemperance ; a sin which per- haps more palpably, though not more truly, than any other exemplifies the statement before us. You know what are called dissolving views, where, as you contem- plate a picture, it gradually changes, — the lights and shadows vary, — one feature melts away before your eyes and gives place to another, till the whole is completely altered. Now, if it were possible to have a series of such views, in which the different stages of a drunkard's career were faithfully pictured, — his original unblighted condition undergoing successive transformations, each showing him more sunk and wretched than the preceding, — if you could see him at first in all the freshness and vigour of youth, respected, trusted, and beloved, — if you could see him at a subsequent period, not yet altogether gone, but on the edge of the rapids, his health beginning to suffer, his atten- tion to business relaxing, the confidence of his employers diminishing, his amiability already giving place to qualities of an unhappy and repulsive kind, — if you could see him at a point still lower, his constitution now seriously shat- tered, and his worldly prospects blasted, — if you could see him trusted, respected, loved no longer, and yet clinging with ma^ .ac fondness to the vice which had brought him thus low, — if, finally, you could see him in the last stage, only no', m object of unmingled detestation, because he is to every right-minded person an object of such deep pity ; the emaciated ictim of disease grown too strong to be controlled by any skill, trembling in the grasp of a ter- TWO SIDES OF A QUESTION. Jl rible delirium goi„g down to a premature, dishououred aud above all) hopdesa grave ;-if you could see all thi. how loud tie voice with which it would warn you agaiS dallymg w,th the destroyer! How impressive the com mentary ,t would afford on the admonitio!. of the PreacW Be not over-much wicked, neither be thou foolish- v.,,y shouldest thou die before thy time V ^ I read lately a biographical account of one of the most many yea,, smce gone to his account, which is so ,uch otle purpose here, that I may refer to it. The account te the me lancho y features of the case are not exagge- lated I quote the language of the biographer:-..Cro^ed and darkened, and embittered by clouds was his ret; wh, e he hvod. Sorrow had ca^t her shadow over I The „ope whtch, m the morning of his manhood To resplendently in the distance, and cast around ht path ».agma:y tnumphs. trophies, and applause, had d,C peared as he proceeded : and like the mirage of the deZ left only wretchedness and disappointment One by ^ he had observed those who commenced life with know: ledge and mtellect far inferior to his own. with prospecte less brdhant and recommendations less powerful oZrin hunmthe:^e and bear away the honours and' rXt^^s" etc; Hrh T/!!'.""'^" ^"""^ apportionmrtf athcr. His heart had begun to grow old and weary of the world ; and that innate sunshine of the mind, which had never deserted him. but was present even in the gloom- «st o^cumstances, scarcely supported him amidft the 7Z !'' ''1 '"""^ "P '*^ *™P-'^ ■" ''« path." • ^„..!.,.f.iv..x vx axi tiiia f Mauiiy intempe- rance. ^ In many a sparkling song, the distinguished indi- • See the "Dublin University Magazine," Januaiy 1844. ,.i. li :M g4"*«c?w- ('I m; / ■• at in particul Were ._,o^^ ^.^ ^vcakn wiach vou conlW fro;r, ic' were choosing to be dishonp^f • h / ^ '^ ^"""^ honest man L. 1 l! ?V/"'' !^ " ^^^^^^^ ^"H the man mns the day in the end. And Mi" I . < Ml 1' iKl p«l ■II so m F every 74 MISCELLANEOUS DISCOURSES. other case. " He that feareth God shall come forth of them all." As a general rule, to live in the fear of God and in strict obedience to his commandments, though it may infer present sacrifice and self-denial, is the way to lead to hap- piness and prosperity in the long run, — a happiness and prosperity real, solid, and attended with that peace of conscience without which the proudest diadem would be no better than a band of burning iron around the brow. A singularly beautiful example of this occurs in that sweetest of all histories, the history of Joseph. If we look only at the earlier part of his life, — if we see him narrowly escaping death at the hands of his inhuman brethren, cast into tbe pit, sold to the Ishmaelites, a slave in the house of Potiphar, a captive in the dungeon, — a painful feeling is apt to be awakened, having its expression in the words of the verse we first considered, " There is a just man that perisheth in his righteousness." But if we look to the last pi u jf the history of the same lovely saint, — if we look at him taken from the dungeon, advanced to the second place in the land of Egypt, all but adored by the Egyp- tians, the saviour and benefactor of the brethren who had 80 ill ^treated him, the comforter of his father's old age, — we will then be constrained to change our language, and to say, "He that feareth God shall come forth of them all." Of course, however, it must be granted that such a happy issue to a good man's troubles does not always take place on earth. Witness the case of the inuumerable company of martyrs who have perished at the stakw -jtill, even in such an instance, and in others, whe^e, to the lasit, righteousness appears crushed and bleeding in thi.s world, it may be said that " he that feareth God shall come forth of them all/' For the heavenlv rewards, into the eniov- ment of which he enters, when sorrow has done its worst upon him here below, must not be forgotten. Oh, when a jrth of them God and in it may infer lead to hap- .ppiijess and lat peace of ■m would be the brow, curs in that If we look lim narrowly rethren, cast n the house inful feeling in the words ist man that k to the last if we look at the second y the Egyp- ren who had 3r's old age, -ir language, orth of them TWO SIDES OP A QUrSTION. 75 truly godly man, who has preserved his integrity amid many temptations, and has suffered for so doing ^sS w. out obtaining relief or remedy of an outwtd t^ t the last hour of his Ufe,-closes his eyes upon this terrestrial scene, where his lot has been so hard, and opens ttm annd the glories of the land where sin a'nd soX r t known -where the "wicked cease from troubling and "he weary be at rest,"-he will then know, if ever he'doubted t previously, he will kno.v so as to have a doubt ab ut he matter no longer, the truth of the statement, '' He tha feareth God shall come forth of them all t " 1^ that such a always take inuumerable stake jtill, , to the last, 1 thif^ world, 1 come forth n thfi pninv- - — — J- J ne its worst Oh, when a II i\ l\\ i Y. THE nXkm UNMASKED, OK INCIDEKiS OF OUR LOED'S LAST PASSOVER. "When Jesus had thus said, he was troubled in spirit, and testified, and said, Verily, verily, I say unto you, That one of you shall betray me," &c.— John xiil. 21-38. The circumstances which this passage narrates, and of which I propose to take a review, occurred at Jerusa- lem, in the upper room whither our Lord had gone with his twelve disciples to eat the passover before his death. Judas, who had already covenanted with the chief priests to betray Jesus to them for thirty pieces of silver, was present among the other apostles ; having, according to wonted practice, joined them, under the impression that his treachery was undiscovered, and apparently with the pur- pose at once of preventing suspicion and of obtaining the information that might best enable him to execute his nefarious designs. Strange infatuation! as if Jesus had not given frequent and incontestable proof that ' 'le knew what was in man." The passage shows hov traitor was unmasked, -nd presents to our conte- plat - a beauti- ful and touch . scene, which succeeded' ;. >vithdrawar frOTYl th*^ SlirjnAr /ilnnrrthpi- You are to suppose that the paschal ^.;-: i:^ ended. The feet of the disciples have been washed ; an^; ur Lord, TS OF OUR md testified, and shall betray me," 'ates, and of i at Jerusa- ad gone with re his death. chief priests Df silver, was according to jssiou that his vith the pur- )btaining the execute his if Jesus had at '' \e knew V' traitor fcic ■ a beauti- r- >vithdrawal ^& i:^ ended. m! > ur Lord, THE TRAITOK UNMASKED. fH after inculcating by this symbolical action the neenfnl wh7wer?to ''^^^^^^^ ''^ twelve as his servants wno were to go forth in his name to their fellow-men he has ust added,^as the first advance towards the unv'e " no? you r iT"T ^^\* '' *--^-y ' "I speak ot ot you all: I know whom I have chosen : but that expositti ! "^ ' ^''^ '^'^"^* "^^ " ^' '^^ point our exposition commences. shall betraj me." ' *' ""* ' "J ""'« J"". That one o/j„„ Of VOU K°M r-t,""'™"''^ 'l™'^''- "I »P^'J' "0^ ment and Th ^''r "" ""^ '"'"P'^» "** »">a.e. JeTi' WuT^ ""■.'' "" "•'" ^^^^ inquiringly upon anlr t" "' '''''•' ^^« "« '" ""derseand that lL LT'''' "'" P°^"y P'ovotreacherous, Speak Lord and tell us that we are mistaken, or have misf„T„7 Feted your word. One only .f the compa„;~n^; hare such feelinga Jesus, on his part,^^^ to Sd -' 7"»-.,He wa. trou^L in ^« tfe^ gitated. To his sensitive human breast, it was painful to m view. It was necessaiy that it should be made He betily ui'" '" ''°"'« »°^ '"'" °- «f *"- «' table sh'ould Why did he make this announcement ? One reason w^. that when the event came to pass, accordin' Tht B^T:Z: T "' *^ ^-P>- 4ht be co'nfilel ^ut he had, besides, an immediatA «r,i1 jv^oro '>r-.f- ' ^ B^n the pei^ption of which is indi^iienlre t'the uX ';!fl '1^ I , , . , r ■^"^'* was lae last c which he was to be with his disciples before tis death. Mil / i i MISCELLANEOUS DISCOURSEa He wished to improve it to their best advantage. He wished to speak to them freely, pouring out the immea- surable fulness of his affection towards them. He wished to minister to them, bereaved of his presence as they were about to be, tender consolations adapted to their circum- stances. But this was impossible while Judas was a listener. Suppose that one of ourselves is desirous of giving forth, to friends whom he loves, the warmest ex- pressions of his attachment, he is unable to do this while some indifferent stranger, much more a malignant enemy, is present. He must wait till such parties are gone. So Jesus, who was in all ^ things made like unto his brethren, only without sin, could not lay bare the core of his heart %o the disciples whom he loved, till the traitor was re- moved. But how was the removal of Judas to be effected? Thus: Let him understand that his treachery is known, and he will of his own accord hasten to withdraw. At the same time, our Lord had no wish to unmask Judas before the whole company of the apostles. He merely wir-hed that Judas should himself feel that he was known ; and, therefore, he expressed the melancholy deed that was about to be perpetrated, without designating the actor by name, " Verily, verily, I say unto you, That one of you shall betray me." Veb. 22. — " Then the disciples looked one on another, doubting of whom he spake ; " altogether at a loss who was intended. Nothing however was learned from the glances thus mutually exchanged. Ver. 23. — "Now there was leaning on Jesus' bosom one of his disciples, whom Jesus loved." This was John, the writer of the Gospel before us, who modestly suppresses his name. The Jews in their enter- tainments reclined upon couches, the most favoured guest at a feast occupying the place next the master of the house. In the social intercourse of Jesus with bis disciples, this THE TRAITOR UNMASKED. 79 mtage. He the immea- He wished IS they were aeir circuin- udas was a desirous of varmest ex- o this while aant enemy, e gone. So lis brethren, of his heart itor was re- be effected? y is known, iw. At the Fudas before irely wished nown ; and, d that was he actor by one of you r, doubting of ng however changed. >m one of his bre us, who their enter- )ureu guost f the house, sciples, this place wa. usually (at any rate it was on the present occa- sion) filled by John ; and, reclining on the same couch With Jesus, next our Lord, his head was brought into close proximity witli the bosom of the Saviour. This is what IS meant by the expression, leaning on Jesus' bosom. J2o fi:s::]iz:^s:^'^''''' ^° ^'™' ^'^^ ^^ ^•^-^ This must be understood to have taken place aside. It wa^ what may be termed a piece of by-play. Peter - unable to endure suspense,_wishing, with the impa- lence natural lo his character, to know the whole at once becKoned to the beloved disciple to ask Jesus softly, as his position enabled him to do, who was the person to whom he referred. The sign made by Peter was not such as to attract the notice of the whole company, but was private, meant for the eye of John alone. What followed ? whils itT^""" *^'"' ^^'"^ °" ^''^'' '''•«««*, saith unto him. Lord, I have two things here to remark. The one is, that John s question was not put aloud, but in a suppressed tone. The her is, that the word lying is not the same with the word ;.amn^ in the twenty-third :e. It is different in the ongmal Scriptures as well as in our version ; and the thing intended is different. It describes the motion of John's body, as he inclined himself towards our Lord for the pur- pose of whispering the inquiry in his ear. The matter took place thus :-0n being beckoned to by Peter, John, who occupied a position at table such that his head was in close proximity to the bosom of the Saviour, inclined himself nearer to our Lor-I and familiarly (yet, we doubt not, wiUi reverential fMniliarity) asked, in a low, soft voice in' audible to any besides, " Lord, who is it ? " it I^"o wf /r' '"?^'''''^" («f ^^"'•^^ i" ^ whisper likewise). "He 1?**% >*- lis ii l\ ' i 80 misgellaa'^eous discourses. It seen-, apparent from the whole story,— and the fact will presently receive incontrovertible proof,— that John's question, and the answer of our 7jorf\ „ "e neither of them spoken aloud, but tliat all tiiat passed was m an under tone between the two. With regard to the sop, that was simply a portion of food. It was the part of him who pre- si'1 id at table to distribute portions of food to the diflferent guests. The circumstance, therefore, o." a sop being given ^0 Judas was nothing singular, nor was it calculated in tho least degree to excite suspicion with regard to him. Vek. 27.— "And after the sop Satan entered into him." Scripture informs us that Satan has, in some manner, access to our hearts, and is con tantly endeavouring to s*^- duce us into sin. Our wills, however, as rat" onal agents, are left free. It remains with us to comply with his soli- citations, or to reject them. Now, there are few things, if any, which lead a man to surrender himself so entirely to evil influences as the consciousness of detect- d guilt. In the mind of one who i-^ me'itating some scheme of nefa- rious wickedness, there will oft( itimes long remain a re- luctance to str the • 'ow whi will perfect his intended crime,— a hesitancy to take the step, after which there can be no retreat. But, amidst such indecision, let him be aware tiiat hit viuany has be .) detected, and the con- sciousness of this will drive him to thd last exti vanities. So it was with Judas. Guilt is q, i-eyed; and I supi.ose that while the rest of the npav , were looking? in per- plexity on one an ther, Juc' yo^ observe Peter beckon- ing ;o John. At all events, a the watch, as he would be, to find indications of the extent to which his desig. ^ were ascertained, he would be certain to observe John whisper- ing in the Saviour's ear,— and then the Saviour whispering something in renlv. — and fh^n tlio rlinninrr nf th^ ^^^ -y^ii the handing of it to him, — succeeded by the serious regard of Jesus, and by the shuddering gaze of the other, — and ind the fact -that John's her of them u au under op, that was m who pre- ;he different being given lated in tho him. n." ne manner, uring to s''- )nal agents, ith his soli- iw things, if • entirely to guilt. In me of nefa- Jmain a re- is intended i^hich there m, let him id the con- extivjuiities. 3 I sup I 36 inp- in per- bei oeckon- 3 would be, esigiis were m whisper- whispering ious regard ther, — and THE TRAITOR UNMASKED. 81 then he would be aware that the whole was certainly known. With that conviction, he would aban<]on himself completely to the influence of the tempter. This I take to be the force of the expression, "After the sop, Satan entered mto him." The certamty that he was discovered stirred up within him every fiendish passion. Hitherto there m.gh have been a struggle in his soul,-a question. Shall I do the deed, or yet drawback? But now helast thought of irresolution is banish..!, the last remonstrance ot conscience is suppressed, and the devil .. m full and undivided possession of the unhappy man. "Then said Jesua unto hi.n. That thou doest, do quickly" --words not of course, inciting Judas to the perpetration on ,s intended treachery, but rather calculated to make him .efleot upon the awful nature and consequences of the a^t;- , f you are bent upon the commission of such wick- edne. :f not hmg will restrain you,-if you will not, even design." ' ""'' ''' warned,-go, and accomplish your ^ The 28th and 29th verses are worthy of attention, as prov- ing the correctness of theviewwe have expressed, that ^udas was not marked out as the traitor before the whole company spalftkifurohTm^F^rrorof tL^.H^'^'r ^°^ "^«* ""^^"t he bajr, that Jesus had^aiH nn/t- « "' ^^ought, because Judas h. 1 the a coat, or, mat he should give something to the poor." It is not necessary to interpret the words "no man" with our Lord observation, and probably Peter lik, is^- but the iscple. generally were ignorant of its meaning. Tht Peter L "\T *t """' "^'^'^ '"'^''- ""<• P^"--h.''I» Peter knew what our Lord meant when he said, '■ That thoa doest, do quickly," shows that none except these two 'if I! f • ^•1 i-H ■'4 I * 'jssm "iipi—iwiiiait -Irani 82 MISCELLANEOUS DISCOURSES. ' (I uld be done 'resent, there sal upon the 3stacle is re- immediately ■n glorified." decease, and regarded as )r Jesus was snse, indeed, It was an ignominious thing to hang upon a cross, and to be an all but universal object of taunts and revilinga ; but this outward shame was infinitely more than counter- balanced by the glory of bruising the head of Satan, and bringing to a successful completion the great work for which he had come down from heaven to earth. But our Lord's words must also be considered as pointing to the exaltation at the right hand of the Majesty on high, to which his decease immediately led. The throne o^f me- diatorial dominion was but a step beyond the cross; and the two objects— the cross and the throne— were on this, as on other occasions, contemplated by the Saviour in the same glance, as inseparable parts of one whole. " Ouo-bt not Christ to have suffered these things, and to enter into his glory V'—^And God is glorified in him." This refers to the illustration of the various perfections of the divine nature which was afforded in the cross of Christ. What Christ underwent, when he "gave himself for us, an offer- ing and a .sacrifice to God for a sweet smelling savour," was the most striking manifestation which the universe ever witnessed of the holiness of the Most High. It proved God to be absolutely and inflexibly just. It rendered uni- versally conspicuous the breadth, the grandeur, and the steadfastness of the pillars on which his government rests It wonderfully displayed "the riches both of the wisdom and of the knowledge of God ;" and it revealed that qua- lity of mercy which, but for the death of Christ, must (as lar as we can perceive) have reniaincu for ever latent in the divme breast, unexercised, unadored. It blazoned torth m light, which streamed throughout the bounds of creation and awakened new emotions in all holy intelligent beings, the discovery that God is love.* ^ Further illustrations of this point will be found in the sermon in this volume entitled "TJ Mirror;" and also in that upon the text, "Howbeit we speak wisdom among them that are perfect." ff If lllii" s 1 ii if ■ -i Ijl ■i [/,', ■' MISCELLANEOUS DISCOURSES. ,-n 'Tf^ l^KT.V^^?i' be glorified in him, God shall also glorify him, in, or with, "himself, and shall straightway glorify him.'^ r ry mm, atoning death of Jesus, so signal an illustra- tion was to be given of the holiness, justice, wisdom, and mercy of God, it is intimated that the Father should reward the Saviour's obedience by " raising him from the dead, and setting him at his own right hand in the heavenly places far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come." Nor should this take place at a distant period. The time was at hand. All was to be accomplished straightway, as our Lord an- nounced again at a later hour of the evening in his inter- cessory prayer, "I have glorified thee on the earth- I have finished ohe work which thou gavest me to do. And now, Father, glorify thou me with thine own self with the glory which I had with thee before the world was." ^ From the above remote and general intimation regard- ing his death,— in which, out of delicate regard fo^ the feelings of the disciples, Jesus had directed attention, not so: much to the naked fact of his departure, as to the glory with which his crucifixion should be associated, and by which It should be succeeded,-he proceeds to be some- what more specific; yet his language is still gently sug- gestive rather than abruptly plain, Vi£B. 33.-_« Little children, yet a little while I am with vou Ye "e ; t rw I^^ I \^ -^° *^« ^^■-' ^^''^- ^ ^O' ^e"oann^: ^ Howpathetic the address! " Little children!" It seems as if we were listening to a dying parent who has gathered his family around his bed, and is bidding them farewell. « Yet a little while I am with you." I am about to leave you. You soon shall RfiA TY1V fana nr. ^^r^^^ rpU-* . .1 J „.. ni^i^., itiia vviis noc tne first occasion on which our Lord had alluded to his death, though the disciples were so little expecting that event,* ilso elorify him, im. al an illustra- wisdom, and hould reward the dead, and ,venly places, might, and fc only in this or should this ivas at hand. Dur Lord an- in his inter- ihe earth: I to do. And wn self with orld was." ation regard - ?ard for the ttention, not e, as to the 39ciated, and 1 to be some- gently sug- with you. Ye go, ye cannot ' It seems as gathered his swell. "Yet io leave you. tv'ua not the io his death, that event. THE TRAITOR UNMASKED. §5 that he was obliged to break it to them as if it were wholly a new subject When on his way to this very passover, he tiad said to the twelve, in express terms, "Behold we go up to Jerusalem; and the Son of man shall be delivered unto the chief priests, and unto the scribes, and they shall condemn him to death, and shall deliver him to the Gen- tiles and they shall mock him, and shall scourge him and shall spit upon him, and shall kill him." And not long before, he had said publicly to the Jewish people "I m ' ' 's m 86 MISCELLANEOUS DISCOURSES. V 'I |i shame, enduring the reproaches of wicked men, the as- saults of Satan, and the hidings of his Father's counte- nance, as their surety; in bearing their sins in his own body on the tree, and shedding his precious blood in their room ! And how powerful the appeal, founded upon this affection, which Christ makes to his followers, to cherish a corresponding love to one another! "Hereby," writes the apostle John, in words which are a direct commentary on those before us, " perceive we the love of God, because he laid down his life for us ; and we ought to lay down our lives for the brethren." This is termed " a new command- ment." It certainly was in one sense old, having been from the beginning: yet since the example of Christ put the duty in a new and striking light; and since the Gonpel presents motives to brotherly love which were less clearly and fully apprehended under the former dispensation ; and since the influence of the Holy Ghost, from which love ori- ginates, was destined to be more largely communicated after our Lord's ascension than before, — on these accounts the injunction to love one another would have, to the people of God, from this time forth, a meaning which it never previously possessed. Ver. 35.—" By this shall all men know that ye are my disciples, if ye have love one to another." Brotherly love, which Christ in the previous verse incul- cates as his dying command, and recommends by his own example, he here speaks of as the mark by which his people should be distinguished and known ; and that it is a true mark of genuine Christianity can easily be made to appear. For " love is of God;" it is an effect of divine in- fluence, one of the fruits of the Spirit. The flame of bro- therly affection is not of the earth, earthy; it is kindled from above. The want of love to any who cnve evidence of being Christ's people would prove that we could recowuise the image of the Saviour without admiring it; while, on i J men, the as- lier's counte- s in his own jlood in their ed upon this rs, to cherish jreby/' writes commentary God, because lay down our ?w command- having been Df Christ put ;e the Gocipel e less clearly nsation ; and hich love ori- )mmunicated lese accounts to the people lich it never •e my disciples, i verse incul- 3 by his own y which his ud that it is '■ be made to of divine in- lame of bro- t is kindled i evidence of lid recognise t; while, on THE TRAITOE UNMASKED. 57 IT'""^' f ""!r ^^^""' """' ^ P-- heart far- Stir *" ™.""^' '"'° "=» Watlues of Chnst, that we appreciate the characters on which he looks w.th complacency, and that our affections flow out , warS the ^nae objects with his. Our love to the peopb o Ch t IS an mdex to point out the degree of our reJd to the Savour h.mself. for Christ identifies himself I'h h,s people: "Inasmuch as ye have done it unto one o he least of these my brethren, ye have done it unto me " Inasmuch as ye did it not U, one of the least of these ye d.d .t rjot to me." Should persons professing to bewlo a pecuhar sprrtual family, all the members of which re- deemed . th the blood of the Son of God. and made sub jects of the sanctifying influence of the koly Gilt arj lookmg forward to a residence throughout eternitv in th! same blissful celestial home-should sth petnsmlnifes no mutual attachment more than common, b,.t rUb jealousy, m.strust, and dislike of one another ; should there be among them jnst as much of "bitterness, and „t h and anger, and clamour, and evil-speaking, and Z\^'' here ,s among those who make no ^ligi^'us prot L; - how grossly mconsistent, as well as in/uriou., to 7Tk. deemer s cause, would be their conduct But if pro esst; Ch„st,ans .-walk in love, as Christ also loved tl em"! they are "kmd one to another, tender-hearted, forgivil'one another, even as God for Christ's sake hath fo;giveTthfn " ^ they habuually demean themselves "with lowl ne; and meekness, w.th long-suffering, forbearing one alothe n love, endeavourmg to keep the unity of the Spiri in the bond of peace/'-they will thus evince both tto he " aud tnat they personally have experienced that pow r --; - ""- ••;«•- -.-uxo-ugii lenuer Consideration for the feehngsof the d,sc,ples, our Lord had not bluntly, and in so many words, declared that his life was about to be taken • 1 i M 88 MISCELLANEOUS DISCOURSES. away. He had contented himself with speaking sugges- tively. He was about to be glorified. He was to remain with them but a little while longer. He was to go whither they could not come. When he was gone, they were to be sure to live together in love. This is all exceedingly plain to us; but the disciples, blinded by prejudice, did not even yet see what he was pointing at. They were bewildered ; and Peter, ever foremost, resolved to ask for more definite information. Veb. 36.— « Simon Peter said unto him, Lord, whither goest thou?" You will recollect that when Christ spoke to the Jews about going whither they could not come, they mocked him. " Whither will he go that we shall not find him ? Will he go unto the dispersed among the Gentiles, and teach the Gentiles?" Now it seems likely that Peter had taken up some such idea as the Jews had mockingly cast out. He appeared to have fancied that when Jesus spoke of leaving his disciples, he had it in his mind to quit Judea, where he had met with such an unworthy reception, and to set up his kingdom elsewhere. " Lord, whither goest thou?" To what country do you purpose to depart ? " Jesus answered him, Whither I go, thou canst not follow me now • but thou shalt follow me afterwards." ' There is one striking point of diflference between what had been said to the Jews, and what is here said to Peter. To them our Lord's words had been, " Whither I go ye cannot come," accompanied (as we have seen above) with these other words, indicative of the perpetual separation of the parties addressed from Christ, " Ye shall die in your sins." From the heaven to which he was about to ascend, they, in consequence of their impenitence and unbelief, were doomed to everlasting banishment. Against them the gates of that paradise of unmingled and eternal bliss to which he was about to wing his way were hopelessly closed. But to Peter he says, " Thou canst not follow me I saking sugges- was to remain s to go whither they were to be ceedingly plain e, did not even re bewildered ; : more definite thergoestthou?" e to the Jews they mocked not find him ? Gentiles, and hat Peter had Mockingly cast in Jesus spoke mind to quit rthy reception, Lord, whither Dse to depart ? t follow me now ; between what said to Peter. ither I go ye n above) with I separation of II die in your lOut to ascend, and unbelief. Against them 1 eternal bliss ?re hopelessly not follow me THE TRAITOR UNMASKED. 89 now." You have still a season to spend on earth You thou Shalt follow me afterwards." In due time vou shall jom me in the paradise of God ^ It may seem strange to us that Peter should not now at !:min:i::rr^"^^'°- now?" '^-"^«^^'- «-'d "nto him, Lord, why cannot I follow thee It is not difficult to read the feelings of this ardent and impetuous disciple, as reflected in this new inquiry His mind was still runnin^^ on thp irlp^ tKof t ^" , to nni> T,,^ f ^ o ^ *^^* '^®s"s was about with a 1^ t '"""' '''''''' ^^"^ ^^^^« ^^ -ould meet with a more becoming reception than his own countrymen there. It seemed to him that Jesus distrusted the con- tancy or attachment of the disciples, or was unwilling to expose them to the difficuWes and peril which would nels. sarily accompany the erection of his standard,~for bel pLl n? It T' '"°°^ '' '^' '^ P-^ ^* ^-«*^ a'tem- poral one He understood Jesus to say that, in the first culties, and face the hazards of the enterprise, by himself- and then-when obstacles had been smoothed away and and the rewards were to be reaped-he would send for the ^sciples who had left th.^r earthly all at his biddlg and n the first instance, yet ho would call them to jL hTm afterwards. Peter's ge.o.ou. mind feels reproached-S ^^-^ ''' '^'- ^'- ^— -Id fhink now^" ^-^^^"^ «"W unto him, Lcrd, why cannot I follow thee Bo you suppose that I would be deteired by difficulty- a ; i fi i f - ill it { 90 MISCELLANEOUS DISCOURSES. /'J ( >: sn that I would shrink from peril ? Do you deem so unworthily of me as to suppose that there is any thing which I would not do or endure, under thy direction, and in thy cause ? " I will lay down my life for thy sake." Bravely spoken ! and without doubt sincerely too ; but spoken with presumptuous self-confidence. Peter had yet to learn his own weakness— to learn how quickly the best resolutions give way before temptation, when re- liance is not exercised on Him who alone can keep from falling. w^";t,^^T"/^'"l" ^"^Ji? l^newhis affectionate but hasty disciple better than he knew himself) "answered him, Wilt thou lav down thv oroi^'tiK I . 7'-''l' ^'"l^'.^ '?; ""*« *^^^' The cock shall not crow, till thou hast denied me thrice." At these words, it would seem, silence filled the room ; and the true import of the Saviour's previous suggestions began to break upon the minds of the disciples. Danger is referred to; and not remote, but close at hand ; so for- midable that he who was esteemed the boldest of their number should, before morning, thrice deny the Lord for whom he now professes himself willing to shed his blood. What can this mean? Is that departure of which Jesus speaks a departure by death? He did tell us that he should be delivered into the hands of the chief priests, and that they should kill him; words which were unintelligible to us. Is this lite. . 'ly to taice place ? and 's ^,he cafcastiuphe on the eve of happening ? Methinks that thus the truth would at last force itself upon the minds of the eleven; and if so, their agitation and distress may be conceived. Is He to be overwhelmed by the enmity of the Jewish people on whom we have fixed our hopes as the Eedeemer of Israel ? Is the confidence we have cherished in him as the Messiah, and which has been confirmed by miracles of the most stupendous kind, as well as by discourses such 0s man never snake, vain ? Tc nnr Qvnp»<-n+''^- -j^ i -i- -i j* . him seated on the throne of his father David, to perish in irses such as THE TRAITOR UNMASKED. gj he bequeath hia cause to us after his demrture as hi h s"ei;s„'';:ur -^ "^ ■'"^ '° -"-^ntii::; do lift ii r^;^ "? '"T "' °"'' ^"^ ' What shall „e wlu the It h ."■"''• "P°" ^° tempestuous an ocoau! wnen the pilot has been removed from the helm ? a j now the circle sit in dumb Derole^ltv « 7 '"' countenance; when the Iwf^' ®'"^''!^ '» o» every NOT ToHtt 1^.7.^ "^'™^ '"^S'"" heard, Let W ChHst ; hut are uJ^JtSr thif:^ "f* them with all ,'; """""»'''« ; * and I desire to address dmr:\h!!t'''r.r.I°^"-' "^ «-<•». i^ P-isely - -I ■.... uuiiuppy man whose treachery we ;i ffi im m i 4 I 'i c^::rs Wtt» 92 MISCELLANEOUS DISCOUKSES. ! ! i >• he 'e had under consideration. You perhaps think of him as a monster of impiety and wickedness ; and so he was. But where is the radical diflference betwixt him and your- selves? He called Christ, Lord, Lord, while he had no attachment to the Saviour in his heart ; so do you. He used religion solely as a means to further his worldly purposes ; so do you. A bribe of thirty pieces of silver led him to betray his Master with a kiss ; and I presume your consciences tell you that for the world and the things that are in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, you likewise, in certain circumstances, would with- out doubt barter your profession and all that is most sacred. The outward crime that has stamped perpetual infamy on his name, may be conceded to stand alone, unparalleled in enormity : but it is difficult to understand wherein essen- tially your character differs from hia And as all hypo- critical professors of religion rank in the same category with Judas as to character, so they shall be joined with him in his doom. Ah ! the heart trembles to think of this. "Good were it for that man, if he hed never been bom." .Where is he now ? He ha,s gone to " his own place." His portion is in " everlasting fire, prepared for the devil and his angels." How poor a' bargain he made! Had he gained the whole world by his hypocrisy and be- trayal of Jesus, what would it have availed him now, where he is denied a drop of water to cool his tongue ? As cer- tainly as there is truth in the Bible, this lot shall be yours too, should death (which may come at any time) find you mere nominal, hypocritical adherents of Christ, seeking to deceive others— if you are not deceiving yourselves also — by a profession of Christianity based upon mere worldly considerations. Picture to your minds the difference be- tween the present condition of the traitor, and that of the eleven with whom he was associated in the apostleship. They are with Christ ; enjoying a holier, a closer, a tenderer, 8 think of him .nd so he was. him and your- ile he had no )you. He used y purposes; so m to betray his lonsciences tell B in the world, nd the pride of , would with- is most sacred, ual infamy on unparalleled in ivherein essen- 1 as all hypo- am e category e joined with s to think of fd never been I to " his own prepared for ain he made! crisy and he- rn now, where ue ? As cer- ihall be yours ime) find you 5t, seeking to lurselves also nere worldly ifference be- l that of the apostleship. r, a tenderer, THE TRAITOR UNMASKED. 93 a more delightful intercourse with him than ever they did even m those moments of his earthly history in which he opened his heart most fully to them. They are with him, beholdmg his glory which his Father has given him, and participating m that glory. Their anxieties, their fears, their sorrows are over. He is where Christ's gracious pre- sence IS unknown-where one ray of the light of Christ's countenance never breaks the utter gloom-where one tone trom the harp of joy never sounds-where all is misery deep, unchanging, endless misery-where (to use our Sa- viours own language) "the worm dieth not, and the fire is not quenched." We say again, he made a poor bargain when he sold Christ for the world ; and we again warn you agamst contmuing to follow his example. A nominal pro- fession of religion avails you nothing : nay, it only adds to your guilt. If there be any difference between the false professor and the open and avowed scoffer, it is only that the former is worse, and merits and shall receive a heavier condemnation than the latter. 2. In the second place, the view which the passage under cons^deration gives of the agency of Satan in l^y^ngto sva should he felt as a powerful inducement to xmtchfulnessand prayer. Numberless other Scripture, confirm the fact brought out in ih^ text, that Satan has access m some way to our spirits, and is continually using all his craft and power to entice us into iniquity. Pall4 hmiself by his rebellion against God, exiled from the heaven where his dwelling-place once was, and deprived of the favour of Jehovah, that Evil One, a^ if it would les- sen his own pangs to have others partakers of his miserv or render the flames of hell less awful to see the members ot another family plunged in them, labours with unceas- ing activity to rum the souls of men. He " bt ruiled Eve ^rough his subtilty." He succeeded in coi..v..sing the finalperdition of J udas. He well-nigh succeeded! with Peter •>s\ If 11 !■ 11 .',1 ■ I 1 I » » «. i '1 1 . ' ■■. 1 <; ! '•1=-; ir / '•f I I i ^* MISCELLANEOUS DISCOURSES. too : but the grace of Christ here delivered the prey from the mighty. " Simon, Simon, behold, Satan nath desired to have you, that he may sift you as wheat : but I Itave prayed for thee, that thy faith fail not." Now, what effect should our knowledge of the existence of this crafty and malignant tempter have upon us ? It should put us on our guard, like soldiers who are conscious of a danger ous enemy in their neighbourhood. ' Be sober, be vigi- lant ; because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour." W- can- not, indeed, distinguish the suggestions of Satan from the working of our own faculties, and, therefore, can only watch against him by keeping watch over the emotions of our own hearts ; but when we are aware that he is ever at hand *" ; >mpt to evil thoughts and feelings, ever near to blow , ..;, !as fiendish breath the blightest spark of un- hallowed lif; jtion into a flame, we fail in spiritual pru- dence if vim does not come home to us as an additional reason to all the others which exist why we should be peculiarly circumspect, and should cherish a habitual frame of prayerful reliance on Him whose grace alone can pre- serve us from falling. 3. In the third place, what an encouragement does this passage furnish to sinners to put their trust in Christ! God was glorified in him. He fully satisfied divine justice. He magnified the law and made it hon- ourable; so that, on the footing of his finished work, God can pardon sinners, and bestow upon them the blessings of eternal life, without a shadow falling upon any of the perfections of his nature, or the slightest injury being done to his moral government. No sacrifice less than the blood of Emmanuel could have sufficed to take away sin ; but this infinitely precious offerins- has been madfv and «v£.r^r o5«_ ner, however guilty, who puts his trust in Christ, is as- sured, on the word of Him who cannot lie, of obtaining THE TRAITOR UNMASKED. 95 ihe prey from hath desired : but I have Now, what of this crafty jhould put us of a danger )ber, be vigi- roaring lion, r." W. rm. tan from the re, can only } emotions i i' lat he is ever gs, ever near spark of un- ipiritual pru- m additional 'e should be ibitual frame one can pre- gement does ir trust in jUy satisfied Qade it hon- i work, God he blessings a any of the r being done m the blood sin; but this H Ck\rcnr\r aim- Jhrist, is as- )f obtaining forgiveness, sanctification, peace, and e >mplete redemption. The invitati n, addressed to every creature under heaven, is, " Believe on the Lord Jesus Christ, and thou shalt be saved." Let me urge ihis upon unconverted sinners. Ifc is my duty, brethren, as a minister uf Christ, to u- -ery persuasion in my power to induce you to avail y ives of the rich provision of saving mercies brought o your hand in the Gospel; and this I would discharge, not merely as a duty, but in a spirit of friendly aflfection, and out of love to your imiuortal souls. As though God DID BESEECH U BY US, WE PRAY YOU IN ChrIST'S STEAD, BE YE RECONCILED TO GoD. By the infinite mercy of the Father, as manifested in the formation of the scheme of redemption ; by the all-sufficiency of the sacri- fice of Chri t offered in our room and stead ; by the love of the Spirit striving within your hearts, I pray you to be reconciled to God ! By . consideration of the value of your own souls, an.' +be immensity of the interests at stake ; by any desire which you may have to escape the never-ending woes of hfll, and to be adm=(ted to a share in the joys of heaven, I call upon you to be reconciled to God ! The means of reconciliation have been provided : all things are ready : it only remains that you cast down the weapons of your rebellion, lay aside the enmity of your hearts to God, and close by faith with his gracious overtures. Believe it to be "a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners." Believe the "record, that God hath given to us eternal life; and this life is in his Son." Place your confidence in Christ, and in those promises of God which "in him are yea, and in him Amen." And then, "though your sins be as scarlet, they shall be as white tw oiiWTT , LiiOa^ii -"-y wc xc-a iiiic uiiuisuu, caey snail be as wool." 4. In the fourth place, we have in the passage be/ore ua id )'•' V II jf i .s*- IMAGE EVALUATION TEST TARGET (MT-3) // ^/ % A k W/- z I 1.0 I.I I^IM 12.5 IL25 i 1.4 1^ 1.6 6" % P^ /, V ruuiL^rapiJlL Sciences Corporation 23 WEST MAIN STREET WEBSTER, N.Y. 14580 (716) 872-4503 4. V < ^\ >'- «^^ V Wb"^ '•j^li*' o\ .V ^4^ 96 MISCELLANEOUS DISCOURSED Vf -•! (as brought out in the previous part of the discourse) a test hy which to try the genuineness of our faith. " By this shall all men know that ye are my disciples, if ye have love one to another/' The question, Do we love the brethren? is peculiarly suitable, my friends, to the circumstances in which we are this day met together. In the sacrament of the supper, which we are about to celebrate, believers are visibly exhibited as members of a common family. They sit down at the same table, eat of the same bread, drink of the same cup ; and how can they do this with any pro- priety, unless they be loving one another ? Am I cherish- ing angry or resentfiil feelings towards a fellow-Christian ? Am I despising him for his poverty, or meanness of sta- tion, or want of abilities, or other causes of a similar kind? Am I conscious of no attraction towards him as a child of God, of no mutual sympathies existing betwixt his soul and mine in virtue of our joint participation in the bless- mgs of redemption ? Then how shall I unite with him in celebrating the great event by which our redemption was accomplished ? How shall I receive from his hands, or pass to him, the elements that represent the broken body and shed blooJ of our common Saviour ? Do I, there- fore,— let this be my inquiry ere I go to the communion table,— do I love the brethren?* Other points of exami- nation may be brought under your notice before the dis- pensation of the supper is proceeded with; but meanwhile let this important particular be duly weighed. 5. In the last place, / would observe that Christ's de- parture from the world, which his disciples were so slow of heart to believe, and so disposed (prior to the eflfusion of the Holy Spirit on the day of Pentecost), to regard aa an occurrence altogether calamitous, was mi a real loss to the Church, but the reverse. The removal of our Saviour's • For fuller illustration of the subject of " The Love of the Brethren " 860 the Sermon with that title in this volume. ' THE TEAITOR UNMASKED. 97 iscourse) a test 'tk "By this if ye have love the brethren? •cumstances in B sacrament of , believers are family. They e bread, drink with any pro- A.m I cherish- ow-Christian ? anness of sta- similar kind? 1 as a child of twixt his soul 1 in the bless- e with him in demption was his hands, or broken body Do I, there- B communion nts of exami- efore the dis- ut meanwhile 5 Christ's de- were so slow • the effusion to regard as a real loss to our Saviour's r the Brethren," bodily presence from this earth did not entail the evil con- sequences which they supposed that it would. It did not put an end to intercourse between him and his people. The eleven thought that this effect would follow ; and, therefore, when Christ said to them that he was going away, sorrow filled their hearts. They foolishly judged as though their Master had been some common man. In the case of the death of an ordinary earthly friend, we ex- perience a loss proportioned to the closeness of the com- munion we have been accustomed to hold with him, and to our need of his various kindly offices. He still lives, but It is in a distant sphere, where intercourse with him on our part is impossible, and whence he cannot come to give us aid in the time of necessity. We may cbdrish the hope of joining him after a few short years 1 ave passed; but meanwhile all fellowship between him and us is at an end. There is no more interchange of sentiment,-— no more reciprocation of feeling,— no more giving or receiving of counsel,— no more bearing of each others burdens,— no more participating in each others joys and sorrows,- no more helping of one another in difficulties, strengthening of one another for duties, or supporting of one another in trials. The separation, however, which took place between Christ and his immediate disciples, and which exists now between Christ and us, was not at all of this kind. When he ascended up on high, his outward bodily presence certainly ceased to be perceived ; but He himself, as far as all the purposes of friendship were concerned, continued with his people as before. Their communion with him has not been interrupted. If in perplexity, they have him to apply to for advice and direction, as truly as when he walked the earth; if in affliction, they can still make known to him their sorrows, with the certainty of receiv- mg in answer to their prayers, strength and consolation from his grace ; if joyful, they can still be assured that he H ■ft 'i m MISCELLANEOUS DISCOURSES. rejoices with thenL Had the eleven, in the upper chamber of Jerusalem, understood these things as they did after the descent of the Holy Spiiit, and as we now understand them, their hearts would not have been so overwhelmed at the prospect of Christ's going away. But more than this. Not only did the Saviour's departure not involve the loss which the disciples believed, but there was posi- tive advantage in it, — advantage to them, and to the mem- bers of the Church everywhere and in all succeeding times. " It is expedient for you that I go away ; for if I go not away, the Comforter will not come unto you ; but if I depart I will send him unto you." In consequence of our Saviour's exaltation, we live under a larger dispensation of the Spirit than Old Testament saints enjoyed ; the Holy Ghost in their times being " not yet given, because that Jesus was not yet glorified. ' O may we find in our expe- rience the happy fruits of the Redeemer's departure, in an abundant outpouring of the Spirit upon us ! May the win- dows of heaven be opened, and more than Pentecostal showers be shed down in th* r day! Let us iinitedly, habitually, earnestly pray, u.^ iriends, that this may be the case. "0 Lord, revive thy work in the midct of tiie years, in the midst of iue years make known; in wrath re- member mercy." VI. THE MOENING OF THE FIEST CHEISTIAN SABBATH, OE INCIDENTS OF OUE LOED'S EESUEEECTION. " The first day of the week cometh Mary Magdalene early, when ii was yet dark, unto the sepulchre, and seeth the stone taken away from the sepulchre," ftc— Jobs xx 1-18. The passage which I have just read, and over which I mean to caat 'in expository glance, is distinguished by its picturesqueness. I mean to cast an expository glance over it rather than to expound it, because, from the length of the passage, it could not be fully expounded, clause by clause, in a single lecture ; while, at the same time, I am unwilling that it should be divided, forming as it does a single complete piece, which could not be broken without suffering injury. So marked is the quality of style that has been named, that one might translate the passage out of words into pictures, and present the whole narration in a series of these,— following each other like the different figures, or groups of figures, produced upon the wall of a room' by the successive introduction of different slides into a magic lantern;— I say, one could present the narration in a series of such pictures, and they alone would almost suffice to I, " I I s y ■.» /:J / if l\\ i ! 100 MISCELLANEOUS DISCOURSES. indicate the progress of the story, without any verbal expla- nation being appended. There would be, first, Mary Magdalene and her companions coming to the sepulchre, in the dusk of the morning, and finding it empty. We might call this the company of women. Then there would be the announcement of the fact by Mary to Peter and John. This might be named tidings. Another slide introduced into the lantern would show us Peter and John running to the sepulchre, and Mary at a distance behind them. Another would discover these same apostles within the sepulchre, reasoning upon the appearances which there meet their view. This might be entitled conviction produced. Another would exhibit Mary weeping at the sepulchre. Then would come the vision of angels; then, Christ's discovery of himself; and finally, the message sent through Mary to the disciples. In short, I purpose in addressing you further to carry out this conception ; and to take as the heads of my discourse the pictures just men- tioned, dwelling but a little upon each, as it is held up before you. I think that by this means I shall be able to convey to your minds, as vividly as I could do in any other manner, an apprehension both of the incidents of this exquisite portion of Scripture, and of the spirit which pervades it. I. The first slide, then, shows us on the wall the com- pany OF WOMEN. Ver. 1.—" The first day of the week Cometh Mwy Magdalene early, when it was yet dark, unto the sepulchre, and seeth the stone taken away from the sepulchre." Though Mary Magdalene is the only name mentioned by John, she was not alone. The other evangelists tell us that along with her were Mary the mother of James, and Salome; and there were probably others likewise. But Mary Magdalene is here specified, because the subse- verbal expla- I, first, Mary he sepulchre, empty. We Then there lary to Peter s. Another us Peter and it a distance same apostles irances which }d conviction ?epin(/ at the mgels; then, the message rt, I purpose iception; and res just men- it is held up all be able to in any other lents of this spirit which ill THE COM- of the week et dark, unto iray from the »e mentioned angelists tell er of James, ers likewise, se the subse- THE MORNING OF THE FIRST CHRISTIAN SABBATH. 101 quent part of the chapter refers to her. Fancy then to yourselves a little company of women, leaving Jerusalem early, while it was yet dark, and bending their steps to- wards the spot, without the city, where Jesus had been mterred. Observe the spices which they carry You con jecture their errand ; they are going forth to pay, as they consider, the last rites of respect to their Lord, by embalm- mg his body. Strange conjunction of unbelief and affection! Unbe- lief : for does not the light, which begins to streak the cbuds on the edge of the eastern horizon, announce that the tnird day is at hand, the day on which Jesus predicted that he would rise from the dead ? Had the women re- membered the prediction of Jesus, and possessed that faith m It which they ought to have had, they could not have been seeking his tomb this morning, unless with the ex- pectetion of finding it tenantless. But their drooping heads and mournful appearances, and the spices which they carry, tell the sad tale that all thought of Christ's resurrection is absent from their breasta We cannot therefore, acquit them altogether of unbelief (though the germs of faith still remained in their souls) ; but let us do justice to their affection, which disappointment in its most trying form had not abated. In common with the other disciples of our Lord, they had regarded him as the Mes- siah. They trusted that it was he which should redeem israeJ. Sharing in the carnal views of Christ's kin-dom which were prevalent, they had looked forward to behold- ing him with a crown upon his head, and a sceptre in his hand and all the insignia of royalty surrounding him ThLs dream is now over. Its baseless fabric vanished, when Jesus said on Calvary, « It is finished," and having bowed his head « gave up the ghost." But amidst the ov--^^-nw of opinion, and the wreck of expectation, their love had not -erished. survived unaltered ; or, if changed at all, '■ rt'l ■ m I i ■J . f. 102 MISCELLANEOUS DISCOURSES. its flame was not dimmed, but only purified by what had happened. There may have been (I doubt not there was) some selfish element in their attachment to Jesus living, and destined, in their conceptions, to sit in a literal sense upon the throne of his father David; there could be none in the attachment which led them to the grave. The Jews did not bury their dead in the earth as we do ; but in caves hewn out of rocka In such a sepul- chre Jesus had been interred ; and the women, as they went on their way, were concerned least they should not be able to remove the stone by which the mouth of the cave was guarded ; but when they reached the place, the stone was already rolled away, and, lol the body which they came to embalm was absent. II. Our second picture may be called tidings. Transfer your thoughts from the tomb, without the pre- cincts of Jerusalem, to a dwelling in the city. There Peter and another apostle (the writer of the book from which our text is taken, who modestly suppresses his name, but sufficiently describes himself by the expression which he must have felt so much delight in being able to use, " the disciple whom Jesus loved") had spent the previous night. Suppose them now sitting together, in deep dejec- tion ; silent, or only speaking to ask one another the ques- tion which neither of them is able to solve, what opinion they are to form of Him whom they have been wont to call Master? What conclusion, weighing his life, his teaching, his miracles, and the impress of divinity that was on all he said or did, against his death, they are to come to ? — Suddenly, all eagerness, breathless with haste, her look indicating that she brings intelligence at once in- explicable and important, Mary Magdalene entera She has left the other women at the grave, and with the utmost THE MORNINO OP THE FIRST CHRISTIAN SALBATH. 103 speed has come to communicate to the apostles the fact that she and her companions have found the cave where Jesus was mterred, robbed of its treasure. Ver. 2 -^"Then she runneth, and comethto Simon Peter, and to the other disciple whom Jesus loved, and saith unto them, They have taken away the Lord out of the sepulchre, and we know not where they have laid him." They have taken away the i^ord I Strange, Mary, that this should be the only expla- nation of the absence of the Saviour's body which sug- gests Itself to your mind, when Jesus so distinctly foretold that he should be put to death, and the third day rise again ! ^ III. But not to dwell upon this, we introduce another Slide mto the lantern, and behold the apostles running IX) THE TOMB. Ver. 3.~«Peter therefore went forth, and tha^ other disciple, and came to the sepulchre." The tidings communicated seem to have fallen upon nn? w?u '^'f "° '^'''^' ^^*^°"<^ ^^i^i°g t^ speculate upon what they heard, anxious only in the first instance to see with their own eyes how the case stood, the- instantly started and ran for thegrave ! The narration her. ..comes intensely graphic. Nature is presented without a shred of ar ificiaJ drapery. Ver 4.-.« So they ran both to- getlier; and the other disciple did outrun Peter, and came tirst to the sepulchre." It is no occasion for tardy cere- momousness. The apostles do not wait for Mary; and John^ the younger and swifter of the two, does not wait lor Peter. The runners think not of one another. AH Ideas are meantime blotted from their minds, save one- the empty sepulchre. IV. I crave your special attention to the mctiirfl wh.Vh IS next m order, and which I entitle' conviction AWAKENED. t* I' : ,1 '. / I I 1 f 104 MISCELLANEOUS DISCOURSE& Here I wish you to fancy the interior of the burial cave, with the two apostles in it, drawing inferences from what they beheld. John, we saw, came first to the sepulchre, but whether restrained by timidity or awe, or a mixture of both, he did not enter. Ver. 6. — " And he stooping down, and looking in, saw the linen clothes lying ; yet went he not in." It was reserved for the impetuous Peter to take this step. Ver. 6, 7, 8, 9. — " Then cometh Simon Peter following him, and went into the sepulchre, and seeth the linen clothes lie, and the napkin, that was about his head, not lying with the linen clothes, but wrapped together in a place by itself. Then," it is added, " went in also that other disciple which came first to the sepulchre, and he saw, and believed. For as yet," up to the moment when these things were pre- sented to their eyes, " they knew not the scripture, that he must rise again from the dead." We have thus the two apostles within the tomb, reasoning on what they behold : let us try to read their thoughts, and to divine the process by which an all-important conclusion is dawning upon them. So then, methinks the beloved disciple argues with himself, — for the train of reasoning by which the conclusion was reached occurred to him in the first instance, and upon his mind the conclusion appears likewise to have more deeply impressed itself than upon the mind of Peter, — so then it is true. The body is gone, and here are the grave-clothes which have been stripped from it, and left behind ; yet not cast down in a disorderly way, but de- cently folded and arranged. Who can have removed the body ? Enemies ? No. It was their policy to secure, that on the third day the body should still be found in the tomb : and besides, if they had taken it away, would they have left the grav8=clothes behind ? Has it then beeE carried away by friends ? John well knew that the dis- that the dis- THE MORNIKO OF THE FIRST CHBmTUN SAl.IUT.r. lOJ! Fraud was not :n the.r rainds. Their spirit likewi«, w^ . oomp otely crushed, ,o a, to render them unfit Z Z the guard of Roman soldiers, who had been plaee aZ he r„.T ''"='P'';"°">™Sl'y night, and stealing Would the" /' ''7.P»"'f'l '» divest it of its burial dressl Would they have stripped off the linen clothes, and placed hem hero; and taken the napkin from the ho" d onhe decee^ed, and wrapped it up, and laid it ,uieti; tiered; T J 'T?""''''' ' ^"'^ '<=««='!»"» »eein to have occu„ed to both of the apostles, but John, with his ouiJk the Lord has nsen He told iis that he would rise from L l^s^fhoT ^t: ""'.^ ' •'"' ''^ ""^'"^"^ "im not" of the third day. It must be so. The mimcle is great has known Jesus, and witnessed the whole train of his mnt .' tomb came also, though behind his com- panion and (a^ certam parts of the Gospel history lead us to mfer) with less confidence, to a like conclusion In the ZlT'V'^'^f '^ "^ '^' ''^^''y °^ '^' resurrection Ze "iTlc " ''f .""'^ " ^^^ - y^^> ' "P *^ ti- the dead » ^^^ ^*''''' *^^^ ^^ "''''' '''' fr^™ "Then," it is added, "the disciples went awn.vncr..,- ■unto tiieir own home." " -^ o- ! h^ 'ti*^'!l '!>in fi i{ u * 106 MISCELLANEOUS DISCOURSES. V. Another picture — Mary wkkpino at the SEPULCHRE. Vor. ll._« But Mary stood without at the sepulchre weeping." We have lost sight o( Mary, since she delivered her tidings to the two apostles in Jerusalem. We saw that, on hearing her story, they started at once, and raa for the grave, leaving her behind. It appears that she fol- lowed them. She may not have done so at once. Indulging her emotions, she may have remained in the house for a short time, till her anxiety to learn whatever might be evolved caused her to go out and bend her steps towards the grave. If so, upon her arrival she may have found that Peter and John had already departed. Or, if she left the house at the same time with them, following as fast as she was able, she would no doubt reach the grave while they were there ; in which case wc must suppose that they, on coming out from the sepulchre, passed homewards without communi- cating to her the new convictions to which they had them- selves awaked ; possibly not observing (or hardly observ- ing) her, through the occupation of their minds ; and she, on her part, wrapped in her grief, and unaware of their having found a solution of the mystery, allowing them to pass without inquiry. However it was, we have Mary re- presented to us, standing by the sepulchre alone, after Peter and John have left. She does not reason on the facts before her, as they have done. All that she can do is to weep. Her woman's nature is cast in the mould, not of ratiocination, but of feeling. The fact is palpable to her sense, that the body of Jesus is not in the tomb ; and ac- cepting at once the inference (of the unreasonableness of which a little reflection had convinced the more thoughtful minds of Peter and John) that the body had been removed by the hands of unknown persons, she is unable to com- mand her emotions. That the last rest of one to whom she owed so much, one in whom all gracious qualities cen- tered, one whose every step through life had been marked fO AT THE thout at the ary, since she usalem. We once, anil ran I that she fol- 0. Indulging me for a short t be evolved rds the grave. lat Peter and the house at she was able, y were there ; I coming out ut communi- 3y had them- ardly observ- ds ; and she, A^are of their ving them to ave Mary re- e, after Peter on the facts can do is to lould, not of Ipable to her mb ; and ac- jnableness of :e thoughtful een removed ible to com- )ne to wJiom iualities cpxx- been marked THE Monnmo OF THE riBST CBBISTUN SABnATU. 107 hy tencfiMnce, who l,aj gone about continuallydoing god insulted, hia body c»»t out unembalmed, is a thouBht she rer/h et t in "^ r r-" "" '"->■-■ "-Jcou^fdot: lier cheeks, tell liow deeply she is wounded. down a„iT/r^"V' ■" ^''° "«P'' «'- ^'ooped of Marv V ,t '""". "" ^^P^'^l''^." *<=• The aetion 01 Mary ,s worthy of notice, '■ She stooped down and looked iuto the sepulchre." Why, Had she lo^ already examined ,t, and was she not aware from pre- „h„ 1, ^ ,' "'"'^'"^ ""^ '""'"^■- Sl-^ ^'^ lil'e a man for It everywhere unsuccessfully, comes back a-ain and .gam and surveys bewildered the e,npty casket, a's if un- thalLl ' ^"^^.^Pr-e to himself. Is it possible whth t ^T " ^°r ' ^-^ *" ""J' """P^'^ •'" 'o a bird which, on d,scove„ng ,ts loss, flies all around seeking them • and when .t cannot find them, returns ever and anon on pe^lexed wmg to inspect the vacant nest Fancy Mary therefore, in the attitude described, and nto the sepulchre, and seeth two angels in white sitting lodv of t "'^''^;^''-^ "- "'her at the feet, where th'e stand that these are angelic beings whom she beholds. I suchT T °' "^°' """ ^''^ »"»P'y -sards them as such, deemmg them apparently two disci»les who l,av« oT 't™? .''^ '""■' "'■ *''^ """^^ "°»™ °f «•>="' h-^ occurred, and have come down to the grave during her I'll n m >r4' IJ ■i ill i t 108 MISCELLANEOUS DISCOURSES. absence, and remained in it after the departure of Peter and John. The angeJs accost her, " Woman, why weepest thou r' And she answers, nearly in the identical terms which she used to Peter and John, " Because they have taken away my Lord, and I know not where they have laid him;" only, whereas in speaking to the apostles she called Christ "the Lord," she now terms him "my Lord," as if the very hopelessness of finding him endeared him the more. This little pronoun " my" is at the same time a scintillation indicating that, amidst no small measure of unbelief, the inward fire of faith (as I hinted at an earlier part of the discourse) is not entirely quenched. Yes, Mary, your Lord ! He was your Lord when you beheld him yet alive ; and, confounded though your understanding be by his death and burial, your heart tells you that he is your Lord still, and must be so for ever. Besides the homage that was done to Christ, by the angels attending him in the scene of his deepest abase- ment, like nobles waiting upon their king, a purpose served by their appearance to Mary may have been to comfort her by the manifestation of sympathy. Angels are all "ministering spirits," we know, "sent forth to minister to them who shall be heirs of salvation;" and it should not be thought extraordinary that these two, in such peculiar circumstances, should have been employed to speak some soothing words to this poor and disconsolate disciple of Jesus, — words, the calming influence of which she could not but feel, ignorant though she was, wh?* and whence they were, by whom the kindly office was rendered. The angels applied some drops of oil which mollified her wound, prior to its being completely closed and bound up, as it was destined immediately to be, by the Lord himself. V 11. jjut now comes a great picture, the discovery. Here you are to suppose Mary still at the mouth of the THE MOENINO OF THE FII«T CHWSTUK SABBATH. 109 Just as she finished her ren?v t„ »i ' i , « footstep behiad her Z „ .. ? f ^'''' '•■" '''^-^ says that "Ihl r.^ , ^' ^'"^- ^''^ ^'^'"'ist sense Sh! ^ ' """P""" ™"fi«d » a literal once observe ^hoTL. »h T " "T"^"' *"" <"'' ■"" >" that she had no LrpUrn ^ "or' ! f '^ ""*""" »hatI„art?™ahX,ar """ » ^"J"^'-"""^. place; and, encouraged by his eentlp Ja ""^ °\*'®'^ .ne She conceived The ^,^^^17^^^:::^ ... » ^Uherwhat he had done with the hody.a-nd to permit her to pay the last rites him to be the gardener, saith unto him, to it. " She, supposing V 1-k * ^iu^ O ' * /* . V Sir, if thou have !/:i MISCELLANEOUS DISCOURSES. borne him hence, tell me where thou hast laid him, and I will take him away." She does not name Jesus, but speaks' in indefinite terms, "if thou have borne him hence;" her thoughts being so full of the Saviour, that she assumes that every one must know whom she meant. But, O thou affec- tionate heart! dry thy tears, and look who it is that speaks with thee ! " Jesus saith unto her, Mary." She starts at the word. Her name pronounced by the lips of the Saviour, pronounced in tender yet reproving surprise that she should not have recognised him — (' Mary ! what is this? am I become a stranger to thee?'), — is enough. " She turned herself," as the evangelist tells us, turned herself like lightning, fully tt»,/ards the person whom she had not hitherto regarded except with a careless inspection; and, perceiving the truth, threw herself at his feet, and clung to liim, uttering but the one word, " Rabboni," Master. What a discovery 1 But Jesus speaks. " Touch me not," hold not by me, cling not thus to me, " for I am not yet ascended to my Father; but go to my brethren, and say unto them, I ascend unto my Father, and your Father, and to my God, and your God." There is much in these words both to instruct and comfort. — First, Cling not to me, as if, having found me, you were never to be deprived of my bodily presence again. We must part. Your affection cannot detain me upon the earth. Mary probably ima- gined, in the first moment of her transport, that she should never more be separated from Jesus while she lived. * He has risen from the dead, as he foretold : foolish, forgetful, and incredulous +hat we were, to let his words fall out of mind ! He will now assume the sovereignty of Israel ; and, as behoves the Messiah, rule visibly in the midst of his enemies.' Ah ! this fancy must be banished. Cling not to TTIfi th** Savinnr eotTo '■nifl^ n^^v n,-.-»'U r^^K — — « T ascend;" for the purpose of completing the salvation of my people, I must ascend to heaven. Give your aflfection aid him, and I ^sus, but speaks' m hence;" her le assumes that t, thou affec- ho it is that , Mary." She by the lips of oving surprise Mary ! what is jnough. " She turned herself m she had not spection; and, 3et, and clung tti," Master, ["ouch me not," I am not yet ;hren, and say iir Father, and in these words not to me, as eprived of my Ifour afifection probably ima- hat she should le lived. * He lish, forgetful, :d3 fall out of Df Israel ; and, midst of his i Cling not feeling. " I dvation of my ^our afifection THE MORNING OF THE FIRST CHRISTIAN SiBBATH. Ill rlr ""f- !!? ^'"'^ °^' '^^^''' ^' "^« necessary that, havmg finished my work, I should quit the grave- it is no kss necessary for me to leave the'world Ind go to my Fa her. My exaltation does not terminate with my resur- fecTtm fT *'"f '''' ^""' ^^^ '' ^^^ --ain'imper. lect till I have sat down at the right hand of the Majesty be :f -^^«^"' ^^ -' *° -e, as if I were about to Youtr ? ^"^^'^f ^^y- "I -n^ not yet ascended." You aie not gomg to lose me at once. A period is still to mv fa.r^7 '^ -^'^.^"^ ^'^^ opportunities of seeing my face, and enjoymg mtercourse with me. Other inter- views wm be vouchsafed to you. Be not, therefore, so strongly affected, as if it were the last occasion of showing me,~8Ull further, Chng not to me, for there is a ;resent message on which I wish to despatch you. Arise, and carry to my brethren the intelligence that you have seen me; and make them acquainted with my purposed ascen- f ^y nnto them, I ascend unto my Father, and your Father, and to my God, and your God." How sweet this language! Sweet in itself, it must appear peculiarly so when the circumstances of the disciples are considered. On the night of his apprehension they had all forsaken him and fled. One had denied him with oaths and curves. Will he forgive this? He does not .a^, so. In the men- tion of forgiveness, there is rebuke: but our Lord wishes in the meantime to console those to whom his messa<.e is directed and not to rebuke them. His words, however ^mply, that pardon, in the fullest measure, has been be' s owed «Go to my brethren," (they are his brethren Btill,) and say unto them, I ascend unto my Father, and your Father, and to my God, and your God;" he owns .uem stiu as standing, on the footing of his suretyship, in a covenant relation to the Most High. Pi 112 MISCELLANEOUS DISCOURSES. VIII. The last picture in the series is the message DELIVEEED. The scene changes once more to Jerusalem. The disciples are there assembled, earnestly discussing the facts with which they are already acquainted; weighing the amount of proof for the reality of the resurrection, afforded by the absence of the body and the disposition of the grave-clothes, as witnessed by Peter and John. In these cir- cumstances, Mary presents herself among them ; tells them that Jesus has actually appeared to her; and delivers the message with which she is charged. Ver. 18.— "Mary Magdalene came and told the disciples that she had seen the Lord, and that he had spoken these things unto her." Her testimony would, no doubt, be an additional ele- ment in the scale, inclining John, and, in a less degree, Peter, to abide in their impression of the reality of the resurrection. But the generality of the disciples were so little prepared for such a conclusion, that (as we learn from another evangelist) they regarded the testimony of Mary, and that likewise of certain other persons, to whom Jesus subsequently appeared, as " idle tales." If, in this respect, they were guilty of an error, as we must allow them to have been, considering the distinctness with which Jesus had foretold that he would rise from the dead, at all events the incredulity which they at first manifested makes their decided subsequent acknowledgment of the truth, when evidence was afforded to themselves personally more striking. Such is the passage of which I proposed to take a rapid survey; and now that we have gone over it, cursory as our glance has been, what a natural exhibition of varied charac- ter h^ passed before us! What an illustration have we had of the infirmity remaining in even the sincerest Chris- tians, particularly of that "slowness of heart to believe," CHE MESSAGE salem. The ising the facts iveighing the tion, afforded iition of the In these cir- i; tells them delivers the 18.—" Mary he had seen J unto her." ditional ele- less degree, lality of the pies were so IS we learn estimony of IS, to whom If, in this must allow with which he dead, at manifested lent of the personally, ike a rapid sory as our led charac- a have we rest Chris- i believe/' THE MOKNING OP THE PIEST CHRISTIAN SABBATH. 113 Which is the root of every other defect! More than all how sweetly have the condescension and "gentleness of Christ appeared in the incidents reviewed ! The apostles, even those (as I hinted a moment a-o) who were at first most disposed to be sceptical regardfng our Lords resurrection, had all their doubts removed in due time. Thomas himself, whose demands for evidence were of an utterly unreasonable kind, could not but be satished, when he was permitted "to put his finger into the pnnt of the nails" in his Lord's hands, « and to thrust his hand into his side." And in the faith of the original eye- witnesses of the resurrection, confirmed as that was by the descent of the Holy Spirit upon the day of Pentecost, and by the miracles performed in the name of a risen Saviour we have a most sufficient basis for our belief. If infidelitv could even get over the circumstantial and well-supported narrative of the empty sepulchre-if its insinuation 'could be allowed, that the apostles may have been deceived when they fancied that on several occasions they saw and talked with their most familiar friend, and probed with their fangers the deep scars of peculiar injuries which they knew him recenUy to have received-or if it could be listened to when It hmts that these same apostles who, in confirmation of what they affirmed, suffered the loss of all things, and cheerfully submitted to death itself, were deceivers -the miracles wrought in attestation of the resuixection of Jesus would still remain ;-miracIes for the actual performance of which we have (need I remind you?) the implied testi- mony of vast multitudes, besides the individuals to whom our Lord "showed himself alive after his passion." The resurrection of Jesus, therefore, ranks not with "cunningly- devised fables," nor with matters of dubious credibiUty, but IS AN ESTABLISHED FACT. This fact is connected with our salvation, in the closest manner, and in a variety of ways. It showed Jesus to be ■ t'iii . 1 • i: k 114 MISCELLANEOUS DISCOURSES. -•Ill tin I r ) r/ n indeed " the Christ, the Son of the living God." It proved" that his atoning sacrifice was accepted by the Father; and aflfords, therefore, to such as put their trust in him for par- don and acceptance, a glorious security that they shall obtain these inestimable blessings. " Who is he that con- demneth? It is Christ that died, yea rather, that is risen again." It is likewise by the grace and power of a risen Saviour, and through the instrumentality of that system of truth of which his rising from the dead forms the foundation, that believers are quickened, directed, and up- held in the divine life. The resurrection, too, of Christ, the Head, involves that of his people, the membera For " now is Christ risen, and become the first-fruits of them that slept. For since by man came death, by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive. But every man in his own order: Christ the first-fruits, and afterwards they that are Christ's at his coming." Let us, my friends, endeavour habitually to contemplate and improve the sub- ject in these various respects. Let Jesus, « declared to be the Son of God, with power, according to the spirit of holi- ness, by the resurrection from the dead," be willingly acknowledged by us, after the example of Thomas, as « our Lord and our God." Let us derive confidence from his resurrection, in looking to him as the propitiation for our sins. Let us seek each day of our lives to know more of him, in the sanctifying power of his resurrection. Let his resurrection have its appropriate influence with us, as a motive to holiness. And in fine, let us see in his resurrec- tion a pledge that we too, if we are his disciples, shall be raised up hereafter from our graves, to reign with him in never-ending blessedness. d." It proved e Father; and in him for par- aat they shall is he that con- r, that is risen wer of a risen f that system ad forms the 3cted, and up- of Christ, the smbera For !ruits of them by man came Adam all die, Jilt every man id afterwards s, my friends, •rove the sub- eclared to be spirit of holi- be willingly ►mas, as " our nee from his ation for our :now more of ion. Let his i^ith us, as a his resurrec- )le3, shall be with him in VII. THE MIEROR "But we all, with open face beholding as in a glass the glorv of th« T^«i are changed into the sameimwje from ^InrvTl „i ^ "^'^' Spirit of the Lord."-2 Cor iTtl ^ ^ ^ °''^' '^°° " ^^ ***« When it is said that the glory of the Lord is beheld by worn '".V '^'' ^T' " '^"P^"^^'^ ^« ^'"P^-d i« these words "with open face," between the circumstances of Old Testament and those of New Testament saints. dispkyed m the revelation then enjoyed; but, owing to the form of the revelation, it was displayed obscurely. A veil, so to speak, was betwixt the eyes of the beholders and the object of their contemplation. But there is no such veil m our case. What the^ saw indistinctly, we see in perfect fulness and unclouded beauty This rer.ark will also make it evident what is to be understood by t'le glass or mirror in which the glory of the Lord 18 beheld. It is the incarnate Mediator, "the sed all the manifestations which God made of himself to tnose who lived bofnrfl *i,- --^-' » r-ii • ea D^iore thu uuming 01 Christ; but when the only begotten Son, which is in the bosom of the JJather appeared in the world, "he declared him ;" de- 116 MISCELLANEOUS DISCOURSES. If m i i V. clared him as far as it seems possible for the infinite Je- hovah to be revealed to man. A strictly parallel passage to our text, and one which proves the correctness of the interpretation now given, occurs at the sixth verse of the following chapter of this epistle, where the apostle tells us that the hght of the knowledge of the glory of God in the face of Jesus Christ" is imparted to believers The text may therefore be briefly paraphrased as fol- lows .—We all ; we who live in Gospel times ; we who have witnessed the actual fulfilment of the promises made to the fathers ; we who have seen the Word made flesh and have had the plan of redemption exhibited to us, nol m types, nor by means of ceremonial rites, but in its literal teality— we all, occupying a position of such high privilege • enjoying so clear a revelation of God ; beholding, through no obscuring medium, but directly, the glory of the Lord reflected from the person of his incarnate Son, as from a burmshed mirror-are, as the effect of such a manifesta- tion of Jehovah, ourselves changed into his likeness by a glorious and progressive course of sanctification, through the agency of the Holy Ghost. Such is the statement which, in the following discourse I shall endeavour to illustrate; and, separating the main Ideas you will perceive that they are the following. Ftrst the face of Jesus Christ is a glass or mirror reflect mg the glory of the Lord ; secondly, believers beholding the glory of the Lord in this mirror are progressively transt formed mto Jehovah's image ; and thirdly, the efficient agent m working such transformation is the Holy Spirit Let us go to the consideration of these topics, praying that there may be no veil upon our minds preventing us from comprehendmg or profiting by them. I. I begin by considering the pace op Jesus Christ as a muTor which reflects the glory of the Lord. THE MIBROR B infinite Je- •allel passage 3tness of the verse of the ostle tells us y of God in ivers. rased as fol- s; we who )mises made made flesh, fd to us, noi in its literal fh privilege ; ng, through 3f the Lord 1, as from a > manifesta- ceness by a •n, through g discourse, : the main following, •ror reflect- I beholding ively trans- le eflScient [oly Spirit, raying that ag us from US Chbist By the glory of the Lord 117 the divmo perfectL than i/J^ in o„ SW "^ "^ obsm in answer to the question' Wha IsGodf an" " at once simple and sublime brief «L T"™''' " God is a Snirit ;„«„,-, 7 ? "'' "mprehcusive. being wLom ' - V .' ' ""'' """'""'Seable, in his truth'" The vknCl ,r";, J'"""^' S""""-' »d their combiLr t ;' w r, ZTTT' '"™ '» God possesses them that he if , \. ^' " ^'^"'^ .hanbe^^orthyoTbXSo::^:^--"' """- -d. blocms in the v^lev e.«m " V ""'"''^' """^^ "-"t « ThA inno J r ' ^ beneficence of the Creator »a night unto nighfshow:rroS:r;rr' of the changing seasons ! i ^ ^' ''^"^^ P''°^"'^*« weoannotLtz"^rw\:?::^t:-2^^^^^^ ^s, i^reat is the Lord and greatly to he nra5~H» -"! Somethmg also of the -'ory of the Lord may be Lned 118 MISCELLANEOUS DISCOURSES. / !■ from the book of providence. When we inquire into the eflFects naturally flowing from diflferent courses of conduct, we find that though moral irregularities— inseparable, as' far as we can judge, from a probationary state like the present, where good and bad are mingled together— do appear ; the decided tendency of wickedness is to produce misery, and of righteousness to lead to happiness. It is a fair inference that the God by whom such a constitution of thmgs has been established, disapproves of sin and ap- proves of holiness. The consequences which in his pro- vidence he has attached to men's actions, are an indication of his own character. But though the glory of the Lord thus shines both in creation and providence, these are mirrors in which it is exhibited dimly and imperfectly. The works of nature tell us, indeed, as fully as it seems possible for us to be informed, of what are usually termed God s natural attri- butes; his necessary and eternal existence, his omnipotence and his infinite wisdom. But they are silent in regard to his moral attributes, if we except the intimations they aflFord of his goodness. The events of providence again throw some light upon the moral perfections of Jehovah They whisper to us, " The righteous Lord loveth righteous- ness, his countenance doth behold the upright." This they do, however, in so indistinct a manner as practically to have scarce any weight, where not joined with other and more unambiguous testimonies. But our text points us to a mirror greater and more resplendent by far than either creation or providence, the Word made flesh. In the face of Emmanuel, all the perfections of God, particularly his moral attributes, are glassed with the utmost clearness. Yes, my friends, we might study for a thousand lifetimes the things that God's hand has made,— we might traverse Hi- -i 5 — J „. „^jatA^ ceoovc uo, auu asK. every snimng orb to tell us what is God,— we might search every nook I THE MIRROR. 119 and corner of tins lower globe, and put the same question to all creatures, animate and inanimate, in earth or sea- we might examine the events which God is, from day' to day, bringing to pass, and seek to obtain from them a knowledge o his nature ;-and it would be little after all that we should learn-little in itself-and little especially of what It IS most important that we should know. But let us come to the contemplation of Christ; and, looking with humility and reverence upon him, we shall there see the mmge of God in most vivid and perfect manifestation. 1. For consider, in the first place, the personal a uali- UesMted hy our Lord while dwelling among men. What were these but the perfections of the divine nature, as they would unfold themselves amidst the scenes o biman hfe It „.,ght be remarked, that even the natural attributes of God, as far as they are capable of illustration were exemplified in the miracles which Christ wrou-ht Is omniscience an attribute of Jehovah ? Jesus " knew what was m man " He told the woman of Samaria "all things that ever she did f and astonished Nathanael by a disco- very of his secret exercise under the fig-tree. Is omnipo- ^nce a divme attribute? Jesus spake, and it was done Winds and waves obeyed him. He healed diseases with a word. He opened the eyes of the blind ; and unstopped the ears of the deaf; caused the tongue of the dumb to sing; cast out devils; and raised the dead to life It is not however to the natural, but to the moral qualities of Jehovah, that believers become conformed. No man can by contemplating such properties as omniscience and omni' potence acquire a resemblance to God in respect of these It IS only into the divine image, as consisting «in right- eousness and true holiness," that we can be changed" I limit your attention therefore to this latter nninf. o4 ^^^-u njerely of the perfect moral character of the slvioun'^ln all thmgs he was made like unto his brethren, the sole ex- « ill V fl .li='' ill I* ■ tin' '4 - iLili UM 120 LLANEOUS DISCOURSES. cef^t-ion being that he was "without sin." Constantly mingling in ♦he society of sinners, he yet remained .sepa- rate from those among whom he walked ; " holy, hannless, undefiled ;" a taint of their corruption never communicat- ing itself to him ; a shadow of dimness never for a moment sullying the lustre of his purity. As the divine law is not an arbitrary code of precepts, but has its foundation in the nature of Jehovah, and is an expression of what God, mo- rally considered, is, so the life of Christ again was a tran- script of that law into practice. He " fulfilled all right- eousnes.s." Temptation was powerless to seduce him into evil. " The prince of this world cometh," he himself said on the night before his death, " and hrth nothing in me." Satan on that, as on many previous occasions, drew near to inspect and try on every side the lofty fortress of the Redeemer's integrity, but discovered no breach where he could succesriiully enter. Our Lord therefore exhibited, through his sinless human nature, received into union with the divine, in the daily life which he led and in the dispo- sitions which he displayed as " the man Christ Jesus," a vivid representation of God. The glory of the Word made flesh, which was beheld by those among whom he dwelt — the glory, among other things of his personal character — was a glory " as of the only begotten of the Father," such as the only begotten of the Father mir^ht be expected to manifest. It was suitable to one wnu va: God inc? nate; and it revealed upon earth, as fr > 'n t j^n be done by visible portraiture, that God is in heaven. Would you (to take but one example) see embodied that wonderful com- bination of attributes which Scripture ascribes to God, and through the perception of which, on the part of be- lievers, more than through any other instrumentality, their heart 1 ,.re changed ; I mean, hatred of sin, inflexible jus- tice iu punishing it, tenderest compassion for sinners, and intense desire for their salvation ? Then you have but to THE MIBIKMI 121 Constantly ained sepo- y, harmless, )ramunicat- r a moment 3 law is not ition in the ,t Ooe doue by ild you (to lerful com- !S to God, part of be- ality, their exible jus- uuers, and ave but to bok to Jesus weeping over Jerusalem. You have but to hear him giving expression to his feelings, " If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace ! but now they are l»id from nine Ryes." It is, of course, impossible that God, as such, could he under any obligations corresponding to those which arise from the relative positions which men occupy towards one another: but if we were to imagine a being, whose nature was in every respect in harmony with that of Jeho- vah, placed under such obligations, how could he fui fil them otherwise than Jesus did? « Philip saith unto him Lord show us the Father, and it sufficeth us. Je.us saitJ. unto him. Have I been so long time with you, and yet hasr thou not known me, Philip ? he that hath seen me, hath seen the Father; and how sayest thou then, Show us the Father ?" 2. But there is another, and still higher sense in wluch the glory of the Lord is displayed in Jesus as in a mirror; I allude to the illustration afforded of the divine perfec- tions hy his sufferings and death. When this is taken mto account, even more than when our attention is turned to the Redeemer's personal character, the words just quoted. " He that hath seen me, hath seen the Father," are under- stood, and their truth perceived. How clear and awfully impressive, how fitted to arrest attention and to affect the mind, is the demonstration of the divine holiness which has been furnished by the sacrifice of Christ ! Some such revelation of God was needed ; for men are naturally prone to regard God as •' altogether such an one as themselves," and to fancy, because they judge sin to be a small matter, that he views it in the same light. They are apt to be but little moved by even the weightiest verbal assurances that He with whom thev have to do is of purer eyes than to hehold iniquity. Now the sufferings and death of Christ are a commentary on Jehovah's esti- ^i ill 122 MISCELLANEOUS DISCOURSES. mate of sin which it is impossible to mistake. In the cross, we have the most emphatic practical contradiction that can be conceived to the notion that the Most High can bear to look upon siu. Delusion on this fundamental point is effectually banished by our contemplating God as manifested "in the face of Jesus Christ;" for that must certainly be most malignant in the sight of God, most in- tolerable to his nature, which caused him to withdraw for a season the light of his countenance from his own Son, the object of his eternal and unchangeable affection. The justice of God is a modification of his holiness. It is his holiness manifesting itself towards his creatures, re- garded as the subjects of moral rule and as placed under law. Rational creatures are necessarily under law to God ; it is implied in the very idea of a law that it should be guarded by penal sanctions ; and justice requires that when the law has been broken, the penalty attached to the vio- lation of it should be inflicted. Were God not carrying the sanctions of his law into execution, he would cease to deserve the character of a righteous God, would give a fatal license and encouragement to sin, and would thus loosen the very pillars of his government. But in the face of Jesus Christ, God is seen to be absolutely, inflexibly just. It is chiefly from their entire want of any provision to save this essential attribute of the divine character, that the various systems of religion which men have devised are so utterly unsatisfactory to an awakened conscience When the Most High is held forth as willing to pardon sin upon the repentance of the guilty, without any thing in the form of satisfaction being rendered for their offences, we ask. Is justice in God then nothing? Has it no' claims? Or, if it have, can they be lightly set aside? Far otherwise. God must be just, even in justifying the ungodly. "Without shedding of blood is no remisSon/' The reconciliation of sinners to their offended Maker is not li THE MIRROR. 123 ake. In the contradiction 3 Most High fundamental ating God as or that must Jod, most in- withdraw for lis own Son, fection. holiness. It creatures, re- jlaced under ' law to God ; it should be ■es that when d to the vio- not carrying would cease vould give a would thus it in the face ly, inflexibly ny provision laracter, that lave devised conscience. ? to pardon any thing in eir offences. Has it no set aside ? ist.lfvinrr fKa J"'^ '^•••^> remission." d!aker is not possible, except on the ground of a sufficient atonement made for their iniquities. These the Gospel lays down as its first principles ; and when it comes to tell us how these principles are wrought out, when it shows us Christ— "the Lamb of God"— made " sin for us"— giving « himself for us an offering and a sacrifice to God for a sweet-smelling savour"— "wounded for our transgressions, bruised for our iniquities"— « pouring out his soul imto death" in our room— what a solemnising view of the divine righteous- ness do we receive ! Were Jehovah known but as endowed with holiness and justice, he could not to sinful creatures be any thing ex- cept an object of dread. His glory, however splendid and august, intrinsically considered, would, in such a case, be without aught to impart confidence, or to attract the soul. It is the attribute of mercy, added to his other perfections, that, like the rainbow around the throne, softens what would else be too terrible for contemplation. In every view, therefore, which sinners are invited to take of God, a prominent place must be given to this quality. He with whom we have to do must be discovered to us as combin- ing rich and free mercy with his holiness and justice ; and nowhere is he thus discovered, except in the Gospel. But "the face of Jesus Christ" is a mirror where the compas- sion of Jehovah shines most conspicuously. In him, mercy is seen rejoicing over millions of once perishing but now ransomed men, at the same time that the holiness of God is unshadowed by a breath of dimness, and his justice is preserved inviolate. It was mercy alone that led God to think of saving sinners when they had forfeited his favour and exposed themselves to his righteous displeasure. It was mercy— the length, and breadth, and height, and •s^-^.v.. vj rr.iivii, TTixat iaijguagcv;au ucuiinu « — luao prevailed with him to save them through the expedient of giving up his own Son to die in their stead. Whether we consider :ll ! ' ;i 'I ' .'1,' Hi 124 MISCELLANEOUS DISCOURSES. the formation of the Gospel plan, or the various steps taken in carrying it out,— whether we think of the unworthiness of those who have been redeemed through Christ, or of the costliness of the sacrifice paid for them, our sense of the divine mercy must be overpowering. " God is love." " Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins." "Scarcely for a righteous man will one die ; yet peradven- ture for a good man some would even dare to die. But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us." II. These remarks may suffice to explain the manner in which Jesus Christ, as a mirror, reflects the glory of the Lord. Not only were the personal qualities of the incar- nate Redeemer an embodiment of the moral excellence of Jehovah ; but besides, and more particularly, his atoning suflferings and death have given an unparalleled illustra- tion of the divine perfections to the universe. I proceed now to consider, as proposed, in the second place, the ef- fect which the contemplation of the glory of the Lord displayed in the face of Jesus Christ, has upon believers ; namely, to transform them more and more into the divine image. "We are changed into the same image from glory to glory." The mirrors employed by the ancients were for the most part of burnished metal, the reflection from which was very intense. According to the figure of the text, you are to imagine such a mirror, with a strong light falling upon it, and an individual standing in the reflected rays, in which position his countenance would shine with a lustre akin to that of the object from which the illumination proceeded. Even so (the doctrine of the text is) believers standing in view of the incarnate Saviour, amidst the emanations of divine glory which his face gives forth, and looking in- •us steps taken 5 unworthiness L Christ, or of I, our sense of God is love." that he loved for our sins." yet peradven- to die. But while we were 1 the manner le glory of the i of the incar- excellence of y, his atoning leled illustra- e. I proceed place, the ef- of the Lord, on believers ; ito the divine ! image from 3 for the most n which was text, you are falling upon rays, in which iustre akin to n proceeded, s standing in manations of 1 looking in- THE MIRROR. 125 tently upon the perfections of God displayed in him, are assimilated to God, and made to exhibit, and that increas- ingly from day to day, something of the perfection which they admire in God. I may illustrate the idea of the apostle in a diflferent (yet not dissimilar) manner by refer- ring to an art unknown in his days,— I mean daguerreo- typing. Those of you who have witnessed that process know that, in taking a daguerreotype likeness, the light coming from the countenance of the person sitting is're- ceived by the plate, and acts chemically upon it, producing there a picture of the individual; the lines in which are in the first moment very faint; the next moment, somewhat stronger; and so on, the figure always growing more distinct, till the process is completed. Thus the image of God transfers itself in a progressive manner to believers, on whose souls the rays of the divine perfections, streaming from the face of Jesus, falL The principle on which the progressive sanctification of believers, as here described, takes place, is a very familiar one. It is, that whatever we habitually, intently, and lovingly contemplate, gives a colour to our minds. This is well known to hold good in the case of allowed fami- liarity with any thing vicious or depraved. Suppose that a person frequents the company of wicked men, joins in their conversation, listens complacently to the expression of their opinions, sees the ways in which they act, and lives in the daily and approving observation of their habits, will there not certainly be an influence at work, moulding him after the patterns which they present, and fast making him (if he be not already) as much "a child of hell" as his associates? Or consider the effect of depraved litera- ture. An individual, from a vitiated taste, feeds his mind upon trifling or immoral productions. Novels, of the most empty or unwholesome kind, he eagerly seizes hold of; while he never thinks of taking up serious works, such as I i m- 1 11 f )''i1 ^ I ^ 11 si 126 MISCELLANEOUS DISCOURSES. demand thought and inculcate important lessons. What will be the consequence of the indulgence of such a taste? Inevitably to confirm his trifling or vicious character. Every day his mind will grow more frivolous and unfitted for sober practical work, or more contaminated and impure. The deleterious ingredients with which the atmosphere that he permits himself to breathe is charged, will enter into and infect his own moral system. The opposite case holds equally good. Let a man, from an appreciation of what is excellent, choose as friends those only who are worthy, — let his habitual intercourse be, not with the pro- fane, the intemperate, the licentious, the worldly, but with persons of religious principle, from whose lips an unholy sentiment never falls, but only "that which is good to the use of edifying, ministering grace to the hearers," and whose conduct, agreeing with their profession, is (with such exceptional failures as must be looked for in the best of mankind) an exemplification of whatever is "true, honest, just, pure, lovely, and of good report;"— he cannot fail to imbibe their spirit, and to have his piety and attach- ment to virtue strengthened through their influence. If, in like manner, in choosing his "silent friends," as they have been called— the books which he shall chiefly study —he select works pervaded by holy and ennobling senti- ments, the natural tendency of these will be to render him more holy and noble-minded. It is on the same principle on which these results take place, that a believer's contemplation of the glory of the Lord, as mirrored in the incarnate Word, has a purifying effect upon him, transforming him more and more into the image of God. Believers are supposed to make God in Christ a subject of habitual serious thought,— to meditate much upon the embodimRnt. anA vioiKlo ror»rooo«+n+:-.:„ which the moral perfection of the " Holy, holy, holy, Lord of hosts," received in the sinless life of Christ,— and, more THE MIRROB. 127 jsons. What such a taste? us character, and unfitted I and impure. ! atmosphere id, will enter opposite case )preciation of nly who are with the pro- dly, but with )s an unholy 1 good to the earers," and on, is (with T in the best 3r is "true, ' — he cannot T and attach- fluence. If, ids," as they shiefly study obling senti- ) render him results take glory of the a purifying tore into the lake God in -to meditate i "urixjlx UC5 LI VIX , holy, Lord —and, more particularly, to have their minds much directed to the wondrous illustration of the holiness, justice, and mercy of Jehovah that was furnished by Christ's atoning sufferings and death. What can the effect of such exercise be, but to mould them into a degree of resemblance to God, — to draw them, by the united cords of gratitude and admiration, to an imitation of him, — to make them see in sin somethinsr of the malignity which he sees in it, — to lead them to hate it with something of the intensity with which he hates it, — and to bring them to feel something of sympathy with him in the condemnation of it, as the Psalmist writes, " that thou mightest be justified when thou speakest, and be clear when thou judgest?" We are told that " the pure in heart shall see God." The converse statement is no less correct, that it is by seeing God that purity of heart is attained. The perfect possession of a holy character is indispensably re- quisite to the full vision of God to be enjoyed hereafter ; while, at the same time, it is through means of the vision of him enjoyed now, that the holy character of believers is gradually brought to its perfection. It is of consequence to observe that such a habitual, in- tent, and loving coi^templation of the divine perfections as the text describes, supposes the previous regeneration or spiritual quickening of the soul. The apostle is not speak- ing of an effect produced upon unregenerate men, but of the carrying forward, in the experience of believers, of a work whose germs have been already formed. The glory of the Lord reflected from the face of Christ is never un- derstood or appreciated by unregenerate persons. Splen- didly as it is glassed there, they cannot behold it, owing to the veil that is upon their minds. Nor even if they could,, would they be disposed to look at it, and to make it their stuuy. j-ustcau of this, tuoy would turn away froiii it with fear and aversion. To suppose a person willingly standing in the light of attributes, all of which wear a hostile as- Si«l Hi 1- M 15 iM ! 128 MISCELLANEOUS DISCOUBSES. pect towards him, and with none of which— while he is yet dead in sins, unquickened by divine gi-ace— has his mind even an initial feeling of sympathy, would be to suppose a moral contradiction. But the case to which the apostle refers is that of a believer; one reconciled to God, and therefore having nothing to dread from any of the divine perfections; one who sees not only mercy, but all the other attributes of Jehovah likewise, smiling benignantly upon him; one, in short, who, though still in a great mea- sure imperfect, has undergone such a change of nature that the divine perfections appear most lovely in his view, and (as far as imitable) worthy of imitation. Such an one will naturally come to the light of the glory of God shining in the face of Christ,— will dwell with familiar and admiring eye upon the perfections of God exhibited in Christ, mak° ing them the subject of constant devout meditation : and, as a necessary consequence, he will experience in his soul a growing conformity to God. III. This brings me, however, in the third and last place, to notice the efficient agent in the transformation of be- lievers—the Holy Ghost: "Even as by the Spu-it of the Lord." The form of the expression here used, — not simply " hy the Spirit of the Lord," but ''even as by the Spirit of the Lord," — is somewhat peculiar. The idea conveyed by the word ''as" is not similarity, but suitableness. The apostle's meaning is not that the change wrought upon be- lievers is like what the Spirit of the Lord would produce if his agency were exerted, but that it is actually the pro- duction of the Spirit of the Lord, and is at the same tune suitable to such an agent. We may compare with the phrase before us the statement of the apostle John regard- in o" our SaviQur "■Ji only begotten of the Father." The glory which John wit nessed did not merely resemble that of the only begotten THE MIREOR. 129 -while he is ace — has his vould be to to which the liled to God, any of the y, but all the benignantly a. great mea- ■ nature that lis view, and an one will d shining in id admiring Christ, mak- tation: and, in his soul a d last place, ation of be- pii'it of the —not simply he Spirit of lonveyed by 3ness. The ht upon be- ild produce Uy the pro- ( same time e with the ihn regard- •y as ui cne I John wit- ly begotten Son of God ; it belonged to the only begotten Son of God, and (the words further imply) was suitable to him— was such as the Son of God, becoming incarnate, might be ex- pected to display. So believers are said in the text to be changed into the image of Jehovah, "even as by the Spirit of the ,Lord." The author of the change is the Spirit of the Lord, and the change is worthy of its author. Scripture clearly distinguishes between the moral instru- mentality from which sanctification results, and the agent who renders such instrumentality efifectual. We have spoken, under the former head, of the tendency of Gospel truth to produce, in those who apprehend and believe it, a conformity to God. This it does in the way of moral in- strumentality. But it is quite in harmony with this doc- trine to hold, as we also do, that the influence of the Holy Ghost is indispensable in order to that apprehension and belief of the truth without which its influence cannot be experienced. Believers are in one sense " born again, not of corruptible seed but of incorruptible, by the Word of God;" but as the Word of God is merely the instrument which the Spirit employs, they are therefore also, in another sense, " bom of water and of the Spirit" The apostle Peter describes the converts to whom he writes, as having "purified their souls in obeying the truth:" but how? " Through the Spirit." So in our text, saints are re- presented as beholding the glory of the Lord mirrored in the face of Christ, and as bemg through that means changed into the same image from glory to glory; yet not irrespectively of a divine power exerted in connection with the truth; for the effect takes place, " even as by the Spirit of the Lord." An opinion has sometimes been maintained, and has been sought to be confirmed'by passages of Scripture, in- terpreted apart from the context, and in a manner at variance 4 It' 130 MISCELLANEOUS DISCOURSES. with other passages, that truth alone presented to the mind, without any special divine influence put forth on the mind itself, is adequate to produce all that change from sin to holiness of which believers are represented in Scripture as being the subjects. But this opinion is quite unscriptural, and is very pernicious in several respects; — particularly, I would say, as making the prayers which we are instructed to present for grace to presei ve us from temptation and to assist us in duty, words without meaning. Undoubtedly, the exhibition of truth is instrumental in promoting the sanctification of believers. The text shows that it is. Our Saviour's words to his disciples, " Now ye are clean through the word which I have spoken unto you," show that it is. His prayer for his people, " Sanctify them through thy truth : thy word is truth," shows that it is. But this leaves the question open, whether divine influence does not need to be put forth upon the mind in order to its perceiving and being aflfected by the truth, — a question which, I imagine, is settled by such statements as that of the apostle, " The natural man receiveth NOT the things of the Spirit of God: for they are foolishness unto him; neither can he know them, because they are spiritually discerned." Though the sun were blazing in the firmament with meridian brightness, it would be invisible to the blind; though the sweetest music were being played, a deaf man would sit insensible to the strains; though you were straying through summer groves, where the most fragrant odours were wafted on every breeze, you would not be affected by them, if you were destitute of the sense of smell. Now the sinner in his natural state wants the spiritual sense requi- site to his apprehending and relishing that glorious mani- festation of Jehovah which the person and work of Christ afford ; and the lustre of which may be beaming around him; its melody sounding in his ears ; and its balm, sweeter than all incense THE MIRROR. 131 the mind, n the mind from sin to Scripture as nscriptural, rticularly, I ! instructed ,tion and to adoubtedly, meting the , it is. Our ;an through sv that it is. irough thy i this leaves es not need 1 perceiving a which, I the apostle, he Spirit of her can he d." Though h. meridian id; though man would re straying rant odours affected by 1. Now the ense requi- rious mani- k of Christ ing around Im, sweeter " From the spicy shores Of Arabytho blest," perfuming every breath he draws. And who can impart the sense thus wanting, except the Spirit of the Lord? While the Spirit quickens the soul at first, and thus brings it into the condition in which alone the glory of the Lord can be discerned ; it is no less his office to exert a constant illuminating influence upon believers. "Ye have an unction from the Holy One, and ye know all things." " The anointing which ye have received of him abideth in you." To the last, we must have the Spirit, " receiving of Christ's, and showing it unto us," that our perceptions of the glory of God in Christ may both con- tinue, and become fuller and more lively. Were the Spirit which he-, been imparted to a believer to be with- drawn from him— which is not possible; but were we con- ceiving such a thing to take place, there would be an end at once to all those discoveries of God which have made his heart thrill with adoration and joy,— there would be an instant palsying of all his spiritual faculties,— a melancholy pause to his progress in conformity to God,— nay, a com- plete obliteration of the divine image, already so far traced upon his soul. This, however, cannot occur, for "the gifts and calling of God are without repentance ;" and I only put the case, in order that, by suggesting the awful consequences that would follow the withdrawal of the Spirit, I may make you more anxious to have his influ- ences in their largest measure shed down upon you. May " the God of our Lord Jesus Christ, the Father of glory give ... the Spirit of wisdom and revelation in the know- ledge of him," abundantly, and more and more abundantly every day, to all present ! 1. From the subject which has been considered, it is plain that holiness is the only genuine test of spi- ,i I'M i % ' "I 1 1*! pi 132 MISCELLANEOUS DISCOURSEa EITUAL ILLUMINATION. There have been, in every age, melancholy examples of persons professing to have ob- tained rich and sweet discoveries of the glory of God in the face of Jesus Christ, who were nevertheless living un- sanctified lives, — indulging in open, or in allowed secret sin ; and this has tended to make the very name of spiri- tual illumination nauseous to men of the world. Disgust has been felt, and no wonder, when individuals spoke of being inwardly enlightened by divine grac?, and yet were mean, niggardly, crooked, disingenuous, debased, sensual, worldly, in their feelings and behaviour. JSio small oppro- brium has thus fallen c n a precious truth. I believe most firmly that no man is a Christian who has not been divinely enlightened. I believe that no man knows any thing aright of the character of God who has not, through the special illumination of the Holy Ghost, been led to see his perfections as these raci; te from the face of Jesus Christ. But to speak of such an enlightening influence having been received, where sin is still unmortified— O this is either awful hypocrisy, or woful self-deception I No man can, with open face, be beholding as in a glass the glory of the Lord, who is not, as the effect of that, experi- encing a transformation into the same image. " God is light, and in him is no darkness at all. If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth. But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin." 2. From the subject which has been considered, we learn that progression is a character of the divine LIFE. A believer is justified fully and at once, when by faith he lays hold upon the offered Saviour. There is nothinsf incomnlete. or adnnitt.inor of ctrf^nifv r\ar(aMr\aaa \-n the deed of grace by which, for Christ's sake, his iniquities are forgiven, and he is received into the favour of the THE MIRROR. 133 every age, I have ob- iT of God in J living un- wed secret ne of spiri- L Disgust s spoke of id yet were d, sensual, nail oppro- slieve most not been knows any ot, through 1 led to see e of Jesus ; influence jrtified — O ption 1 No a glass the lat, experi- "God is ve say that less, we lie, light, as he lother, anil )mali sin." [dered, we HE DIVINE i, when by There is s iniquities 3ur of the Most High. But even after he has been justified, and made by adoption a child of God, his sanctification re- mains imperfect ; the method of the divine procedure (which is also consonant to the nature of man) being, to change him, through appropriate moral instrumentality^ into a gradual conformity to God, as the text expresses it, "from glory to glory,"— from one degree of glory to another. A stone which has been thrown into the sea, will, by the continual chafing of the tide tossing it hither and thither, have its asperities rubbed off, and become constantly smoother and rounder. So believers, dwelling amidst the sanctifying influence of the truths of revelation, wdl (it is reasonable to suppose) be ever growing holier and holier. It may be expected that the harshness of sin will, by a gradual process, be worn off from their souls, and that each new year, as it passes by, will leave them not so much the slaves of pride and vanity, of envy and passion, of selfishness and carnality, of ungodliness and dis- contentment, as it found them. If progression be thus the established character of the divine lite— a character neces- sarily resulting, in all ordinary circumstances, from the peculiar moral instrumentality under which believers live, it follows that there must be something wrong with a be- liever who is not growing in grace. Do any of us who have professed to believe in God feel that this is our case ? Are we making no progress in the divine life,— not dying more and more unto sin, and living unto righteousness ? Are we standing still? Are we even going backwards? Have we left our first love ? Do our holy affections bum less brightly than they used to do ? Do our consciences, like a sensitive plant over which a blight has come, shrink less readily than at an earlier periodjrom the imagination of sin ? Is our zeal less active than it used to be ? Has the wing of our heavenly-mindedness become enfeebled ? Are we drawn to the exercise of divine communion by ' M I '<■'< iJiiilSii-lii I 134 MISCELLANEOUS DISCOURSES. a less powerful attraction than in former days? Then we ought to make it matter of immediate and solemn in- quiry, what the cause of this may be ; and we shouhl re- solve, as far as in us lies, to have it removed. let us not be satisfied unless we are advancing Christians ! 3. The subject which has been considered strikingly illustrates THE IMPORTANCE OF ACCURATE CONCEPTIONS OF Gospel truth, and of frequent meditation upon THE Gospel. Since a believer's progress in conformity to God depends upon his contemplation of the glory of the L( d in the face of Jesus Christ, the degree of progress which he makes will be proportioned to the diligence he uses to obtain correct views of the divine character as re- vealed through Christ, and to keep these upon his mind. A man who should expect to advance in holiness, and yet should seldom turn his thoughts to the contemplation of the glory of the Lord as mirrored in the Gospel, would, if I may refer to a figure previously employed, resemble an individual who wished to take a daguerreotype of some object, but kept the plate on which the likeness was to bo impressed away from the reflection of the object he de- sired to copy. If the instrumental cause of our sanctifica- tion be (as the text declares) the streaming of the rays of God's glory from the face of Jesus Christ upon our souls, how can we grow in holiness, except the radiance that emanates from the face of Christ be kept falling upon us ? except we make the Gospel of Christ the subject of our frequent, our deep, our serious study, and meditate in it, as David did in the law of the Lord, "day and night"? And because (as the text also declares) means prove effec- tual only through the accompanying power of the Spirit, pray fervently, pray without ceasing, that the Spirit in his richest and most plenteous influences may be poured down upon your souls, — that he may " dwell with you " and " be in you " for ever! THE MIRROR 185 ys ? Then solemn in- should re- . O let us ans ! [ strikingly (NCEPTIONS TION UPON aformity to jlory of the of progress iligence he icter as re- his mind. !S8, and yet nplation of 1, would, if jsemble an )e of some i was to be act he de- ■ sanctifica- he rays of our souls, liance that Uing upon subject of neditate in ad night"? )rove efFec- the Spirit, pint in his be poured with you" 4. The subject, finally, is not without interest for the ILLUSTRATION WHICH IT SEEMS TO AFFORD OF THE CON- DITION OF GLORIFIED SAINTS HEHEAFTER. We have seen that the advancement of believers in conformity to God 18 ettected through their continued contemplation of the glory of the Lord, as he has revealed himself in Jesus t^hrist. But in heaven there shall be discoveries of God made to the redeemed both more directly and more fully see God. Now we see through a glass,"_through a somewhat opaque medium,-" darkly; but then face to lace : now J know in part ; but then shall I know even as also I am known." In some way, of which it is probably impossible for us to form a conception, God shall impart to our souls m the future worid discoveries of himself inde- finitely transcending any we are capable of receiving in this s ate onmperfect knowledge. And, no doubt, to'each he redeemed shall be made throughout eternity eve fresh discoveries of God. For no created mind wm eve have attained to the full knowledge of him. What will be the consequence of this ? Will it not necessarily be the ncreasmg per ection of the redeemed throughout eternity not rnerely m knowledge, but also in every other featuTe m which they can be assimilated to God ? But perhans we are touching upon topics too high. I shall therefore forbear and close by merely warning those who are blind or indifferent to the revelation of God given in the pe on and work of Christ, of the awful doom which h^'sTver their heads, and which will inevitably overtake them should they continue in their present stale. " If our I" pel be hid, it is hid to them that are lost." ■ear witness with my spirit that I am a child of God"? Do I feel conscious, as far as I know my own heart, that I have complied with the call "Be reconciled to God"? Am I trusting in the atoning blood of God's dear Son for pardon and acceptance? Do I give that evidence of the genuineness of my faith to which the apostle refers when he says, "If any man be in Christ, he is anew creature"? Do I show that I « live in the Spirit," by "also walking in the Spirit"? Am I really, in any proper sense of the words, bringing forth "the fruit of the Spirit," which is "love, joy, peace, long-suffering, gentleness, goodneas, faith, meekness, temperance"? Let us try our state, dear brethren, by considerations like these. And if, notwithstanding a sense of much remaining unbe- lief and sin, of which the best among us will be the first to make humble confession, we do see reason to hope that we are the children of God— in that case (not other- wise) may we feel that death is divestod of its natural terrors. 2. Need I point out the application of our subject to the case of such as may be mourning the loss of piou8 relatives removed from them by death? " Take comfort, Christians, when your friends In Jesus fall asleep ; Their better being never ends ; , Why then dejected weep ? " Why inconsolable, as thoRe To whom no hope is given f Death is the messenger of peace, And calls the soul to heaven. vidual can bo ihs that have f grounds for t meet to take This suggests —What is viy nth my spirit ious, ns far as with the call, 1 the atoning ptance ? Do my faith to any inan be that I " live rit"? Am I ig forth "the )ng-suffering, ance"? Let ns like these, aining unbe- l be the first to hope that (not other- f its natural r subject to loss of pious DEATH SWALLOWED UP IN VICTORY. 149 " As Jesus died, and roso ngain Victorious from tlio dtad ; So hia disciples rise, and reign With thoir triumphant Head. " The time draws nigh, when from the clouds Christ shall with shouts descend, And the lost trumpet's awful voice The heavens and eartli shall rend. " Then thoy who live shall changed bo, ^ And thoy who sleep shall wake ; The gnives shall yield their ancient charge, And earth's foundations shako. " The saints of God, from death set free, With joy shall mount on high ; The heavenly hosts with praises loud Shall meet them in the sky. " A few short years of evil past, We reach the happy shore, Where death-divided friends at last Shall meet to part no more." 3. But what shall I now say to those who are without an mterest m Jesus? 0, my friends, bethink you that you too nv iie; and consider what sort of an end yours wiU be. If you continue impenitent and unbelieving. What terrible remembrances will crowd upon your minds aa the sands of life run out,-remerabrances of open and secret sms of forbidden indulgences, of negKcted duties of despised privileges, of convictions resisted, and Gosnel offers rejected ! What terrible anticipations likewise will arise before your view-the great whitr ibrone, the Jud^e the place of woe, the worm that dieth not, and the fire' that IS not quenched ! Say, do you ^ ish such images of horror from the past and the future to gather around you when you are in the grasp of the last enemy? If not be wise; and m this the season of your merciful visitation acquamt yourselves with God, and be at peacp." 4re you allowing time and its concerns to banish eternity fi^m your serious thoughts? Ah! on a death-bed, you will !l Hi • If u ill 150 MISCELLANEOUS DISCOUESES. judge more correctly. You will then see time dwindled down to its proper stature; and eternity standing out in immense proportions. When persons come to die, there is but one question that is commonly felt to be of' much importance; the question, 'Am I at peace with God through Jesus Christ?' O, lay that question to heart now! Be- take yourselves to Christ this day Trust in him as your Saviour; devote yourselves to him as your master; and so in your case, too, death, when he comes, as come he must, shaU come disrobed of every thing dreadful. In your case, too, "shall be brought to pass the saying that is written, Death is swallowed up in victory." time dwindled banding out in e to die, there ;o be of much h God through irt now! Be- n him as your : master; and 3, as come he dreadful. In saying that is IX. THE SANCTIFIER AND THE SAiXCTIFIED ALL OF OM. 'For both he that sanctifieth and they who are sanctified Heb. u. 11. are all of one."— The term .anc^i/y signifies to set apart; in particular, to set apart from a common to a sacred purpose. Those de- scribed m the text as sanctified are the people of Christ- and this description is most appropriate, inasmuch as they are set apart from the mass of mankind, brought into a blessed relation to God as his children, and dedicated to his service, for which they are at the same time fitted by the renewal of their naturally depraved hearts. They are saints, separated ones; «a chosen generation, a royal priest- hood, an holy nation, a peculiar people, that they should show forth the praises of Him who hath called them out of darkness into his marvellous light." "We know," writes the apostle John, very distinctly exhibiting believers as persons set apart from other men,-" We know that we are of God and the whole world lieth in wickedness." The Sancti' FIER is Christ. Solely to him is their separation from the world, whether m respect of the condemnation resting upon It, or of the pollution defiling it, attributable. They "are washed they ar. sanctified, they are justified in the name ot the Lord Jesus, and by the Spirit of their God." "Christ loved the church, and gave himself for it, that he might u 41 .1) <>j 1 .1^1 u i- li [ -i 152 MISCELLANEOUS DISCOUfiSES. sanctify and cleanse it with the washing of water by the word ; that he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish." " He that sanctifieth and they who are sanctified are all of one." Were we interpreting these words without a refer- ence to the context, there are various senses which we might put upon them. Christ and his people might be said to be of one, because of his legal identification with them; their sins being imputed to him, and his righteousness to them. God " hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him." Or the words might be used as expressive of that union between Christ and his people emblematically repre- sented under the figure of the vine and its branches, in virtue of which his grace is imparted to their souls, to enable them to bring forth fruit unto God, the fruit of a holy conversa- tion. Or (though this is not very diflferent from what has just been stated) the words might be explained as teaching that Christ and his people are animated by one Spirit; the Spirit, with which he was anointed without measure, being poured out upon them likewisa Or, in short, Christ and his people might be said to be all of one, because, while he is the Son of God, they too have received power to be- come the sons of God, have been adopted into the family in which Christ is Elder Brother. These are all precious doctrines, but I do not mean to dwell upon them, because, though the words of the text considered in themselves would admit of the interpretation given, the idea directly in the apostle's mind was different from any that have been mentioned. His meaning is that the Sanctifier and the sanctified are all of one in respect of nature. Christ possesses a nature identical with ours. Like us, he is a man. To show that this is the apostle's meaning, it will be sufficient, without giving a particular ' II il THE SANCTIFIER AND THE SANCTIFIED ALL OF ONE. 153 Statement of the argument of the chapter, to read the text m Its connection with the three following verses. - Both he that sanctifieth and they who are sanctified are all of one: for which cause he is not ashamed to call them brethren saying, I will declare thy name unto my brethren m he midst of the church will I sing praise unto thee! And again, I will put my trust in him. And acrain Be- hold I and the children which God hath given me." Foras- much then."_These words, "forasmuch then," are like a finger pointing back to the previous statement (that of our text), and indicating that it is about to be substantially re- peated. Mark the language in which the repetition is Zt' . ^,TTl"^ '^''' ^' '^' ^^"'^^^^ ^'^ Partakers of flesh and blood, he also himself likewise took part of the same^ The meaning of our text, therefore, .^s, that Christ of i.h nir. '[^ '^ '"'' ^'^^"^^' *^^y ^'^'S partakers of flesh and blood, he also took part of the ^me; they being men, he became a man too, by assuming their nature into connection with his eternal divine nature. And the doctrmes to which I referred,-.the legal identification of behevers with Christ,--their union to him a^ the source of gracious influence,-their participation of the Spirit which rested upon him,--their being made members of the family ot Orod, that great association into which all the redeemed are mcorporated in him;-these doctrines, I say, which the text m Itself might be considered as fitly expressing, are involved in it, only in that indirect manner in which every important gospel truth is linked with others which it pre- supposes, or which flow from it by necessary inference. In further addressing you on the subject thus brought out I shall, first, oflfer a few remarks on the fact announced, that Christ the Sanctifier, and his people the sanctified, are o. ono nature; and then point out, secondly, what seem to be the principal ends served by this in the economy of re- demption. L : I u r i M 154 MISCELLANEOUS DISCOURSES. ^ ! I. First, the fact announced: Christ the Sanctifier and the people whom he sanctifies are of one nature. He was a man like ourselves, bone of our bone and flesh of our flesh. The true and proper humanity of Christ has been denied in various forma Some, in the early ages of Christianity, led astray by a false philosophy, supposed that his body had no real existence ; but that it was only a phantom, and that his sufferings and death were mere appearances. Others believed that, while he possessed a body, he had no human soul, its place being supplied by the divine nature. And others, denying his divinity, yet not able to resist the force of those passages which speak of him as more than man, imagined that his corporeal frame was animated by an angelic spirit. In opposition to such errors, which wear a fantastic character on their face, the Scriptures teach that the Son of God assumed a nature in all essential respects such as we possess ; that he had a body similar in its con- stitution to those of other men, and a rational spirit of the same substantial character with our own. If I here advert to some of the visible circumstances of our Lord's appear- ance and condition in the world, which mark him in- dubitably as one of our species, it is not so much to prove as to illustrate the point in question,— not so much to esta- blish what is doubted, as by the specification of particulars to impress a received truth upon the mind, and to help you to realise the relation into which the Saviour has come to us. " When the fulness of the time was come, God sent forth his Son made of a woman." The Saviour did not come down from heaven to earth, by outward visible descent, in a body already prepared and fully matured; but he was born of a human mother, so as (though miraculously con- ceived) to be in the most literal sense her seed. He entered upon this terresLiiai scene in all the accustomed helplessness of infancy. Wrapped in swaddling clothes and THE SANCTIFIER AND THE SANCTIFIED ALL OF ONE. 155 laid in a manger, be presented to the shepherds who upon the^angehc .ntjmation of his nativity, had hastened X hold the desire of all nations," nothing different from iui:zrT'' ''-'' z ''' ''-'' '' - "^^-^ ZT 7 , . ^ ^'^"^"P ^°^ wa« nourished at the sam^ fountain at which other infants drink. His lips " drew milk As sweet as charity from human breasta" palpable to every sense. « Handle me," he sa d tn hZ w«e afraid, thmkmg that they perceived a spirits" hlndle and bone8 as ye see me have." He waa subject, like other men to hunger and thirst, to fatigue and pai„ and hti "uit 1 r' "''^"' "P°^^ ""'»'' *i^^y -q ire to r^ crmt their framea Witness the advantage which Satin endeavoured to obtain over him in the desert bvl„ i:n"oTG:d*'^ ""'T/ '^ ''^^'^- " I'^out t?e" witness the occasion when, "wearied with his --ournev" stonn on lake Gennesaret, amidst all the violence of heSIy-^^Iberf "- ''^-"' >>'=P-ioustb„rrs:! Or Zl ., !'""'"-P^' «f the Aip, asleep on a pillow " Or witness the fatal hour when he wi condLned to c^l h.s cross to the place of execution, and was found unl^ hrough lack of strength to do so, but tottered beneathlt' frJv if "^'fe'ing in his bodily constitutL 'h; frailty of our nature, he likewise exhibited everv ment!- characteristic of humanity : ^ ^"^ --****""'?*■•*. artieulatod, smiied, and wept. " H^ intellectual faculties were gradually developed in the «me manner with those of common chUdren. Lik" an (fr 156 MISCELLANEOUS DISCOURSES. I i i ■ ! i i odoriferous plant, giving forth a richer and more abundant fragrance as it rises to its full growth, the gifts and graces of his nature unfolded themselves progressively, and caused their ineffable sweetness to be more distinctly perceived as he advanced from infancy to mature life. " He grew in wisdom and in stature, and in favour with God and man." What aflfection of which he was at any time the subject, what act done, or word spoken, or emotion .dis- played by him, did not perfectly accord with the familiar and expressive designation, « the Son of man," by which he was wont to speak of h^self, as if claiming kindred with us ? Was it not a human heart which pitied the widow of Nain while she mournfully followed the bier of her only son to the last resting-place? Was it not a human cheek down which the tears ran beside the grave of Lazarus, and a human tongue which filtered, as it gave utterance to the words, " Where have ye laid him ?" Was it not a human eye from which the gham of triumph flashed, as it beheld, in anticipation, " Satan as lightning fall from heaven' f Our Lord had, like other men, his peculiar friendships and attachments. Treachery and in- gratitude, manifest. J by those in whom he had reposed confidence, or whom he had honoured by special tokens of his affection, deeply wounded him. Hypocrisy and other forms of vice awakened tbe thunder of his indignation, though that sentiment in him was purified from any ad- mixture of malignity or personal ill-will. He shrank in- stinctively, just as we would do, from suffering, even while going forward voluntarily, and with an unchanging heart, to the endurance of it. And, at the same time, with the genuine feelings of a man, he was cheered under his agonies by the prospect of the promised reward. No reliance can be placed upon descriptions, if He of whom these things were written did not possess a true and proper human nature. THE SANCTIFIER AND THE SANCTIFIED ALL OF ONE. 15/ There are two remarks which must be added to what has been said. 1. The first is, that Christ is not a mere man. He is very God, at the same time that he is very man. The names, the attributes, the actions, the wor- ship, which belong only to the supreme God, are in the bcriptures expressly and repeatedly ascribed to him. He IS declared to be the Holy, Holy, Holy Lord of hosts, of whose glory the whole earth is full,-the Word which ;as m the begmmng with God, himself God,-God over all blessed for ever,-the true God and eternal life,-the Alpha and Omega, the beginnmg and the ending, the Lord which was and is and is to come, the AImighty,-the Searchei of the rems and hearts,~the Being by whom and for -..Lorn, all things were created, and in whom all things consist,-the object of the ceaseless ascriptions of blessing and honour and glory and power, which are pro- evading from the redeemed on high. The doctrine of God made manifest in the flesh " is certainly mysterious- and the mystery attaching to it I do not profess to be able m the least degree to remove. "Who can by searching find out Godr' "Such knowledge is too wo'nderful for me; it is high; I cannot attain unto it." But with hu- mihty and reverence I receive what the Word of God teaches I do not doubt its revelations on any matter merely because they transcend the grasp of my mind In particular, I do not, for such a reason, question the Sa- viour s divinity, considering, as I do, that a denial of that vital article would change the light and harmony of the gospel system into more than chaotic darkness and con- fusion-would rob the Gospel of whatever is peculiar in it • as the removal of the keystone of an arch brings down the whole structure which it combines-and would, in fact --.. ,.,, „,„„^ra -.vitiiuu-, ihe semuiauce of a Gosnel at alL ^ 2. The other remark which I have to add is, that while I ill 1! "' n.L I ij fl 4' 158 MISCELLANEOUS DISCOURSES. the Sanctifier is of one nature with the sanctified, he ia distinguished from them by being without sin. He was born immaculate, and he continued so throughout his life. The testimony of Scripture is, that he was " holy, harmless, undefiled, and separate from sinners." Perfect sinlessness was obviously necessary, in oider to the perfection of the Redeemer's sacrifice. Hence we read that he "offered himself without spot to God;" and again, that we have not been redeemer. " with corruptible things, as silver and gol<^> but with the precious blood of Christ, as of a lamb without blemish and without spot." The least taint of sin in our Lord's human nature would not only have rendered his sacrifice worthless, but would even have been an insuperable bar to that union of his human na- ture with the -^ivine, which his sacrifice presuppose& Darkness, even in the least degree, could not have been linked to ineffable light. Most wonderful was it in any circumstances, that the eternal glory of the Godhead should be united to what was created and finite; but it never could, by possibility, have been united to what was sinful II. This brings me to the second part of my subject, in which I waa to point out what seem to be the principal ends in the scheme of redemption served by the identity of Christ's nature with that of his people. 1. And the first that I would mention is, that hy being one in nature with them, he was able to suffer for their sins. In the verse preceding our text, a fundamental prin- ciple bearing on this point is expressed in very remarkable terms. " It became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the Captain of their salvation perfect through suffer- inga" There are some courses of procedure which it may be said with truth— though we cannot use such language too iG\Qreiitly— would not become God. It would not b*e- THE SANCTIFIER AND THE SANCTIFIED ALL OF ONE. 159 come him to act in a manner at variance with the dictates essential justice. It would not become him, as the Moral Governor of his creatures, to give them a aw and to remam mdifferent whether they kept it or broke it! l' would not become h'm to cast dishonour on his law by a owmg Its penal sanctions to fall to the ground, like empty fulminations. It would not become him to license iniquhy cessary for God, on his graciously determining to save sin- ners, to make provision for reconciling their salvation with the claims of law and justice and with the interests of h^ own holy government. But it would seem that no method of effectmg this object was possible, except the me^h d of vicarious atonement. A surety, able and willing to per- form such a part and divinely appointed to the work, must bear our sins and cuflfer the penalty in our room. " With out shedding of blood is no remission." Here then lay the primary necessity for Christ's assumption of humanity In order that he might be a Saviour, it behoved himfo Buffer-which, as God, he could not do. And though as far as mere suflfering is concerned, tkat might hJheel endured in any created nature ; yet, by his 'assuming our nature racier than another, such an affinity wa. established between him and us as was proper when he was about to die for us. There is a suitableness which the mind intui- tively recognises in the Eedeemer of a fallen world bein. he kinsman of those whom he redeems. The majesty of the divine law is more effectually vindicated than it could otherwise be, when its precepts are obeyed and its penalty endured by a member of the same family in which it wi outraged Hence the statement, already quoted in part by which our text is followed: "Forasmuch then as the chi.dren are partakers of nesh and blood, he also himself hkewise took part of the same ; that through death he might destroy him that had the power of death, that is. m ilmi . I ',11 m ■ in 'it! I m /■ 160 MISCELLANEOUS DISCOURSES. ■ ' 1 I 1 the devil; and deliver them who through fear of death were all their lifetime subject to bondage. For verily he took not on him the nature of* ungels; but he took on him the seed of Abrahanu" He became one of us, that he might be wounded for our transgresnions, bruised for our iniquities, and have the chastisement )f our peace laid u[>on him,— that h.' might ha rejected and set at nought, and scourged, and buffeted, and spit upon, and crowned with thorns, for us,— that he might for us experience the malig- nity of Satan, and be the object of the tempter's harassing though ur^uccessful assaults,— might, in our stead, drink the bitter agonising cup of his Father's displeasure, endure the anguish of Gethsemane, bow his head and give up the ghost on Calvary. 2. In the second place, He that sanctifieth and they who are sanctified being all of one, he was enabled to set them an example of holy living. Let me state distinctly the place which the example of our Lord holds in the scheme of redemption. The ultimate object of Christ's interposition on our be- half was to purify our souls from iniquity, and to form us to a holy character. He did not aim merely at delivering us from wrath,— that was doubtless indispensable; rather, however, as a means towards the end, than as the end it- self. The final result which he contemplated was our sanctifi nation. Again ; in our sauctification, instrumen- tality of a moral kind, suited to our rational natures, is employed. We are not made holy, apart from the influ- ence of means and moral suasives naturally adapted to change those on whom they act into the image of the * These words, the nature of, are not in the original. The proper ren- dering of the clause is, •' He helped not angels, but he helped the seed of Abraham " Still, it is dear from the context, that ihu help rendered was such as necessarily involved the assumption, on the part of the Saviour of the same nature with those who were the objects of his gracious aid. THE SANCTIFIER AND THE SANCTIFIED ALL OF ONE 1 61 Lord "from glory to glory." Now here is the place where the example of Christ comes in. It is a part of the moral n^trumentahty employed by the Holy Spirit for our sancti- Heappeared, as has been already said, "to give himself for us, an offering and a sacrifice to God for a sweet smelling savour. But it was quite in harmony with his work of atonement,-it was furnishing a subsidiary means to- wards the accomplishment of the great design of his atonement, a means which, though subsidiary, was still very important that while he dwelt on earth he exhibited a Imng pattern of every branch of excellence " He that sanctifieth and they who are sanctified are all otone. Had it been otherwise, he could have been no example to ua He could not have said, " Learn of me • " nor could the inspired writers have directed believers 'to hun as the embodiment of that perfection after which they should constantly aspire. But what a model do ;ve enjoy m the record of his life ! how luminous, how distinct, how vanous m the aspects it presents, and in every aspect faul less! Do we wish a pattern of filial duty ? Let us think of Jesus, subject in childhood to his parents; and even amid the darkness of his las- moments, tenderly re' membenng his mother, and commending her to the care of the beloved disciple. Do we desire a pattern of benevo- lence ? Let us contemplate Jesus ever doing good, healinc diseases, feeding the hungry, labouring for the spiritual welfare of all with whom he came in contact, weeping over lost and perishing souk Do we seek a pattern of meek- ness ? Let us turn to Jesus ; and behold him reviled yet not reviling a£ain,-suffering without one threat. J brought as a lamb to the slaughter, and as a sheep dumb before her shearers, not opening his mouth." Do we want a pattern of spirituality? It is furnished by Jesus, whose i I ■)I: !i '1 j [^ |i 'i ii h V ♦■ m d ' h '4 1 'ii li 162 MISCELLANEOUS DISCOURSES. thouglits were not so much occasionally turned to divine HIT ^', / '"^ '"S'°^^'^ ''''^' them,-who spent -Me nights in solitary prayer,-the opening of wLse " ^^^ ^'^on as though an angel shook his wings," W 'If"h "" ^''^Tr '^^' '^''^' '^' '''y ^'^ ^'r^"»d redo. 1 nt of heaven. Would we (to instance but another grace out of the many that might be dwelt upon) have a pattern of res.gnat.on ? Let us call up before oui view the seen" even ul r'.r T,^^' '"' being exceeding sorrowful bLoVf r k' T^ '^'' '^''" ^""^"S ^''^' ^'-' ^rops of blood from his body-he thrice exclaimed, " O my Father li It be possible, let this cup pass from me;" adding how- thou wUr '''""'"' " -vertheless, not as I wil^kt as S. But in the third and last place, our Lord's identity ofnaturemth his people has fitted him to sympathise with them m their afflictions. J t> ^ <'^e wim The plan of saving sinners through a Mediator bein^ ^ipposed .t was obviously in the highest degree desirable! should hTr?^ '''^"''^''' '^^' ^'' ^^° fi^^^^ that office should be able to sympathise with those whose case was commu ed to him. Sympathy is not indeed formally and essentially included in the office of a mediator: it is an in- cidental circumstance. A mediator devoid of sympathy for bs people may be conceived. I do not say that such a thmg IS actually possible: probably not. I only mean that It may be conceived in thought. The ideas of media- tion and of sympathy in the breast of the mediator for the guilty parties, are distinguishable. But had the Hi^h Priest of our profession, the Mediator betwixt God and ''us been incapable of being touched with the feeling of our infirmi- ties, what would have been the consequence ? We woul.l not have been able to "come boldly,^'' as now, "unto'th^ throne of grace, that we may obtain mercy, and find c^race or: it is an in- TlIE SANCTIFIER AND THE SANCTlnED ALL OF ONE 163 to help in time of need." Our consciousness that the Pa- (rom us- hat he was one Mithwhomwe had not and u:i:ttar" "^'";" »""»—"'<. have dolled the F»Tl, l7 "IT'™' '° '"■"' -^ ""^ »<'™'='"<' with 1 „^ \ "°"''' '""'" •'•'"''«' "> ■='"='=•' ">e running out of our hearts and affections towards his person and to abate our confide. ., ■ hi„,. It would have'pacedTce^ tarn cons raint .,,„„ on. ,„uls. and „,ade „a feel as^f "e could not chng h.I ,tu.^., to hi,n_and this, even t ,ou!h ho d,v„,e prom,.., war,,..,ting us to make lim our tr^^ Ima been 01 the st. „gest and most distinct descn" ' Wow the capacity of Christ t„ sympathise with his people resuls from the circumstance of his being a pa^^ undrthe onTr ^"^ "" '" " ">-»- foreshadowed llT ' ^''"""™' dispensation, in the fact that the were taken from among the people for whom their offer "Wh7Zr't'rt^"^^^ ^""^""^ their infirmt. Who (the Jewish high juiest) " can have compassion on he Ignorant and on them that are out of thewlyfor hat he hunself also is compared with infirmity. Ink by lict f "? ^'■^ P"''^"^'' '"•J^^''' i» "0' strictly Ttu e to all T ■ /"' ""^ "-^ '"^J^'' '" ''« '=•""»■' nature to all smless mfirmities; so that, while performins. to eel that he can do .t, not in an uninterested manner humanity from personal experience. "We have not an High Pnest which cannot be touched with the feehn. o" are, yet withou't sit" ^" "'' ^""^' ^^"^^^^ ^^^^ ^ ^ No one can have a felJow-feeling mth us in those '* •>} 164 MISCELLiUEOns DISCOUKSES. /!; sympathy of aagels. They may see the people tTall encompa^ed with vaiuo»s tribulations, and may pt the mth the sufferers. There is a difference between mere sympathy. A being of a superior nature, who is not able from any experience of his own, to enter into our fe C' n.ay p,ty human affliction: but we should not say that fe sympathised with us, unless he could from his own experi ence,_expe„ence of afflictions similar to those which we endure,-place himself (so to speak) precisely in ou pel .on, and fully understand what we be^. This eJerieni It .s plamly .mpossible that he can ever have. The po'sC another nature A seraph, in the lofty sphere in which he »oves, where there is nothing but brighLess, nothing but fehcrty, no distresses, no fear, no sense of danger, no doom «cc^.onedbydivir.e desertion, cannot have°a kno,^^ of hose peculiar states of mind in which we most need the a-stance of a tender and sympatlusing friend ; at lett he can have no such knowledge as is necessary to gi-e hS a fellow-feeling in our pains. If therefore Christ and his peop e had not been "all of one ;" if he had taken upon him (suppose) the nature of angels, we could not have en- joyed his empathy. But having assumed our nature, and tabernacled with men upon earth,-having been not oLly a man, but a man of sorrows and acquainted with grief- he IS qualified by what he has himself endured to sjSpathis^ with his people in their trials. '^ The experience of suffering, by which our Lord was itted to be a sympathising High Priest to his people was very wide and varied. He " was i. all poii fempJi like as we are." It might be straining this Unguagfto THE SANCTIFIEn AND THE SANCTIFIED ALL OF ONR 163 Z 1^„? *r Tr''l'*''"*''y ■"> ■''■"J °f ««!<=«»■> that Jesus events that mTT 1- "'^ """■<'» ^""'ed teach at all ZTs^\r " fP'™""' °f calamity was very S'it JLt r.™' "'"""'"'y ""<' ■'^W He knew :^tr;"^:t:Sar.t:retrtrSs- Hou., .not on earHe^Z*: tlt^X' m n^f can tceirfrori '"" "^ ^'^ compassionate p^enteahysi:;;^,Sr/m::ts^^^^^^ ♦^ V.1 J 1. , ^^^eer. Mis sensitive heart was mirlA to bleed by the ingratitude and desertion of friZs on! came upon his soul, the full meaning of th.l T^ tencc* "Thn «r„^ r • . ; "^^^°i»g ot that awful sen- tence, ihe wages of sm is death." tbe^LT:ntred''rzi!r;"5t^^^^^ the Sanctifier and the sanctiM. Z oTote": aZ'^: them, he . a man, though not a mere man, nor defiled i •;■ If-;, ?i't;i' "'l 'ill: 166 MISCELLANEOUS DISCOURSES. Si ■: Ike other men with sin. I have next pointed out what Beem to be the principal ends served by our Lord's assump- tion of humanity. He became, in this way, capable of suffering as our surety, of leaving us an example that we should follow his steps, and of sympathising with us in our afflictions. What is the practical improvement that ought to be made of the subject? 1. In the first place, how should believers admire the condescension and mercy of Christ, as manifested in his assumption of human nature ! "Will God in very deed dwell with men on the earth?" Such was the exclama- tion of Solomon at the dedication of the temple, when Jehovah nianifested his presence by a visible symbol, and his glory filled the house. But with how much greater force may the language be employed in reference to the incarnation of our Lord Jesus Christ!— "Will God in very deed dwell with men on the earth?" Yes, he has done so. The Second Person of the blessed Trinity, he "who being in the form of God, thought it not robbery to be equal with God made himself of no reputation, and took upon him the form of a servant, and was made in the ikeness of men: and being found in fashion as a man he humbled himself, and became obedient unto death, even the death of the cross." When the min : attempts to mea^ sure the amount of such condescension, it is swallowed ud and lost. And it was for the gracious purpose of saving us from the state of guilt and sin into which we had fallen that Christ came in the flesh! The mercy displayed in his assumption of our nature, was equal to the condescen sion of that act. We were utterly unworthy of any favour at his hand. We deserved nothing but wrath Yet he stooped from heaven to earth for our redemption This union of condescenion and mercy is strikingly sugcrgsted m the clause immpdiafel-" fnlinv'n- -.- ^- . ..-r^ ^^ - . ---'^-''V —ov'-ng uur luxe: "For which cause he is not ashamed to call them brethren." When TIIE SANCTIFIER AND THE SANOTmED ALL OF OME. 167 shame, or the possibility of it, is attributed to Christ the words are (of course) used after the manner of m n A person occupying an elevated position on earth is often ashamed to notice those who are greatly his inferiors Most pe«ns, too, are ashamed to have Ly oonnectC w. h one who has been guilty of reproachil condX well";' 7°"'"^ 'P-" '-■"'^O on Lse facts, ZtTy well say, that every reason existed for Christ's bein^ "^rd wUhT- " '; 77'^ ™^ insigniHcance, astn? ITtl '"^"'*°"''l ^'S^'iy : hut especially if to the thought of our insignificance „e add thafof our demerit we must stand am=.ed at finding ourselves admitted Tt^ any assoaation with him. Methinks that, after the faU every holy angel who had previously walked as a com pamon w.th man, would feel a sensatL of sham" eve^t" ra^e Yet the Lord of angels did; not turn away his face from us,-did not disdain to assume our naturTa^d to .dent, y Idmself with us in the closest Hianne"' He Wme the Son of man, that we might be made sons of God Let our thoughts often, my Christians friends, dwdl upon this subject, till w« catch something of the firetW warmed the heart of the beloved discipk when he */ ■Unto h,m that loved us, and washed „!from our inT^ h^s own blood, and hath made us kings and priests „n! reconabauon to God, «Mck ha. been opened IT the ^ncarna^on and atoning death of Christ.' Dear brothr n (I speak now to such as may still be in an unconve^d' Chnstless state) my theme this dav h« I^.^ u! '*''• tion of our nature by the eternal So7„f -GodrinTlX scribed the pnmary necessity for his manifestation in the ii li ': ' - 'i 168 MISCELLANEOUS DISCOUBSES. flesh, as arising from the holy and righteous character of Jehovah, which rendered it impossible for him to pardon sin, except on the ground of a sufficient sacrifice offered in the room of the guilty. The needed sacrifice has been made. Christ became man, that he might shed his blood to make atonement for the sins of men; and, since he is at the same time God, his blood thus shed possesses an infinite value, an infinite efiicacy to take away sin. Count the drops of water in the ocean: measure the distance of the remotest star which the telescope candescry :— but it will be vain to attempt to estimate the preciousness of the blood of Jesus Christ, God's Son. You, moreover,— you, in common with all other unconverted sinners throughoutthe world— are invited and commanded to avail yourselves of the method of reconciliation to your offended Maker, which has been provided in the death of Christ. The proclamation is, "Let him that is athirst, come! and whosoever will' let him take of the water of life freely 1" "wel{ then, do you desire salvation ? Do you wish to be at peace with God, to have your sins pardoned, to obtain grace to sanctify your souls, and to have a good hope for eternity? All this is within your reach: "Believe on the Lord Jesus Christ, and thou shalt be saved." Believe on the Lord Jesus Christ ! Surely this is not a hard condition. Surely it must be infatuation that leads any of you to continue in unbelief. If God has not spared his own Son, but has given him up to the humiliation of the manger and the agony of the cross, that a way of life might be opened up to you,— if Christ has come =nto the world, and actually made atonement for sin, according to lue will of his Father,— and if the overtures of rec jocUiation, founded upon what has thus been done, are sent to you by God, and pressed upon you, 0, surely, you will not reject the grace of God, anci roiuse to oe recoucucd to him! 3. In the third place, we have seen that Christ, hy his at Christ, hy his THE SANCTIWEB AND THS SANCTIFIED ALL OP 0N£ 169 ' ^ *» 'he truth which being the perseverance of the saints-a difference of oni mon may exist as to the form of his ooncepti "l m/an 'i' wh n hf^^rrf ™;^ """"' "« "- ■" "' "-i«^ tial truthrth' , '''T ""-^ "= ^»'- The essen- ibltZl ^P^"^' "''** '« 'he Pictum under which that trath IS conce.ved ? Are we to fancy to ourselvrth. foundat,on-stone of a buflding, with an J^Z^l t I apprehend not. The question is not Tndeef of vitl n of God means the edifice of the church, into which each believer is built as a living stone, — an edifice which comprehends the body of believers universally, and none else. With reference again to the seal which the text -mentions, it inust not be conceived as affixed to the foundation-stone of the building, but to the building itself. It was a custom with the ancients, as in fact it is with ourselves, to engrave upon the front, or other conspicuous part, of important buildings, aphorisms suited to their pecu iar character. Keeping this practice in view, I conclude that the apostle- wishes, iu the verse boff-it us, to depict an edifice — the edifice of the church — with • o significant sentences inscribed above its p( t ( Is, either to- gether, or, if you please, (>n its opposite faces : — The Lort^ KNOWETH THEM THAT Al; ' TflS ; and, LkT EVERY ONE TH \ T NAM^TH ^HE NAME OF ChRIST DEPART FROM INIQUITY, — sentences wh'ch, while they mark the fact that every stone in iha edific on which they are engraved, every member of the church, is secured against falling aw ay, are at the same time beautifully suggestive of the ground and manner ot the fact ; t.i? former e;>.hibitiug the doctrine of the per- severance of the saiuts on what may be called its celestial, and the latter a what may be terii.ed its terrestrial side ; the one mer ,ng perseverance with the special concern which ( st in his people the other with the sincere and strej aous eudeavours of saints themselves to continue in the paths of holy obedience. But sometimes the same figure is employed to represent the visible rhurch, -^**-— "*"'© '^' I'- ""*•& ■;.... ..'v..^...?, .-.- .■..• f.'Tiiltvu 111 mis TuiUiiiC Oil 1 Qor. iii, 12-15, entitled, " Gold, silver, precious stones— wood, hay, Btubble." TOE FOUNDATION OP OOD STANDINa SUn . 1 7S With these prefetory remarks, which I have made for the purpose of fully clearing the text, I preccd, i„ dle„I ence on d.vme grace, to consider a little the subie<-t nf the pe«evera„ce of the saints, according to the twoS scheme that has been mentioned, viz., first, on its celestial Me « connected with the special concern ,vhich Christ his .n h,s peep, ,„d ,„,,^ „„ .,, ^^^^^^^.^^ - ha p::ho;:::t:"™°^'^'"'''^--'-'°-«™einthe Cmn^r n..> ,„ SPECUr, INIEUISST WHICH CHRIST HAS IN HIS PEOPLE. "The Lord knoweth them In the Epistle to the Ephesian.s, after tl,o opening salu- tation, the apostle Paul thus addresses the converts, olhl he was wntmg:-.. Blessed be the God and Father of o„^ Lord Jesus Christ, who hath blessed us with all spWtua We«ngs m heavenly place, in Christ ; according as he hath chosen us in h,m before the found.ation of the worid that «e should be holy and without blame before him u ho havmg predestmated us unto the adop ,n of . l.ildren by Jemis Chnst to himself." Here the a^ving l..,,,,4s which had been conferred upon the Ephe.,ians, are traced up to he e^rnal election of God as their source. God had bkssed he converted „,.„,bers of that church with all spt Them in ChZb f ^t' '7" "=°"^'""^ "' ''^ ''^^ «''-» them .uChnst before the fou, lation of the world." They in omT "^ *" ''°" '" " ^P'"' of '»™' - ''- =»ild„Z Wily had this come *:" paoo? r>^-,^--- ^ 'v i t t ('. 176 MISCELLANEOUS DISCOURSES. Consider another passage in the 8th chapter of the Epistle to the Romans : " We know tliat all things work together for good to them that love God, to them who are the called* according to his purpose." Is an individual called— effectually called— brought to a real reception of the Gospel, to such a reception of it as fills him with love to God ? This takes place in accomplishment of a pre- vious divine purpose. In the words that follow the apostle dwells upon this thought. "For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the first-born among many bre- thren. Moreover, whom he did predestinate, them he also called; and whom he called, them he also justified; and whom he justified them he also glorified." What can be more explicit than such language, where God's eternal elec- tion is represented as the bud, out of which, one after another, all the blossoms of salvation, issuing finally in the ripe fruit of eternal glory, unfold themselves ? It is a general truth, applicable not merely to spi- ritual things, but to all others likewise, that whatever God does in time, he purposed to do from eternity. He creates a world. He clothes it with brilliance. He makes it a star. He^ sets it in the firmament, an illustrious monu- ment of his wisdom and power. He does not do this in execution of a thought that originated yesterday. From everlasting it was his intention to create that world, and to • Called, ». «., effectually called. In the writings of Taul, persons are neyer said to be called merely in consequence of the Gospel call (as it is termed) being outwardly addressed to them. But this expression denotes either the divine designation of an individual to some sacred office— the oflSce of an apostle, for example, or his being brought by the influence of the Holy Spirit to a saving knowledge of the truth. The term " effectual," used by the authors of our Shorter Catechism to describe this latter species "- — ai '" •• 'J ^■■^■^■■■■j}r,n- ■, clOI- i= cUct-iuauj- iiicu hkcu ii siriKCS the mark. Influence is effectually exerted when it gains its object. The call of the Spirit is effectual, because it never fails to produce conversion. THE FODNDATION OP flOD STANDINO SURE. 1 77 tl.e „rb,t where ,t moves and ,|,i„ea I„ like manner he converUaa.nner; create, anew a soul dead in tresLe! and «n. ; adorns it with the beauties of holiness Tak ^a glonous trophy of his graee-one in which all pu"ei„ pu.ose>ut.nf„,terfrii;:h:ri^^^^^^^^^^ the commencement of time ve.^ncl'?th'l"" I"""/ °' ""^ <■»"'""« -P™ 'h« P«-«- verance of the samts. A timid believer trembles wl,en he sees cases of apostasy What If T ♦„ <• ii ""'" ,'"'^" "« if .n,, f uu u , •*' *"''' '*" "wy' What 11 my faith be overthrown like ih„t „f n Philptn.? M.„ t . "' Hymeneus and l-hileus Nay, fear not. " O thou of little faith where- fcre d.dst thou doubtf If you are a genuine ble Christ Jesus the Lord " knoweth them that are his." He knows whom the Father "hath from the boginnin. ohosen 0. he truth and he says concerning them, " This is the eternity, he wi/save,''irhnirruM ^1 ^ ^Z could make them his prey,_if their souls could b^^lS !! ' then either Ood would not be omnipotent on the one htl or he would not be unchangeable on the other. ' i 1 would obi.erve, secondly, that Christ knows true zzz. '""''"' """» *^ °- *^. ^'^ - '^- ": rtl" "i" ?u"" '"'' ''"" ''"''"' ™ f" tis people. " For theix sakeV he said, «I sanctify myself, that they also might be sanctifiorl n„„„„i, ,... 1 ./., '.. . "'"y ais" T.".. .V • ^"■>" " Tuin. — fJohn xvii. ii)\ Wtify IS to set apart from a common to a sacred pu^^ I ose. For his people's sokes, Christ sanctified himself; set i \ t |U1 il . /,f9W" 178 MISCELLANEOUS DISCOURSES. M^' himself apart to humiliation and suflferings, that they might be sanctified through the truth, or separated from the general mass of mankind, and made a peculiar people, kings and priests to God. For their sakes, he assumed humali nature; and lay as an infant in the stable at Bethlehem; and was "despised and rejected of men," growing up "as a tender plant, and as a root out of a dry ground." For theirsakes, he endured the repeated bitter assaults of Satan, and was subjected to the awful outpourings of his Father's displeasure. For their sakes he suffered the anguish of the garden, and stood before Pontius Pilate, and wore the purple robe and the crown of thorna For their sakes he was nailed to the cross, and "poured out his soul unto deatlL" " Christ . . . loved the Chlrch, and gave himself for It ; that he might sanctify and cleanse it with the washing of water by the word ; that he might present it to himseff a glorious church, not having spot, cr wrinkle, or any such thing; but that it should be holy, and without blemish." There are some, indeed, who deny that the Redeemer's death was connected with a purpose securing its saving application to his people, or to any of our fallen race in particular. They atfirm that his death secured nothing, but only rendered salvation possible to the members of the human family in general. This is just saying that Christ died upon an uncertainty,— that he threw away his life upon a venture; an opinion, the statement of which is, to ray mind, its refutation. Christ's death secured the salva- tion of none: it only made salvation possible to mankind sinners ! Tn other words, the Son of God left the bosom of the Father, and came down to this world of grief and sin, and bled and died upon the accursed tree; it being all the while undetermined whether any— or, if any, whol-should _ obtain redemption tlirough his blood I Why, in that case, ■ he might have died, and never a sinner have profited by THE rOCNDATIOK OF GOD STANDING SUEE. 1 79 life tfi "" '"', ^'^P'"' ""«^' "^™ '-'i ""-- '- .ie, and not one wandenng sheep have been brought back m consequence, to the fojd! Is this conceivable? No! Ihe thought IS pregnant with dishonour to the blood of Chr, t, and cannot with reverence be entertained. I am unable to comprehend how a person can place himself in calm and solemn reflection before the c^oss, and behold One, whom he knows to be the Son of the Highest, not on y bearing the outward torture and shame of cfucifixion, but also agomsed under the hidings of his Father's counte: nance, and hear b,m, in the darkness of that mysterious .our, crymg with a loud voice, "My God, my God why has thou forsaken mer'-and yet hold to a'schemo o^f doc n„e, leadmg to the consequence, that no saving bone& m.ght have resulted from this to a single soul! ^o^'k *?"!!.'' "'"."'"S' '''''"'''" ""'^' "''■"'«'=' bis interces. sio^i, h.s death and mtercession being not so much two d;stmct works, ^ different parts of the same work. Having d.«l for h>9 pxplo on earth, he intercedes for them in heaven He IS able to save them to the uttermost that come unto God by him, seemg he ever liveth to make intercession for n ' ~uT!r' '" P'""' *' '^"^"y of '"« ^"'^"S death on the,r behalf Not that it is necessary to imagL the su3r "Tk^ """'"^''■S' *" '""S'^'Se and gestures of a S Ki T °7' "'^ °' '"''" ^°'^"»« '■"" '--«■> with his own blood, and appearing in the presence of God for us .t were a gross and unworthy conception to think that he, in a lilera^ sense, holds up the memorials of • j death to he t on, suited the weakness of our faculties ; and the essen- ml 'rir:''. ■* ! °«'-. -\*^»' J-. having died to I make atonemeat for the sins of hi., nponja iTTi a tr %> matter of right, claim the fulfilment of tJ^t^ai^t of the 'over! lastmg covenant, m which the salvation of those for whom i i ' ;; U M 1 180 MISCELLANEOUS DISCOITBSES. I '.' he died was guaranteed,-and that, as certainly as he him- self lives, so certainly he will see to it, that those whose re- presentative he was, shall be brought to the enjoyment of eternal life also. With an intelligent apprehension of the work of Christ, as thus stated, a persuasion of the perseverance of the saints must necessarily associate itself. If you are united by faith to Jesus, how is it possible that you can at any future time be separated from him? Would not the suspicion of this be equivalent to saying, that the price which he paid for them, the price of his own blood, so much more precious than corruptible things like silver and gold, may be counted worthless? and that the intercession which he is unceas- ingly making for them, an intercession founded on his vicarious sacrifice, may be rejected ? « The Lord knoweth them that are his." A Hymeneus and a Philetus who never were believers,-for whom he did not die,-for whom he does not intercede,~they, after making a profession of taith, may apostatise, and visibly go down to death. But you,— you who are true believers,— you for whom he shed his blood upon earth, and for whom he acts as Intercessor within the veil,-you cannot fall away. The Kedeemer shall see of the travail of his soul" in your salvation, "and shall be satisfied." 3. I would remark once more that Christ knows true saints, as subjects of the regenerating influences of the Holy Spirit. Those whom the Father chose in Christ before the foun- dation of the world, and for whom Christ, ia obedience to the will of his Father, voluntarily gave himself, have the redemption of Christ in due time applied to them by ibe Spirit. That divine agent, convincing them of their sin and misery, enlightening them in the knowledge of Jesus, . "~ 6 ^■"'-it iiatuiui iivcrdion to tiie gospel, leads them to believe in Christ, p^ freely offered to their accept- THE FOUNDATION OF GOD STANDING STOE. 181 '.be true Vine, the so'I ofs^ :'fr„T"^' '? %are of the text) they are added 1 1 ' ^ " "'" *" edifice of the Church tZ A^' !""« "°''^'' '-> ""« its chief cor J^o'e ' F L It: l'"', '" '=''"^' '- poce. of sauctificatiou .^Z LI '1 " ff^T dweHrng in them, ^^^^ ^^^^ ard mor/th 7 ' ■Now, what an impregnable argument for *!,= ance of the saints do we find here a^n? T, ^'^""^ you have had, my believing ft endflf '"'^"""^ pledge that it Zl not bf tt^en U yr^fH' " " deny th,s, you virtually accuse God oflr;tat;fn T operaton. He plucks an individual toTy fteT bran, out of the burning, and allows him to dropTnto hi^ »u ..on to-morrow. He p.ants the seTo "e il°X « a heart, watches over it for several vears keeZo. ! every moment lest any hurt it watei^ if 'IT'.k f ^ " Wven, so that it gro/s up, andrX^a Z^Z^ and then deserts it, and permits its root to whTev n ' of distinctness; but LZlTtZ: ZtZT"''. every line that he has drawn is e^iTei; ob,t ^ ' H does much, and then lets all be undone l7 th^L cedure of Him who has said "I am the T„l r ? ^"^ «ot"» Impossible, "The gif„ a„d caUW ofot""^ without repentance." There'is no dratbg°Wk „' 7 part, no recalling of what he be.,t„w= " "1 . '"t °" '"' Jesus Ghnst Just fancy to yourselves a sinner, sunk in /.•»«- 182 MISCELLANEOUS DISCOURSES. the abyss of guilt and depravity, wretched and helpless. Fancy divine grace descending, stretching out its compas- sionate hand, laying hold upon him, drawing him out of the fearful abyss, and carrying him upwards towards glory. See him washed, and sanctified, and justified, in the name of the Lord Jesus, and by the Spirit of our God ; made a partaker of the divine nature, having escaped the corrup- tion that is in the world through lust ; full of peace, his soul rejoicing in hope, — a peace and hope such as Scripture warrant. Hear the songs which angels sing over him as a true penitent. And then fancy the grace which has done all this for him letting him go, and suffering him to be- come again a cnild of hell and an heir of condemnation. No! no! it cannot be. The Spirit is imparted as "the earnest of our inheritance;" and what is an earnest, but part possession now, in assurance of full possession here- after? Where the first instalment of the heavenly inheri- tance has been received, — and this every one of God's peo- ple has, in the measure of sanctification to which the. Holy Spirit has brought him, — full possession may certainly in due time be expected. The salvation of a sinner is not a work to be abandoned, where it has once been commenced. Let the light of every star that gleams in the material fir- mament be quenched, yet never shall the ray of divine life kindled within a human soul be suffered to expire! Never, never, shall that soul descend into its pristine darkness; but, notwithstanding all that Satan may do to extinguish it, its lustre shall wax brighter and brighter until it blaze forth in all the glory of complete redemption I Gathering together the different particulars which have been stated, we have found that the perseverance of the saints, viewed on its celestial side, as connected with the K,nowieage wliicli the Lord has of them that are his, may be established on these grounds, — first, that God the THE FOUNDATION OF GOD STANDING SUBE. 183 Father chose them to everlasting life from all Ptpmif from which auch a coaclasion caoi" * LTwTr aatone is added to the edifice of the true C „ h tdll 1 :t^:St::re^r^'■^'^''''^^--<>^■'-'i>- ,1,."; ^^ "^ f "' ''"'''^'•' "^ P'oP^ed secondly lool< at *n™ :r"'''"-''^ ™ "^ terrestrial^! CONNECTED WITH THE ENDEAVOUKS OF SAINTO TRP» ELVES TO CONTINUE IN THE PATHS OE HO^V 03^^;" f^^;T *■"" "^■""'' '"^ "-^ "^ «^-' 4a" is thatTde?''''"' n" "'''"'' ""^ ''°*"^ «f Pe-^everance IS, that t destroys all motive to watchfulness and exertiou A Christian who believes in the perseverance of thesa „ts' will, It IS alleged, be apt to say, I need not be v ry a„ru to guard against sin, for the grace of God renders it c",^! that sin shall not obtain a final dominion over me. I need tno grace of God absolutely secures my being perfectlv sancMed m du. time. Were this objecL vafid Xtf scnption upon the foundation of God "The jZTi .t which our tort presents in connection with it, but with the to^^,,*..^ motto^ "Let every one thai nameth !h »ame_„f . b,,s„ be indifferent about departing from ini- ^l.atvX'ftr,""' '^ """' *" "^ -'«■''■" "•« i. Slwuld an indivUual cmolude from the doctrm^ „f i *] tf' i 184 MISCELLANEOUS DISCOURSES. 'may he dispensed with, he argues on an assumption which he is not entitled to make, namely, that he is in a state of grace. We lay down the axiom, that no one is at liberty to consider himself in a state of grace, who is living in the habit, or indulging the thought, of known sin. A child of God may, indeed, at times do what conscience tells him is wrong; but while thus acting, or purposing thus to act, he cannot be warranted to conclude that he is a child of God. "For if our heart condemn us, God is greater than our heart, and knoweth all things. Beloved, if our heart condemn us not, then have we confidence toward God." Bring the light of this simple principle to bear upon the objection we are examining, and its invalidity will be at once apparent. The objection is, that on our doctrine an individual may argue thus:— "I am a believer in Christ, and being so, I need not strive against sin, or be earnest in the cultivation of holiness, because the grace of God secures the preservation of all true believers." Yes- but are you a believer? Where is the evidence? Does it lie in the fact that you are entertaining the idea of ceasing your vigilance against sin, and of relaxing your efforts after the attainment of holiness ? Does it lie in the attachment to sin, and the disrelish for holy duty, which the enter- tainment of such an idea implies? Ah! take heed. Bq not deceived. It is true that saints "are kept by the power of God through faith unto salvation;" but ere you draw any inference from this, with regard to yourself let it be ascertained that you are a saint. How can you be assured of this, while you are on terms with iniquity, and are revolving in your mind the exjediency or safety of slackening your warfare against it ? You may be a believer. The root of the matter may be in you. And if so, though you should, under present temptation, become remiss for ^\, v.t.i.., ctxi.-t TTvtru :a:i iULu giuaa ucis 01 WiCKedxiess, you shall not be left finally to perish. He who restored David THE FODNDATION OF GOD STANMKO St7RE. 185 evidence^vLV f *l ' '™' ™' '" y™' """l* The 'Were,:'iLt iS t: "'■ *°'^"^ """""• »<>. by you as tlm Lr T ' ^J"" "PPl'cation, be used 2 WUl Tt tTh '°^ ~"J'"^'"° '"^^''"S y«"^elf. to o^S'l: i:^:e7;;t::rr t'^^'''"^'^'^ Wmaelf in remissness, seei:;^^:!;:^"^"^ becoming remiss, he ceases to know that he !, „! f J, th:/t\rrv-^ r™"^^^- ~" ore;?tm wouia De apt (all apprehension of the conseauenpp« nf c- Sirtt';ih?tr^--"= wotld ail their ^rser^iX^Mlrrd ^f ^^™' ^ active^enevolenee tothfir felio'ttrbe U IX What! Would gratitude to Jehovah, as the God of th ' redemption, have no influence upon tten Won d tbi constraining influence of the Jove of Christ nt s^e iioiiness on the other, not continue to renpl t.h.r- f..J... xormer, unci to attract them to the latteV? 'wouldlC" — no force in that appeal of the Lp^l^^: If II' W fl 186 MISCELLANEOUS DISCOURSES. "How shall we that are dead to sin live any longer therein?" O ! it is not fear, but love, that is the main- spring of a believer's vigilance and activity ! It would be a poor, poor holiness which depended for its continuance upon terror. Such is not the holiness of a believer. It is from Calvary, and not from hell,— it is from the enlight- ened exhibition of the divine grace and perfections, afforded in the cross of God's dear Son, that the believer's pure desires are quickened, his pious pui-poses strengthened, his God-glorifying efforts invigorated. To the assertion, there- fore, that if he were raised above the fear of possible per- dition, all motive for diligence would be destroyed, — to this assertion, as involving an entire misconception of the source from which holiness springs, we give a direct denial. 3. But is not fear (some may ask) at least a very con- siderable motive to holiness ? And would not a believer's watchfulness and activity be augmented if this were added to the other motives under whose influence he lives ? Would he not be apt to be more circumspect if he felt that he might become a castaway ? We answer that the in- fluence of fear, as far as it is really of benefit, is felt where the doctrine of perseverance is held, as much as where it is denied. But as there is room for mistake here, and as the point is of considerable importance for the gene- ral elucidation of the subject, we shall be somewhat parti- cular in endeavouring to clear it up. The operation of fear is not compatible with the full and perfect influence of those better principles by which a Christian ought to be swayed. A Christian ought to be- lieve the gospel of God's grace with absolute confidence ; if he did so, fear could have no place in his mind. A Christian ought to love God with his whole soul; if he did so, lie could have no servile dread of God, for " there is uMt perieet iovc caoteth out fear, because fear hath torment. He that feareth is not made perfect lot made perfect THE FOUNDATION OF GOD STANDING SUBE. 187 in love." Again, fear is not, in any de«rrPP ih^ -tjve of a Christian's obedience 'soTa it c'^^^^^^^ conduct is immediately determ-n«,1 T It ^*^"«t^an s -hi.g good or acceptl^r::^rabo^,^^ cS th^^ ^3 good and acceptable to God must proceed fro ' I Fear may doubtless mingle with a rhn r > , J^' when it does far fmm .. / '^'^"stian's love, but uoes, rar trom co-operatrng with hiq Invo «„ lives, would be beneficial ! Plainly tt, ,, "" tion is possible. Fear can Co op rite !tT '"* ""T '»" ;»g holy effort, just as ralslZtZJZr""''''^- ^«t..ic.in,rut:b4:s:::":^^^^^^^^^ :?rLbri:jra.3,r£5^ He is dallying with iniouitv Tf t '"" ^'' °^'^^- ings of the Word of cT^' , '' """'' *^"^ *^^ *^^«^*'^«- come in^: p5 ' They Jnlt ' '' ''^ ^'"^^^^^ '' ^^^^ previously Th. i? J .^^""^^ ^'P°^ *^^ individual previously. Ihey had no applicability to hJm r^n. des,gne by-the^^e:; oper 1 P '""^^ °f '»^'' harmoniously co- n Jiess ."r"", " ""T™' "''» '^"'- ^■■ the««. , "ns>-'4uent upon human endeavour 4re grace ot God is just to maintain believers in th.t J-. I etaii Tr; *.' ^'^^^^:^^ ZrenL ""'^ ^' "^"P'^' ■"" '" ^"^ a manner i ^eed^l buTrT "" "-™»P-'»» O" their pa^ nltt^c o'l : TrT^' by making them L- the soul of T. J • J ! "P^'^ °' '■'"'''« '"""eooe « ^4 tte fldatlo^t;' 1 "'"" P^™"'"* "»'-'- tion is secured bvhi.t ." T'°'^' """' *^' '^''■'™»- his flT ^ ^ •'""S bimself led, in the exercise of Wore. "lefe::J'rrZrr:ame of Chnst, depart from iniqmty." Everv kind „f ""!:": f °"" "^S"-''^'' ''gai-^t by professing Chr^stianrt is -t enough, my believing friend, tha' you avTd th s^ 1 'i IMAGE EVALUATION TEST TARGET (MT-S) // & ^/ ^ .*^ {< ^ 4^ 11.25 ^1^ 1^ lit i i ■luu U 11.6 i ■%• >? riiuiQgicipiinj Sciences Corporation 23 WEST MAIN STREET WEPSTER.N.Y. 1 4580 (716) 872-4503 -^•V V L1>^ ^ <^ .Si-^ iJU,4fc,-,^' _ ..^i^-v,t..-:v^vi: 190 MISCELLANEOUS DISCOURSES. u ll gross forms of vice which even worldly men unite in re- probating; allow yourselves in nothing that is sinful, how- ever slight the degree of turpitude connected with the practice may seem to be, or may be commonly accounted. " Whosoever," writes the apostle James, " shall keep the whole law, and yet offend in one point, he is guilty of all;" and the principle of this decision is plain, because where a man is influenced by a sense of the authority of the Most High, without which there can be no obedience in a proper sense to any of God's commandments, that will lead him to aim at observing equally every precept which God has given. Though a certain course of con- duct should be ever so agreeable to your natural inclina- tions, or should promise to be ever so profitable in a worldly point of view, yet, if it be sinful, do not go into it. Let that weighty consideration determine you : " How shall I do this wickedness and sin against God ?" Take the Scriptures for your rule of duty ; search them dili- gently to ascertain what they require on the one hand, and forbid on the other, and never be induced to swerve from the path which the;, prescribe. Guard against sin in the heart, as well as in the outward conduct. Many secretly indulge impure, covetous, malignant, vain, envious dispositions, while prudential reasons nevertheless restrain them from allowing such feelings to become manifest. It must not be so with you. Christ requires heart-holiness from his disciples. " Blessed are the pure in heart, for they shall see God." " Behold, thou desirest truth in the in- ward parts; and in the hidden part thou shalt make me to know wisdom." In fact, there is, strictly speaking, no holiness at all except what has its seat in the heart. Ex- ternal conduct is counted virtuous or vicious, only because it is the expression and index of the disposition of the soul. Strive, then, to have sin mortified within you. The whole matter is summed up, in the Second Epistle to the ItSES. ' men unite in re- that is sinful, how- Dnuected with the nmonly accounted 3, "shall keep the int, he is guilty of 1 is plain, because ►f the authority of in be no obedience [nmaudments, that ally every precept «n course of con- ir natural inclina- 30 profitable in a ul, do not go into mine you : " How instGod?" Take search them dili- on the one hand, induced to swerve jiuard against sic i conduct. Many lant, vain, envious vertheless restrain ome manifest. It ires heart-holiness ) in heart, for they I truth in the in- )u shalt make me ictly speaking, no n the heart. Ex- ious, only because disposition of the within you. The nd Epistle to the THE FOUNDATION OF GOD STANDING SURE. 181 Corinthians, in these words : « Dearly beloved, let us chanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God." We shall never. It 18 true, be able, with all our endeavours, to keep our- selves entirely free from iniquity. Corruption, in a greater or less degree, dings to the best of God's people to the end of their livec Paul, even while "delighting in the lavvofGod after the inward man," had to mourn over the Jaw in his members, that warred against the law of ills mmd ; ' and John wrote regarding himself, in common with other Christians, " If we say that we have no sin, we deceive ourselves, and the truth is not in us." To be without fault," is reserved for those who are " before the throne. But let us not willingly be subject to iniquity. ii, through the weakness of the flesh and the force of temptation, sm does, from time to time, obtain an advan- tage over us, let us at least not consent to its yoke, nor lie unresistingly under it Let us be ever fighting against our lusts with a holy determination, though we should not succeed m getting the better of them completely. If not perfectly holy in fact, let us be perfectly holy in our habi- tuai reigning desires and intentions. And since God alone IS able to keep us from falling," let us strive against iniquity in a spirit of humble dependence upon divino grace Let us " work out our own salvation with fear and trembling, -with a constant faith in the presence and aid of God, which worketh in us both to will and to do ot his good pleasure." Of ourselves we are utterly insuffi- cient to contend against our spiritual enemies-the devU the world and the flesh; but we take courage, and feel assured of victory, when we remember who has said « Mv grace is sufficient for thee, for my strength is made per- feet m weakness." There is a beautiful relation-a r^k- tion not merely of consistency, but of mutuaily-realised completeness in the two scriptural declarations-" Without I 1- ) HI? 1 '•••|iiii»iiiii«rita iii 192 MISCELLANEOUS DISCOURSES. t j! ' ^i I ^^1 me ye can do nothing," and " I can do all things through Christ which strengtheneth me." In every point of view in which a profession of Chris- tianity can be regarded, the obligation to depart from iniquity, under which it places those by whom it is made, is abundantly evident. By naming the name of Christ, we virtually own subjection to him as our Master. If, then, we live in sin, and trample the Redeemer's most solemn injunctions under foot, are we not giving the direct lie to our profession? « Why call ye me. Lord, Lord," is Ch/ist's own expostulation with such disciples, « and do not the things which I say?" In naming the name of Christ, we hind ourselves to imitate his example: for he has said, " Learn of me;" and "if any man serve me, let him follow me." Shall we then live in sin, when he was " holy, harm- less, undefiled, separate from sinners?" No. We 'cannot but be sensible of the force of the apostle John's statement, " He that saith he abideth in him, ought himself also so to walk, even as he walked." By naming the n^ -> of Christ, we declare our belief of the great truths .^ ristianity. Can these be believed, without purifying the heart, and creating a sincere disposition to depart from iniquity? " God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish but have everlasting life." " Christ Jesus came into the world, to save sinners." Can a person be indeed receiving these as " faithful sayings and worthy of all acceptation,"— can he apprehend their meaning, and really credit them,— can he be presenting to himself those aspects of the divine character which they bring before the mind,— without feel- ing sin to be an exceedingly evil and bitter thing, and ear- nestly desiring to be freed from '>,s pollution? By naming the name of Christ, we profess to be looking to him for the redemption which is through his blood. And what is that? A redemption,— not from wrath merely,— but likewise, and all things through IHE ■.OraDAHOM OF GOD STANDINO SOKE 193 princii.,lly from sId. Ho •■ gavo himself for our sin,, that he m,gbt c^aliver us from this present evil world." Ho gave hmiself for us, that he might redeem us from all m.qu,ty and purify unto himself a peculiar people elu ciS fo7 ^ ^", "^ ''"" ™^ ™^ ■'> - f-t,'io;kin7 : Oluist for sueh a salvation, and yet is not anxious to be in a «,? / T'' ." '"'™''°''' '«"' " «' *« «»«"« time 2 ilt^ ^ "'ntrad.ct.on m terms. // i, „ „„a. we are intelhgeMly and honestly naming the name of Chriet blood He loved us, and gave himself for «.. « He was wounded for our transgressions, he was bruised for oZ nd wir b ;''""'™"" "' onrpeaeewas upon him whieh he made for our sm„ we are indebted for all the hereafter. Surely we cannot but love sueh a Saviour- and iLtu r Th°"°°'' I'T' "^""^ " -'^'' dotes.: Jon of S wWb'LTr "f «"r.-ff-n«^.-the abominable -tang which he hates,-and that which alone at any time cloud3 „ ,„t,^p,^ ^^^ communion with him ^ Upon a review of all that has been said, the frame of spmt wh,ch a Christian ought to cherish will' beia^ftsf If mcerely conscious of having received CbrUt aT ut Sav our, and given ourselves up to him as our Lord and Master, wo ought to rest upon hi, atonement withlt dl may or doubt,ng We should not admit the thought that «o «m be plucked out of Chrto's hand, and perish " The Lord knoweth them that are his," and he will keep ussafe Mantammg this confidence, we should render aconsint filial obedience to God's comm»nd„.en(» w. T""" him, all the days of our life." The holiness which he re! I r tmai It. M1III.T.II ^f^ffg^ 194 MISCELLANEOUS DISCOURSES. quires should be cultivated by us, not out of servile dread (which never can produce real obedience), but from the higher motives, which have their origin in the cross of God's dear Son, and which exercise their full and legitimate in- fluence, only where every thing of the nature of terror and slavish apprehension is banished from the soul. It is a mistake which, we trust, has been sufficiently exposed in the previous part of the discourse, that fear is, in any degree, a sentiment which it is right or salutary for a believer to cherish. In particular, we trust we have exposed the erro- neous notion that such a sentiment is friendly to holiness. When a believer has temporarily turned away his eyes from the cros3,— when he has been betrayed into sin, and is be- ginning to yield himself in voluntary subjection to it,— then (as we showed) fear has its appropriate part to play in the scheme of Christian motives ; its function being to drive him back to Christ. But when, to use an excellent expression, common with old theological writers, he is acting faith on a crucified Saviour, shall we say that it would be any advantage for him to have some degree of fear mingled with the confidence which the humble view of Christ inspires? Would a little fear, tempering his con- fidence, be a safeguard against presumption? Far, very far, from it. With singular beauty it has been said, " the fixed stars do tremble most." The man who will stand most in awe of God, who will shrink most from the idea of offending God, who will be most watchfully solicitous to neglect nothing that God has commanded, is not he who sees the pit of destruction opening its mouth to swallow him up; but he who, in the grasp of the Saviour, and clinging to the Saviour, feels himself secure,— with no cause for alarm, — but with greater cause than tongue can tell or heart conceive for gratitude to the Father of mercies. XI. THE INTEBCESSION OF THE Sl'IEIT. We. ..e„e»i.„ ./rr ^^^ Ulaetmte m th,s discourse, I would crave your attention to s^me remarks explanatory of the meaniug of tieter wh.h wUI prer«e the way for „hat is to folL. ' me^rof tit T'^- ? '> f""P°»» ''" "•'-'' the state- Tr,™ 1. fu- " '"'^•"•"^'i. I would observe that the apostle « m th,s part of the chapter, speaking o the afflouons by wh,ch Christians are often' so^everelytritd -that he .s suggesting a variety of considerations f^tS rom the Ho y Spmt « mentioned as one among other things full of nch consolation, "likewise" (that is be- s.des what has been previously named) "the Spir 'also helpeth our infirmitieV'-assists us amidst our di rl^ Again, if It be asked what. n„^;„,.!.. i.;.,,^ "^'^"^ aposUe alludes to. we answe/". tltrn: it tte" aid which behevers receive ,. .yer,_an aid of which a Mi ! Ji h IM ' ^1 ■■Ji -«w/»*«Fi.*w4»tes- 196 MISCELLANEOUS DISCOURSES. they stand greatly in need, "for we know not what we should pray for as we ought, but the Spirit itself maketh intercession for us." Here let it be noted, that when the Holy Spirit is described as making intercession for saints, the idea is, not that he himself immediately intercedes with God the Father in their behalf, but that he assists and directs them in the supplications which they offer. The original might have been more literally rendered in m, in our hearts. To plead with the Father as the advo- cate of believers is the exclusive office of our Great High Priest, the Lord Jesus Christ; the office of the Spirit is to aid believers in pleading for themselvea A third remark which I would make J as reference to the closing expres- sion of the 26th vei-se, "With groanings which cannot be uttered." This does not signify that the Spirit makes in- tercession by producing within the soul "groanings which cannot be uttered;" but that his assistance is afforded to believers, and proves sweetly consoling to them when they are overwhelmed with the severity of their afflictions, re- duced to utter perplexity, and filled with sorrows too' big for utterance. The picture which the apostle's language calls up before the mind is an exquisitely fine one. He shows us a child of God in the extremity of trouble. His soul is "cast down and disquieted within him." He is iu such a condition aa the Psalmist describes when he says, "Deep calleth unto deep at the noise of thy waterspouts; all thy waves and thy billows are gone over me." Friends perhaps, surround him, and endeavour to minister comfort to him ; but to their expressions of sympathy he answers nothing, except by the sighs that issue from his heart. He does not speak his griefs, for they cannot be spoken. But lo! the Spirit, the Comforter, comes, and teaches him to turn his eyes to Heaven for relief. He remembers who has said, "Call upon me in the day of trouble, and I will answer thee." He is enabled, though, perhaps, in no for- 5ES. low not what we irit itself maketh id, that when the ession for saints, liately intercedes it that he assists ivhich they offer, 'ally rendered in ther as the advo- our Great High )f the Spirit is to A third remark e closing expres- which cannot be Spirit makes in- groanings which ice is afforded to them when they eir afflictions, re- 1 sorrows too big )ostle'8 language y fine one. He of trouble. His him." He is in !.s when he says, thy waterspouts ; • me." Friends, minister comfort •athy he answers I his heart. He 30 spoken. But teaches him to lemberswho has Jole, and x will rhaps, in no for- THE INTERCESSION OF THE SPIRIT. 197 mally arranged and articulately utters,! t. groaning forth his desires to cal^ l" '"'' ^"^ *^"'^ and, as the result TZl i T "^'^ "P^'^ *'>^ ^^rd; ore enair fliuZ "^ T^^"' -bmissiveness «. leeung 01 triumph under his weirrhf nf f-i i x- i« produced. Once more when it \.ZT *"^"'^<^'"n' cording to the will of God " T °''*'°'.' '"^ *« '^"M ac- macient Jehovah God the rl h "'"" "' """ "'^ ™- dedres which the Hot t f '^ '" ''"''"°"'^'' ''"I' "« that, produced as they are in entire L?""^' '""' own purpo.., they can'not ^ ^^ ofed r.o";* '■" prayer to receive a gracious ans.ver. "^ '" '"" ■" Spirit is deacrihed ^trdt^Af hX: rjb'ft '''^ The^asaago before „; if th!", ""' ?"'"''' ■■"■-"-• ti.e SpiHtfeceiv:rnr' /lltron^^^^^^^^ "' other passases when. If i. "»™ession, but there are different lafr„ale fJ '""f^- ""' *■"*• ""'"S>' « Ephesians, the":^:st,e'^ u^elU^of U '^t '" '"« the Gospe, in these latter da ^ heti^ ofTdea"' to the various nations of the Gentile world sat 'St' him [Christ] we both have access l,v In. « • •. ^^ "watch thereunto wifh ^^ '"''' '^^'"^'" ^^^ ^^ for all sainr Here i \Tk""^^^^^ '"' "^P^^^^^'- nere it is taken for granted t' H true ■tK^ 198 MISCELLANEOUS DISCOURSES. : acceptable prayer is that which is oflFered in the Spirit. Tlie apostle Jude likewise writes thus to believers, " But ye, beloved, building yourselves up in your most holy faith, praying in the Holy Ghost, keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life." These and other passages teach, that the agency of the Spirit in making intercession for the saints, which the text speaks of as exerted in seasons of affliction, and as then productive of great consolation, is not confined to such seasons, but extends to every instance in which real prayer is presented. In the sequel of the discourse, I th not mean to restrict myself to the particular, but shall take the general view of the subject ; and, in reliance on the promised grace of God, I shall first oflfer some hints illustrative of our need of the Spirit's assistance in prayer ; next, say a few words for the purpose of setting the doctrine of his intercession in a proper light, and vindicating it from misconception and abuse ; and finally, point out the propriety of the apostle's inference, from the fact of the Spirit's intercession, to the certainty that the prayers of believers shall be heard. I. I am to begin, then, by illustrating the necessity of the Spirit's help in prayer ; and, because the apostle had immediately in view the petitions offered by believers in a time of outward distress, i shall take my first illustration from these. When saints are in affliction, their grand resource is a throne of grace. " Be careful for nothing, but in every thing by prayer and supplication, with thanksgiving, let your requests be made known unto God. And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus." In going, how dO a tlirons Ox race, and seeking to pour out our b souls to God, how much do we need the help of the Spirit, help of the Spirit, THE INTOCICSSION OP THE SPIRIT. ,99 How huie can ri^: e^f zZi^rj raT °T ' in view toward, ourselves or towarTothl ""'^'""'* Tying dispensation,, which prrhltw ' '" """''="''"■ which we arc apt to J, P''** '■=■"" '^ "Pon us, and from How great is oCr '^alTrruXrn* 1 1'~ ' thing in the hand of God I We would „ II f '""^ follow the dictates of flesh and iT ^ '-'^ '"' """ "> worldly prosperitv excmn f ' '^'"'^ ''^'''"' «nd distress' I sm» fC^tlMifr™"' ""'' '''""- Md a cloudless skv • »ml 1^ ■ ^ "" ""doubled sea, twngs too ZuL t::cn 'T' f -^""^ »-"» ™h might be the vty ^e Zt tld "' f "'' "'"" "» our ultimate interests. It ;=» '" '"J""'"'' '» poral blessings fonW 1. •? T?? '" P"^ '"-^ "=»- and in the 'u/wlX^olfF;^"^ " f '""''°- with expressed or implied suhmi 'o! "i^^ ^0"' ""' contrary that may prove to our desirel B, ' T" pray except those whom the H„l « •. "°°* "'"' iluence of'this divine a^^'^fCf^h ^'^ '"" mmds ere we will f„Ilv ~„ , P"' ''"^'' "Pon our n.aybe needfu trus and wm r ^ '™"'' """ ''«''="°"» recognition of i n U I, "' ™' P"''"""' »P™ the an individual :hi,e\:.XrittLr ^^^ cup may, if nossihlp r.oc. r \ f^^^^^tly that some bitter nofmy';i,,Art't&Ze ""'■'' '''' "''^'^*'-' ' the';:::! wSthstHhr^^'^'t r-'^"""^'^^ - Ti .'.°\.^^e Ood to whom our suppJica.tinn= oj-^o^j- ^, J c 13 indispensable in praver t]mt L 'v ^^"^^^sed. --he presence of /ehoCl^t'dtr'rrLirsZ: --.«*. 200 MISCELLANEOUS DISCOUBSES. nised under a consideration of his glorious perfections. But how difficult in it to do this ! How difficult to feel, in any adequate degree, that we are drawing nigh to Him before whom the seraphim cover their faces — to the uncreated, self-existent, everlasting One who formed all things, and upholds all things ; who is of purer eyes than to behold evil, — of whose throne justice and judgment are the habi- tation, and who will by no means clear the guilty ! How difficult to realise the truth, when we kneel before God, that he is infinite in mercy, while spotlessly holy and in- flexibly just ; and that, through the channel of the media- tion of his dear Son, he is holding himself forth as ready to be pacified towards the chief of sinners ! God can be thus apprehended by us, in a lively and soul-affecting manner, only in so far as the eyes of our understandings have been enlightened, and the veil has been removed from our hearts, by the Holy Spirit. If the Spirit's aid is necessary to give us right concep- tions of the glory of God, it is no less requisite in order to oui praying with a proper apprehension of our own sinful- ness and guilt. What a sense of our unworthiness ought we to have when we kneel before a throne of grace ! We are in the presence of the Holy One— we who are but sin- ful " dust and ashes." We are about to ask great things, though we are utterly undeserving of the leaat of God's mercies. How often have we thus knelt before God, and confessed sin, and promised to forsake it ; and yet how great is its power over us still, and how do we continue day by day to be guilty of express and positive violations of the divine law ! How grievously, in our habitual con- duct, do we fail to fulfil the obligations under which we lie to love and serve God ! How great is our ingratitude for fcll his mercies, — our forgetfulness of him, — our remaining WOrldlv-mindedn^^RSI ft.nrl SPt.finrr nr» nf mir nwn innlirj ■ II ii ill f 1 1 ^^^^^^1 —^ f 1 1 202 MISCELLANEOUS DISCOURSES. Satan may be laying for our feet. He may be arming against us the hatred of the world, or bringing its more perilous seductive influences to bear upon us.* He may be preparing, in his subtlety, enticements exactly suited to our besetting propensities; while we, blind, and appre- hending no danger, may be voluntarily going into the very scenes where we shaU be most fiercely assailed. We ought never, therefore, even when our mountain seems to stand strongest, and when we fancy ourselves in least danger of being betrayed into sin, to relax our Christian vigilance, or to cease cherishing the spirit of the petition, " Hold up my goings, that my feet may not slide." But such a habit of prayerful watchfulness can exist only as a fruit of the abiding influence of the Holy Spirit. These are examples of the incapacity of God's people to pray aright without divine assistance. And, to specify no further inst.' nces, I may just ask in general, whether believers, when left to themselves, are not conscious of a coldness and deadness of heart in prayer, rendering the exercise little better than a form ? To use a common ex- pression, at such times they have no liberty in their devo- tions. Not that to our praying aright there is ever any hindrance without ourselves,— any hindrance on the part of God. The only hindrance is within our own souls. We are insensible to our necessities, in their true character and largeness of extent We have but dim and imperfect realizations of the presence of God, in the fulness and freeness of the blessings which he bestows. Hence, while we go through the external exercise of prayer, it is without life. There are words spoken, but no warmth of affection accompanying them ; desires expressed, but no correspond- ing feeling within the bosom. Our hearts are like a stone. We feel that we want to have our lips touched with a live coal ,rnm the altar. We feel that we want the lark's wmgs, to soar above the earth heavenward ; and the lark's THE INTERCESSION OF THE SPIRIT. 203 voice, to utter forth our Maker's praisea Thpr. • upon the fountain, and the waterXot fl w "f ''t^ any degree of frepdnm n ^"^ °"* with experience (JniTZylTt T ""' " *'' '" °- ■iaily experience, even wffhfh!' t T"""^' °'=™^»°» »' shall "ode..tand bette hi r°f ''™''™'' =='»'^')' "» i'.our need of lllTt L ^^^^ ^f T" ^"''^ 1» able to eater into the InoJ ®P'."*' ^"^ *^1 eays, "We know „ot Jl?., '^ ^ ""'^^S *'""' >>« ought." ' "■'*' ^^ *»"" P-^y for as we from misconception md ^Z ^ '' ""^ ""'^'oating it in.2StSre^l-:-,Pi-^-ot M.3elf half, but that he malrp. * ^*^^'' °^ ^"^ ^e- ti.es„ppiicati:ns;hrcf::x:r:t?' "f™^ "^ ^ help anawe. to our nece Jtbf We ha^^Lld''''":' ""'' P' »= of our own -antsand of thrrirhtTr™- grace; and, as a con».m,.„„. ^' °^ ^"'"^ and languid. ThrSm^fr T '"'^"" ""^ '"'''rtleas that it is identical with .iT. . "" ™' '•«"'«'■ «ay tare, that eve,; thin 'Id ^f ,S^°«*' *"■* of Sori/ gracious operr„'yrH„;tr'tTr^*' are a believer's annr^T,. • ^ r ^° ^^at cause To the iuCceTthrZit"' ^Z T 'i'^^'''' '^Pim. J he natural man re- 204 MISCELLANEOUS DISCOUKSES. ceive h not the things of the Spirit of God, for they are loohAy unto him ; neither can he know them, becauae they are spmtuaUy discerned." To what cause are a be- t iw • *°„"'''"T' "^ """ ^P"*- " Tto fruit of the " Th. ^ -T fj""'^!'^ "-■J righteousness and truth." JmI :^ "f ' '^ '°"''J°y' P^^' l»g-suffering, gentleness, goodness, faith, meekness, temperance." bS a believer prays aright only in as far as he prays with Zt rr, T™' "' *™^ '"'"' '" ^ ""derstLding, and with holy devout affections in his heart; that is he prays a„ght only in as far as he prays in a fi^me of ;o« which IS the result of the Spirit's influence. What is this but just another mode of expressing the doctrine of the intercession of the Spirit? » oi me While the Spirit assists believers in prayer in the man- ner des<..bed, his opemtions, I must observe, canLTt distinguished from the ordinary movements o{ their own rndfr\„. . '"."""'" *" "•'J^*™ "> fte doctrine under consideration, that it has given encouragement to Wical pretences: and, it may be, that personfhave C found to abuse this (as other truths of revetation have been abused), by pretending that they could feel some divine impulse guiding them in their devotions, distin^ from th, working of their own faculties. But the Sc^p tees are not answerable for the assertions of hypocrisy or uelusion. In the case of the help which the S^Wt giL us m prayer, as well as in aH his other operations upon the mind, tho statement of our Lord applies, "The ^nd bloweth where it Usteth, and thou hLest the sound it Zf;; ^°'' ""' ''" "^"""^ '' ™'»<^"' -^or whither CV "", Z '""^ ""' *"' ■' '"'"' of "^^ Spirit ;" that 2 the Spirit does exert a real and blessed influence upon abLTd'r\*''°"='' *' "°^^ "' ii^ action is insert able, and though we never can be conscious of any thing --* USES. f God, for they are now them, because lat cause are a be- of conduct trace- " The fruit of the Jsness and truth." ace, long-suffering, emperance." But as he prays with his understanding, heart; that is, he 1 a frame of soul ice. What is this e doctrine of the rayer in the man- 3serve, cannot be 3nts of their own I to the doctrine ncouragement to »ersons have been ' revelation have could feel some evotions, distinct But the Scrip- s of hypocrisy or the Spirit gives operations upon lies, "The wind irest the sound leth nor whither le Spirit;" that I influence upon ctiou is inscrut- Js of any thing THE INTERCESSION OP THE SPIRIT. 206 -tp::ftx;*'"°^'^''* '"-^-— . Of tJ^^^fl T?"'' *' S""^" ™» l-^'weon the ex- Ss tf h TT ^-^ ""''^''^^ While the ZZ If « felt it_irth! , ! ^nscousnessof thera. telieve it L \ T"=' "' '"epticism-we would -..£.o:rL:-::irr..f£ perceptible to ua, our faculties TthS Sht anT "" But, it may bo astp-^ '^ -> i.-i-* - • fk^ J- X . " '""^••> " a, uchcver is not conscious nf the direct assistance of the FrV. «Jr.,v;* • ^""^^'ous ot aoy ioairect wa.iu .hicrhe^^ :!ZZ!Z\:^Z 5 J •1 n; 11 'ill ^ 206 MISCELLANEOUS DISCOURSES. joying the aid of this divine agent? I answer, there is. in tact he may always condude that the Spirit is aiding him, when his .supplications are presented in the manner or with any measure of the feelings, which the Word of Orod requires. I repeat it : whenever a believer's heart is exercised m prayer as Scripture requires, it is because the Spirit helps him. If he is enabled to come unto God, be- lieving that he is, and is the rewarder of them that dili- gently seek him,-if he is enabled to draw nigh, not in the spirit of bondage, but in that of adoption.-i/ he has a glorious view given him of the character of the God whom he IS seeking to adore,-if he obtains such a clear insight into his own corruptions as humbles him in the dust before God, and leads him to cry with earnestness for pardon and grace to help,_if Christ is so revealed to him that he can offer up his petitions with boldness, and with the confidence that, unworthy as he is, he shall be heard for the sake of the one Mediator,-if he is so convinced of the narrowness of his own views, and of his own inability to choose his portion; and so satisfied of the wisdom and goodness of God that he is made willing to leave himself with all that concerns him in this world, in the hand of his heavenly Father,-if his longings after the blessings of salvation are deep, and his desires for what he asks are strong,---if these, and such as these, are his feelings when he bends his knee at the throne of grace, then, though he cannot conclude that the Spirit has been helping him from any direct consciousness he has had of the Spirit's agency yet he may be sure that he has been receiving divine as- sistance, because prayer such as his is never offered ud except where the Spirit makes intercession in the soul. III. I proceed, as proposed in the last place, to point out the proprifitv nf ihp. „»^nQfU' • r ,. « . ^*t o ■ •>"• "' "Postics mttitence, nom the fact of the Spirit s intercession, to the certainty that the prayers THE INTERCESSION OP THE SPIRIT. 207 MO mind of the Spirit, because he maketh intercession for the saints according to the will of God " ^''"^""' of ^!'s "!' "iu ";" ^'^ ""^ ^"""^^ k-o™ the mind of the Sp rit-that is, knows the desires which the Zv mo" tC r ,"' "^"^""^ ^"P""""''' "eart-s^LetMn^ "nded + Tf: ^'=1"=«'"»'"=e with these is obviously in. unbehever, the falsehoods m the soul of the hypocrite as i3 one of apprSfj J: t 'C^Ltl'tf ^th' good Shepherd, and know my sheen " ot,: . the first Psalm " Ti, I J ■ P ' "" ^ "* '«ad in eous but ,t?' 1 1'^ '"""''* '""^ ™y »f the right- oous.bu the way of the ungodly shall perish." of » 7- * '^^'S"""™' « this. If God looks into the heart of a saint bending before the throne of grace and 1« « .th;""^" "^ f «P-' whichK.\l: awaleued. and which are of a nature that he ZrZ-t atelr T""' Tr *'« 1"^^- breatheTCsuch a Heart. Prayer oifered according to the will of God i! ••rLrf ^ '"''' '■" *"' ''"<'» »'*'>« « e 4: of otd ' 'p T"^?. '"' "■' ^'-"^ "'^"'^ding o the wU of God. God would not first awaken us to a sense of lur «.udilM, oolIigitlL '„7all '"^* f"^" """^ '•"ta« • D~ agnitos sibi et probatol"_C™ ' """^ "^^^^ ^^"P«™ »* r ■!■ f**" 208 MISCELLANEOUS DISCOURSES. |i' need, and then, when we besought him to supply our need out of his riches in glory in Christ Jesus, refuse to do so. He would not create a hungering and thirsting after right- eousness, and yet deny the bread and water of life to our craving souls. Why would he open our mouths except to fill them abundantly ? Why would he lead us to cry Abba, Father, if when we came to him as his children, and asked for bread, he meant to give us a stone, or a scorpion, when we asked a fish ? Never would God excite emotions ot prayer within our bosoms, and direct our eyes to a mercy- seat, and teach our stammering lips to plead with him in true and burning earnestness; and then send us empty away. ^ ■^ Let me ask you to attend for a moment to a principle which mcidentally comes out in the apostle's reasoning- VIZ., that acceptable prayer possesses the characteristic of being offered "according to the will of God." We must pray m the frame of mind which God approves-with en- lightened apprehensions of God and of ourselves-with faith in the rppointed Mediator— with earnestness, rever- ence, and submission. The objects likewise of our peti- tions, the things for which we pray, must be agreeable to God. And should the question be put, Whence is a saint to learn what God wills him to pray for ? our answer is From the Scriptures, and from that source alone. We sometimes hear of persons having it imjiressed upon their mmds that they should pray earnestly for a specific thing which they feel an assurance of obtaining if they do thus pray for it. An individual has it impressed upon his mind for example, that if he continue earnest in prayer for the recovery of a sick relative, the person shall recover ; or he has It impressed upon his mind, that if he persevere in prayer for the conversion of an ungodly acquaintance, he shall see that man brought under the influence of divine grace. But such impressions are mere delusions. From ESES. to supply our need IS, refuse to do so, birsting after right- t^ater of life to our • mouths except to le lead us to cry, as his children, and tone, or a scorpion, ^od excite emotions nr eyes to a mercy- plead with him in m send us empty mt to a principle )03tle's reasoning; 3 characteristic of God." We must jproves — with en- f ourselves — with sarnestness, rever- wise of our peti- it be agreeable to tVhence is a saint : ? our answer is, urce alone. We ressed upon their a specific thing, ? if they do thus sd upon his mind, D prayer for the ihall recover; or ■ he persevere in acquaintance, he 3uence of divine elusions. From THE INTERCESSION OP THE SPIRIT. 209 an impression upon the mind, a conclusion is come to, that It IS the will of God to do a certain thing which he has nowhere m his Word told us that he will do. Every such conclusion is unfounded, and must be held to have been so even m those cases where the event may happen to corre- spond with the expectation. Sober-minded Christians, in the mferences which they draw as to the wUl of God will be careful to proceed upon nothing except the statements ot God 8 own Word. They will judge exclusively by the iaw and the testimony. Their rule will be, What saith the bcripture ? It may perhaps occur to some as a difficulty, that Scnp- ture gives no specific information about the will of God in many cases where yet every believer is irresistibly impelled to pray. To refer to the cases adduced above; an indivi- dual cannot leaxn from Scripture if it be the will of God to restore a sick relative to health, or to convert a certain irre- igious acquaintance whom he is anxious to see brought to the knowledge of the truth. Shall he therefore not pray that the one may live, and that the other may be con- verted ? We answer: By all means let him pray for these hmgs with submission, however, to the unknown and inscrutable purposes of Jehovah. P,ay for whatever you desire, if the desire be not of a sinful kind. Our gracious Father m heaven invites his children to present their de- ires to him, even where his own will in a particular matter isno known; and we , .not tell what connection may c1^i\:tj'''^''7 *'' "" "'^'^^ ^ ^"-^^^ --' temporal blessing, and the bestowal of that blessing by the Disposer of all events. There may be prean^ng^ed har- monies, or other relations above the ken of ourphLophy betwixt the spiritual and the material worlds. Tak. the4- fore ail your lawful desires to a throne of grace; bu't when the things which you desire are not things which God has M fc jI .1' I 'i fi It n h I i 210 MISCELLANEOUS DISCOURSES. in his Word specifically promised to grant, you must ask conditionally, with submission to whatever the event may prove his will to be. In thus asking, you of necessity ask for what 18 agreeable to God's will. In fact, the model terms for expressing conditionality are, "Nevertheless not as I will, but as thou wilt." I need hardly add, that in supplicating spiritual blessings for our own souls, we never require to employ conditional language, because we may always be certain that it is the will of God to grant us these. The promise is unequivocal, "Whosoever shall call on the name of the Lord shall be saved." I have thus, aa proposed /irs^ of all, offered some hints Illustrative of our need of the Spirit's assistance in prayer • then endeavoured to set the doctrine of his intercession in a proper light, and to guard it against misconception and abuse ; and, lasthj, have pointed out the propriety of the apostle's inference, from the fact of the Spirit's interces- sion, to the certainty that the prayers of believers shall be answered. What is the practical conclusion from the whole ? Were I looking at the subject in the particular connec- tion m which it is introduced by the apostle, the most direct practical inference would be one, which would in- struct afflicted saints where they are to seek relief, when their sorrows press heavily upon them ; namely, in prayer- prayer which a Divine Agent is ever at hand to assist them m presenting. David understood this well: "Hear my cry, O God ; attend unto my prayer. From the end of the earth will I cry unto thee, when my heart is over- whelmed : lead me to the Hock that is higher than I " Job was equally acquainted with the efficacy of prayer to impart comfort amidst abounding distress: "Although affliction Cometh not forth of the dust, neither doth trouble spring out of the ground ; yet man is bom unto trouble as the sparks fly upward. I would seek unto God and SES. at, you must ask 3r the event may J of necessity ask » fact, the model Nevertheless not irdly add, that in n souls, we never because we may God to grant us Whosoever shall ed." Fered some hints stance in prayer ; is intercession in isconception and propriety of the Spirit's interces- )elievers shall be usion from the irticular connec- )ostle, the most vhich would in- eek relief, when lely, in prayer — td to assist them >11 : " Hear my om the end of heart is over- ligher than I." cy of prayer to is: "Although er doth trouble a unto trouble, unto God, and THE INTEacESSIOH OF THE SPIRIT. JJl unto God would I commit my cause ; which doeth great h np and unsearchable ; marvellous things without num- ber O I nothmg can chase a shade from the brow, nothing p,„uu,e a calm in the troubled heart, nothin.- give -acquiescence in those outward dispensations from Witness our Sav.our,-the highest of all exampIes,l-how m th. garden of Gethsemane, he "offered up prayers aTd' ^pphcations with strong Cluing and tears u^t! hT tha fe^^" ? T '"" 'T ''^''"'' ""^ '-"^ ^'^'■^ ^ that he teamed. Let prayer therefore, my Christian brethren, bo descend, in God's providence, on you that m which I have endeavoured to handle it,-the grkt practical lesson we should learn from it is, to draw nig\ to God as often as wo do make an approach to him) in the tCur ^A ^"y^ P»y » ">o Spirit ; for prayers not thus presented, will be formal and worthless Do you ask how IS this to be done f I give a threefold answer:-^ 1. in the first place, when you address yourselves to n. ^ohat theassistanee of the Spirit. Seek to realise your own inability to pray as you ought, and your entire dependence on divine help. Begin your su'pplicltil: with the entreaty, expressed or silently understood, that % In the second place, m order that you may enjoy Aemtereess>on of tl^ Spirit, you must study the Worlof ^od, so as to obtain correct views of divine truth. Here t'iZ'^v' " t'^'""- "« '"PP"™' '" ^^''°"' ">« Spirit V, interceding, by inspuring him with a firm and lively .»nfidence in the divine mercv. The end is effect-d hv the mind of the suppliant being led t Sake hold of th« statements of Scripture concerning ... divine mer^' I'i i 1' 212 MISCELLANEOUS DISCOURSEa Perhaps, on the secret suggestion of the Spirit, those words fi urn the page of inspiration appear before him- (^od ^, love. Or he thinks of the invitation. Whosoever VJIU, let him take of the water of life freely. It is on the perception of the truth which such passages contain; that his confidence arises. But in this, it is obviously supposed that the individual has previously become ac(,uainted with what fecripture reveals, about Jehovah's mercy and love to sinners Had he been ignorant of that, he could not have been the subject of the influence of the Spirit, which he now experiences. And so likewise in every other case. Ihe bpirit makes no new revelation to those whom he aids m prayer, but merely enables them to remember, to apprehend dearly, to believe, and to feel, what the written oracles of inspiration set forth. Ignorance, therefore, of what these oracles contain, is, from the very nature of the case, incompatible with the enjoyment of his assistance in prayer We do not question the ability of the Spirit to make known directly, to those who allow themselves to renaain ignorant of the contents of Scripture, the views of Uod and of themselves which they ought to take, when kneeling at a throne of grace. We merely say that, in all ordinary circumstances, this is not the way in which he acts. He has chosen, for reasons the propriety of which It is not difficult to discover, to operate upon the souls of men through means,~through the instrumentality of the Word ; and consequently, all who desire to obtain his as- sistance in prayer, must study that Word, and make them- selves acquainted with its glorious discoveries of the way of life. ^ It is a grievous error to imagine, as some appear to do that the extent and accuracy of a believer's knowledge of divme truth are things of minor importance. Knowledge 18 important for many reasons • and for this among the rest-Its mfluence in determining the tone and character I ! THE INTERCESSION OP THE SPIRIT. 213 mercy /aud Zt rZc: :" ^2,'°" ^""™^ '"' it may prove to 1,» tl , ■ '^ "" examiuation -y be to s^Ll:^:'-jrr:;x%Tt 'i the Scrintures in,! r«„i j^g»iuiiig uod. Search •., mTs, Mi.,ti.';™'; "!■■'■"""'■'■• imperfect views of ,Lr T^ ™ """^ ">« ™<»' much molof the s^ritofTn '''''"■ """' """^ ^^'i'"'- "know all myst2" T^r !'''^^'r''''''°'''^'^«''» only one eleitTe'ce Jy'l ' -.tV^; '^f^^^ ^J mean that you wilJ nrav -.Lu ^. ^ "^ ^ ^"^ ^<^^ ledge, if yo'u be deSuf i7hrr:?°" "•'""'■ godliness ; but we say .hat WlTdgt^ t fteT" *" »dsho„idLt::L:rof7e^:;i;e^^^^^^^^^^ iJemfr exerK H in tv,^ r- i' -'*' ""^^^^ ^^^turcessiou. li I'll ; ji. I 214 MISCELLANEOUS DISCOURSES. subjects of his interoeg^^ion have employed, for the purpose of making themselves acquainted with divine truth. Prepare yourselves, therefore, my friends, for praying in the Spirit, by seeking, through means of the daily devout study of the Scriptures, to acquire large and correct views of truth; and, when you bend your knees at a throne of grace, keep these views before your minds. Strive, while praymg, to realise God as clothed with the perfections which his own Word ascribes to him. Strive at the same time to realise your own state, your guilt, your wickedness, your necessities, as they are depicted in the sacred volume! If you either neglect to make yourselves familiar with the Word of God, by the stated perusal of it; or if, when you address God in prayer, you make no effort to present to your minds those views of God and of yourselves which the Bible gives,— you cannot wonder that your exercise is greatly wantmg in all the characteristics of true devotion. It would be strange if you enjoyed much of the intercession of the Spirit, while you were disregarding the instrumentality in connection with which his blessed influences are granted to believers. 3. But in the third and last place, if you wish to pray in the Spirit, he careful not to cherish known sin in your hearts. The ultimate end towards which the agency of the Spirit is directed, is the .'.mctification of those to \?hr.,Q he IS given; and by indulging unsanctified fe.ung., we do all that m us lies to resist and thwart hia grace. Hence the apostle Paul writes to the Ephesians, « Grieve not the Holy Spirit of God, whereby ye are sealed unto the day of re- O^xy^-^iwn/' The Spirit cannot, of course, be the subject « crn-^f. K., the literal sense of the term ; but the idea of the ap'otie is, that;>.?t as an earthly friend, grieved by our cpp. . ition to his efforts for our good, may be tempted to give these up, and to withdraw from us, so if, instead of co-operating with the beneficent purposes of the Holy Spirit tSKS. ed, for tlio purpose livino truth, nds, for praying in f the daily devout and correct views jes at a throno of ids. Strive, while h the perfections Strive at the same , your wickednesi), he sacred volume. familiar with the ; ; or if, when you brt to present to rselves which the exercise is greatly votion. It would Jtercession of the Qstrumentality in !es are granted to lou wish to pray own sin in your the agency of the io») to whoQ he elmgo, we do all .ce. Hence the )ve not the Holy ' the day of re- , be the subject it the idea of the grieved by our ' be tempted to 30 if, instead of the Holy Spirit, THE INTERCESSION OF THE SPIRIT. I that y„„ „e ,„t,ri ,^^ » J^ ^ot me «„pp„,e then, prayere which you are nhont n . " ''™''''' '" "'« for., with » ear„« o2aty f .tf " Z ''^" V "' "'^^°- over, endeavour to keen Tf" ^"'""oe. You, n,„ro. through which y„: aZware l't°U,eT "T '™"'^ "^ency. But this isnotcnouJh T ^ f"""' '"'''^' '"" there no sinfu, di,po,it o„ wth yttr '".T""'' '^ »g' Ah I strive to reprejt vrT T ''"'^ "°"'™''- tions that God would el Jtr °" °' ^°" P^"" «enoe in your heart grieves he^«„iri^ 'T" "l "^ P™" infiuence. You nrat »r,!l . '^ ' *"'' " " >""• 'o his P-y. Your soul^?,ike a d '°? '"f """ ^"" »»"»' strings are out o tun y:u inf , k'"'™"™'' ^'^ the. the vibrations that ; u wTsh wZ'° "t^" Z" cause? The Sninf ,-o . ^^^^*^ ^^" be the -t? Th .'SlTtotr'"?''?- ^™- hut why conscience speaks It ten T °' '°"'^'"'^^- Now your neighbLrt Z^^S^^t^ ','7 " ^'"^^ '» -mo injury that he has d^ y ^^ 'Cs no^ T"''\ '"' way to h:te:o~sTbrd"''r*^'"'"^ explain your inability to p!ayr Or i t^n T ""' ""'^ prosecution of vonr ln,=i ' y°"' 'hat, in the rigidly in CO LCnce i hT^^^^ ""'""'' " ~""-°' i-tegrity. Does not i , ^^"^ '"""^''''^ "^ Christian Undoubtedly Yo,l? ''''' "^ ^""^ '""''""y '« Pray? uuieaiy. iTou must instant v reanive »!,.»(,- v • grace you wUl quit these sius. iV yJu do 'n^t" f "'T -ere purpose to do this, you cannof; tl tTpr^t It! I r I . il 216 MISCELLANEOUS DISCOURSEa ceptable prayer to God. « If I regard iniquity in my heart, the Lord will not hear me." Your purpose to con- tinue in sin grieves the Spuit, quenches his influence. O, then, as you value his intercession, and desu-eto enjoy it in your approaches to the Hearer of prayer, examine your hearts, and endeavour to put away every thought and in- tention of wickedness ! See that you can honestly appeal to the omniscient Jehovah, and say, « Search me, O God, and know my heart; try me, and know my thoughts; and see if there be any wicked way in me, and lead me in the way everlasting." XII. 'i THE FEAR OF THE LOW. A SERMON PREACHED TO CHILDREN. I WISH the children of the Sabbath-school. and the ot'.er ch.dren present, to listen to me this morning v 1 at'en tended 7"; *'«-* 1 - «o«g to preach isVcfa% n- tended for them. I hope, ihdeed, that it will be of a kind from wh,ch even grown-np persons may der ve pr^t • w ernrtol"""- ""^ '--'l-'el/that I s? !'• Th" my heln 2 / '°"1' ™'' ^ ^"^^ *■"" *he Spfrrt of God to tell them something of what I sav aW tt 7 order that you may thf more oti v M W me id b\ a', 7 og,ve an account of the disco„,;e whel ^r:^ ask'^ on4prL7lLdr;r:irdCt Lord, and when you should fear the Lord. ^i 218 MISCELLANEOUS DISCOUIISE& T J .'^'a "!, V^' ''''^ """^^ ^^y «^°"1J you fear the Lord? 1. And the first reason that I shall mention is, that you are his creatures. You should fear the Lord be- cause you are his creatures. The same God who made the sun, and moon, and stars, who made the clouds of heaven the waters of the ocean, the earth with its trees and fields' and the lower animals that exist upon it, made us also! Man was the last and noblest of his works, created when the earth was properly prepared to be a habitation for him Ihe first chapters in the Bible tell us how God formed mans body out of the dust of the ground, and breathed into his nostrils the breath of life, and man became a livin.. soul. Now, young as you are, I think, you must feel that we ought to fear the God who made us. If any thin, be proper, it surely is proper for creatures to reverence their Creator. A son honours his earthly father: how much more should we fear the Father in heaven, whose ofFsprin.. we all are! r © '^ fJ:IVf^ *!" ^°" ^ '''""^^ '"^'°^ ^^y y^^ should fear the Lord, and it is because he is great and holy. No words can explain, no mind can conceive the greatness of Uod. He is every where. He knows all things. He keeps every thing in existence. His power is irresistible He measures the seas in the hollow of his hand ; he weic^hs the mountains in scales and the hills in a balance He takes up the islands as a very little thing. The inhabi- tants of the earth are as grasshoppers before him The pestilence comes and goes at his command. All diseases do his bidding. The thunder is but the whisperino- of his voice; he has his way in the whirlwind and in the storm- and the clouds are the dust of his feet. And then consider how very holy he is ! The Bible tells us that God is li^ht and in him is no darkness at alL He is of purer eyes than to look upon iniquity. Just as there are some things which you dislike so much that you would at once turn isEa ihould you fear the shall mention is, i fear the Lord be- >od who made the clouds of heaven, is trees and fields, it, made us also, rks, created when abitation for him. how God formed nd, and breathed n became a living 3u must feel that If any thing be ) reverence their how much more lose offspring we why you should 5 and holy. No the greatness of ings. He keeps rresistible. He ind ; he weighs a balance. He The inhabi- fore him. The I. All diseases lispering of his i in the storm; d then consider it God is light, 3urer eyes than 3 some things at once turn THE FEAR OF THE LORD. 219 your eyes away from them if thev chanred f . way, so God cannot look upon i^X ZT^^^^^^^ be so verv crreat anH c« u , "^ ' " ^"® ■'^ord who a. A'. i4l ;;:7„:"tr;ho""k''"-^ "^■ polluted with sin, to stand T::'Z^^1 "^^ '"'«- - the Lord" iT't? *'^'' ^^^-■' >% you should fear Ye, dear-ohldro; Z";:/'"' "" " '^ ^'''^Oed iy Kim. be at an end, d Go, S ini'I"''" '"^ ""^'^ »"''" of Adam int^ jud-nnenr Tt •» t" '°'" """^ ''^"S''*™ ^.ay. A great whiC^l/X U^^^r r^"' Sit upon it; and the dpo^ n , ^' """^ ^°^ ^ill heJhi.,;ndth:\u:; :ht^^:frai'^'''Vr lives are written shall 1,» j "*"''* of their judged out of h hint thaTa "^ ""' =''^" ''^ Men shall then be d vided int. r""'° '" *''° •'°»"'«- and the wicked Ketst h!n 1° "'^=^''-"'« righteous "Pon then,; the last shal td™ ?""''"'" '"='°™<' Now, think for you Ltl X^"""^^ '0 eternal misery. God, before whom we Ist tts" " "'°' T" '° f"^^ Vwe must receive o^ tal^Iter 7' ""' "■"" *- the illllTdSyot tir ""'"■" *^ "^"-"-S »f »A.„, I have b n r , " "''T J" "i-d-^Ay, /««,, and you have unZidre a'n"! tt ^'^'T^ ' "'"'" *=>* -id. I trust that if Tny hoys „ ' 'wsT "'"'' ' ""^'^ asked why they should fLwl t ® ^"''' P"-""" "ere to mentio^n som eeas„^" ^f^°"V'^™"" ^"^ ""^ his creatures; and that h.' """'°"'' *"' *^y "^o 'hey are to bejuSged ^^ ht.'^ ^"^' ^'"' ''°'^= ^^ that 4if^rwiro„!:„:'r.rnV"^' r^ "^-^"- how you should fear the Lord anV", fth "«' ''" ^"" you should do this bu h^Z ' \ ' ""^ "'"' P'a^o, ' "'-I '*'"'™5' °» A« Son Jesus Christ. i ' >! ill* 1 220 MISCEtLANEOUS DISCOURSES. 1 mention this first, because both to young and old it is the first and great thing in religion. Imagine to yourselves a splendid palace, full of all at ract,ons, mth every thing that can please the ear or delight he eye. Gardens surround it, ivhere the fairest flowers bloom and the sweetest fruits grow. Those who are admitted mto it are clothed in the finest raiment, have crowns of gold placed upon their heads, and har4 a^e giventhem to make perpetual music with. The paL of wh.eh Ispeakis the palace of God'sfavour.and the^ is but Tjr ^nu'-"^ '" '""""'^ ''"° " <=» ^ "ttained. and that door IS CV^t. Isupposethat most of you know ;hat the Lord Jesu. Christ has done to procure for us the for- gveness of our sins, and to bring „s into the favour of God He laid down his life to accomplish this. He died upon fte cross for smners. •' He was wounded for our tmns^es- sions, ho wa. bruised for our iniquities: the chastisement hLw "''Tn T "'"'° ''™' '""' "'"■ hi^ *ipes we are Jet! «. 7''° """" *° ^'^l' ""'^» """"^ believing in J^us. Should you or I desire to escape the w J of God. and to enjoy his favour, wo must ask the pardon o me'r:;:;:*r^'^^°"-'«''^--^«°^wi,iha;: If. therefore, dear children, you fear the Lord -if you consider h.s favour as worth obtaining, his wrath as worth escaping, you will put your trust in'' Jesus, tt S^ I* llin '^ T T ™"' "'■ "" '" *=" '^bour »d are heavy laden, and I will give you rest" Lotl '^t'' -n "" ^7! ™^ '" **'■'='' y°° ^o"" fear the 1 „ H . r "°" ''" J"-" ^ ^e^-d. You should fear the God is eveiywhere. He is here at this moment. Wo cannot see h,m, but he beholds u. When the service is over and you go home, he will be in your homrto^^ ES. mg and old it is ilace, full of all lease the ear or Inhere the fairest ow. Those who 3st raiment, have I, and harps are . The palace of and there is but be obtained, and you know what for us the for- e favour of God. He died upon )r our transgres- le chastisement stripes we are oe believing in e the wrath of the pardon of God will have Lord, — if you vrath as worth 3, that Saviour :• and are heavy 30uld fear the should fear the a sense of his noment. We the service is ir homes too. THE FEAR OF THE LORD. 221 When you are at play with your companions, God is near you. In the dark night, as well as in the bright day the never-closing eye of God is looking upon you. When you are by yourselves (as we are accustomed to say) in a room alone, for example, God is still beside you. You may go where no human being will perceive you, but if you were to fly across the sea, or to dwell in the most distant part ot the earth, God would-be with you still. Now, children, it is a part of the fear of God always to have a sense of his presence on our minds to restrain us from evil. _ Let me tell you a short story to show what I mean. A wicked man, who was in the habit of .stealing, once went to a neighbour's orchard for the purpose of carryincr off some fruit. He entered the orchard; but before proceed- ing he looked cautiously round, to make sure that there were no witnesses of his crime.. He looked first on this side, and next on that; he looked behind and before; and when he thought he had made sure of being unobserved, he was about to begin the work. But his son, a little boy' whom he had taken with hihi, and who at a Sabbath- school had learned, among other things, the commandment "Thou Shalt not steal," said to him, "Father, there is a place where you have not looked." At this the man quickly asked. Where?— thinking that his son perceived some one coming, when the boy pointed upwards, as much' as to say, "You cannot be hid from God." Struck by this, and feeling the justice of the reproof in his own con- science, he desisted from his intention, and left the orchard without taking a single apple. 3. But there is a third way, dear children, in which you must fear the Lord, and that is, hy always striving to obey his commandments. The Bible tells ub that God is angry with the wicked every day. Why is he angry with them ? Because they are wicked and break his commandments ; i'rM 222 MISCELLANEOra DISCOURSES. • because they will not do what he has told them and be- be air..,-.) „f „«■ 1- , "'"'—'""• therefore we should oLy ul "^ '""'■'•"' ^''""" ^ «-«f"l ^-Iways to are^to'TeT T ^"7 "'"'''' *''^ commandments of God Onef^Hr "■"?'% "f' "' '^" y™ ^°">^ of them.- mav bt ,„ / ('""^' ""'' "■>' ""'her, that thy day, hS JL ""n °» *'''" """y' "■"" Sirls do not honour par»rh. 1-, ' ''°'.™'^„-'"g™dutifully to their takmg what ,s not your own, either from your companions or (wuhout their knowledge) from your parents. Cerla 1' to do such a thing shows that you have no fear of God bt fore your eyes.-Another commandment is « Lie not „„. often tell hes that they may not be found out. thou^L thk d^s no-, always serve the purpose, for their ;ickednel~ often detected notwithstanding all their falsehoods. n!w a bar .s a most hateful charaoter.-hateful to men and » ibomma .on in the sight of God ! You rememberllt ^rrdead?"^"^-^"' "'™''^ ^^pp''"^^ ho:"; : : struck dead for speaking untruths. And, remember wh=. « more than that-Scripture has said ZTZt'Xm briml'nT.""' " *'^ '""^^ *'' ""-"' "'"> fi- -^ I might mention many other commandments, such as Kemember the Sabbath-day, to keep it holy •" and "Thou Shalt not take the name of the Lord thy God'; va nV'^nT If smners eofce thee, consent thou not." But ;„u wm I 'i ES. Id them, and be- is a fearful thing I'ho can destroy efore we should lareful always to ndments of God ures of the Old ome of thera. — 3r, that thy days thy God giveth Is do not honour itifully to their it displeasing to halt not steal." ' of stealing, of ur companions, Its. Certainly, fear of God be- " Lie not one is wrong, they It, though this wickedness is ihoods. Now, 5 men, and an member what low they were Member, what liars "shall vith fire and 'nts, such as, ' and, "Thou vain;" and. But you will THE FEAR OF THE LORD. 223 learn from your teachers in the Sabbath-school, and from your parents at home, a great deal more than I can tell you now; and also, as you grow up and become able to read^ the Bible, you will see in it for yourselves what God requires. And what I wish to impress upon you now is the duty of always behaving in the way that you believe to be agreeable to God's will; as David says in the Book of Psalms, "Stand in awe and sin not." Never do an action or utter a word, or display a temper, or indulge a thought which you suppose that God in heaven would view with disapprobation. I have thus mentioned three ways in which you should fear the Lord. Will you try and keep them fn remem- brance, and I will tell you again what they are? Fear him by believing on his Son Jesus Christ ; by keeping, constantly on your minds a sense of his presence ; and by always striving to obey his commandments. III. Having explained why you should fear the Lord and how you should fear him, I now come to the lasJ ot the three words which I asked you to keep in mind - WHEN-when you should fear the Lord ? And the answer 1 give IS, immediately, while you are still youn^- not wL your brows are wrinkled, and your hairs become thin and grey, and your strength is failing; but in the very spring- time and beginning of your lives. And if you will listen to me a very little longer, I will tell you some reasons for this. L In the first place, you should fear the Lord when you ^re yonx^g, because this will make your lives much happier than they would otherwise he. Children some- tunes think that religion is not a pleasant thine Are they right in this opinion? No. Far from it. " I will tell you what the wisest of men has said : "Wisdom's ways (that is, the ways of true religion) "are ways of ' % A . I ■J 221 MISCELUNEOUS DISCOUBSES. pleasantness, and all her paths are peace " S„™„ boy growing np without the fear of the Lord S °"' struotion, and giving l^^elf „p to wiltdness' lliT'.^' •tloly Spirit to love and serve Jesus wh\oh r.e ,u ^ aUhelLe^henl hrltiS ^^t "'-'-' aWd. In the Book rBe':!!™!?;: Hom"': T ceived from an angel, and whieh he was directed L -vallow ; and in his mouth it was as swe^L tn'v w Zn " t''-' r "^ " "» "^"^ - bitter'Titt io;^^ :2;r^I:7:;:tt^rr'^'*^'^'' ^^ That is pleasant at th t^e and t ,1"'"" °^°°''- behind hut such as arepiealt ttewi . ''ueZ t^ fore, dear children, if you wish to be happy in IhT ^ d" ..to begm to fear the Lord now that you aJe yo „! Tht will gild all your days with brightness It will ^' «anysweetenjoymentswhiehlicl1m : r«r^°i: W.11 save you from many distresses which they brt! „ Jl themselves There never waa a person converVd S hood who repented of having given himself to God so" soon : but many, many who have grown un to he ™ women before being converted, hL Sbtt^rKf"' no havmg given themselves to God at L eariie 'pet/°^ 2 1 will mention a second reason why you sh„„M fear the Lord while you are youns • and it 1 1 'may not Iwe to he old. ® - ™d it is became you I remember reading a curious catechism written hv . veo- distinguished man. In the catechisms wh 1 i' accustomed to learn, questions are nut by thMe.ch > the answers are given by the schola^; b„I in tht:^^ C SES. 6- Suppose one Lord, refusing in- Jness, and another d enabled by the lich of these two life—the first, or may be pleasant i produces misery we are told of a apostle John re- was directed to et as honey, but bitter. So it is 3 still indulging nee followed by service of God. ?aves no effects The way, there- y in this world, re young. This vill procure you aever taste. It bey bring upon i'erted in child- self to God so to be men or ed bitterly for irlier period. 'y you should is because you written by a which you are ^ teacher, and the catechism THE FEAR OP THE LOKD. 225 We- the i".pona„;etatr:eSv'^^ T'' had been sl.own, when the ehild asked JTr «»?"''«'''" be religious now! may I not vaU t!li Tk ' "' """*' ^ The reply to this was "Ah l V? I """^ " ""» '" the churchyard." "' '^"'^ '''' "'"» g™ves in - r °iiS: ;X:r''"' ,"-'■» ^ ^hurchyard, to must have seen the little coffins^L^f ' . """" "^ ^^ earned through the stre ^ Yo„ J^^ ^ T 'V™" "™ heard of verv vnnnrr r, ^" ^^^® ^^own or you not reX birr'-r:' '"^ "^ -''="'■• Can mates, but are s^ n'oTon^rf Vl" ""' - ^^ '"" P'"^" frora school. You learned ,h ,1 "" """" "-"^ -^ay afterwards you were .^dM. ^ '""' ™''- Shortly -^ead , and y'our Tyll Z Z'Z Zl "T ^'^ again. ^®® ^^^^ in the world ^Sl^'Z/^f^t^r' r:^' ^^'«<'- have hoy .0 who™ I Im^IZllZitf:''; "'" "'"^ be a man. No little mrb^f ''^ *''" ''"e to ^ho shall live tobe" w 1! r .""' ''" ''^ '"'"'» "'at will, you shall all ^r^w I o be "' ""' '^ '' ''^ ^"^'^ cannot be certain oHt 1 " °'' "°"'^'' ^ but you may possibly r^uLd ha„?" '""'^ ''"''' "- ^ ''- Jateness of the LasorlatVLT ll^:^ "" '"^ he other hand, be struck off the tree bv : M ™^' °"' tame, so you may possibly survive ffl ^ !■ '^ ^' ""^ of old age • but vn„ I ,7 ^°" '■^''* 'he period the destfoier l7n J „7v"T" ""' *^ ^'"''^ of then, you ^.ust 1 ^^ZZ^C ^^-'-- ^ -y. fear the Lord ■ but vn„ »'," f'1 ^ ■>'™ "'o old to cometo.es„s'nor/a:dth:irfh:c:rofirs jti \\ .: l'1 Ill I I. 226 MISCELLANEOUS DISCOURSES. ie'Z t'"*'""""''''^'' ''^f-^ '•' >- '"■-ed much longer, he^>»ll rooe.veyo„ .nto a bright and starry existence" in ;'An. „„ the ohiM w^ grorvrtCortoT: boy a )le to run altmit «;* f^ii i » b'^wn lo oe a to his falh„ . ,1 ' ' ' "" " •'"y- ">"' '«= '"^t out to h s father to the reapers. And he said unto h,- father My head, my head I And he said to a lad, Carry Idn to Zn died ' No ■ I'^r °" ''" """^^^ *'" '>°™. »«» to Sliepherj, Now, a shepherd is anxious for the welfare of the lambs of the fiook, as well as for the greater sL en It IS so with the Saviour n. j . greater sneep. It E^itii^rer^^^--'^^ ;;.;eC;;:?2';zrrthtL:at:r^^^^ ^ i \ It'" t 'T^r"'' ''- "^ and^rLTth:" n.s bosom. Is not that a beautiful picture of the -id wTen L .L oreZh""!, °'/°" """^"' ^■'"" "^ a lie was on earth, and when some good narent^ ble^inrr ''f I"?"' ^''"'^^» '° '>™ *» -^ "^ corrected them, and tookthebab=;;inMsttand"blerd RSES. Jmed much longer, starry existence in death of a child in you a verse or two. '' is, grown to be a , that he went out lid unto hi- father, lad, Can-y him to him, and crought es till noon, and ish you to feel is, to you. O then )w; and love the ' while it is called e why you should Christ desires to ist calls himself a br the welfare of greater sheep. It leglect the older lim ; he supplies eed; but neither rary, we are told lud carries them '■ picture of the n the little ones icollect what he le good parents a to receive his at children were at that time!), ok. But Jesus rms and blessed THE FEAR OF THE LORD. 227 'o come unto me anrl ff , i ' '*' '""o "'"''If^n WngJom of heTvl " t^^ "■"' ^ °' '"^'' '' "'« he is n„>v in l.eaven rT I " °° '""S"'' °" ^^H' ; ^"^t::Jit'':^ „f » wes jjs:: ^^ come .0 ,m Cu ca Zr ^ t" "" "'"' "'^^^'-'W b"tyo„ can pa To Urn ■ "iV' "''™ "P '" '''^ """si look to hin"asTsavir '1, "I' '"" >'°"' ^°" »» »i- in hi. h,oor;:r; rrriiii r, 't ""- you; ,ou can .erva him, and he mCyou ""'"' Lord while vou are votn K "'' ^"^ *""" f^"' "« "ve. >=«„ i;Ti',d'':;rwi?j^^^^^^^^^ ^- may not live to be old- and iJ t ' """'^ y"" to have little children Itg 'oir " ''''"^' '^''^^ I have now said all Hmf t ♦;.• i and HOW, and WH j" 1 luld ft TT^ '° "''^' l>efore I close the sermo! 77 "' "" ^°"'' ""<' ■><»'. 'tings to heart r?,?'. "' ""™' y"" '» '»y these ^Peak to oTn d^i^t" l"'" T ^"^"" '" '" '"^^ that you can from ,1 ! T^ ^^ """"""^ to learn all struct youln ttoS M ^ t" """^ "^ =° '''»<' "^ *» i"' you in the babbath-school An.I ,.i, n i ^ you wisdom that you r.av ,Z . ^°'' "* <^<"1 to give P'ayed. "Open thou J '""''"f "»'' the truth. David drous hinTou of .r;r Tf' "-^'I ">«y I'ohold won- little child™, need to off >"" """"'' ""* ''"« ^O"- fo.e that you ma! 1 1!;! ^.T^.V-r ' Seek, there-' yon «lli % -pph^atio^' "thattory 17 '^ "'^'^ enjoy as much happiness in this worW Z Z^/Z Z H'. I ■ »!*. 'I I t iii 228 MISCELLANEOUS DISCOURSES. good, and timt when vnnr Ufa, «« -xu you may be taken Z Z^Z^^^^ " ^'T' jn^tfat better ,a„J „he. there i, „?i ^Z ^iS lore, no more sorrow.' ' ' ® ® «tHe„ Scripture and ,el„ nnT:!!' sa^r^rS of the Lord IS the beginning of wisdom." «;^:tVfe:; it: Lr,r -^ '"-^^-^ that not a few are doing so b, ' t , J T '^"''"^'^■ unkind as false to sup;ofe that 'is:™ „l^ " t"'^ ^' be doubted, though the convietion .^ a vl "ad onHr to live all my days withoutTh fear oH e W "t"' -w doi„g, „ J ^,„„,j ^^ what ii^the tlTber uo HI is not the present time the best? I« it „„t ,1, onlyt,me that I ean ealcalate upon ? Is it not ,r keepsme from turning to God^-TheToveofsll^plere' UIISES. fch comes to a close, y of Cliriat's people note sin, and, there- rds to those present y of which I have ir brethren, incum- young persons who '• To you ecjually 1 saying, "The fear i you are spending J I am persuaded, Jld be a charity as ith all. It cannot, very sad one, that [ now look, a con- 1 these .persons, I • state. I make a uld urge them to —questions, which )er:— Dol intend ;he Lord, as I am 1 the result be? — ly portion among len do I mean to 't? Is it not the 5 it not the time were sincere in cut down in my 5ntance, will not " ncaus Wliat ►f sinful pleasure. THE FEAR OP THE LORD. ' ,,, Well b t } «in t^ be reli;;,„t::^Xe'ir '""'" "■' P'""""-' »f Poaoa them to be! n„ r , T""" """'' ""'"rally sup. - »i« would affi,: .1'::, ;t^'-« ,"«" -> woUt ^"0 religion? An.l at ^letlt ' """ °"' 'P""' '» thoy substantial or notZZhlT T''"^ P'^"^"''- >» J will be content to risk the s. , " """ '"' ""^'^ ^''kes I Jo .ot wish, „y rien 1 to r„°V''"^ """'"'" »»"•' place „,yself before tl riL °7r •" """ '^^«°8»- ^ »-! I.oall upon y„u to «y T; .I?''""""!""'''' --«. faculties which your Maker h° °' *" ""'""al right or wrong i cas«^l'"\«7" '""; l'""'" ^^ "^ I have no doubt that 7Z °'^"'' ^''■•''• and solemn banner, yZ ml ""'"7 '"' "^^ '" " "aim ^';a' then. I exh^r^;:' IXrVo ''' T '" ^^"O- and to resolve what yo";, Zi' rj'^f- '» a p„i„,, whom ye will serve." If ,eliri!„ , °°f ^» '"« % '■leas of moral relation, a eoutuL \f"-'»'~i( the •*at, heaven and hell, be buUl . ^ ^^' ^'""' " J"''s™ent. gmatio„,_then by al r^ean v ' "'" '^'™<' in- world and its passbg ent^ems ", ':," "^'-"'^ <•« ^o ■ "axirn, "Let ns eat and "mk ,'"*'" ""'^'^ollow the But if the things to which I hat <• T"'" ^' '««." eternal realities! 0, pro.: y 1^"^ ''!-'^""' -'^ by acquainting yourselves witrOodha^ "^ """' '^'"S^ peace. "For what shall it n'oflt ! J"" """y ^ at the whole world and losl ZZj^^ '' ''^^''all gai„ man give in exchange for his so,d"" "■"" *"" a I I: I ) ■m! I XJIl. SERVANTS AND MASTEES. " ^'^Tr ^' °^'f "* *° t^^'" tl^-^t ^^^ yo"'' masters accordingto the flesh, ^ith fear and trembhng, in singleness of your heart, as unto Christ : not 3 ' T^'iT""' ""H ""r"-^^'^'''' ■' but as the servants of Christ, doing the vnll of God from the heart; ..ith good will doing service, as to the Lord, ,rl !h n r° ■■ """'f *'""* ""^^^'^^^'^ good thing any man doeth, th^ same shall he receive of the Lord, whether he be bond or free. And ye masters do the same things unto them, forbearing threatening: kn^w- z^^sJ!^:^z:i!:. '""'^ '' ""'''''' '' '''-' ^^«p-* "^ ^- I TRUST that I need not caution you against supposing that the duties which we owe to our fellow-men constitute "all righteousness/' Far from it. There is a large class of obligations, the most important of all, under which we lie immediately to our Creator. The notion, so prevalent in the world, that the fulfilment of common social obligations IS every thing that is necessary to entitle one to the charac- ter of a good man, is most erroneous. Reason itself teaches that our characters are vitally defective, if, besides con- ducting ourselves aright in our transactions with our fel- low-men, we are not habitually inspired with love and thankfulness, with holy fear and devout submission, to the Being who made and upholds us. whose w« ar« and whom we are bound to serve. « Thou shalt love the ERS. ers according to the flesh, eart.as unto Christ: not vants of Christ, doing the ig service, as to the Lord, thing any man doeth, the e bond or free. And, ye ring threatening : know- • is there respect of per- inst supposing that len coustitute "all s a large class of nder which we lie n, so prevalent in I social obligations, one to the charac- jason itself teaches e, if, besides con- ions with our fel- d with love and it submission, to rhose we are and a shalt love the SERVANTS AND MASTERS. ^^^ tut "the sJooJ°ut^lfy''^--S^^'^'^thyseuA great Taskmaster's eje." ^s ever in the ^or, I trust, do von noo^ * i, the faithful perf„™,^r„f VlT"'^ ^S-™=' ">aki„g l^ou-d, even in the smallet ^ J*Tf7 '""'' °^ "^ ' Salvation is of grace- "nof Jf^'f^'ope Awards God. ho-t." Pardon^ndj; :„^rf '' 'f "^ "^ should "toning sacrifice and We^r u ''*' ''"' *«"gh the "Being justified by fa.rht h"' '""'-- "^ ^^"^"el »"' Lord Jesus Christ." oJ'ZT' T"' «'"'' 'hrough t e Beloved, in whom we have ,1' "" "' '°''^'"' ''^ Wood, the forgiveness of T 'edeniption through hi, g-ce." But'bZresa Ivati''""'''"^ '° *^ "=*- °f h follow that the practLo truer °"™'""°"^' '' '^^ "et -« unnecessary, or of sm,n '" ""^ «' "« hranche, 7»a" Writers Pluf to T us^Cr " ''/'^ '^ ^ «thfu thou aflSrm constantly that th^v 1 ? '^'"^ ^ '"» that God should be carefuUo „LLT„ '? ''"^ ^'''^^^ *- ■^ the test of faith. It is an ?*'"-^"'' «'-^^-" Conduct at, while "not going about oSisT"' M ''^"^^^'^' of theu- own," but " submitting tl! " "Shteousnoss teousnoss of G„d," thev W * ,*''?*'«« ""to the righ- f ortcomings, and eirit f^rand iT' TT" "'" "»> to the image of Christ V,! ""' '° ''^ ''""''"""ed troths of the Gospel, where oneTT^ '"""^""^ "' 'he SphitofGodtoappehendandb r ^'^ ^""W'''' hy the ™l dispositions, to^u^l^ffttli- -*M ■ r. '" "'^''^y ' ■- >.the right discharge ofTve :™ r"*''*' ""<' '° - "J^'"" pe^on. who ..ndered voluntary S Jfe V'""' "' te meant both Ao k^ J "^^vite loriure. I suppose ^ our i-d'ri':haifiT;^vtzt''tr^ -t^ whose service is fiee • .L 7J« , ""^ "^ "^ *l>ose me, who h^e ofThl "^ representatives are before e£the. thr^'^thel'L^-r^ - --^^ This last clause~«according to the flesh^'-_^f earthyjsterT„^Z:r 'ZyZZZZr. fl IT but 1 cannot S,:7mll'^^'' "' "s disposal; "K give mm, and he cannot rprPiV/i ;i^^- • over my conscience. He may have TZhfll' T™ «th authority, Go on this eCn74r to hi'"''- "! work; bnthecannothavearighttosaytomet^ ''•"°V' opmion,— believe thu tr„ti,' iV . ^ ™ ^e. Receive this »b.e fo; his s •;; btevef: L" nr"""^ '^^p°- 111 I it < I'll i 2S4 MISCELLANEOCS WSCOUESES. plymg that we have a Master i,ot according to tie fles" One .,y„„ Master, even Christ Hence arisef anothe' Itat to require. A Christian cannot be hound in anv circnm s^cos to do what Christ has told him not to d"'or Xt' Zh ;.. ^''7"'8''"<»' '» »% a master according to the and voTdwI. V° "''g--<'.t-cmes necessaly »„, subject o^T^H ™r °°™'^' *° *« '"«•'- "Wig-tion of kee~r I f "" ".^° ■' " ^^ "' ^■" Should a shop- ^n'/:rrb/rp:s:r. l;' --t " "^^ ''^ when it ,•= „„* 7 ''^','^^''™S rt as of a certain value deC wh n -H "' ^ V'"^ ""'' '' *^ f-^ *»» <^^ »d ".«* rhen t w ° r ^ ""^'"^ '^''^ '" »"8^^' -»^* "«« ™ te riven 1 r ""'-"^ "■"^P"'*''"' l-"' fi™ '«fi>«al *0uld ^ofher ' . '"'"'P*' °' ^l"™' ■"'■ "I-^ -ot one to st:t^ C-Tn'e7tr "'' '^■''^- '"■»■ -"^•^ «,],„♦ , f iionest, whatsoever things are iust i»«i^''rs~:r!^,t"^^^^^^^^ rr:; th^bX'^ 1"^' -p^n Totroo^rzZd*! Tou 1 CW "^ "^''"°*''«^- »"' i"' »th« respect^ if ord::i''t:t:r:r; r "'\'r '"'^^"■'^''' ^- their emnU, T T ^ ^"'"S' "•"'« y°» continue in they iIdfolr™h"^t' y '^''"■■^' ■" ""« "^^^ ""oh «ney indicate, and to the best of your ability. Pla"' ItlVTt- J""'""' "> ^^'""'- » «'« second -n;^ined,^veld t tf "" "'"°'' ^'■""^ -™»'» ''withCan^t^mbnl*Tr"'7 .''"^^"^ '° ""^^ ofhear"' .,"" "'"""'"g. theyare toobey "in sindenw^ heart, ,ney are to obey, « not with eye-service, i me«~ SERVANTS AND MASTERS. ^SS pWs;" they are to obey "from ih. u . . will" ^ ^^^^ *^e heart, with good 1. First, with fear and trembling. He does not i^ea:" J :r ^ "^^^^^^^^^ ^read of bringing down unnn f f , ^ ''''^ °^ ^ ^^^^^^e -tyrannicalL'tfrriX^^^^^^^^^^^^^ No. The Gospel gi.es a'c^fe^V^olH/^hT t ''''''' It imparts a di^nitv fn th. • j- • , ^ *"® character. Oest famine's, in Sr^^^" ^^ """-" -'"> « »o- l>l"ig," whether used with rJ ' '*"" *'"' '^m- to God, or with Xelce r^l'!, *^ °''*"» ""^ whatever theSt he n^ ^'^^'^^'^ ««■, or even owe service to its »Hn ^^"^''"^y *o *^o«e to whom you -fchi^.c^iihanotftr/-" ^ee.;rrrornT;:^rsZiretoro: r^'^- Mgodly family If ' '^ " '^"™ fo'idence in an »ot this one einfd act tend l^^t *oTt " • T " of tna testimony she heare for Christ? We^'^ '^?' and steadily doin» h„ j . ! '-'aim< Were she meekly a"y domg her duty towards those into whose em. ' ■ i '■ I I ; i \a 236 MISCELLANEOUS DISCOURSES. ployment she has entered, she would be a mirror from whose surface a constant though silent reflection of the • loveliness of religion was taking place; and an unbelieving mistress, or an unbelieving fellow-ser^ant, who looked upon her, and saw how exceUent the practical fruits of religion appeared m her, might thus be won to the Saviour. But a single act of disobedience would probably spoil the ex- ample of a year. What " fear and trembling" should the consideration of this induce in the servant's mindt Not the fear and trembling of a base, but of a generous and excellent nature; fear and trembling lest by unfaithfulness or indolence she should allow reproach to fall upon her profession. 2 Another characteristic which should distinguish the obedience of Christian servants is "siT^gleness of heart" This expression is the reverse of insincerity and duplicity. It is opposed to all pretence of being actuated by one set of motives when you are mainly or chiefly under the influ- ence of a different set; or of aiming at one result when you have in fact quite a different object in view. An in- dividual advocates some cause of public intej«st. He pro- fesses to be moved only by a sense of the great social ad- vanteges that will result from having the views in behalf of which he pleads carried out The geneml good, he tells you 18 the consideration, the sole consideration, that weighs with him. Perhaps all the while he cares nothing for the social advantages he is so fluent in specifying. He has some private purpose of his own in view, which he diU- gently conceals, and he merely makes the general good a stalking-horse to gain the accomplishment of this. Such wouW be a clear instance of the want of « singleness of Heart In like manner, servants—to confine myself to the case to which our text refers-often do what their mas- ters enjom; do it punctually, diligently, ablv, and to the enure satisfaction of their masters; but their obedience is EISES. be a mirror from t reflection of the and an unbelieving ;, who looked upon fruits of religion the Saviour. But ably spoil the ex- ibling" should the mt's mind! Not f a generous and by unfaithfulness to fall upon her i distinguish the llene88 of heart." ty and duplicity. ;uated by one set r under the influ- >ne result when n view. An in- terest. He pro- great social ad- views in behalf ral good, he tells tion, that weighs nothing for the ifying. He has , which he dili- general good a of this. Such F " singleness of ofine myself to what their mas- i)ly, and to the sir obedience is SERVANTS AND MASTERS. 237 dered m "smgleness of heart." To illustrate my meaning, I will take the case of a young n^an who manifests uncommon zeal for the interests of his employer, and labours with all his talents to render h,. employers busmess prosperous and flourishing, though ^1 that he redly cares for is-himself. He conceives th'at the course he is following is that likely in the long run to secure his own interests most eflfectually.. He will display h. capacity and steadiness. He wilf ingratiate JmseTf with his employer, and obtain his influence to aid him in his ultimate views; and in this, and other ways, he calcu' ktes upon reaping the reward of his present exertions. The obedience of such a servant is not (so far as we have Z lot' --% -rthy of much, if any, commend^ to. No doubt, ask his employer what his opinion of him ^ and he wil answer that he could not wish a more atten tive aiid excellent young maa Still, in a moral point of view, the want of « singleness of hea.t"spoils all.' Mark me! I do not deny that it is proper enough for a young man to desire to push his way in the world, and to rise t! respectable and (if he can accomplish it) opulent circum! stance. Nbr do I deny that a sense of the benefit likeTy to accrue to himself from faithful service rendered to a^ employer should be a motive, united with othei., to render him faithful But I do deny that if the young man be a Christian his obedience will be m.rel, of this description If a Christian, he wdl obey his master because obedience . in tself a duty. He will labour to promote the success tlw ?w '. '^T "^"^"^ ^^ '' ^^"^^ *^ f^l an in- terest m that, from the very relation whidi he holds to his master and altogether inespectively of the character for faithfulness and zeal which he mav thprpKy ^^.Ui-h --^ himself, and from which he may in W'end p^cut p^! sonal advantage. The practice of religious duty in all its i i ilii 1^ 233 MISCELLANEOUS DISCOURSEa bm„che,tod« to the benefit of the individual pmctising Lif t '* P™"^^ *■" ■'' °" »ke, as right if cSlwrtue ^^ """ '" ""^ "»^'' "'^ "-'» of 3. But again, servants are enjoined to be obedient to their masters according to the fl«h « «„f „..v; "'"" .*" rfJi't.^r.'"^"' ""."-'^^e" cannot fail to bounder- eye „p„n h.m labr.ar. diligently; when the employe 's eye .s removed, he becomes slack. If engaged to work by h mseif as httle as he safely can. He says, " The master «n never know but that I have been working h^H of L J ^yo-^voe- Now, there is a thorough lack t2ZT T^T ''^*- ^"^ behaviourimpliesirnld truth that God m heaven is continually taking cognizance ttZZl " '*"" '"'■" "^ » whom God ha,^ al d "t T I '^ '' ^"''*'''' "> *»»« would .3k th,; f'f ™'^ f """Kdo-n and gl„^ , j themselve, and ' " contf^' 7 "'^^ "" *''"» «<»">..ot lievers! ^ '^'" *" ♦'"'"k themselves be- Some one will p^rhana »»v m i,. i-perious. and unrearabT mLteT 'hI"- '"rP"^' pleasant obedience to him ? t 1^ . '"'" ^ y'"" » w with the u.::: g :d wa,r"b° i-':;'" '""- "=« »ble; but I am unabk M . 7 '""'' <"• '■«««»''- ha subjects Z o " VoVS' ■"'">"" '"^ ''^'""'™' ""ch to be lamented tZ St f ''" '''='' »'' '* ^ individuals whor God'l: "pLd 'ir I"'"'™-'"' *""' masters, should, by unkindlv trU ? I"""™ <"' "y to use such a Z as /ir^'-^P'^ °«='-on to «» of one man dcrit i '"'™ ™»"°"«i- Still the grant that where a IT «cuse the sin of another. I duty ^joined rthett ^olt^dL" TT""^"'' *"» part of a Christian when d^T- '' ''"' " ''» *•"» the exercise of a p^Tar"^ il\rrr' """^ the more on his guard «^,;n^Tv . ' "^ '° "«»'' is exposed, and t^e solTct .* '""'"'"°'" '» "'"-='• >>« oating divine help to keThil ^""^r^'' ■» ™PP"- mean that a servant wh„T . f """«• ^ do not should timidratd dalbT T-'' '" «'' =" ""^ »««'" caprice without "1 2,1 ™'™.' '" "'' P^'"" ""d without taking surstelr r ^^ ^"?™»"^'™<« fails) prudence and feltre'ST f "''"'«'' °' P™'«°» « is -and T , • . P^ °*y P"'"' »«t. But wh.. I — . . »d I wrsn servants to feel that such is the' wl RSES. ce, is like "vinegar Should there be are at all given to seriously to reflect le name of Christ, worthy of them ? B suitable to those m and glory? I can thus conduct : themselves be- i an ill-tempered, ow can I yield a ey him from the Kind or reason- ■y the treatment exist, and it is unfortunate that the position oi' :ive occsaion to •ned. Still the of another. I ireasonable, the ; but it is the nstances where '0 be so much 'ns to which he ■nest in suppli- ^8- I do not ; a bad master s pasKion and istrauce fails) of position as lit wJiot T -._— is the law of SERVANTS AJfC MASTERa 241 Chri8t,-the text proves it to be the law of Christ ih., so long as circumstances determine vou tn r '~ ^ service of another, you should If "" '" '^'' cany out his renn ri^ T ^ "^ y^"*" "^^^^'^ *« V'^ry reasonahir- t !• '"'" ^^"" '^''^ ^^e neither utmost abiliry without Jl '' '''^*^^^"^ ^"^ ^^^^^^ terfere wi h the h t""'""^ ^'"' "^^*^^'« ^^"^^ to in- duty; aTo di ' I T' '"' '' ^°" ^'«^^^^g- o^ your "be subL,! r ^^™t«/ writes the apostle Peter thank-worthy i'a man ^' ^""^^'- ^^^ ^^^^ ^^ grief, sufferin'g wrongfully 7oTT: T'' ''''' ^"^"- ye be buffeted far V f" / ""^^^ ^^^"^ ^« ^*' ^^ ^^en butif whef^dfx^^^^^^^^^ ?: ^* p^*-*^y^ serve 0^3^ 'dT ,^1,"^ J" *''" '^^' '^'y '" ''^^ obtain from bw '''*"<"y' *•>»' *l«y ^I-^U in due time dien« "' * '^™'''' ""^Pondi^g to their obe- 1- The fet oor>«&^,i„„ i^ jt^j ,.„ ,^.^^ ^^^.^ * IJ.il [■I i iil I!f 242 MISCELLANEOUS DISCOURSES. eartJdy masters, they are oheying Christ. This motive is so important that it is not brought forward once or twice merely, but is presented three times in the course of the short passage under review : « Be obedient," the apostle says "to them that are your masters according to the flesh with fear and trembling, in singleness of heart, as unto Chrtst. Again, "Not with eye-service as men-pleaders, bu as the servants of. Christ." And yet again, «' With good will doing service, as to the Lord, and not to men." We may pause to remark with what a dignity this in- vests service. It would not be felt that any employment however menial or low in the world's estimation, was in^ deed menial or low if we had been directly appointed to It by the Saviour. Christ's commission to fill a post, what- ever that post might be, would make it an honourable station. John Newton in one of his papers happily ex- presses what I have in view, when he says, "If two angels were sent down from heaven with a divine command one to rule an empire and the other to sweep a street in it they would have no inclination to choos. employmenta'' Assuredly they would not. The one would sweep his street with as kttle sense of degradation as the other would have in sitting upon his throne; there being no room f,-, the notion of degradation in either caso, since their parts had been severally allotted to them by God. Now, Christ has assigned to his people who are in the condition of servants the places which they occupy. He has done this, not in- deed by direct personal appointment, but through the arrangements of his providence^ and therefore in the dis- charge of their duties they should feel that they are per- forming a high and honourable work, fulfilling the behests of Him whose pleaaire the most exalted of created beings would rejoice in any capacity to execute. -t !H not, however, the digaity with which the consi- der-i.tion in question invests service so much as the obliga- SERVANTS AND MASTERS. rhis motive is once or twice I course of the ," the apostle ording to the s of heart, as i men-pleasers, 1, "With good men." gnity this in- enaployment, ation, was in- appointed to a post, what- n honourable s happily ex- If two angels oramand, one 1 street in it, tnployment&" eep his street r would have room f(H the eir parts had w, Christ has n of servants this, not in- through the re in the dis- hey are per- f the behests eated beings ii the consi- s the obliga- 243 tion to obedience under which it lays servants, that we have now to do with. The thought surely is one which should have great practical weight, that disobedience in any par- ticular to our masters according to the flesh is not disobe- dience to them alone, but also to the Lord Jesus. Should a domestic servant, for example— (I make no apology for adducing what some may consider trivial cases; remem- bering as I do the words of Scripture, "He that is faith- ful in that which is least, is faithful also in much; and he that is unjust in the least, is unjust also in much")— should a domestic servant be told by her mis- tress to go on a certain errand, and not to loiter by the way, but to return home as quickly as possible, then, since Christ in his providential arrangements has placed the in- dividual in that position of service, with the general injunc- tion to be obedient to lawful commands, the order not to loiter on the errand ' iuc. she is sent is as binding as if it came directly fium the lips of the Redeemer; an'd if It be transgressed, u violation of the Redeemer's command- ments will be committed. 2. The other consideration brought forward by the apostle to influence Christian servants to obey their mas- ters is, that they shall in due time obtain from Christ the reward of their o6ec?iewce,—" knowing that whatsoever good thing any man doeth, the same shall he receive of the Lord, whether he be bond or free." Mankind are universally swayed by the fear of punish- ment on the one hand, and the hope of reward en the other. But while worldly men look only to such rewards and punishments as are experienced ia this life, the Chris- tian extends his view to the life to come; and by the glass of faith beholds things invisible to the natural eye,— be- holds the awful conafiniifincp« nf cin ao foi*- m /^fa-r.;*,, „„j the everlasting glory which is to be hereafter the portion of the righteous. I may admit,— indeed, I could not only tv '! U ' "^;'f| 24i4i MISCELLANEOUS DISCOURSES. admit, but I would desire to impress it upon you as im- portant truth,— that actions done solely through the hope of reward or the fear of punishment, whether the rewards and punishments be present or future, are essentially de- fective morally considered ; because virtue, in order to be genuine, must be loved and practised for its own sake, as right in itself and agreeable to the will of God. Still, formed as we are, rational beings, capable of anticipating the consequences of our actions, it is impossible for us to be indi£Ferent to the effect which will follow this or that line of behaviour, and Scripture speaks to us on the supposition that such is the case. The prospect of future blessedness is held out to believers, in the Word of God,' not certainly as the fundamental reason why they should be holy, but at least as an encouragement to them to practise holiness.* Moses "esteemed the reproach of Christ greater riches than the treasures in Egypt, for he had respect unto the recompense of reward;" and our Saviour himself, "for the joy that was set before him, endured the cross, de- spising the shame."* Now, this is the motive which the apostle presents to servants in the verse before us. Be obedient, he says, to them that are your masters according to the flesh, because the Lord Jesus shall richly reward his people who, from proper principles, and in a right manner, discharge the duties of the stations he has called them to occupy. There is a tacit allusion to the idea that possibly ser- vants may be "placed in circumstances where their obedi- ence will not be properly appreciated by those to whom it is immediately rendered. A servant may have an unjust * It is in what it teaches on this point that Paley's Moral Philosophy, which has been extensively used in Educational Institutions as a text-book on Ethics, is most radically defective. Virtue he defines as "the doing good to mankind, in obedience to the wiU of God, and for the sake of ever, lasting happiness." ;s. ipon you as im- rough the hope her the rewards 3 essentially de- in order to be its own sake, as of God. Still, of anticipating iible for us to be this or that line the supposition ure blessedness d/not certainly Id be holy, but actise holiness.* greater riches espect unto the r himself, "for ' the cross, de- )tive which the before us. Be isters according I richly reward md in a right s he has called at possibly ser- re their obedi- ose to whom it have an unjust Moral Philosophy, ions aa a text-book 5nos as "the doing for the take of ever- SERVANTS AND MASTERS. 245 iiii f? J 1? . T^'' *"^ ^ '"'^ * ^> ^hen enjoined to be obedient, he may be tempted to say to him elf - what IS the use of it? No efforts will please or satisfy ihe nous effort for the advancement of his interests, what good will It do me Will he give me any recompense for myfoil ? None. Shall I then persist, like those'who cast ^aris before swine, m the exercise of unrequited faithfulness? Now, what IS the apostle's answer? Even though you should be made painfully tofeel that your obedience is not apprecia ed or requited aa it deserves, by the master to whom It IS immediately rendered, it is appreciated by Christ, and shall be requited by him. Not one act of faith- fu^ne^ done to an earthly superior from a regard to the gW of God, and m a spu:it of compliance with his pre- cepts shall pass without its recompense. He who has placed monarchs on their seats of eminence has placed servmits likewise in their stetions; and if both, with equal faithfulness to him, discharge their respective social duties he will reward the latter as richly as the fonner. "What^ soever good thiug any man doeth, the same shall he receive of the Lord, whether he be bond or free." THE DUTIES OF MASTERS. In the course of the above exposition of the duties of servants, I have had occasion incidentally to refer to those of master.; but I come now to consider what is said to masters directly: 'And, ye masters, do the same things unto them forbearing threatening: knowing that your Master also i m heaven; neither is there respect of peraons with him." I Here the first thing laid down is, that the duty of masters to their servants is the exact counte.rr.art r,fLL i^ey expect, and properly expect, from their 's^Z^ This 13 the meaning of the phrase, "Do the same things unto ,i| III 246 MISCELLANEOUS DISCOURSES. l^"'^A r ^^ ^""^ ''''^^^ *'^'^^'" obligations to you; yoU should feel that you are under corresponding obligations to them. In the material universe the action of one body upon another is accompanied by a similar and equal action of the second upon the first There is no such thing as an orb m space attracting others and net being similarly at- tracted towards them. So in society, Christ has appointed that whatever duties are t« be rendered to an individual by his fellow-men, there will invariably be corresponding duties, which he is bound to render in return. Obligation between two parties never lies altogether on one side, it is always mutual This general principle is capable of a wide, and (where persons are disposed to do the will of God) of a very easy application. Take one example, out of many, of the man- ner m which it may be applied. Thoee of you who are masters expect to have work faithfully performed by your servants. Then you must « do. the same things," by allow- ing them just remuneration. On their side, they place their labour, their time, their skill, their knowledge at your disposal: they are entitled, for what they surrender to an equivalent in the form of suitable wages. It may be deemed unnecessary for me to touch upon this; because m the state of things that exists among us, the wages which a servant is to receive are for the most part made matter of stipulation ; and a master would scarcely have it m his power, even were he so inclined, to deprive those whom he employs of what is their due. Still, I would observe, that a Christian master ought to be disposed, alto- gether apart from its being a matter of legal necessity to give his servants what is just and equal. Besides there may be very often real, where there is no legal, injustice done. Some masters— as if their servants were but instru- ments for enabling them to amass a fortune and ^^t rational fellow-creatures to whom they owe reciprocal duties ES. ions to you ; yoit ng obligations to ion of one body and equal action such thing as an ing similarly at- 3t has appointed )o an individual e corresponding irn. Obligation m one side, it is ide, and (where ( of a very easy ny, of the man- )f you who are brmed by your •^gs," by allow- ide, they place knowledge, at they surrender, es. It may be this; because, us, the wages ost part made carcely have it deprive those Still, I would disposed, alto- tl necessity, to Besides, there egal, injustice ire but instru- me, and not iprocal duties SESVANTS AND MASTERS. 24? -ng whith^seCtryr^ ''^Y 'T' i^estly beseech those of you ^CT.' rC^7- """"^^ '^^- wish to dishonour the name of Ch^l? T' '""^ '' ""'' and every thing of a lirdesS^ Trllfr'"' says regarding the unjust master^ of his time '^ t n T hire of the labourers which have Inedl ' which is of you kept back bv f 7 r^" ^^^^ ^^^^'> of them which h^Tl'h ^ ^''^' '"'*^= ^^^ *^« cries Lord of satth^^rZe tTattr' "'^ ''' ^^^^^ *^^ tere, p / t whom LT '' "^^^ ^^ ^^^P^^yer content with an abstinence from gro" ft 'Z of"' '^ ?^°* Add to this-a^ what the law of ChZ '°-'"'*^'"- is alon3 worthy of your ca L . . tlT'''' "°^ ^^^* -inutest partiL J to tt liTs of ^o "^^"^ ^^ *^^ that, where the matter is l^Z^JZCT^'^ ''''' your own consciences, no less than in nf^ '''°° °^ that notUng was more boauS T !^ ^^f ■"« »' »™nte. obedience, 'l „„„ ^ 5^:1^^."°''!^'^ °' more beautiful in them than genti~;*t "^ ^°^ 'I authority. Cheerfulness, I observed t ^ ""="'' "^^ serrice doubles the value' of thT^i^° ''Zl '^ °' .t:fittee^'~---n^:o;:s i-' 248 MISCELLANEOUS DISCOURSES. Ihe spmt of a man naturally recalcitrates against any hrng u. the forn. „f „en««. A «rvant when fhrelS s apt, unfeffl restrained by divine gmce, to reply in I=^guage of defiance; or, if prudence com^l him to U Motion' ""''.'7 "^ "^ "'■-<' ""'y '^ — « ^^ >mta on ,n h.s breast. "Who is this," his secret sdlen reflec .^^ay be, " that lords it over .'e, and ZLTZ as If I were a dog? Does he thinlc that he will get me in n rj !" ™* '" "■" ""-^ '"«g^»«y or faiAMllrHe wm find bmself mistaken." Thus'a most unchAuI Z fault 01 whrch the master is partly responsible,_a disposi- obedience which the servant ought to render, and other! w«ennghthave„nde.«d. But even though 'th^atoni^; were the plan to secure obedience, it should be scmpuf ously avoided as a violation of the law of Christ « Bitter- ns and wmth, and anger and clamour," are quite incom- patible with a Christian profession, in whatever ^Zot towards whomsoever, they are exercised .1 Pf^^y "ff*""" ""d criminal fo™ of that "threat- enmg which the text forbids, is profane swearing. There «-e masters who are accustomed to swear at their servant. If a piece of work has not been done as they expecS^or |f they wish to urge their servants on to griter dU 1™ in something which they have in hand. Upon any h^ if such there be, who are chargeable with this habit I shall ^T^'^ir.'T^T''"'- ^ "«''* 'P''^ ofman;things that ought to keep them from giving way to the practiS m question; but I shall omit every thing else, and spe^ on y of the guilt which they thereby bring" upon their sCk proof of the absence of every thino- lit. » ■„..t. .f . godliness,-what a profanation of all that is, and should be it is manifested, tes against any ifhen threatened ■e, to reply in npel him to be aurse feelings of Is secret, sullen id threatens me J will get me in faithfully? He unchristian dis- ervant, for the ble, — a disposi- in the hearty ler, and other- ?h threatening Id be scrupul- rist "Bitter- e quite incom- sver station, or f that "threat" aring. There their servants, y expected, or sater diligence )on any here, I habit, I shall f many things the practice e, and speak )n their souk at a manifest nd should be SEEVANTS AND MASTEBS. 249 -nto profane abn«o «f k- ever and anon breaks out (he rj^vs tiled rdT^^""^ ""'^ '"'™ -' done, to call hfm Jf 1 ^^f''''^'' *''^y»«'" ^^^ my hearera, who have servant, i„ 1 , *' ^'"'• manifest, in your intercZrw ,h .f" '"P "y^^-*- ^i ness and MeLty sy^^ltr ' Vh? ™ ^^r -nmand in the First ^EpisL of pX, "h! r i re ' - There is something about all men, no exceX. th^ • ..ir^uifrrrXd'^xtttifr being m an inferior worldly station in thlT 1 u ^"^ will IPflrl v^„ V •'^ Station to that which you fill wnicn the Gospel produces, not to treat them as if thZ were creatures of a lower giade, but mher to Tondder how trm,?j:ritTe^?eir^;r=^ '^"'^^ ^°" »^ mild and afifectionate spirit. . ^^ m a wfiich should lead masters to cnndo^cf *h^^^,h- t^ ble authority. If jntry where servi- sed forms; where unworthy of the /iolate at will the ho labour in his ixn, — to withhold >us knowledge, — )r still baser pas- ic bonds; — even ich the law sanc- 3 authority- The le is daily guilty, I call mo to ac- •n. At a human to stand. No men for his mis- :e he shall un- y instance of in- oical command, and thought of im. The dead, God shall bring thing, whether ts and masters itter, to answer their servants; ! of their duties s, habitually to ir (I speak to lings with your m, to be sisting , and consider- SERVANTS AND MASTERS. 251 ing what sentence he shall pronounce upon your conduct You will seldom act wrong, if you make a point of always acting as you in conscience think that Christ would have you to do, and as you believe that you will wish to have done, when, at his voice, all who sleep in their graves arise, —they who have done good, to the resurrection of life J and they who have done evil, to the resurrection of con- demnation. i'l fl in. miEVEBS 6L0EOTG IN lEIBtlUTION'. Ik the passage of which our text forms a n»rt .), ■s specif^„g some of the leading priXXnnt T* u a State of justification. Amonf ET fiT "'* peace with God and fl,« „ ^ ' ^ *"'*' msntions, >ieve,.inthedti„efat«f ™ -'«."i«*ment of be-' have peace with GodXh ^l^^^^' ^ whom also we have access* by faith into ,1 . ' ^^ we stand..- He ..refers to^t^:t::::X-:;'":r Btand,-_i„i,<«;„*" ^' <",f'7"» »■«««»'.). "wherein le merely in.i„a,e^Ct;rttolrc^^^^^^^^ "■ ™'- '■ «" ">»* .ub«,„e-.,y. Key did not conunend C^l: ^7. T^"' " r.ghleou«e„; and, having done so, receiTo for oZ'.!^ ^ ^ '" "'' h.gl.,r tind than .heir own righteo-nZ" e« No' n."""" ""' »ent Of God. favonr, as weU as .he n.iad,e and"he eS'o^t Tdlr' iDg raj, as wll as ils matnrer and fuller si,le,„l»„. . , . "' Christ's obriien* u, tho death in their worn ' °"«'° '^ knowing that tribula- nce; and experience, part, the apostle >s connected with e first mentions, bJishment of be- fied by faith, we esus Christ: by is grace wherein a-ppiness in store od, as if it described iment in his favour But this is not the ^e have access" (or ion), "wherein we I ver. 1, the apostle his fellow-believers atinued to enjoy it God by their own 'sake rewards of a • The commence- of it,_itg dawii- took origin from BELIEVERS OLORYINO IN TRIBULATION. 253 for God's people, the anticipation of which is calculated to fall the mind of a believer with so much delight: « and re- joice m hope of the glory of God/' The gloiy of God is that glorious portion in the life to come which God has prepared for them that love him. The condition of a saint now may be mean; but he has splendid prospects in view - For as many as are led by the Spirit of God, they are the sons of God. ... And if children, then heirs; heirs ot God, and joint-heirs with Christ." This brings us to the words which we have chosen for present consideration; and m which the apostle mentions, as another privilege of a justified state, that believers can extract comfort even from the afflictions which befall them in the course of their earthly pilgrimage. « And not only so,"-not only do we exult m the expectation of future blessedness,— « but " (what will to unconverted men seem more strange) "we glory m tribulations also." And the explanation of a cir- cumstance apparently so extraordinary is added: "know- iDg that tribulation worketh patience; and patience, ex- perience; and experience, hope." " We gloiy in tribulations." The apostle had, no doubt immediately in view the peculiar tribulations connected with a profession of Christianity in primitive times. The early converts, for their adherence to the cause of the Re- deemer, were exposed to the reproach of the world, to the spoiling of their goods, to imprisonment, and often to death Itself: but, far from being overcome by persecution, they were enabled, through the help of God, to triumph in it, and to furnish many a splendid instance of obedience to the Saviour's command, "Rejoice and be exceeding glad, for great is your reward in heaven, for so persecuted they the prophets that were before you." But though the apostle may have had afflictions of this particular descrip- tion in his mind when he penned the words before us, his statement is equally applicable to afflictions of every species. I't'i m ■ ^-..t JL m i^ii-. W i If 2o4 MISCELUNEOUS DISCOUKSES. juries done u;Lt;tl,:'^'''" "''"'"^ *">« f»™ of i„. from the hand of God t7r"'r' ^ """'"S "">'« directly •-^^avement, the St e,- 1" "?' '?"' «'""'-. -^ suffering,. ^"^ ""'J'' -^d ought lo, glory i„ his aboLrihte^tl:™,'^^,'';' «- to-t (- mentioned the explanation. SupposlT' "".'''' "' *" ^'"o time "heel,, the ti:.t n.o2^lZTZ °' T'''""'y ""h three the third. Call thjfi^tth Tp Z-'^'' ""^ ^^^'^ ">oving ;jeuoe,and the third Hoi '^":°-' '"o -cond E,pe! these into play: -ttibZl T"" ''™S» the fi„t of again acts „^he s con j;."^^^^^^ r«-oe." That Aud that in its turn moves th!^h ? !"''""' »Porience." hope." Hence, as a & 'ret^ 'tffl"?P^"™-™'''e.h strengthens the Christian", Z ,u """ "'"^"^^ aud of God in .hich he Sc , TT '"'>^ »' "■« S'^T .ashamed." If ti,;, brr^^.^^ "h'oh "n>aketh noi -•uself in affliction, coW 'and bilrT T' "^" '""'^"^ >ts -vaters confc^di^ be ^ '''' P^** though ■ ^et us examine the stpn« nf ii,- «^ent separately; of ZliX T.'""'''^''''' ^^• ^orketh patience." By patienl .. ^'* ^'' "tribulation nation to the divine wm *^' ^P^^tle means resig- a constitution, so blunTlnd dJl .1'- ' " » "P^'l^etio many thing, whfch „„X Jk ' 7^ "" '^'^'^'' ">at » ordir^ ,en fail to ZTlZ ttT ""'^ ^°™" tience is above the common d .""'''ecause their pa- sibiJity is beneath it Pat^T-' '^'" ''^'""™ their sen- i-atience IS not stoicism, ft was JItSBS. ng the form of in- ming more directly losses, sickness, and ght to, glory in his 3xt (as mentioned at the same time chinery with three ;he secand moving the second Expe- bnngs the first of patience." That ■keth experience/' :perionce worketh on confirms and lope of the glorjr ich^makethnot ay well comfort is palate though ignificent argu- 3, "tribulation 'le means resig- g acquiescence er trying and trike a stone : t has not pa- f so apathetic Sections, that lively sorrow mse their pa- ise their sen- ism. It was BELIEVERS GLORYING IN TRIBULATION. £65 deemed a virtue with a class of ancient philosophers to be superior to affliction,-to .shed no tears and exhibit no discomposure whatever might l>etide,-to show oneVself tree from the weakness of giving way to grief, and to wear a countenance the same in prosperity and m adversity. But 'Jesus wept." There was no stoicism in his ca^e, when, drawmg near to the grave of a beloved friend he groaned m spirit and was troubled, and said, "Where have ye laid him ?" Patience supposes that an individual feels : he 13 not a stone. Jt supposes that his feelings have full vent, and are allowed to flow out iu their natural expres^ sion : he is not that unlovely thing, formed by placing a constraint upon all the finest features of humanity,— a stoic. Patience is neither the abnegation of feeling nor the violent suppression of it. Quite the contrary. But if an individual, while deeply moved by some afflictive dispen- sation in providence, recognises the hand of God in what has befallen him ; if, looking beyond the mere second causes which may haver been instrumental in producing the lamented result, he sees and owns the working of that great Being without whom a sparrow falls not to the ground ; and if his feeling is one of resignation to the divine will; if he can sincerely say, "He hath done all things well,"— this is patience. Job was an eminent example of patience, when, having lost in one day all his possessions, and (sadder still) all his sons and daughters, he "arose, and rent his mantle, and shaved his head, and fell down Jipon the ground, and worshipped, and said. Naked came I out of my mother's womb, and naked shall I return thither : the Lord gave, and the Lord hath taken away ; blessed be the name of the Lord." Now, the text tells us that "tribulation worketji pa- tience." It is by trials that this grace is called into'exer- cise. A childlike frame of spirit under chastisement could not be manifested, unless there were chastisements to be ii^ I,. n 256 MISCELLANEOUS DISCOURSES. l>orne. AnH in «• • family in which no breach h. "* """""S '"'o a "•ali endeavour to Z^ ,t 'T"''^ ''^^" """'"' »"'l P"en(s called to part wUril, ."" ^ ''"' "' '^'■"^"«" 'voicing with a fulUhlnwJl he!' °™' *"''' ^ ?"<="'. they rise like olive-pC" a^ T."'"" '"'^ "'"" ™««. a «>- feces the iiush hl^l'l ^ *""'' ^""^ '-"S ■" -ay be conscious of no sen Lent f ''™,"'* "''""^ ''f". »>■' to the appointmenteo ™r ; °" ''"^""^ '» ^l-- ■"^"ts of unsub™iWvr„ess jrt^'!'=^l .""" ^^^ 'he ele- o»ly a suitable occasion to hl^.'* '", *'' »"'■ "-ding ^station. God sees thi, !r 1 ™"''™' '" '"■"ad mani "o-not; and.at If rrt:f,\*'';;»''™<'-' '"-"^ «"es his commission to the xTn., f 1° '°""" "«' ^"'. "'"gs th. messenger descend, f °f ^'""^ ^n dark dwelling where thf sunllTt 'f riad ." " "'*'" '"o •"..aterrupted. Every s^und „f •"? .""^ ''"''"to been step is soft; every eoLr '"'"■"' ^ ''""''•'d ; every "achamber'wh::^: Lirruff:' r "'™"^- t"- a fatal disease. All the remed ef T ^'' ''"'^S""? "vith g^«t prove fruitless. The chiM "='' "**''"' «"" ™ff- t'll at last the dreaded Xkefeir™/'^''" »'' "^^''en the parents of what thtt tucM T'""^ """''"^ to and lifeless clay which theTZfh ? ' '="**' *^ »'<" their sight. ^ ■""*' hasten to bnrjr out of ■Ah .' then an evil ma i. »hich was before unsusp^cLTr*'^''' "'* ^^^^°«e of ■"reference to God's proXe t^ """^ '^ '""'' """"^hts and fretfulness. There mT^' "^ ""^ he repiubg, ^^h of grief (fo, Z ni\l°\'"-'^ the instLtiy^ -tPrted B*ctio„and-p;are;ii - ;;:^^^ to^he exercise of patience » a familiar illustra- th entering into a 'y been made; anrl of what is by no ^ part of Christian child. A parent, his littlr' ones, as ^Je, and seeing in omise of long life, willingness to sub- and yet the ele- 'Js soul, needing 's in broad mani- dividual himself correct tho evil, frora On dark ^ is within the IS hitherto been hushed; every nxious. There struggling with sction can sug- ?r and weaker, ing remains to ^cept the cold ' bury out of existence of 'ard thoughts be repiuings e instinctive efusal to be cceed. The BELIEVERS OLORYINO IN TRIBULATION. 257 bereaved father and mother are led, by what has befallen GoT' *\'^;"^ "^«^^ *han they have been wont to do, of God s nght to dispose of them and theirs in the wav that he deems best.-to see that right in a clearer a.pect,-and of r' f^'^'fy ^•^ ^ «^or« Perfect manner. Thus out onhe S0.1 winch the disin^.,.u;:.g influence of afHiction ^yhose flower had previous v i in ui.Jeveloped. "Tribula- tion worketh patience." ^ let me pursue this illustiution yet a little. Perhaps cTeLtV-"'^" ' '^'^ ^Jescribed does not provetl cient to bnng those with whom God is dealing to bow ilt nTT'T ^'r "' "^'^^^^^^^ Insu^hacase SI not often found that he repeats the blow? He says to the King of Terrors, My purpose .s not accomplished ; go a second time And so it befalls. One gem has drop- ped from he radiant family circle ; another in like manner irC::, ^^*^^-"«^--^^ it may be not. A th^d with his own people, less in anger than in love, till the end IS gained, and, at their own saddened hearth, or beside the grass-covered graves of their once loved and still fondly remembered ittle ones, they say with hearts truly ..ftened --the last rebellious sentiment subdued, "The will of the Lord be done." Those who have been led in any such ^ '"tI'iT-" '"T t^^ ''' ^P^^*^^ -- ^^" says, Iribulation worketh patience." II. This leads us to consider the second grand step in e rie^rT'^'"*' ^'^^' ''' "patiencfworketh'el penence. The word experience means trial or proof. It : luT»"l " "«"^' *^ "^*^^« ■' ^"^ *^^ ^^- -' that 0. cv^c: uiuer precious metal is shown to be genuine ^a test of acknowledged value, so patience undefGod" afflictive hand tests a beHever's character and proves il ^*'ll ' 1 ■ !■ 258 MISCELLANEOUS DISCOURSES. li I fru't^ which mark the tree „n whl. ?'""'' '"'' »'«'<«« ■»8 a prinoiple of heave! LV'S'"™ ■« """Wo- '■me,whe» removed fr^mtrtf LT ? ''''""^'' '" ^» dise above. " We oui^eTverl''- ^^"""^ » «>» !»«. "fGod/^rotethoapoSrfo'.VT.''' "'^ """"-"^^ your patience and faith il J^^l' *' Thessalonians, "for ta|om that ye endure ; „hfch " 1 '"^'"T"™^ ""d Wbu- 7 '^«"^J"f '^'^ -i^est reached by the Wenowed ca^ j' T T'^'^^ "ever ;here faith is exerci^edlTe 1 " V ^' """ ""'^ »-^' God s Word,-for it is by loiinH ?r°° '^"'"""'""^ °f ^■nts are enabled to bossLT^^ ? """' """t dieted deoian^tions as the l!ZZ ''ZT^ '° P»*™e ;-suoh »»* together for good tn ti, .! °* """ «" things -ho are the cal J "co i^'^^ h '"' '^^^ «"<'' '° ">e- chastening for the pr.sent;I,eth?:r'''" """'' "^" :T: «-»rtieless afterward Ty y . ^^^'ous, •'"t griev- of nghteous„e« unto them whfch ^ ■''''^*'''^ '""'t and again, •'0„rli„i,,„ffl",'"°''fe exercised therebv" -keth for „s a t^'J^IZ'::^' '?"' '""--*. S'°7- But faith is a certSt" Vl "'"*' ^^^t of Pat-ence, therefore, which ^12.°' " '^''™"»» ' the e-t .part from i^ rn^tC^t'' ^^'^'^'^>,-"i -""t experrenca : . it tests Ohnstia^ ZJeT TT- "°* • The apoMl. j^,,, , """""er. He who is able, *^ "PI*" '» m.,« j;^; j;;; ""."-»" ;wa n..^ « «„, >URSES. Pture, as well as here Spirit; ODe of those' it grows as contain- as destined in due planted in the para- ou m the churches Thessalonians, "for secutions and tribu- nifest token of the be counted worthy also suffer." The > given under the 3nt to prove that saints. Implying, ' of the sufferer of ' Jer of his dearest something never It can only exist ag declarations of ese that afflicted patience;— such ' that all things '® God, to the^ ^se;" and, "JVJ-q ^yous, but griev- ' peaceable fruit 3ised thereby;" t for a moment, ernal weight of Christian ; the ' it, and cannot Patience works ie who is able, iich may at first ^ing of your faith BELIEVERS GLORYING IN TRIBULATION. 259 fiTwitf te'r t't " ''' '''''''''' P^^«' -^ ^- eyes riir o r ! '^ '' "^""^^ ^' '^^ (^ere it wise or nght to attempt repressing; he who is able in such cir repTn nT ^''"^' ""^ ^^"^'"^^^ ^' ^^tfulno s ad smalTof / r '^r^' '^ ^^^* ^^^ ^^ ^^ne, has no small or dubious evidence that he is a child of God We ^ the illus- Ife^^^^^^^^^ r "'' ^'^'^-^y^o dwell, because it is mutr ? lu whatever proves one to be a real believer bear the trials sent upon us in a manner quite at lation works patience • tho nni^ a-4v ^ " ^^"-^ ^^ ==»>"ig that tribu- -I) is, that 'MlTLfl^^,^'^:^^^' 't:^''^' ^"* --■ represents it as tested bv ZTT u ^''^"^ ^^ tribulation, Paul as tested by the patience wherewith tribulation is endured. I M I i 260 MISCELLANEOUS DISCOURSES. should we find faull with 1^^ T- """^ '«' >■«'« *» murmuring; thi. „„„m '^f^";* ^ ^;;' ■■'g» »<1 be gniUy „f' whether we were Chti^ZT 1 ^ * ""*'«' °f doubt »»J hope. But on t nifh 7t ""^'""'^ «'°"d "hioh haa stood the o deal f L^ ' '^°"''' "^' '*« ?»■<• '0 our own spiritual aZt^ T'-^^''^'''^''^i 7 submit to the painXrdrr', ^ *'■' ™^ " "Wch f "ce, to be true believed Z^ "' "' "^"'"^ P'°"- firmed and increased *°P' '=™'"" >»" 1>0 oon- To take up the several link, of ,!,„ to present the wl,o]e chain at o„i .t ^"'""' *''«». »«tr«mental in de- ;;- feeh.g n.ay CTt^'^^ Id'^'t"^ '° -*-■- Christmn to a truly resigned far' T • " ''™S'°« «■« ;'orketh patience." s4^n1lv T, "^'^''^ "Tribulation Christian character anTZ' P""™'^^ « its turn tests "i'-'tionoe worketh'e^^frilr- ?r.,"^ ^'""— "out of an individual'fchris&n I ^ '^' ^^W'*" hope; the hope of soon beho t. fb"™'f *"' "^ ™th the hope of ezchanging a Tor d °f ' '"/ "^ ">« t'.ais,- where these have no pfa^e b .f "" '°'' '''^'''^ '"' one ^!^ --My and churl'^f 7hf ; ;CTr '""^ ^™- «> heaven, .nd meeting aouinltlf ^ "*'"'' "" *"'ten h^ once rejoiced, but IhoCve m " ,' '" "'^' ™"''^ whom he shall see no more I it '^'*'P '" J«™«. and with Christ where he "shari^ ^'"'7*''^ ''"'^ »' ^i«g -^b him for ever andVvt Lt f'T' ""■ '^'g^^ what are afflictions to thTchri!^ . '^''' '^ '«» '0 so! g««e,-blessings in whi h (s^^^ T. '''^'^ ^ -^i- ''-"-»' p--othoseth::^br^--«w ■OVBSES. 'on the people of God « every age have set ,' 'mgs and be guilty of b a matter of doubt «W necessarily cloud should we, like gold ace, be demonstrated y the way in which >ns of divine provi- canaot but be eon- irgument, then, and apostle's statement instrumental in de- tendency to rebel- d in bringing the ojrit: "Tribulation ^ m its turn tests Its genuineness; ^^y, the establish - 3ter fills him with ad of his t lala,— d distress for one joining the gene- ^hich are written in whose society 'ep in Jesus, and e hope of being »e, and reigning ^ if this be so, Wessings in dis- st the language use to glory? '^" TheGos- t an exemption BELIEVERS GLORYING IN TRIBULATION. 261 from earthly triak Quite the inverse. Its language is sTmnith wrr''"'' *' ^"^^^ affliction that any trange thing hath happened unto you. You are but bear^ ing the ordmary lot of believers. " The path of sorrow, and that path alone, leads to the land where sorrow is unknown " But the practical lesson of this morning's discourse is h. ci:f Br'^1' .^^^"---^liaiir:,^^^^^^^^ which t" ^'.T"f *^^* ''''y P^i°^l dispensation which he sends, is both meant for your good ^J^^hIT, «ri.: I, y^a^^va.me iruit ot righteousness unto thpm wh ch are exercised therebj." Endeavour, therele o 1^ suitably exercised by your afflictions; aokuowkdgDLt hand in tliem; andsaying "Thewil „f ti, t j [^j See^c th-t tuJ ■ r . "®'""°' tn« Lord be done." and to bloom with greater beauty, they may add to tS as earthly cisterns drv im ti, • , jJiuporuon ,x,u 4. ^'7^^"s ury up. They are without any resourr-p whatever iinrlpr '^J-f ■•u'- , -^ resource « Po "•" "";? " °txc««. v\ e cannot therefore say to them Be resigned, be joyful amidst your tribulations ; a 11 tU^^ shall work together for your good." But we I'nviL S , I m 262 MISCELLANEOUS DISCOUBSES. "hether with reter^lZ^^'^ T "'" '° °-'"«' oauses of trouble, i, to beZTv. , ''°'""""' «•"% Um.,lf «.y,, „c;„, j;'«^; y^-^'m to Christ; a, he heavy laden, and I „in „v. ' ^! ""** '"•""«■ »--' ■»^"»oon! you are warranted and invited in I ^T ''"^ '" ''''». ^ 'hen you too .haU kn„rtt ' ""' *^°*'' '» do; and ''Ofds, "A man shall Can lil";^ V''' P'^P''^''^ :;" " ""-^rt from the te^p:: *:ifi^/™'» 'ha wind. place ; as the shadow of a «,!.. T T "^ "*''■■ '" » dry * gieat rock m a weary land." I ■-"^■■^^wJIwi SES. i, by believing on order to comfort, common earthly to Christ; aa he t labour and are then, my uncon- trust in him, as 'pel to do; and f the prophet s from the wind, water in a dry ^eary land." XV. GOLD, SILTO, PEECIOUS STOKES, AND WOOD HAY, STUBELE. ' " ^o&S :^!S^^r Ziftf '^r -^- --. day shall declare it, because it «hlii », , ^^^ manifest: for the Shall try every n^an'^t^Hfihtttrtit"^^^^^^^^^ '^'"= ^"<* *^« «- which he hath built thereupon he sh^?r.V«-' "^ """^'^ ^""-^ ''^de you. The passage speaks of a fouiiHo.Hn„ J T! reared upon it. aud of builders en,^itZtZ o 1" erection ; and we musf ««^. . carrymg on the from the com Jlmem rdetr V"^" ^""^ '""■ "^ these Vrea me» ''"'■"'^ understandiug of .vhat wJ^rea;:urti\rr^f^/:rr In the views, however, wbinl. th^„ i, , , . ;ic., interpreters have differ^ed" Th/ ' "! ^^"^^^ '^^'- to he, that it represents rehu^^-- — -; if I* i II i i Wi « 1 264 MISCmiANEOUS DISCOViSifK, ;n the last clause of the 9th ver«. " V, . ,-, „ ooutse, eMluBivdy butt ZL ■ '^ '^""'^ (»<". ■>* other churches t^uIlH 'r """'"'» '»«'»'>ers of Under thrill "f;. ''■ ^f) formed .ho buildiu.. aad the chuJL^b ,'':: ";.:%^^'> '^'-hurch ^'^'^'^ . example, ft ia obvious^th";^^, h„ 'C ' ?!"" *'°' liuilding r.:sting upon LZ T f^i*' ""••"'^«^'i as a «one, c..uio„«, rdoel:ft: Z7 " "";r ■'""« P--- :> ye aI.o, a« lively stonS Z tT °°'' '""' tourt." Ou the other h»n^.i, ^ ' "P " spiritual rnaterials compel: tLedftf^P^r""'^''' "''"'*=^^^ it evident that^hlffmtntdTeir;;:- -the oisanised association of thoJwho n, ' T ™"''" the disciples of Jesus before the Cm .^ 7::!*^*- brotherhood that includes none e«elt ZL x '^'' .ndeed seem to be an objection Tat t^e 'Jf -^'v""*^ npon Jesus Christ as its /oundata But fut°, " """ does not by any means imni,, *k . .1. "^'^ language parts of th^e ^Sr^Z^:^^ZX'T-^' ''' 1-ie other ™ti„gs, oilen describe th 1 «? hf:""'"'"' rather than as they really are Jn^ t ^ ^PP""'' parable of the vine sneak, S K T ""^ ^'"'- '» the no fruit,-meanLg bCn If °^'' '"."■» "'"«'' l'^' with hi;,_so the vVwrrr"' """"'"^'y ''»'»'ected upon ChrU^a^blult tot T '^ "'" '" ^» ^»"' With reglrd once 1^?. A 'T\^<"^^'iy "Pon him. iste. of th'e G^^MoTC tr :f "'• '''^"^■»■''- ' as one builder, and of AnoH A . ' "^' '*' """seif Jowed at CoH.;th:itiC'' .^i,;^- "', • - "een f„,. God which iven nntn n,. ■' '""^ ^race of have laid the ,ouuda«r Z T" ' -'^-t^i'der, I It is no doubt thrd:r;f":t:rtr-:'^''* "^-r .-« O.God, even of private Christ;:;T^;Xt Yt! .we God's build- •hian rburch (not, of with the members of formed the buildin«-. 1 th3 church visible ' m Scripture For r^A con-.Jdered as a ^ tJie apostle Peter ng, as imto a living 3hosen of God, and ^»ailt up a spiritual lous character of the )*:'i our text, makes the church visible ' pro -ess themselves and tiot the secret believers. It may he edifice is built »ut such language onectionofallthe The Scriptures, s as they appear, our Lord, in the 1 him which bear linally connected said to be built linally upon him. ?; they are min- )e; of himself 16 i. „i^ been fol- l the grace of io-iter-builder, I ii<^eth thereon." :^pa;itaced the ^^ 'c what in GOLD, SILVER, PRECIOUS STONES, ETC. 265 them lies in their respective spheres, for advancing the Redeemers cause and building up hischurch in the ^o Id They are "separated unto the gospel of God." They are the servants whom the King sends out into the uZZl and hedges, to acquaint such as they may find '^11^1 thmgs are ready," and to "compeMhem to ^ome in" ^to'ir "^""-/- Christ," fonnally commissioned to pray men m Christ's stead to be reconciled to God " Gathenog up what has been said, the geneml conciep- tion m the apostle's mmd will appear to be this— Bv h,s labours at Corinth a church had been forme 'com' posed of persons professing themselves disciples of Jesus havi f cL st'f Tf' ". '^ ^"^^°^*^^"' *' - ^^> el other mmisters, hke so many buildersfbusily engaged ntof h A ^ ^ "P'" ''' ''^''''""S additional membez^ mto the Christian society. "icmuers Jl^T.T""^^ T''P*^°° ^ apprehended, we are pre- pared to take upand considerthe particular viUs set forth m the text; which, as they are of vast moment, both to Christian ministers and to those who wait up;n the ' mmistrations, will, I trust, be duly weighed by aU of us They are as follows :^^..,, the materials en't^ g "oto he composition of the visible church, vary with the buHd! ers by whom the work is carried on ; some church memb rs as gold silver, precious stones. Secondhj, the work of each buiWer engaged in rearing up the fabril' of the 1 e church shall be tested, tried bv fire : the members ofT church shall be made to undergo an ordeal brw^^h^^^^^ who are not tnip nh^iafi — „i,.ii i, , ,. , . . f "^" ^"^se - .. __ ...... ,t;,„„^ shall ue uistmguished and sena mW from those .ho ^ Anifinatt,,it shall Zi^Z mdiffereot thmg to a particular builder whether the matt ts being doubted, but hi '" ^^ Fusibility of *o«ld be laid to hear r iXua " " "^^■"'•^' 'hrt t ""e a sort of comfort from th r 1"°' ""fttrjuently de- of; church, regula naUhf"'^'t''^^''--™bes »d not chargeable with a7vtf ''°.° "'"'"'' °''''»»<'e^, -bject the. to church Su" n ''^<"? ^'"f"' - '» -?-:t:r^r£t'"->--^^ %'^-^Tch::i^S^^^ f"'es formalists, and eL^^lT^'r "'^'"'''^ ''»o- J»med with the saints of God ^ "^"'^'^ P«=»». "■■« con- Our text connects th. . ■•-pect to which I allude -Sr"°", °' " *"-''• '° the ^ --'- Of Christ disoia^e" h^: offirC"'"" OUBSES. church by his instru- er It; but he shall be as the former or the ^ ^nto the composition uilders hy whom the '^^rs being worthless, ''^l^nt, as gold, ^l^er, ion with the church, ^intual state,-that aeart is unrenewed e Spirit has been 1 the most various otice of professing any possibility of !o essential that it t unfrcquently de- they are members 'hurch ordinances 'dedly sinful as to ■ position in this » "peace, peace,'' ■e thoroughly in. y were deceiving 5tantly in mind ■srael;- but that haracters, hypo- •ersons, are con- church, in the of piety or the inner in which ice. They are GOLD, SILVER, PRECIOUS STONES, ETC. 267 the builders; and the work of this builder proves wood, hay, stubble; of that, gold, silver, precious stones. Now, in considering this difference, you will remark that it is taken for granted, in the case of both classes of minis- ters, that Christ is preached. The former, as well as the latter, builds upon Christ. For, one would not be a Christian minister at all,— he would not deserve the name or have any pretensions to it,— if Christ, as the great aton- ing sacrifice for sin, and the source of sanctifying grace, were not the central theme of his teaching An old and pious servant of the Lord, being once asked his opinion of a volume of discourses, answered, "They contain much that IS true, and are beautifully written, but THE NAME OF Jesus is not therk" a minister whose instructions should be of this kind, marked by a total or general omis- sion of the name of Jesus, by a denial, or tacit ignoring of the doctrine that "God hath given to us eternal life, and this life is in his Son," could not be said to be labouring for the extension even of the visible church. He migh* display in his discourses the imagination of a Plato, and give them forth with the elocution of a Cicero; he might treat of natural virtue with . utmost propriety, but he would not be doing, or professing to do, the part of a Christian minister. Such a case the apostle does not con- template in the passage before us. He supposes that all to whom he refers build upon the foundation,— '' preach Christ and him crucified." But here is the point. Even where Christ is preached, the ministry m^v be such as to result in very little spiri- tual good to thcie who wait upon it. The preaching may be so vague and indefinite as neither to touch the con- science nor to attract the heart. Or, while the fundamental doctrine of salvation through Christ is not overlooked, serious erroi may be mingled with the truth, by means of which the latter is obscured. Or, a minister may be so i I m m ii 268 •'"SCELLANEOUS DISCOURSES. '"»y be gum, „f ^.; „; J;,,'' '»; ^""^"^ ™y ; », he conduct which mav , " 7 ■ '"' "' '"P^Prietiel of aUy received. The res;i; ul "t'"' ''""■ ''^"V favour! there win ,« u^^,, , J™' ' "7 'h^ whole, „ay be, that flock of his charge. On tl „1 '^^ '''"«''"' ="»»"? the '-who preach^tho G:;^i:'tjT i^r'/'"' ■"' "-'»■ 7th no admixture of arr„ or »1 h '^"'""^'-P'^aoh it almost necessary result of h^L „ Z """^ '''™ " "•« "■'h earnestness and affe ™n „,7 f "''■-P^««h '* w»rmfr„„, their own he^raid^'^.f '^°'"' "^ ^''^""•^ «'e.r hps. recommeud i by' thet^f f '"'"^'"■"^ '' "'"' "■■'Pie. Such wasi'au), who „ the t ' ""' ^ ''''^ «'" «°«ld say to those over whom he I. 77 "''"^ '^'«"". ■■av.-. Itept back nothing thr ""' ''"^'' Pl^-^d- "I fave showed you and favMrh/r'^'!! "°'° ^'»"'" hou^o to house, testifying bottl he°T ''"""'^' "■«' fr"" G'ooks, repentance towards GoV/"™""'* "^^^ -^ 'he Lord Jesus Christ." « tte« If " v **,'"' '°™'* our ""»t par* be savir.gly^' fSl " °t^ "'"' '<" ">* "onvn-ion of s;„L and if' he ."dt f °'^"* """^ '» *ke work saving remits by the L 1 r""" "'' ^'^to- may and, on. the contm^, ^e be ^' T'"^''^ '"^umentality ; duotive. But, osag. 'T f ""'""^y "-emain inp^.' between the ministry c ih '* "'™«P'" h.: I'ilS: 7 "V' '"'«' '° ^ I G 'en a good, an earnest, a toM °''' '"'^' ^""'"e. I ^eldon. faU, by the blessi:^. ofG 'd , """' *"'' ''« ""' I degree, the ends for which tL • '^^"P"*. in some I I'shed : hi., work wilM ""°"''''' b^^ !'~ii -s-S * ^rora. will be froM c.;i,,^ ' . ' ^^^ao- gold, silver, precious stonea ►UIISES. is seldom able, when B« to declare to them suitable way; or, he 'r of improprieties of e from being favour- >vho]e, may be, that religion among the nd, there are minis- fulness,^preach it 3 more tl,an is the •i'ection,~preach it forth its streams > prearhing it with f and h irly ex- iewofhislaboura, ' been placed, " J ble unto you, but uWicIy, and from ^s and also : J the ith towards our lass wiJJ, for the tended to be ex- ent cause in the ' of saints, may nstrumeniality ; remain impro- »otideuee exists Jed. Givnan expocted to be ^ bay, fcfubble. r, and he will Pllsh, in some 5 stonea GOLD, SILVEH, PRECTOUS STONES, ETC. 269 II. But this brings me to the consideration of tho second great idea of the text, namely, that the work of each builder engaged in rearing up the fabric of the visible church is to be tested. " Every man's work shall be made manifest : for the day shall declare it ; because it shall be revealed by fire; and the fire shall try every man's work of what sort it is." I do not suppose that th- ^ words refer exclusively to any particular mode by which the work oi a Christian minister is to be made manifest, nor to any particular day in which its character shall bo declared. I interpret tlu m m tho most general manner, as teaciiing that the members of the visible church shall be subjected to an ordeal where- by those who are not true Christians shall be distinguished and separated from those who are; and I cousi.ler them as including every kind of ordeal by which this en'l is qained. The comparison of fire indicates the decisive nature " the ordeaL In the arts, when an important piece . iechanism has been constructed— the bayonet, for example, which a soldier is to carry on the field of battle; or the boiler of a steam-engine on which the lives of hundreds of travellers may depend,— it i subjected, before being used, to a critical process that infallib' di^^ covers if there be a tluw in it. The fire referred to lu our text, is just the symbol of some such ciit. al process brought to bear upon members of the church. I may illustrate this by referring to the persecutions which the early Christians, whom the apostle was imme- diately addressing in our text, were frequently called to endure. In seasons of outward peace, Unconverted per- sons, from various motives, assumed the name of disciples, professed to believe in Jesus, and conformed themselves to the ordinances of h s house ; and none nprha^a =o long as the church continued to have rest, doubted their discipleship. But "when the suu was up, they were t mM^ '^U 270 MISCELLANEOUS DiscoURSEa scorched; and because th. i, . tended will, da„ „^ P?^^'™ of Ch„8t,a„,t,, „as at- ""live came to ^ renoull '''. "" "'""' »' "'« «lter- ciri't, or ,,e spoii;;7: :~°°r"' "■" p»p'«<^ ''"■own into a dung.„„ ^Lr or'''-'"^ '=''"^'. »' W profission was. ""nstraeed of what sort " their ^^^^^^"'^tz:::'^ ^ --^ -^ <•% oh. P'ous pments, aud ia » ^/It™ r'"f ""''"'' "'« eye of 'expected, „ai„tai„, f* T'uiT ^f '"'""' '''•'"s'on « P»f-3io,. of godliness [i::!'!'"' "f" " insistent «ohoo teacher, an attendlnt uZf """'^''' " Sabbath- «>o I.ke. But he leaves hn Lh °", l'"'"'. "''=""="'• '«"' ""-ntry. No eye which h rf js T" 'T "'»"'='"°"' »g l>,m. He is a .t^an^er ,™ ""^ '°°S'.- o^erv- that there are none ar^nd?""^ """'^'■'- H'^ tnows off of the fear of .fc, C 'rf'^' " P'«^»' '=««n™ The change of locality hastl'" T/' '»«« Previously 'bough the simple reioZ^Z'J^T' "''"'■"»' ^^ feem a very fiery trial, it „" ^Tf ''''^='''" ""V not to demonstrate the worthleZL f ,v ™°"«b,-enongh the individual made ZT^ "^ '^ Profession which viW union to Christ ° ^'""^ ""»' be possessed no i.ofd tth:~^^^";: :rnr ^^""^ ""p"^" "^ our manifest an individual of ^t ^nirS'T"'^' ^ " '» ^^e Clare him of what sort he was if H.^"''""''^' ^-"J '» de- r quote the narrative of Cl f'Z \"'' ^'^"S^'-'-'- forth mto the way, there cameone rtn ■ ° *" "^ S^o b-m, and asked him, Good m!! T"^' """^ ''"^eled to "■-y inherit eternal life An^J^' V"^" ^ ''» 'hat I — me ^wuf there is T,nn^ j , "'" """' ^^^Y IS none good but one, that is. root, thoy withered ^'Histmuity was at- ^ «<>on as the nlter- >n with tho people of -deny Christ, or be rjst, or embrace the '•the day declared of what sort" their matter of daily ob- ? under the eye of ' where religion is seems a consistent -raber, a Sabbath- Ker meetings, and e for some remote ny longer observ- igers. He knows a present casting e was previouslj^ ■r restraints, and 3straint may not lough,— enough »rofession which he possessed no applied by our so as to make Qise, and to de- »e Evangelists, a he was gone nd kneeled to '^ I do that I — I'ini, way one, that is. GOLD, SILVER, PRECIOUS STONES, ETC. 271 God. Thou knowest the commandments. Do not commit adultery, Do not kill, Do not steal, Do not bear false wit- ness, Defraud not, Honour thy father and mother. And he answered and said unto him, Master, all these have I observed from my youth. Then Jesus beholding him, loved him, and said unto him. One thing thou lackest: go thy way, sell whatsoever thou hast, and give to the poor, and thou Shalt have treasure in heaven: and come, take up the cross, and follow me. And he was sad at that saying, and went away grieved: for he had great possessions." In opposition to all such instances, true believers never fail, whatever tests they are subjected to. The fires that consume the wood, hay, and stubble, and separate from the church the worthless materials by which its fabric was weakened and defaced, leave the gold, and silver, and pre- cious stones unremov( d and free from injury, shining only with a brighter lustre iu consequence of the trial they have undergone. In all circumstances " the foundation of God," as we read in the Second Epistle to Timothy, " standeth sure, having this seal. The Lord knoweth them that are his; and. Let every one that nameth the name of Christ depart from iniquity." Of what unmatched sublimity are the words of Paul, referring to this subject, « Who shall sepa- rate us from the love of Christ? shall tribulation, or dis- tress, or persecution, or famine, or nakedness, or peril, or sword ? (As it is written. For thy sake we are killed all the day long; we are accounted as sheep for the slaughter.) Nay, in all these things we are more than conquerors, through him that loved us. For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord." I have spoken of ordeals to which the church is subjected . ; I '■I It % ,..fji Ih. 272 C'.nstosfr„m„ere„^;JJti''y '"distinguish t^e "■^y states of .ooiet^, oT 1^^ °" '" '"^ "»rf4 In «° ^stance, tests of a St T •'™ ""^ ^e oitod a! of - "^ar up™ »;«y church member maniL ":' ""^^ "^ich shall mTk" °f ™an shall sit up„u Th? r ' *' ' ''^^ »''^" " the So„ i.» shall be gathered al, tT °' '"'= S'"^- »d 1^°: f «■» cue from another t ITl '"f ''' *^« separate fr"» the goats." The, a" tjtT'1 *""''* '■-'C professors shall be revealed IT' i °' *' » ^^'Her time ?^i^;^-fSSa£ X"Sjr^.»-i^^ra;4rant^-^£ *"tlt 'ri"^,^^'ff '"rth » the text is, that * '""teriak that UvebZatj^ " *"*'■. »teC^l ^^^''^'^^ystaJZtttVu 1""' '^™'^"*^ ■^^ any man's wort ^^-7 ^^-^^^^^ndertf. Ver U i« »m he shal, ree^e attl'tf '^ """' •"■«' W be burnt, he shall suffer Cu, , l'"^ -"^-'^ «'°rt shjl ye^so as by fire." °''' •"" ''e himself shall be saved • WH employed on the X'^o'fT'""^ ^""O -™C.'-!' fibfe :'"'■ ^"''-.-hall resell ? "*'! "''"«"'. -^-s ■t^ibie knows nothina ^f ^ reward. Wh.I*. iu ^'T' " --^^^^Kstler ^""'^ ^^'^^ ^od, of grace; and as them ^'*°^^^^ «Pon the peonJe of -^«ted with the glol ofl; "' f '^^ «« intin.aL;7,f "mankind, as the -% r ^' ^^^ ^^^e h.^f ;... ^.''°''- ^ -See of the ministry so tW ""'''' °*" •^' so there is no class 5UKSES. ' perfect, nor do they to distinguish true >rs ID this world. In >wn may be cited as '^ at the same time 'bought to bear upon y ^hich shall make % when "the Son ^ glory, and before he shall separate <^^^ideth his sheep »t an earlier time, ' ^hey are; the re- ent penetration of errible condemna- ai and acceptance If text is, that it «e^, whether the 'rch through his "'f- Ver.l4,J5, ith built there- 'an s work shall shall be saved; ■sin the Gospel rood results,-— ' church, does • ^hile the ■e of merit, it *he people of timately con- ^ntorests of •e is no class In GOLD, SILVER, PEECIOUS STONES, ETC. 273 Of persons who are warranted in expecting a more abundant recompense at the hand of the great Head of the Church tiian ministers who discharge the duties of their office as they ought,-di8charge them in a manner fitted to command success -in the manner which in fact does actually, as a general rule, lead to success. I have referred to the apostle I'aul as an example of a minister exercising his vocation aright: let me now refer to him as an example of the way m which such a minister is entitled to anticipate his recom- pense Paul was a prisoner at Rome, in the grasp of a tyrant as bloodthirsty as the world ever saw. Listen to his words addressed in these circumstances to his beloved son Timothy. " I am now ready to be offered up, and the time of my departure is at hand. I have fought a good bgM, I have finished my course, I have kept the faith: henceforth there is laid up for me a crown of righteousness, which the Lo.d, the righteous Judge, shall give me at that day; and not to me only, but unto all them also that love nis appearing." But turning next to the reverse side of the case- Chris- tian ministers, whose labours have not been such aa to issue m permanently good results,~whose work is burnt in the day of tnal,-they, we are told, shall suffer loas. They shall miss the recompense which better ministers of the New Testament obtain. The weakness and corruption which occasioned their want of success, shall be the lessening of their honour and felicity. They may be likened to a general, who, having acted a culpably inefficient part, «,nd having failed during the campaigns which he condvcted to improve opportunities of success which were affi)rded to him returns home to think with bitter regret upon his faults, and to envy the laurels that have been earned by nis more deserving ffilKms Voo fUp„ „u.ii _,^ , •; With what a sense of loss shall the faulty minister be im- pressed m beholding others who have approved themselves ... f> 27 i MISCELLANEOUS DISCOUBSES. faithful, shmmg "as the brightness of th. fi l^e himself is without anfsnr J ?''"'"*'" ^^"« have been his too- and in\ ^7' *^""°h ^^ °^ight pressions of overii;!' hankfT^^ t "^ '^"^^ ^^^^ ^x- they have been instr4nta ^ -I.^^^^^^^^^^^^ ^^^- ever approach to greet him in c i^' '^' ^^'^^ °^ ^ew ^i" be hissenseof lot win r ''•*'™^-' ^^^ ^^^ might have been fuller and Tf, ''''''^^'' *^^* heaven , such a case, fa obvious froT,^ '^"f ° " ''"'"^"'plating t«', "But ho hi je"? :" t::t'? ^""^ °' ™' compari8ouboiugtalteufa>„»r ,'° *' ''>'''''<';" ^e circumstances of one laurin r'°l''''"'^' ='"'' *»■» "-e tio biasing rafters faZf L It"'*' "^ "■ "i". with with the greatest difficu tv iZi ^'"^- '"""'"'''• """ "-'r of ..afet,; his aingef :!:rd gatfuts'ir '" " '»*'» he .s out, how terrible was the friL^n ^ ^"^' '"'" """^^ 1- Our text convei a w' * 7'°"' '^"^^ ^^ P^'^on^ teaching, as it doericLt 1^" '° "*''^"* »-'-*• professing Christian, and t't Vf ™ '"*"''"^' '"''y be a temporanly, or even'toX dl .7:-;' «''™''^.-»ay » place in the visible 0^^.!™ '"'*' '"'<^''Py "tbe genenJ assembly tdl'"'? ^^1 ^ --Siected from Wn. An immenf amount :; .f/"' fi-'-bom"in viouslv r^r- ' ' '*inount ot self-dfiP^nfU^ ._ ' --'-^. prevails among professoi^reTij:: JKSES. 'e firmament," while Y, though it might em hailed with ex- y multitudes whom . while none or feyf terms! How sad aiders that heaven 'y of the redeemed a earth \ faulty minister to e is contemplating ding words of our t^et so as by fire." iself a Christian, worldly principles, 'gleet. But so it Q, shall be saved ; be all. His will as by fire;" the 'se, and from the of it, who, with cceeds, but only ^ay to a position liing, even after sidering that is 5es of persons. urch members, dual may be a Christ's,— may ' earth, occupy rejected from first-born" in •vxvu, as pre- 3 of religion. GOLD, SILVER, PRECIOUS STONES, ETC. 275 Multitudes of this class, who have no vital union to Christ, and are utterly devoid of the holiness which belongs to Christ's genuine disciples, indulge nevertheless a habitual comfortable feeling, as if it were well with their souls— the only ground of which appears to lie in the fact, that they make a profession of religion, and are free from what is grossly wicked in practice. But what cause of security does this aflford? The question is not. Are we church members? but, Do we belong to that division of church members represented by the "gold, silver, precious stones?" or to that represented by the "wood, hay, stubble?" I am anxious, my friends, that your eyes should be fully opened to the unwarrantableness of the tacit assumption which is so frequently made, that a profession of Chris- tianity, if attended with ordinary decency of conduct, is a sort of guarantee that every thing is right. Most miserable delusion! Nothing is more certain than that we may be fair and flourishing professors, well acquainted with Bible truth, regular in our attendance upon divine ordinances, and of blameless outward deportment, while we are still on the broad way that leads to destruction. " Not every one/' are the words of Jesus himself, "that saith unto me, Lord, Lord, shall enter into the kingdom of heaven, but he that doeth the will of my Father which is in heaven. Many will say to me in that day. Lord, Lord, have we not prophesied in thy name, and in thy name cast out devils, and in thy name done many wonderful works ; and then will I pro- fess unto them, I never knew you ; depart from me, ye that work iniquity." Let those of us, therefore, who are professors of religion dee well to the character of our profession. Let us take heed that we are not deceiving ourselves, and resting con- tent With a name to live while we are dead. Let v.° not in<^ulge the belief that it is well with our souls, unless we ha/e thoroughly looked into the foundation of our secu- :|. (i h ^HSllPf*" fr 276 MISCELLANEOUS DISC0I7KSES. "*J, and have seen tp >«« led to close LhclT *'"''' "■*' "^ i"™. indeed "--eed ,he sanotfyta'"; :! "^ Saviour, "»» ^av ""j - U3 aL„,da»tty thrfu^f ^ jf ."'.'^ Holy Ghost shTd *° be at ease in regard I I 1 . ." '™''°'«'' for a man «»»« to the bottom of the , ™^' '"f^^^*. till L7^, S-PPose that we are mal'int ' ' T"^™"' " ^^^--^int 7 , * <^''"8"aaity a„d „„„„ „ 1 ^ "P™ " Profession ■"T-"? ou^elves to C in ' "? *P»rtment, anS ^7«8 in earnest „ade ^2 Z""' "^' "'"'""' ever Cl>™t! Many, now lyWuni; J ^""S i-'erest Z ^ &rand a« „eU instructed and """t"'"""'"'. were once °f "' "e, and had ^tV, '"'"'''' P™^^"™ as ant *™W be iostas any" *' , ™''"""" "■^' *'«i"«ub le-ouring fire, with t'h d iU^d' T' "" "^^^ <<-"'» 'berefore suggests to each of Iffit '"«''" ^''^°'"- y~I^ It possible that I can b' ""P"'"^ °f consider- ^»»--l professor as they Ze) 7 T'^ ""'" " ">ere "V be at ease i„ Zion, witW " P™^*'" ">at I "^■■e? Is it pos.,ibIe thaT r T^ «°°<' <^™se, as thev 8!t *( ►UKSES, f'Jer faithful and con- that we have, indeed f ^^our, and have ex- '^« Holy Ghost shed /^rational for a man ^njerests, till he has obtained assurance, 'dence is warrant 1 ^owawful will the : ^^® ^ow saying to ff iift up our eyes It-reproach will we upon a profession deportment, and vay, without ever '^ving interest in 'nation, were once ' professors as any that their souls ow they dwell in «gek Wisdom, ■lety of consider- •re than a mere possible that I ' cause, as they nay be drifting yet be suppos- y- "Examine ^ove your own w that Jesus 3ered, we may trance of the ''^^'ing among ■ perseverance GOLD, SILVER, PRECIOUS STONES, ETC. 277 Of the saints is so indispensable to a believer's comfort while It as peculiarly favourable to his growth in hi ness, that it is not easy to understand how any pious persons have ever been able to reconcile themseLs to the rejection of it. Can those who have been real v apprehended by Christ and made members of his kW^ dom, be separated from him, and perish? Some actually answer m the affirmative, and they point to illustrative examples-examples of alleged saints' who ha e Wd into unbelief, and have cast their former profession behSd iTat f T 'r "°* ^"^ ''''' ^"^'-^ '"^^ true ex- planation of all such cases? The "wood, hay, stubble" may be separated from the visible church, but the "gold silver, and precious stones," are work which abides. The apostasy of a professor is not the falling away of a genuine Christian, but the manifestation of one who nevef was a Christian. The temptation that led to his apostasy did not change his real character, but only declared him of what sort he was. "They went out from us, but they were no of us; for if they had been of us tLy would no doubt have contmued with us; but they went out, that they might be made manifest that they were not all OI US« 3. Again, ifie text shows the excellence and honour, and at the same time the great responsibility, of the ministerial o#c.. Its excelknce and honour. Were I disposed to magnify mine office, T could not do it too highly No one who gives him^•oii ,o tiie work of the ministry could choose an employment oither of equal essential dignity ^ for the Christian m;i..ster is the ambassador of Christ or one which, well perlormed, will yield larger fruit to him- 8elt,-for "they that be wise shrJl shine as the brightness 01 the faimament. and thAv f^of +.,„^ - • , ' - -— .• -••"• ««rii liiiiuy to riuht- eousness as the stars lor ever and ever." But its re^ponsi bihty IS vast in a corresponding degree. On the way in r It. 27B MISCELLANEOUS DiSCOUfiSEa mm ■ 1 II I'^^^HUfl 1 ^^^^K'« H|| IHns peaking, depend. T e "iLtl 0^'^'"'" '"""-'^ he earaestly coveted; "Thkt?. '*"'"^"'''*»''W deaire the ofBee of a feh '' . \'":" ^^''-g. « a man B"t wherever that officeruttlcf'^^'l: " ^<«^ «*" upon with fear and tremwfnT » "' ""'^ ^'^'^d hoart^ with a profound 3e„tXr"' «'^ marching of t-mbfe reliance on the al^; tH;:™ rf"-o,,and *■ Tea minuter whose L^ZT, ^'^■ mn.cnl„ charge r^y ie JZZ{ f^'V"''"- "^ " reference, ft feads ii„> [0^^?!?^'^ '""' "-^^^"^ ^^ cons.de, „h^ its chamoter I d effe ft »»i«try, and kads h,m to think of his sh™? * ''"'' ^^"^ It he comparative coldne. o/l Te^l'T '? "=» ^^'^ ^ « 'fe people among whom he h , „ ' T ?' ^'™''°» »f «°d; of the feebleness of alt theiTu"' ""^ '"'"■'d of °* the opportunities of „sef„l„e ^hVf "" "^ ?"' ^"^h i perhaps i„eparable injury -ltw„. '"'*''' "'"-'"^y.-- .^7 through his rem ssn«, u\"^='. "^'^ hefJien ^ark srde of the case (and X if th T" °' ""•»' 'he has not a dark side!) peaitrr f '° "hom the case failure becomes his dut^d ^t""" "' P^' «» »d entire devo'icn of him^ t„ th 1 """T'^ »<' »-e to come, and with earnest p at th IT. "' ^'^ '"' ""e has sown in that part of tt v Ltd .' '''' "''■"'> he have been expended, and much 71 T '' '"" '«''»>"« aeem to have been sownirtl '"^ ""^ »«»«hile » through the divine Uessinr^eT^^,/^' ^P™? «P, . -,. , *' ^'^ ^^ ahuDdant re- . _" /^^'^^ ^^"^'•anj known th..nl!; ^f " ^°'»'»'«ee of g^nod !!i --ua thi« resoiut-on. """=-'"^ ^°^ -'^gregation that he hai' -OURSES. *' *he salvation or the d reckoning, humanly Office, therefore, should nie saying, If ^ ^an "«reth a good work'' !' '* «^0"M be entered '' great searching of >vvu insufficiency, and e of God. ^^o^ir as pastor of a « close, the subject "'9hty and affecting spast ministry, and ^cts have been. It p in the work ; of or the salvation of ched the Word of ^ ^e has put forth • 3issed; of injury, J aj have befallen 7^ew of this, the to whom the case ^ of past sin and Dewed and more of God for time seed which he ^ere his labours °^ay meanwhile yet spring up^ ^ abundant re- 'ter the autlior had 'rofessor in Knox's ttee of Synod, .^a a«on that he had GOLD, SILVER, PRECIOUS STONES, ETC. 279 turn. On the o.her hand, he would be acting wrong if in makmg such a review of his ministry, he should fail to' acknowledge with thankfulness any indications of ^ood done through his instrumentality,-any tokens of success toUowmg his imperfect efforts. I have now, my friends, been your minister for above two years and a-half, and-as most of you are already aware— there is a proposal to remove me to a different sphere of labour. In these circumstances, thouc^h the matter is not yet decided, and though I may therefore seem, in alluding to it, to be anticipating what may never take place, I cannot but think of the text in its bearing, upon myself, and upon you, as connected with me. None can be more deeply conscious than I am of the imperfec- tions with which my ministry has been marked ; yet I am not willing to think that it has been in vain in the Lord And one thing I can most truly say (as Paul said of his countrymen according to the flesh), « My heart's desire and prayer to God " for the members of this congregation IS— has been and is— "that they might be saved " I per suade myself that not a few " among whom I have gone preaching the kingdom of God " are already in a state of salvation. Them « may the God of all grace, by whom they have been called unto his eternal glory by Christ Jesus, make perfect, stablish, strengthen, settle ! " Others who may be still unconverted, I would earnestly implore to remember the exhibitions I have endeavoured to make to them in time past, of the way of salvation, summed up m the sentence, ''God so loved the world, that he gave his only begotten Son, that whosever believeth in him should not perish, but have everlasting life/' and I would urcre upon them the duty of coming to a decision in regard to ^ ,„ o^..-..^g tO liicn puace, and closing with Christ while opportunity is still afforded them; that whether our connection as pastor and people be soon ;y t^'^ I I 280 MracELUKEous mscovnsEB. °«t eternity. J ^j.^ jf •'"'""f" ""^ ""other throughl ;oumewithj„^,,„„,;/^f^ ™able me to &i,a f,y "> look from Sabbath to Sabbath ""^^'omed here COURSES. a longer time, we may > one another through- ^We me to finish my ^K not some, not a been accustomed here M xvi. A THE GOSPEL JUDGED TO BE WISDOM BT THEM THAT ARE PEEFECT. " Howbeit we speak wisdom among them that are perfcct."-i Cou. ii. 6. In that part of the Epistle to the Corinthians from which our text IS taken, the apostle is animadverting upon the course pursued by some professedly Christian teachers who obscured the Gospel by seeking to accommodi' themselves to prevalent systems of philosophy. Corinth ^as noted, among other things, for learning'and intelle!. tual lefinement; and the parties in question, having re- erence to the taste and spirit of the Grecian schoo^rhad in their public ministrations departed from the simplicity of the faith, mingling their own vain speculations with he message which, as ambassadors of Christ, they ou^ht to have delivered unadulterated,-.announcing the doc tnnes of inspiration, less as divine mysteries,* than as * The word mystery as applied to the doctrines of Scripture, denotes vS d tn^tK T:V ::' T r°"P"'^°^^^^^ announcement, but a exZ t T^ truth with which we could not have become acquainted except by divme revelation, The sentence. « Great : . fK. m^^^t-- - ' aues«, God was manifest in the flesh," does not me«. that the d^cWntof G^ mamfest in the flesh is very mysterious, bu .hat it is a ^ at ^ gmnd, an alUmportant truth of revelation. In like manner, in tCell T ; ^ m StilJ 282 MISCELLANEOUS T iscoUfiSEa conclusions which ihn i I'me discoveries „f the Go™ It? .'^- ""> ™' «■"! ^b- mou earthly .cienk ll^' i^"'" f > '"""ch of C ■nfluo^ceu chiefly, it kl, LT^ '^'^ ''"•'^ thev weTe Joaophers by „h„,. (hey ^ ^"'^ """'^P' oi ■■ ■ phi. «°«Pel in its .ative, unZpZioZTr'''^' '» "'-» the »y»tey. capable of l,ein;Cwr„t. T'"' '■^^'' °'" «^ « ■foohshness;" an absurd I'dei" ^ ''^^""'■"'■-'«« system. "' "-Jemonstrated, irrational The error which thrv thi,. „ «ost pernicious kind waf 2 ,''°«»»'«ed, being „f ,he ^- ■' Admitting, as C £^771 ''^ *''° ^P-«o »>«. «« forth plainly, witho„ h!^ ' "'°* ">« Gospel ;«' ^^1>. back, or e/pl,:^erawaro?7°''"P-"'ri to prov, repulsive to the hurZl^Z T""'^' ""^ 'ii^Jy f "' '* shonid be preached Zrr'' ""■ "" ''-■»»ded P--hed, it is an appropriat td ffe!;'- "°"' *''^" *'"■» the only appropriate and effJZl T"^ '-strnment,- strnment, for saving sinnerl . tI '"*'"»ent,-G„d's in- « to then, that pelh { m2' f r''"»" "' "^ """s «^^ved ,t is the power of God '^i^:' "J"" "« which are Gfeeks foolishness ; but unM 1 *"*' ""to the the power of God and tb. ."" """='' "^ called foolishness of God i w'w thl':' 7 "' ^ ' ^^^ the God is stronger than men " ^1^1"'/';'' "^^ ^^'"'^ of !■;& vvhere he even seems to l^T^ "'""^^ ^ ^^^y strik- '^-. -'"-. it ..the foXrofr-v^^""'- fo lowing our text, the phrase - Th. • . -language "ofc mean the incomprehensibl / ! ^"'^°'° '^ ^°^ ^° « «y3terv " „ naturalIv,^v.^lp^..V- ^ocWne of th» Gos^rv^- T^*^'^, does , rey„a{eudocinneofthe«nc„.i ^^^^P^' Crospel. out the euper- BOURSES. rstanding might reach ^^' the vast an.l sub-' ^^ until they were su- '>^^r .r heard, nor of a br.'u,ch of cow- thjs coursP they were > l>y a des 'e of the contempt of flin phj. Jnded, to whom the >rm,-,nVen out as a t>7reveiation,-was nstrated, irrationaJ '^^^^, being of the ^ved by tho apostle > that the GospeJ, inyofitspeculiri- >ftened, was JikeJy he tiJI demanded since, when thus 've instrument,— tnent,— Gods in- hing of the cross ^nto us which are Greeks seek after unto the are calJed i Because the the Weakness of se is very strik- iprf to be fool- od"— language ' « 0>r>terp,» doe, ». l>rt till) super. THE aoSPBL JUDGED TO BE WISDOM, ETC. 283 "pressing, i„ the strongest nonceivable manner, his uncon, ,rom,„ng adherence to the doctrine of the cro^ (however, rrafonal any parties, deemed wise, n.i.h. ,.sZm ■t). and )„s utt. r indifferen, • ,„ whatevor r^^^ htTf absurd.ty or the like, th,- so-caiied wis. of t), Z Zu be pleased to cast upon that doctrine " To g,vo force to his reproof, he alludes ,. his own And I brethren, he wntes with no small pathos "when I oame to you, came n. with excellency of speech Ir „f wsdom d. . laring unto you the testin.ony of God for I IJinst, and him crucfled. And I was with you in weak- ne«, and m fear, and in much ti^mbling And my speech and my preaching was not with enticfug wordsTf mant wisdom, but m demonstration of th. Spirit and of power that your fa.th shoulu not stand in the wisdom of men' ol tl)c term (. Jishness, m speaking of the Gosoel shn„l^ te^t^-HowT-r"' '" ^r™*' -"-' youZlln°o Set? t" fT n' T'"" ""^g *''^"' «'-t '♦re Gospel the foohshness of God, and have thus seemed to concede the case to tho enemies of the Gospel when they brmg the charge of foolishness against it, it is not fl Z ness m reahty. It is wisdom; philosophy in the h gh st sense. It may not appear in this light to all; but fwm be thus regarded by those who are^able of for nbg a IS) the faculty requisite for appreciating the matter. Our text, the connection of which I have thus explained mvolyes two main propositions. The>.Hs,that ace Wo peculiar state of mind and heart, a peculiar a^u t ^ whatever you may choose to name it, is uecessan, in orfe to our judgmg of the Gospel. Its claims can bTproperlJ (i ! ' ''. iiiiiS IMAGE EVALUATION TEST TARGET (MT-3) 1.0 2.5 Ii£l2.8 I.I l."^ H£& 11:25 i 1.4 1.6 riiulLigicipiut. Sciences Corporation ^ "^ «^ >s\ [V >^ ^.>^ \ >^. "^y^ . ^^b- 33 WEST MAIN STREET WEBSTER, N.Y. 14580 (716)872-4303 284 MISCELLANEOUS DISCOURSES. I weighed only by "them that are perfect " Th« ^ • that though others may consider t'h Gospel I b^^^^^^^ ? ness th who have the faculty of e^^^ that It IS wisdom,--true, divine philosophy On thflV I. The first proposition involved in the text i^ th., • order to udffe of thf^ r}ncr.^i ^^ ^^^t m perfect, of ZZ a th.T' T.""""' '«™^'^<^; "ot lute ho ineTo^CLrbr """"^ ''*'""^'' ■» '"'- "TUro ■ . "paracter, because none are thus perfect _ that judges rut j t-ssix: i:r :ft f T"^ w^hed yet I do not know another that is lferab"f T^ versely. But an illustration or two will h^, «vi. • , is meant °^' «»plain what Our iiret example shall be taken f, ii, i An individual m^y be corp„: ";ii;frf*\''Xr '^'- titute of any of his hoHilv L™ ""Penect, by being des- the sense of It AuJT' "^ """""& for instance, of the power ofv sion aid in Z " ""'^ f ' '" ""P^"' • fied ,L foiling a";Cj d^er-a'; I'^'^T mg at ali,-about the matter of whU",i: ■ ^""•''"'g- takes cognizance Hi, J„r I ""^ """""i '^''^ other pits but of „li:;:."X''! ™i"* - "any a^d even when i^^ol^X ^s^^'^; ^ I t^Sl' •*>« t BOURSES. ^ i-fect." The second 18, • Gospel to be foolish- stiraating it aright see sophy. On these two 'he sequel of the dis- rhose grace alone can t>ly, to offer some re- n the text is, that in 1st be PERFECT ; not ng attained to abso- e are thus perfect,—- rth that doeth good, •ssessing the faculty 5ulty not found in a Jribed as spmtually 3s not, perhaps, con- nctly as might be is preferable. The of defect. What- mperfect, and con- • I best explain what k the human body, feet, by being des- nting, for instance, perfect, in respect ice, he is disquali- ndeed, from judg- the missing sense (valuable on many e knows nothing ; visible things is THE GOSPEL JUDGED TO BE WISDOM, ETC. 285 communicated to him by those who are not ])lind, there will be much in what falls from them to which he will not be able to assent with any comprehension of its mean- ing You may discourse as eloquently to him as you please about the vaiiegated beauty of the earth, the aspect of the boundless ocean, and the brilliant glories of the sky; it is in vain. Your perceptions, and the emotions which they awaken in your breast, remain a mystery to him. The variegated earth, the boundless ocean, and the glorious brilliant sky, exist as visible phenomena to you who are perfect in respect of the bodily organization that discovers them; but they exist not thus to him in consequence of his imperfection; and the words in which you describe such things, fall upon his ears as the utterances of an un- known tongue. A second illustration may be taken from the department of taste in the fine arts. We shall specify the subject of painting. Some persons are born without the slightest taste for the creations of the pencil. In this particular of their mental conformation they are imperfect, and are thereby incapacitated for judging on points of artistic merit. They stand before one of Raphael's cartoons, — the one, suppose, in which the greatest of painters has repre- sented Paul as striking Elymas with blindness; while the sorcerer, as the sudden film comes upon him, stretches out his hands in groping helplessness,— and they see nothing or little in it different from those miserable daubs which hang upon the walls of a roadside tavern. Another indi- vidual, gifted with exquisite taste and sensibility in mat- ters of art, comes up. They perceive emotions of admira- tion depicted on his countenance, and they ask him to describe wherein the excellence of the piece consists. Let him now attempt to do this. Will he succeed in impart- ing his perceptions to them, or in awakening in their breasts the feelings which he himself experiences? As- i 286 msCEUANEOIJS BISConiSBa A u ; ™re% no, because .hey .^, tHe f«.Uy to judge »,,„,, "deed .ithout'a T^e Jl^rr " '"""^ ""' perverted from various causes tZ ;T «'"''"™ce so in that state to see the Suit ' ""P"^"''" ''»■• k™ which to another peZ Tn T"^'"'''"''™'^"'''"""'" feeling, ar. selteviS rt"':;„': " ^T '""^ °' ""'^ "I example very analoelrr « ? " "^ ''''"'*«''«» another class, thefonner bei.rtn '^"^ ''™'»S '" of that capacity) perfe: ^^^tttTwt tf?"-''- are .mperfecl; and the — en^ll d ^' ""' '''"' that judgments in the branehl?^ ?^ *■*■"* ^^S faculty in question takes TI ^^ ^ ^' "' "'"'='' ""' example! I consider them t J,. « »<'''uced thjse 'ightupon the many p^" ^T TT "'"' ™P^rta»t the text is one, whicrSru" ^^ ^ ^' ''°''' "' ""^ 'he subject-mat^r o'the gIJi ' '" f" '" ^"'^ "f false, excellent or unworthy J! rT*'' '' ^ '">« »' Pa:ation of mi„d and hZ a "liT" P^"«" P-*' e-r it may be termed,lTe;ulir ol '"' " """"- the doctrine of the crosl Jn^T^ ° "*''' "^ hearing f a"absurdity,iti;srrH:trk:if ^^^ to inqu^e what external evident of t • '"'*"'' ««. Its internal chaiact^r ,-.. T '""'"''' origin his immediate rejeorionTft A T '"'^u^''"' '" J"4 »ore than the fi^t examilel T "'■ "''» '""""'any ChrUtianity, finds in rCl ITh "^ "'''^'■"' »' ,-.Mchirre.stiblyimprji:t-^.^a^^ 'COURSES. acuity to judge of such more from the depart- imagine a persor not vith his conscience so 1 18 impossible for him impropriety of actions ^mary state of moral •Uf'li a case furnishes 3 already adduced, of capacity wanting in pect of the possession with the latter, who this difference being wledge of which the an be formed by the mselves, and felt to their validity is not 3v the latter. 'e adduced thjse '^ag and important rd of God, of which order to judge of 5ther it be true or i>— a peculiar pre- faculty, or what- 3 man, on hearing 56 exclaims, "That iks it unnecessary its divine origii ifficient to justify who has not any nal evidences of contrary, charac- ishingaproofof IHE GOSPEL JUDGED TO BE WISDOM, ETTC. 287 its divinity. The Gospel is to him its own best witness. His cor.sciousness leels it to be "the wisdom of God, and the power of God." Whence do these contradictory esti- mates arise ? Whence but from an opposite spiritual con- dition of the persons judging? With reference to the inatter in hand, the former is imperfect His spiritual discernment is so clouded by the sin of his nature, that he is uot qualified to judge about the Gospel; as our Saviour said to the Jews, "How can ye believe, which receive honour one of another, and seek not the honour that Cometh from God only?" The latter is perfect. He, re- newed by the Spirit of God, and purged in some measure from the influence of sinful prejudice, is capable of esti- mating the Gospel; according to the words of the apostle John, "Ye" (believers) "have an unction from the Holy One, and ye know all thinga" "The anointing which ye have received of him alideth in you; and ye need not that any man teach you: but as the same anointing teacheth you of all things, and is truth, and is no lie, and even as it hath taught you, ye siiall abide in him." You will find these two classes of persons most exactly distinguished in the fourteenth and fifteenth verses of the chapter before us. "The natural man" (imperfect) "receiveth not the things of the Spirit of God: for they are foolishness unto him; neither can he know them, because they are spirit- ually discerned. But he that is spiritual" {perfect) "judgeth all things, yet" (it is added) "hehimself is judged of no man;" i. e., others may call him irrational for form- ing such a judgment as he does,Ut be it so; their esti- mate goes for nothing; "he is judged of no man." The doctrine which I am expounding, that one ^lass of men— regenerate persons— are capable of apprehensions in divine things, which another class— unregenerate persons —are incapable of, has not escaped the charge of "foolish- ness" that has fallen upon other parts of the Christian sys- 'ii tl!!« ^ )1( PI mi liis} 288 MISCELLANEOUS BiSCOUnSEa *eni- In particular it ho. u ^"^ » taught by the apostle 7,^ \ """ "•^P^"*"''- That t -h-h I have ili»atra.!d lie a" ™'' "'^' "^e »»»<■ ™ youm perceiving that thZTnlV '^V''"' ™" "^'^ ""nt to sober reason, or deirl" . T """« '" " ■'''Pug- «° opprobrious sense ??'"''"«'» >« oJled myst; J ? »PP'ied to an eases i^wh h "t ', "'^*'" ^^ » -" "ay have apprehensions raDnwtr"' """ ""^ Po^on Y another, we m„st, ac™ dllt" ," '"'""''"'''^''^bk our doctrine to be mistier B ! u""" " "^^"""ion. grant ;^- "ntme, or absurd^ jhen t 'n l''™^ ^^ '"^- »en «ho enjoy the biessi„"„rsilri ^ '^""^ «'» for P-cepfons and the emodons .ltd *! f' "' "'^"i-.al 'fc« >j incomprehensible to h'h? .**'*' ''«'"«« all ^.b^rd for the admire,^ oU^l """^ ^hen it „;„ J <=>«'.on of his consummate e.tn '" '""' "' *«> appre! ZT """-- '- become ulT^fr'"^ *° »" ^^ubject; and it i,^haTas tt 'T* "» *" P»^' of mv 'ext, the capacity for jtLf;o'';f.t»,«P*™ of in ."^ "ot upon ones natural intefechf.Pv""' *'»="'. ^opends en>.gl.te„ed by the Spi fof « "d ^'"'' """ "P^h^teng "ental powe,. may dLrn »d 'io'SrK, °' ^^--^ '"■*«ary .*o truth of that Gospel w4h If' fT^'^ ^""^ ^'i^fied of ---'^=<^opoetC„.pe;d.^t"J~Jec^n- ^', . « "<.a6,«ffi^fc 'COURSES. ^own as unintelligible the reproach. That it ter before us, is, I con. '«* that the manner in ' «t^tement will assist y thing in it repug- be called mystical, in nysticism be a name °^ed that one person or incomprehensible J a definition, grant fen? Is it there- f be absurd aJso for ' talk of their visual g these, because all Then it will be talk of their appre- a painter, because ' evoid of taste and in a word, (to take ''^^ one in hand) »oraI state to talk traction is vicious ^ehensible to one i dead, and who, this part of my Poken of in the things, depends ' "Pon his being ^ very ordinary ^eel satisfied of and command- ' with the con- that splendid THE GOSPEL JUDGED TO BE WISDOM, ETC. 289 but miserable genius, Voltaire, and an obscure, illiterate S: IT''\^'''' '^^^"^"^ '^ '^^ ^-chma^: miidelity, he gives the opposite picture :~ " Yon cottager who weaves at her own door, Pillow and bobbins all her little store • Content though mean, and cheerful if'not gay, Shuffling her threads about the livelong day • Just earns a scanty pittance, and at night ' Lies down secure, her heart and pocket light: She for her humble sphere by nature fit, ilas htrte understanding and no wit • Receives no praise; but though her bt be such, (1 oilsome and indigent) she renders much. Just knows, and knows no more, her Bible true- A truth the brilliant Frenchman never knew And in that charter roads with sparkling eyes Her title to a treasure in the skies." Now it has been urged as a reproach against Christianity, t«L Vr "'" ^'""^^ '' ^ P^^'^y ^^i^hful represen- tation of the case m general. As it was asked in the days of our Saviour, "Which of the rulers have believed on him? so It has often been said since, that Christianity is accepted by the ordinaiy crowd, but rejected by persons of tl J Itf . "1- ""' ^°"'" y"^ ^- — that there are multitudes of exceptions to this. There have been thousands of mstances of men, of whom intellectually the earth was proud w^o, after patient investigation, consented to the truth of Chnstianity, and yielded their hearts to its influence. Still the fact alleged may be conceded to be to a certain extent correct. It seems to have been even more generally correct in primitive times than it is now « Ye see your calling, brethren," we read at the 26th verse of the first chapter of this Epistle, "how that not many wise men after the flesh, not many mighty, not many noble, are called: but God hath chosen the foolish things of the world .0 confound the wise; .... and base things of the w^rld and things whirh are des;.' ^d, hath God chosen, yea, and things which are not, to L to nought things that are : N I i 290 quaMosa pe„„„ for j^^ of ^ ?^r''"«0'• which 'h-ng altogether diJnct^"^™ 'S'""^ ,«""8» « »«.e- OfAoary sense. Farboitfro^l' '*"?'^ «''"'«y» the g'fc or atto,•„men^ even 0™^ '"."'"'''""''"^i-Wleotual formation of pr„pe views of I^"''' "^ ™»*™'« to the »y «. that one does not need L'"' '""■■■ ^ut what I ?-' powers, in orfer to hnarinTr ^^''«>^'«°ary men -g »d a finn, well-baij M "/of ^ "'•^"^ "'"'« P« -the glorious record that «o°^ f^l"""^ <"'«'» Oos- »=:' 'fa, and this life ;, '„ tkn^"'' ^* «''» to us eter- »>»d «ay have such an nndlVand ■"■ °' '^^^ '>->'•''« the prmces of the intellectll ^ "« ^-^ ''«'«« when « "ot the largest pUne.nL T "'' '""^'^ ^4- It S'eatest men, a» the to ^ .T T''' ""^ «"■' ■>«' the "^oaosttotheorbofdivT:'™: A^-^'r- """ "- the cottager of whom we mad. ,.^ »'»Ple woman, like «■«; the Gospel is from God 2'°°' '"'''"'■""' '^"^^ "d may bo justified, on the Jl? "T""'^ "^ "^o-" i CTidenoe,in holding to LT **"*"" "' "^l kinds of *^- '0 her sou. wl °Cw sTT™*^ ^^ "^P^B "l a past century c&Id d! !l^'' "''"« the Voltairf «'i"e^ofhi.wI:telr 7 '■" -I«°-l the tgh » present can but denounrthel %"'"' "=^ ^^'^ie « Mce them as unbelievabilities. p^-j'^o t's::!:"/:^^^^^^^ "- *^ head, i «. that those who p^ ^Z ;>•' "f the te.t, whi h Gospel see that it is\Zu -T''' f ^'"""ting the them that are perfect." A -n, . '^"^ *'^<'<»» ""oug for remark is here opened bu7/'r'' '^"°^'« a%, its practical power, as experienced by believers m accomplishing the objects it professes to serve. In these respects, among others, it will be felt by those who are perfect that in proclaiming the doctrine of the cross deemed by many foolishness, we speak wisdom. I. My first particular is, that the Gospel commends itself as wisdom to them that are perfect by the exhibition which Gospel teaches of the divine character in other respects I would fix attention on the simple circumstance, that it re- presen s God as combining ineffable mercy with absolute judicial rectitude. Ineffable mercy: for to mercy as a spnng deep m the divine breast, the Gospel traces the whole stream of redemption. " God so loved the world "- love originated the plan,-" that he gave his only bego'tten Son, that whosoever believeth in him should not perish, but have everlasting life." Absolute judicial rectitude: for mercy, the Gospel assumes, cannot be exercised to the dimi- nution of justice These attributes must be harmonised Ihat they may be harmonised, and that God may be just while justifying the ungodly, he sends his Son in the like- ne^ of sinful flesh, and appoints him,-his well-beloved _ to die as a sacrifice for sin in the room of the guilty « He hath made him to be sin for us, who knew no sin, that we might be made the righteousness of God in him " « AH we, like sheep, have gone astray; we have turned every one to his own way; and the Lord hath laid on him the b tion of the divine character is given, which alone, of all the exhibitions of the divine character that ever have been given, commends itself to a spiritually enlightened mind Persons on whose understandings the blinding influence of the god of this world lies, may, perhaps, deny that there is any thing m what has been adduced, except what deserves jii 4, Ijppwf.- 292 ^mi »"SCE,.UWX>US mcoVUSE^ ., "".uuiisEa. the name of foolishness R„. Judgment; and tl» „o^e ;erf;tr:'';"'V"™ » '''«■«-->' *» 'he more satisfied tliat.l ''" '*'"»nes, he will H'gh. Here, he will sav i? ' " ""'^''^ »f 'ho Most -rreceness of which i^L :e?T'"''"° "^ ««'- '0*0 In ot er systems than that „7«; G "Tr''^'^'' """^"^ »f G«l degraded into mere Ten P''' ' ""'' "-e merey ieatating to punish w^e m ™ T^' "" "^'"'"<'« »''ioT «° '»- outn^ed, and sin eormt"r' " ''"^' -•" ■•»«,;; permit merited wrath , '" """"""ed with impunitv thll ,^-- On Cme't:- f ,T > '": ''^»*" '™ " "*™g m more grievous^ % f ? "'^ J'""^^ "f God ting the guilty free, „hile J '? ^ * *™s, and set ""j; of satisfaetion ttir „r "^ ""^ l'^™ ''""e in J s«,hle power. Here is eomn! "^ ""''"' »''"> im- ^'"ffimty to weaknesa Here i!? t' "'"""" ""^ ^gk'- ^■'hout any flaw, admittinTno * """« «»« justice Here God's hatred of i^^ZyTJlTT'^ "' ''^ *»- t en to punish it, are stamnlJ ' ^flexible determina h.s gift of reeonoihati; rXr^ !'".'"^ '""^ '» " ct stitutethevervass,,,,, . ^^''*°«ntters. Thev ~iation ^reT HeTe^^ ^ ^We Jlln;. W va.t;-'.reigns;" yet rp? ^''"' ^^ ^^^w rich f Q -I life b, Jesus Chrirou t"?^"^^^^--^^^ -to ete . ^a« ^t be a false, system of dno7 , ^' *^'^ ^^ ^'^^'-^tional very truth of fW f "^^ doctrme? m.-. -. Must ^* Mot be the ;P;'!lto"themthntare '•fajnly form a different at ^le becomes, he wiJ] •esentation of Jehovah 8 worthy of the Most entationofGod,tothe Its principles, accords 'PeJ. I find the mercy t'le weakness which fit IS thie, will rather ^^';th impunity, than ^ the heads of trans- ■* the justice of God ' ;t virtually annihi- • Its claims, and set- tias been done in the Can the attributes 'ch Jehovah's claim of this description? iion which the Gos- ay mind with irre- 'aching above tlie without the shght- same time justice n'se of its claims. exibJedetermina- -ry deed in which ^^^«- They con- whole scheme of O how rich I Q the expense of [sness unto eter- 's an irrational t it not be the THE GOSPEL JUDGED TO BE WISDOM, CTC. 293 Many have a most mistaken idea of tl.« ro i • wuoh a .„„. „ee.,. They thiu:':; ." nt z:] z": he may be saved, he must be sa„cti6ed loo sSj J hear oontmue unholy, he could not, from the very „1 ' Not thfr "T" """' ''^- ^"J"^ «»''. - "'Cpy extent It T T""'"^ "" "^■"^"''"^ '" «'eir foU extent. It comes to us as a scheme having for its ohieet not merely the removal of the sentence of°c ndem S to wh,ch our transgressions have exposed 1 bT 1 fe rln """1™ """ 'P'""'y -nesr-man' ^2 an>ple pardon, based (as ha. , ,en noLd »Jerthe Jor mer part.cular) upon the sacrifice of the Lord jl?" Chnst By teaching the true humanity a „„;„ith the supreme d.vmity of Jos„s, it ,hows how o°n the n .s one Mediator between God and mTrHEM.. OK ! Jesus, who gave himself a ransom r;ir ■ T,«^td of Jesus Chnst, God's Son, cleanseth us from all sin" With reference, secondly, to the renewal and aLp- T 01 our natures, the Gospel both prov des in the CT^ ^ » agent adequate to the wor/of re^ZZ^Zt^l 11 II i ;> »9* "'SCmANEODS DISOOUBSES. tt'eir rational „ature«,. ,„„«'" f "l"""" «»"»i«o„t „i,h And tl,e wisdom of a partioularT , , '" "P™ ">«■>>• Jo" (-..p,„si„g ,„„„ Se^ ir °' ''"''™»'"ff P"- •"^^red by tl,o degree iaVhiot 1"" ''°'^*'''> ''"'b^ the deed of remission i. inW„ ^f T°'"' "^ ™°''<'3'inff P«'■- '« h.s blessed soeiety."t Had T" '""*'«'"g g'ory reooneiled to God without any ItoT." '°. ''"''<"'*'' ""d theu- offenees,-allowinff for /^ '"' '«'"S made for tErskaneon the .-Internal Evidencesofp'' "^he Mirror." the point we are endeavouring Tn. "^^^^^'^''^^J Religion." In that » ,, -^ beaut,, no booka,:X ;S T ''^''''^ ^^^at^^ justification and sanctification is no^T. ' '"•' *'^''* ^^' "^e between «;onal tendency appears to reprln th ?'' "''* '"^^ ^''^^ ^- oc^ ^dentical w th the ^on of I^ILl .i""; ""'^ ^''^ '^"'^ o'^ara^teTTs" with and con^auent upon pard ^ ""*'"' ^* ■* '^^^'^^ --el^^ '-# 'COURSES. '« to be the instrument "Joral renovation. If annor consistent with "g a natural tendency t CO bear upon them, de of dispensing par- 3no possible) wiJJ be manner of conveying [ fitted to make the f er a thing sin is. '1 permanent desires ^8 influence. Now, a and marvellous a ;^ J^of'thesacri- he case, " has asso- ■tor, as well as with ^nnected obedience reathing out a tor- m unceasing glory een pardoned and at being made for that this was pos- Joatbsomeness of would have been 'her, on the one ctification is effected an'8 rational nature d" The Mirror." ' ''■«ion." In that work *^ with great force Matter, and seems to kt the line between T clear. An occa- a. holy character as blessing connected THE GOSPEL JUDGED TO BE WISDOM, ETC. 295 hand, have been marked as very odious; nor would God on the other have been set forth as very worthy ottlm and admiration No moral instrumen'tality. therefore "• a d cded sancffying tendency would have be n b, g [ to s.nne, with an equally unutterable com;^^^'^' t' i;;3U,ing^ ^„^^^ uers t exactly such an instrumentality as is wanf« 1 7 drawmg men away from their attachment t J" d mi' ing them with that love to Gn^ i. ' "" h,» excellence which is the eseential principlloSl" Is thisdoctnne foolishness', or is it wisdom t, oTri^ster^fu^^rh""'-'^^^^^^^^ e.ed. and led to t^' a ^XldtLnriVth '''''■ demption which he needi Sn^h ■?, *° "■'■ rr^fcirn-"^'^--^^^^^^^^^^ which teach rttat .^11::^'* "^ ,"^. '"""^ benecth his felt necessities T > / ''™P''^'«'y rr^-idT-^-^^^^^^^^^^ "-^- i^^^e that It would be consistent with rpcHtud-^ ^- r , '^"^^ stow pardon. It reveals to hVn^ "''"'tu^. ..x God to be- Sa..d to e.ect the ^^JZZ^Z^JVZ :ii ' ;'i 296 MISCELLANEOUS DISCOURSES. satisfy him!^ TopUrr^th 1' ' '"""'''"'^ -^^"t spiritual anxieties 71 tt . ^^ '° ''™ "»'*' hk you gave him a si On "hf ! "^'^ *■" '"^'«' »d brings its message to his elr! °°",^'^'^' ''''"" "'^ 0»«P«1 the glory of his peln a„Tl''t™ Y"^ C"™'' '" a'oning ,,rfe, before hlTilv Ih • 'T """ "^ •>- ■norely the remission of sins hi; TV *°™ Wm not ff 'he Holy Spirit, seTurtd V Ita 'r Tpl"^"="^=^^ >» a word, he perceives in the'^doctrt' f H ^*™'' *''™' Imation of all the nossihl. !,™''"'^»^ ">e cross a corn- are fitted to turn meH^' tZZ ^'''^ '-'"Mentally that he has here a .ohlZJZ ?'"■ »"1""'«». he feels >vhich he is conscious a "l"^''-T"'-^ ""= ™°'» °f ^--edtothecircCst^sVSirj^^^^^^^^^^^^^ 'ho'Gospel'-ctmldttlTl':' f"^' ^ ""^-^-^ *■>"«' perfect i, ':^>^««. SXr -■r.*^" *=" - found, mthoe,perience of iuSaltr "°^ "^'"^"^ the results which it professor '^™'''' *° P"^«oe last particular I spoke of fhe oTrP"^''- Under the don to sinners, and as (L^^^T^T ^."""""""^ Par- them from sin to God. TZaT^ T'™" ^"'^ '"™ng way of showing that, theor" icX^tL r ^'^ "''o- ''^ to accomplish the ends it contempC "'*' '^ '*P'^<' 3.stent with the principle, of h^l ' " '""''"''■■ "O"- ^uestion -mams, Doest n L, tlr n""' ^"' '"^ bear out its important and hth nr!^ • ^°^ oxperience of course, the experience not ff tf "f"'^ ^^ "oan, PO or profess a'mere Im Lj atrc ° '"'''' ''" «- ™Korrhr'r'^^'-'*t::'ur'"*''^-»^ -" «^ that weCe ^^^^T^^T^^Z URSES. ipted to accomplish ft txberefore cannot to him amidst his sked for bread and y, when the Gospel It places Christ, in QdJess merit of his It shows him not »e sanctifying grace 1 of Christ; when, 'f the cross a com- ich instrnmentally iniquities, he feels wers the wants of > with divine wis- illen condition. > I observed that to them that are s being actually Jvers, to produce ish. Under the announcing par- sion for turning ovations also, by •spel is adapted a manner con- Qind. But the >oes experience s? We mean, t-eject the Gos- t to it, but of es not directly We have no THE GOSPEL JUDGED TO BE WISDOM, ETC. 297 access to the Book of God, so as to learn by immediate in- spection of it that the dark sentence of condemnation, once Btandmg opposite our names, has been erased by the pen dipped in Emmanuel's blood. All that we can here say is, that the Gospel gives the persuasion and the belief of par- don as no other system is able to do. It pacifies the guilty conscience, whose tumults no other voice can allay. On the other point, however,— the sanctifying effect of the Gospel,— experience can at once be consulted: and, if we are honest in our inquiry, consulted with little danger of mistake. What then, my fri. s, is your experience in regard to the actual results of a belief of the Gospel ? Does It change the heart? Does it destroy sinful affections, and draw the soul to God? Have not those of you who have believed the Gospel found this to be its effect? Did you ever love God till you came to a sight of the cross? Did you ever cordially serve him, till you trusted in his dear Son? Is it not the case that you never could be brought " to deny ungodliness and worldly lusts, and to live soberly righteously, and godly in the worid," till the Gospel taught you to do so ? A believer will always be disposed to speak humbly of his spiritual character. He will never desire to refer to what he is, for the purpose of self-laudation. Still ^ am confident that every believer here will be prepared to testify that there is matter in his own history (though much, much less than he must wish there were) warranting him to affirm that;the Gospel is an effective means of moral renovation. Where there has been decided experience of the kind I allude to, he to whom it has been vouchsafed will have the best of all arguments for pronouncing the doctrine of the cross, wisdom. Let those on whom the Gospel has wrought no change, deride it as foolishness if they please. To him it " is the power of God and the wisdom of God." If, with alchymic virtue,— better than that fabled influencJ, the U m h ! ri! . '; il ■I' 298 MISCELLANEOUS DISCOUBSES. Augustine, or a Bunyau •■« J PhAppmn, an changed a degraded heri^n T, "='^"'"'=:" ^f it has Pa«^on into meeknl IT ^''^°'^''■^''«^ '"'»'»''«, fe -nanuablerhlrcht'"; ?"''^' ""'' '" f^'' *>■»» lovely; if it has (iZjt^Tjl f ^ '' «»'"' ^^ «on; but if it has introduced fn^?'' ^^^ a tzansforma- tial elements of the change tl n IT ' """'^' ""^ '»«™- of it by othen, it n>„st, S ^h j^d^t^fT "^ "'°"^''* newed, be a plan of celestial m^T ^"^^ ''■ occasion of my minist^ amongVouTb ™ 1''^.'''^ ^^'"^ me, both to bring forward a nnmb"; of ttT 1 ' '""'''^'^ I have laboured to give nrom^f of the truths to which public services as yoS pastir "T* -V^' '=°''« "^ ^7 ceive to be the kind of erideni J,"'^"^'" "'''' ^ «on- -ally felt, by ChristiaL Mv^t! b^ "? '^'''^ "« tation and belief-I meaf ^7 • . ? ""'^''^ »' accep- evidences. The e are mTnv s„ "Tl^^ '""' -P^^ontd have said on an occasLukJtTir an t^ t* ' "'^'" yet to allude (though lean alT' ,^ ^ permitted happiness with wht Ha™ 1 vT "'" "'''"''''> '» «■« kindness I have met wUh L I """"-^ ^^'-to ""o experienced in being clHedTo ,e '"^'"' "'''°'' ^ '>'"« that I feel in the cof^Sol iTSTnd i'n'^ '"''''^,' members,-tomyhope that the great li^'fJT )URSES. d at one time so ear- supposed capable of -the Gospel has made :e the Phi]ippian, an creature/' if it has 3 one, an earthly mind selfishness into gene- 'ness, hatred into love, iiity, all, in fact, that all that is good and id such a transforma- J's nature the essen- ever may be thought nt of the person re- 'e thus, at consider- on this, the closing 3ause it has enabled ;he truths to which the course of my licate what I con- 'h these truths are ' worthy of accep- and experimental gs which I might oiay be permitted an allude) to the ng you,— to the >t which I have —to the interest and in its several ng and Head of gregation at Hamil- THE GOSPEL JUDGED TO BE WISDOM, ETC. 299 the Church will in due time provide you with another pas- tor, a man after his own heart, one who will labour faith- fully and with much success in this comer of the vineyard, —to my earnest trust that the harmony which at present prevails among you may be maintained, and that your con- versation in every respect may « be as becometh the Gospel of Christ,"— and to my desire, in the view of the difficult duties that lie before me elsewhere, that you aid me by your prayers; as you may be well assured that I will not cease to pray for you, that God would make all grace abound towards you. There are many other things which are in ' my mmd, and which I might have made the subject of special remark: but, laying all such specialties aside, I have chosen rather to close my ministry in this quarter, by an attempt to give you a glimpse into the heart of the Gospel system, and to indicate the method by which commonly, if not exclusively, a conviction of the truth and wisdom' of the Gospel is produced. I dare not adopt the language of the great apostle of the Gentiles, in his address to the elders of the church of Ephesus,— "I am pure from the blood of all men,"—" Remember, that, by the space of three years, I ceased not to warn every one night and day with tears." I am too deeply conscious of the imperfections of my ministry to speak in such terms as these. But you will bear me witness that, whatever my shortcomings may have been, I have laboured to preach to you the doctrine of the cross. I have sought to keep habitually before your minds, the represen- tation which the Scriptures give of Him with whom we have to do, as at once compassionate and righteous,— the apparently incompatible attributes of justice and mercy being harmoniously exercised in the salvation of sinners through Jesus Christ. I have striven to impress upon you, from Sabbath to Sabbath, the necessity of holiness as well as of pardon; and have pointed out to you the manner m which the former is attained, as well as the latter secured • m 300 MISCELLANEOUS DISCOURSES. of the Split itorhfhrP"''"''''^ •'^"'^ '"""^-oo the Gospel. VC Iht "''f:-"^'"»«'y of the truth of their faith, by exa^i:,i,gtrtht tbei ! ''""'"^"^^ °' sponds with the native LT 7 sJilJerience corre- oftheGospel Andll .r^'"'' P'""''^^'' "Pon-tioa have tau Jt I hfve W "''"'*. ^''^^ of doctrine whioh I ""oi^. -I Save been accustomed to nrosm* („ evidencing itself to sincere inquirers. " if r ^°n' " « his wi 1, he shall Irn^w „<■ ., f'"^ " any man wi^l do riderin.; the %ht in wWrb"^'*^ '""^^^"^'''"on^.ooi.- iog likewise tht uiSeJtT''"""'''*"™''' ™»^<'«- *.■>« honestly, hum:^!t«M Yo "^^^t^-Oo'-g ties, and may faU to^»r ^ ^ou may have difficul- every thing ff Z, ° r """^ ™^ "''" ''°' « "'"o; but ".ad^plaif in tfeenTmer^f 'V^"""- ^ "» on to know the W his „„1 , ir-^"""' ^^ "^Mlow momingi and he shail . ^^ "'*'' '' '^'P^'^ »' the 'att.afdforme'';ri:X":l""^'''^'^-''"» be w^th you." ^ ' ^^ "■" '^"'^ 0^ love and peace shall t SES. dation of Christ's by the influence ty of the truth of t opportunities of B genuineness of experience corre- fessed operation doctrine which I resent to you, as any man will do ler it be of God." himself." And be more appro- learing me, the 'evelationsjcon- ovah, consider- (ssities,— -doing y have diflScul- r a time; but lation, will be i^, if we follow spared as the ' rain, as the rt, be of one I peace shall XVII. GLOEY AND DOMINION ASCEIBED TO CHRIST. " Unto Him that loved us, and washed us from our sins in his own blood, and hath made us kings and priests unto God and his Father ; to Him be glory and dominion for ever and ever. Amen."— Rev. i. 5, 6. The words which have been read are a fervid and natural outburst of grateful affection, suggested by the mention of the Saviour's name. They follow immediately upon the salutation with which, according to general custom, the apostle John, at the be- ginning of his epistle to the seven churches of Asia, greets those whom he was addressing The form of the saluta- tion is somewhat peculiar. In substance it is a prayer that the seven churches might enjoy the favour of a Triune Jehovah; but in referring to the several persons of the Godhead, he names the Saviour last. « John to the seven churches which are in Asia: Grace be unto you, and peace, from Him which is, and which was, and which is to come" (the everlasting Father); " and from the seven Spirits which are before his throne" (the Holy Spirit, described in terms indicative of the multiplicity and variety of his blessed in- nuences) ; '• and from Jesus Christ, who is the faithful Wit- ness, and the first-begotten of the dead, and the Prince of the kings of the earth." I do not mean to offer any rea- 302 MISCEUANEOra DlSCOnsSES. i T ^"^ ^oh an arrangement P„h, P^n- The practice 0^1,^1,1'" """^ ""»■" •« ter varied. Tliu, in tl ! '^^^ '" "'^S"'' «<> this mat Second Epistl.„;Cctri„tl"*°'r "' '"^ «'°- "fX »f God, and the communl" ofT S',™'' ""■ ""^ '°™ y»« ail." Bnt what iTiTh to 1 ' "°'^ ^'"'^'^ •>» »i* present subject is, that the nime o^ ""r ^"''^ "P°" «-» » the chapter before us at tC !.^"" "^"»»» (^"g, "^^ of the apostle se^'esl ^^ 'fT t ^'"^'■»"' «■« <»"8 up to his recollection »hl ^^ °'^''"'"' "f it "nder which he lies to « e I^I'"'"'^'^"''''e obligations these, ho cannot proceed til/tetr; """' '" *' "''^ "f fentiments in the lan^aseof !w ^T "'^'"""^ *» his 'oved us, and waahed Sm our , • T"'" ^™ ««" and hath made us kin.s L ' '" '''' "^ Wood, f«tl.er; to Him be g^^;'!:;^!""'^ "f° *''"' ^^O "" ■Amen." ^ ^ *"<' dominion for ever and ever wi.ence the, were dXitrS*' "' ""-*' the apostle John's senfJmn^* u ^ *" expression of The book Which heTXlit-rd' ''"""™ ^uagl fri of visions with whichTe w 1 ™ '" ""'^''» « ^e- fi'^ of these, the heave ' loMi^T ''"'^^ In the v.ew; andwhathadhehelM T^fi'^'' "f '»'»'' *" W' tI.erighthandofHimwhrsIt„J^»,*r'''''^°''''»'<'.i» "0 one was able to ol tm T t """"*•* '»<''' ""eh I-«b, the lion of th? ribl i; jrl' "T ^^^-^ ^^ the when he had opened ^7^11^ fv f ' ^"^^ "« "e told, fell down beforf Wm Id ^J '^" ""^ "' «"« adeemed art worth, to take I book L" T '""^i ^''"S' "^bou -.and hast m^ad^^tlTorC:^;^ 7aSES. ips none could be regard to this mat- it the close of the lord Jesus is named hrist, and the love oly Ghost, be with i bearing upon the Lord Jesus falling, the salutation, the fhe mention of it irable obfigations id, in the view of » utterance to his ■'IJnto Him that his own blood, ito God and his )r ever and ever. themselves, they >n we consider Q expression of s own language. write, is a re- oured. In the disclosed to his 3f God; and, in >,a book which loosed by the 1 we are told, the redeemed »ying, "Thou seals thereof: *God bvthy J people, and and priesta" GLORY AND DOMINION ASCRIBED TO CHRIST. 303 Now, is it not apparent that the words which the beloved disciple had thus heard the redeemed singing in their blissful seats above, had taken deep possession of his mind, and that, in the passage before us, when he would express his sentiments of adoring gratitude to Christ, he simply adopts these, and repeats the hymn of the upper sanctuary? So much sympathy is there between saints on earth and saints in heaven ! The blue curtain of the firmament sepa- rates them outwardly, but their hearts are one. The apostle's ascription of eternal glory and dominion to Christ is founded upon three considerations: first, the benefits which believers receive from Christ— he " wafhed us from our sins, . . . . and hath made us kings and priests unto God and his Father;" secondly, the price at which these blessings were procured— " his own blood;" and, thirdly, the motive which induced Jesus to be at this ex- pense on our account— love; he "loved us." On these points, in their order, I proceed to oflfer some remarks; and while we meditate upon a subject so fitted to excite devotional feeling, may He who made the hearts of the disciples who were journeying to Emmaus " burn within them while he talked with them by the way, and while he opened to them the Scriptures," lead us to lively appre- hensions of the truth, and cause us to be suitably affected under it ! I. In enumerating the benefits which believers owe to Christ, the apostle me...tions, 1st, That he washes them from their sins; language de- scriptive of deliverance, both from the guilt of sin, and from its pollution. By the guilt of sin is meant the liability to condemna- tion under which sinners are laid by their transgression of the divine law. Sin necessarily exposes to condemnation, for "the wages of sin is death." All mankind therefore w m 'ill 30i MISCELtANEOra DISCOUESES. «™ed and come shtuf ^t'""^"''''' ""^'"^ "-« have "fa broken law s^21^XZ:^''f' ^he sentence TO " children of wrath/'" X r " °''"'°"''- ^hey "■"der, the wrath of dod tI "'" '"' """^ '^"^4 »ind can imagine the whole «,at k f T'"' '""^ ^o can be conceived toannal Z f "'™'''''' ^ut enou.h when sinner are awSid r^'™'^'' ^'''''- A«°rdingfy condition, they are ITeraHe till "°"'°'™™^^ «f their fea 'hem by which theT^ „t T' ™^ " '"'^"-^■^d to q-'tie, and be recoLrdt "h '^7"" °' *"' '■"■ ^8 to open up a way of 1 , "^""^"^ Maker. It that Christ ^L inZhe ^d "t" /"^''-^'""^ »» dering ,t impossible that our !«• •""""* "^ ^od ren- tiil satisfaction had fi^fbee" f T7 ^u^ "^ P^^-H to satisfy divine justice by dvill: "''"'' «'™' «>me our sins in his own body on t? T "'°""- ^e " bare himself for us an offerinLnd "f ^' "hath given rolling savour." S 'XlT"^7 '° «"" '- a sleet gu'lt, humbly betake themseWV'h " " T^ "' '^^" atonement, are "saved from Xh th ' 'r'', '™^' '" ^'^ have redemptioi through h^i *, , ^'' '"m." "We " Being juslfied by S w h " ' "' '°'^'™- •" -^" our Lord Jesus Christ" '"*"' "* ^od through have himself rendered that Im^ >■ ""^ "^ "» «'»"d which would have made it T^u '" ^"'"^ Justice, pardon his tran^essions and 10?°°.'."='°^ '" God to We are »deed%rone t„ si ^7 " "'° ''" ^^™-- "nagme that we can give unto G„l "'"''"-P'o-o to »"Is: butthethoughTia4b n T" ''"'"'^ ^^ our ■"any case bo supposed .rdo, by CT""""™"'" > oy way of compensating OURSES. ion, because "all have ^°d-" The sentence » God's book. They '•o"s to, and actually >n awful state. No nvolves, but enough leart. Accordingly ousness of their real way is discovered to ;eness of tjieir ini- fended Maker. It for perishing men justice of God ren- o"W be pardoned, them, Christ came room. He "bare He "hath given to God for a sweet a sense of their and trust in his 'gh him.'' "\^re rgivenessofsins." ^'ith God through Christ, our guilt him, every child throughout eter- one of us could ' divine justice, »|ng in God to into his favour, ess— prone to •ansom for our that man could compensating GLORY AND DOMINION ASCRIBED TO CHRIST. 305 for past sin, would be to lament it, and to make strenu- ous efforts after obedience in time to come. But thoun-h he were to do this (which, however, he never would, unless mclined thereto by the Spirit of God), tears, however sin- cerely shed, and zeal, however active, would not atone for sm. The blood of Jesus Christ, God's Son, and that alone can cleanse from guilt. If we therefore, my friends, are in the happy condition of pardoned sinners,— if God has re- conciled us unto himself, and no longer imputes our tres- passes unto us,-if he looks down from heaven upon us with a propitious countenance, pacified towards us for all our offences, and we can look up to him in return with hhal confidence, and can address him in the language of the prophet, "Though thou wast angry with us, thine anger is turned away,"-the praise of all this must be ascribed to Jesus. O blessed Saviour, Lamb of God! have we been forgiven all our sins for thy sake? Have we, unworthy of the divine favour in ourselves, been accepted in thee, the Beloved? Then unto thee "be glory and dominion for ever and ever! But we require to be sanctified as well asjustified,_made holy as well as pardoned and accepted. Besides being de- livered from the condemnation to which sin exposes we need to be emancipated from its reigning power. And in this latter sense too, no less than in the former Christ washes his people from their sins. The object of his inter- position on their behalf was not simply to reconcile them to God, by obtaining for them the forgiveness of their past offences, but likewise to restore the lost image of God to their souls. He " loved the church, and gave himself for It; that he might sanctify and cleanse it with the washing of water by the word ; that he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be hoi: d without blemish" I 'J U I I- \ ■»'»i»>*^win.s^.»,„ / 806 MISCELLANEOUS DISCOUBSES. creaturea" Thev"Dut off ^^ They become " new »tio», the old man ^hil '"""« ""^ ''"""^ «°"ver. ooitfuUu.ts and ItneJ/n' """''>" '° ''"' """^ and put on the new man ^w fa X'T,"' "•'" "'''"^• righteousne. and true ^0!^ -■ ''Xf^'h L '" "f '..'" apostle Paul to the Corinthians " „e „ ;., "' "'^ who of God is made unto uswfadom ' r/L^""™' •^^™'' «™«.>£oa(.o„, and redemptir- "S'''«'>"»es^ and ch^rrra'v::zrsir'''"''''''°"^'^'""''f'''"'''^ All that diseases thfm a Csn" thlt > " 'r""^"' pall too quickly, and that ir-Ct: 111^^1^'°^ not apprehend it as an evil i„ i,^u , ^''"^ ^° ance from it on account of i ! • ? ' "". '"""« ''"' '1'"''^'- S truth, sanctifi:r tt^^of tirt^ •^"'' Happiness could not e=dst wkho^T r 1 f '''"'«'• not make us happy ex^nt bv ° i f ,'"""''' "O"" infinite felioity^Crm\r3;:tJ:,T from the book of God' rl^r f ^^"^^^"'^^^^"t damnation 00^^/:^^^^^^^^^^ tfr ^^ ^°^- our rienraved souls fr. 1^ ^'^' ^"* ^''° ^'^^^d filo/ 7 ! I ™ *^^ ^'^ wi*^ which thev were dp med,--«unto him be glory and dominionforeverlrever^^^^ UBSES. 4 h faith in Christ, are :ience of his Spirit. r undergo a change They become " new ■ the former conver- ccording to the de- pirit of their mind, God is created in )f him," writes the ^e in Christ Jesus, 1 righteousness, and possession of a holy one that calls for be Saviour. They uld rather indulge e these quenched. it its gratifications death." They do long for deliver- latefulness. But, of all blessings, rod himself could 5 holy. His own perfection of his ssed as he is, we rs by whom this nent of gratitude souls have been leartfelt feeling, only washed out sentence of con- but also v/ashed 1 they were de- ever and ever!" GLORY AND jJOMINION ASCRIBED TO CHRIST. 307 No doubt, much sin remains in the best of God's people here. They themselves acknowledge and lament the fact: witness the exclamation of the apostle Paul, " O wretched man that I am! who shall deliver me from the body of this death ?" Still, they may be described as washed from sin, even in the sense of being freed from its influence, inas- much as their characters, though not perfect, are essentially holy. They are not the willing slaves of iniquity in any of Its forms. It may obtain occasional victories over them ; but they do not cordially bow their necks to its yoke. They have had the good work of sanctification begun in them; accompanied with the assurance that it shall be carried forward by the same grace which has commenced it, till they are at last rendered pure as Christ is pure. You may see a picture of their condition in the partially-cleared fields which present themselves to view in every part of a country like this,— fields in the transition state, from wild and un- broken forest to land thoroughly reclaimed and cultivated. The trees have fallen beneath the hatchet of the labourer. The yokes of oxen have drawn the timber ofiF; and what was once a useless wilderness, is now planted with valuable grain. But the change is only half accomplished. The burnt and blackened stumps of old hemlocks and pines are left, cumbering the ground, and impairing its fertility; and the wheat grows with comparative sparseness in the inter- vals between them. At the same time, every season loosens the hold which these have upon the soil. They are year by year hastening to decay; and the traveller who shall pass along the road a few summers hence, will perceive no trace of their having ever existed. So the work of sancti- fication has been commenced in the soul of the Christian; and commenced never to be abandoned till it is perfected! Sin no longer is master of him as it used to be. The cor- ruptions, that raised their heads in uncontrolled rankness, have received their death-blow. They have been hewn % SOS m MISCELLANEOUS DISCOURSES. down, and only thrf^ir roots Jpft ir„^« fi * j is towards destructi nln^ , ! ^'""^'"'^ "^ *^^«« fiJmJI h. „ ';'^°^'' "• ftnJ in due time every one of them garden ot the Lord, where not a weed remains mingled with the flowers and fruits of holinesa ^ 2. The apostle still further descrihpq Pl.rlof i • he habfJa ; tit ■"" '' -"'r^P™""- which vanitieaof/Lr 7 ■ ^.a aupenority to the fleetinR .-T ! r *"'' ^ ■"««.-'» the nobleness of his nrevail XZZ Zf 7™' '" •■■' ^'^^"^ ='Oherer:The" -ulS yo„X"he kt" ''™ '-f-^^tPa, which or ho who, ,.,,s,ng his manacled arm,, replied, " I ™dd „ God, that not only thou, but also all tu,. Lar me tb ! day, were both almost, and altogether srH .. ! 1 ' these bonds?" Pnni , • j ? '^^ »' i j •. except nobilitv nf , . • T ' '"''^""^ ^ '^°^^^r example of the nobihty of soul which true religion produces Bui IT WXvH 7 I ^"^, f '" *° *''^ =P'"' '''>'<=h that apostle .«pV.J,-d,splayed habitually, no less than on the o.^! _ on » wh,ch , iave referred In so far as any one ITb. s^^^V'•^f'"^' '"'■""''"^^^^"""""ittoth'--- servant of sm /-w ., . . the On the other hand, in so far as he IS URSES. 'he tendency of these »e every ono of them II be made like the itnaina naingled with JS Christ as having idea conveyed her« I king, is the highest therefore, appropri- •n to which they are ate of a Christian i which he possesses 3 aspirations which 'ity to the fleeting ness of his prevail- y adherence to the there is the truest »re Agrippa, whicli )se understanding able to break the further than the be a Christian?" lied, " I would to ut Ivax me this ^ vi •'. , except i-r example of the 'duces. But you vho is really and grace,— without lich that apostle ban on the occa- s any one ia suh- ammitteth sin is Q so far as he is GLORY AND DOMINION ASCRIBED TO CHRIST. 309 freed from sin, he acquires the character of a k elevated in the moral scale. Ho changes a ing. He of IH position inion ser- He vitude, and that of the worst kind, for ono of dom coa^:o.s lu bo ruled by his lusts: he is now the ruler. 'whTn lioly angels look down to this earth, and ask one another Where are the kings? they do not think of persons sit^ tmg upon thrones, wielding sceptres, having their brows encircled with golden diadems, or riding forth in outward pomp and splendour, such as attract the gaze of their fellow- mortals: but^% in their language stands for one who possesses m his character the elements of essential dignity who has been made a partaker of the divine nature, and whose thoughts and affections are above the terrestrial sphere in which he dwells. It is principally, however, in the life to come that the ^ kingly condition of God's people shall be made apparent At present they are not so much in actual possession of royal honours (though they are so to a certain extent) as expectants of them. They are "heirs of the kingdom which God hath promised to them that love him." We are unable to form very definite conceptions of the glory which awaits us in the life to come, but we at least know that it shall be very high. It shall bear some corres- pondence to the glory which has been conferred on Christ -We shall be like him; for we shall see him as he is." At the general judgment we shall be associated with him to some extent, in the sentences that shall issue from his hps. "Do yc not know," writes the apostle Paul to the Corinthians, "that ^lie saints shall judge the world?" We shall sit down with him upon his throne. "To him that overcometh,".he has promised, "will I grant to sit with me in my throne, even as I also overcame, and am set down with my father in Lis throne." Our royal dig- nity, like his, shall be everlasting. Saints are "begotten again into a lively hope, by the resurrection of Jesus Chrifit I 1 !i< I: '*'-^-^^»mmm:, SIO MISCELLANEOUS DISCOURSES. ^d Ind tw f'°, "1 """"'^"^ incorruptible a.d unde- Wed and that fadeth not away." sovereignty most ex- of the redeemed, walking the streets of the new Jerusalem w.th palms m their hands, and crowns uponThe C^,' a" ri" ^ '' '■'' *' ='"'°f '■'^ firmament tey S '^rtrT """^^ *"' *" *'■' S'"-? they owe to feet AnT ' , '• ""^ """^ '^^ '^"^ -=^»™ at his uX with tho\T'?^"' "■"^"'^'^^ have obtained! hlth 1 !, T ''""*'' " ^y"«' "U-'to Him tha e;er-and evlt " '"''^' ' " " ' '^ ^'"'^ ^-^ ^™'"-. fo^ 3. But once more, Christ makes his people m-iests Th. main idea contained under this figure is fhat „f f J to the service of God Ti,« ■. ■ separation ^„„. J- "' P"«sts under the Old Testa. men dispensation were separated from the rest ofT. people, that they might devote themselves to tie ° Jl of the sanctuary. In like manner the people „fW coUectively are termed "a kingdom of wiests" b»! Go separated them from the oLr na^the e^^h' that they might be a peculiar people to himself tI e.^ples will show in what sL! btjie" Itl priests. They are separated from the mass of mankind and dedicated to the service of the Most Hic-h -"ailed to ttat office, and qualified for it They are ''a%hos n 1 ti::t' rf) r- "" '°'^ ™«™' ^ ?-»"- "o- ple, that they should show forth the nraises of Ri™ t has called them out of darkness into hfsta;!! II ° 0«A«.» the miserable devotees of the .god of hi world pend the„ hves in the service of "dive^ lusts td 7^ : sures, —of their own sensuality, or amHtion - ■,,-■ pnde, or the like; but *, wuVsince fde^^on Zu.h' (.t may be) amidst much imperfection, are "offihg J OURSES. orruptible and unde- sovereignty most ex- I see the company jf the new Jerusalem, ns upon their heads! the firmament, they sir glory they owe to 3t their crowns at his ig friends, in antici- n on account of any ready have obtained, Jg, "Unto Him that y and dominion, for wople priests. The is that of separation der the Old Testa- m the rest of the 5lves to the service e people of Israel f priests," because tions of the earth, ;o himself. These ?lievers are called mass of mankind. High,— called to 'e "a chosen gene- n, a peculiar peo- lises of Him who marvellous light," :od of this world, 36 lusts and plea- ion, or avarice, or devotion, though are "offering up GLOBY AND DOMINION ASCKIBED TO CHRIST. 31 1 spiritual sacrifices, acceptable to God by Jesus Christ " are presenting their bodies living sacrifices, holy, accep'table to God, which IS their reasonable service." And if even m this life Christians are separated in a real and marked manner from the worid that lieth in wickedness, the dif- ference existing between them and others shall hereafter be made unspeakably wider and more apparent than it now IS When ungodly men shall have reaped the natu- ral fruit of their own doings, in being for ever exiled from the presence of Jehovah and the enjoyment of his favour: the samts of God shall stand before him in his temple above and serve him there night and day throughout utZ Vr^ ^ ^^*^ ' '''^ ^^^P^^^'^ *° ^^-1 ' heir utmost efforts here are perfect languor,-serve him with- out hmdrance or distraction from remaining corruption for they shall be the slaves of corruption no longer -serve him with an enjoyment as far transcending aught that they expenence m this state of being, as heaven is higher than the earth. Are we of the number to whom this pnestly character belongs? Oh, that we were more im- pressed with our obligations to that Saviour by whom we have been distinguished from the children of the devil r Oh, that we could feel more of the holy gratitude that burns in the language which we desire to use, even while far, far from bemg able to rise to the full experience of what It expresses, « Unto Him that . . . hath made us priests unto God and his Father .... be glory and domi* nion, for ever and ever"! II. But I proceed as proposed, secondly, to notice the expense at which Christ has procured for his people h blessings of redemption.— "his own blond" In measuring the obligations under which you lie to an individual, you take into account not merely the value of the favours which you have received, but likewise the sac- I y- ) H ■■-■^-wiiwt**,, S12 MISCELLANEOUS DISCOURSES. nfice on lus part whioh the bestowal of these implied the iabou, or 3uiferi„gto which he had to submirS';; ha they „,gl>t become youiB. Suppose, for CtTr that a person desirous of conferring a pecunianr b^.?; r,r,f"'"'^ '"" "' -"-' '" -™h::7st^^ ! ">g himself, giving up his ease, and endiirinc personal nri vations; the favour in such circumstances will o'bvioult" much greater than if he had had no occasion to aSe ht own comforts, or to put himself to any inconvenitce" 0^ to take an example of higher 8elf-devoti„n,-suppose thJ hea t of a friend, throws himself between his friend and own breast. The survivor, as he bends uninjured over the Weless body of the other, will be affected, if he has aTpIrk mSZ "''/°' " ■""^'' "y '"^ -flection, £ but f \f n" '''*'°'" "' "' o™- These, of cju«e ar^ but feeble illustrations of the matter before ns No 7n Stances of mere human devotedness can for a moment t thought of as parallels to what Christ did for Trpeopl^ Like some mountain, towering high above all the^ur rounding hills, and losing its summit in the cloudrhist terference m their behalf stands alone, in a grandeur to ^~', t "T"''" ^"' ' ''- -' d -" tie cases supposed, to make plain the general princinle on which we are to proceed, in endeavouring to'^fZtme faint conception of our obligation to Jelus. Z mZ think, no merely of the fact that we are indebted to hSi for benefits of eternal preeiousnoss, but we must rememb ? at tte same time, that to procure these for us his blood 2 When Christ is said to have redeemed his people „!.), las olood we are not t» limit the reference of'the exnr^s «on to the actual shedding of his blood. The ZZZ 'OURSES. il of these implied,— ad to submit, in order Suppose, for instance, • a pecuniary benefit so without straiten - nduring personal pri- ices will obviously be ccasion to abridge his ' inconvenience. Or otion,— suppose that be plunged into the veen his friend and 3 fatal weapon in his 3 uninjured over the ed, if he has a spark the reflection. This be thought, He has 'hese, of course, are before us. No in- n for a moment be did for his people, above all the sur- the clouds, his in- , in a grandeur to have adduced the leral principle on ing to form some Jesus. We must e indebted to him e must remember, r us his blood was d his people with ice of the expres- The atonement GLORY AND DOMINION ASCRIBED TO CHRIST. 313 Of our Saviour consisted, not exclusively in any one act of subjection to the law, but in the conjunction of all that he did and suffered from the time of his appearance in our world till he gave up the ghost. But his death was the consummation of his sufferings. It wa. the grand result m which they culminated. It both was in itself the se- verest and most eminent part of his obedience, and it termed the copestone which gave completeness and unity to what he had previously undergone. On this account the sacred writers speak of A*, death peculiarly as constituting the sacrifice through which his people are reconciled to God andof A^5 hlood as the price with which he bought his people! Iheydescnbe the whole by the mention of the main particu- lar. ihe various lesser acts of the Saviour's suretyship are considered as comprehended in its chief and crowning act Ihis explanation being made, let me invite you to dwell lor a little, m humble and devout meditation, upon the statement of the text: "He washed us from our sins m his own hlood, and hath made us kings and priests unto God and his Father." His own blood I The achievement ot our redemption was therefore no light or trivial matter to the Saviour. It would have been easy for him to have given for us any amount of material treasures, if they could have been of the least avail. He might, in the exercise of the omnipotence which belongs to hun as the second person of the Godhead, have brought innumerable worlds into existence by a word, stored them with all that IS valuable, and made these an offering, if we could thus have been saved. He might have sent forth all the an- gehc hosts on the errand of our redemption, if their ser- vices could have been sufficient to restore lost souls to the favour and the image of God. But all this would have been in vain Tf « as necessary that he himself should M Ir, become the Surety of his people, should bear their iniqui- ties, and work out a righteousness for them. And this— 314 MISCELLANEOUS DISCOURSE& most wonderful factl-he did. He_theS„„ of tho High- found in fashion as a man, and dwelt among men He poRecution. He was apprehended as a malefaar the direct out- 3 he did undergo. i afflicted." " It as " made," writes *^one of us know, GLORY AND DOMINION ASCRIBED TO CHRIST. 315 While yet in the place of hope, what it is to endure the curse of a broken law. Sinners begin to have a taste of this when they are taken away in their iniquities, and cast into unquenchable fire. But even lost sinners understand no perfectly what the curse implies, for their experience of the wrath of God is at any time but partial. Through- out eternity they are only learning more and more of the awful doom which sin merits. But Christ, in his death was made a curse in the fullest sense. Wrath went out against him to the uttermost. The overflowing cup, charged with every penal element involved in the sentence « The soul that sinneth, it shall die," was put into his hands by his own Father, and he drank it to the dregs In connection with these illustrations of the price with which we have been bought, it is important to remark that our Lord knew, in undertaking our redemption, all that he would have to undergo. A person under the in- fluence of a generous spirit, may often, for the sake of others, enter upon a work involving personal hardship and suffenngs greater than he originally contemplated; and which, if he had foreseen them, would have deterred him from taking a single step. But Christ, in becomincr the representative of his people, was well aware that he could not accomplish their salvation without laying down his life I .Tr 1?' ^''^'' *^^^ '^ ^^ ^^^^f^J for the corn of wheat to fall into the ground and die, ero it could brine, forth fru^ He knew that, a. Moses lifted up the serpent n the wilderness, so he behoved to be lifted up, in order that he might draw all men unto him. He saw before him, from the beginning, as clearly as if every thing had been already fulfilled, the awful depth of humiliation to which ne should be plunged,-the contempt that should ue cas. upon him,-and the innumerable sorrows that should pierce his heart. The garden of Gethsemane, with Its soul-effectmg agony,-the judgment-hall, with its ?i ■ ^1 S16 MISCELLANEOUS DISCOURSES. sceptre, it purple robes, and crown of thonis,-Calva.T with Its cross, Its darkness, and the inward g oom oc^: sioned by the desertion of his Father which that outwaTd darkness so expressively yet imperfectly shadowed forth -were all present to his view, when, on the question being put, who shall go on the errand of man's salvation ? he answered, « Lo, I come to do thy will, God ' " If these things be so, how deep and constant, my be- hevmg friends, should be our emotions of gratitude to made us kings and pnests unto God and his Father " at the expense of « Ms own blood." He has secured oui sal- vation by an ignominious, painful, and accursed death en- dured m our room. O matchless sacrifice! May we not oe glory and dominion for ever and ever?" „W^' "^^ l"^; ""' '" *" '^ P'«^' *» ■«'«™ tke reason 'tvedT "' *° ""^'P*" '"' »" -'^^'"P*-- te of he holy graces »h.ch they manifest, and the obedience fhJt .J'^ "'""^'' *" *" '''™* oommandments. "He that hath my commandments and keepeth them, he it is that loveth me; and he that loveth me shaJl be loved o timl^ f\ , T 'P"''"" °f '" ''"'^ f^g^ '^ "sen- ZT . ?^ '=.°»P"«=«'"'y, awakened by a perception of those q«aht.es m believers which Christ deskes them to possess Every true believer (as we explained in an ear! her part of the discourse) has been renewed in the spirit of h.s mind, and made to a certain extent the snl.iMt of the sanctilying influence of the Holy Spirit, and so far thei^- fore B one whom the Saviour must contemplate with satis- )URSJSS. 3 buflfeting, its mock of thorns,— Calvary, inward gloom occa- r which that outward ctly shadowed forth, )n the question being man s salvation ? he OGod!" nd constant, my be- ions of gratitude to 8j and hath -nd his Father," at has secured our sal- accursed death en- ■ifice ! May we not sed us at such a cost ver?" notice the reason ar redemption: he lelievers on account and the obedience oandmenta " He )eth them, he it is shall be loved of ill manifest myself passages is a sen- )y a perception of ; desires them to lained in an ear- ed in the spirit of he subiect of the and so far there- nplate with satis- GLORY AND DOMINION ASCRIBED TO CHRIST. SI 7 faction. "The righteous Lord loveth righteousness, his countenance doth behold the upright." Christ cannot but delight m those who bear his image. But the love men- tioned in the text as having moved Jesus to lay down his ite for his people, was of an entirely different nature from this. Instead of being elicited by the perception of excel- lence m those who were its objects, it was itself the prime source of every thing good in them. When Christ under- took our cause, we were viewed by him, not as wearing the image of God, but as persons who had lost that image by the fall-not as clothed with the beauties of holiness, but as guilty and depraved. We were contemplated as sunk m the pit of corruption, and destitute of every thin*' that could recommend us to his favour. " Scarcely for a right- eous man will one die; yet peradventure for a good man some would even dare to die. But God commendeth his love toward us, in that, while we were yet sinners, Christ died for ua" In contradistinction to the complacent and approvincr affeGtionwith which Jesus regards his people after their conversion, and which always bears a proportion to the measure of their holy conformity to himself, the love re- ferred to in the text may be termed aJov„e_pf ^compassion, ^ne good Samaritan found the traveller, who had' been robbed by thieves on his way from Jerusalem to Jericho, stretched half-dead upon the roadside, and the spectacle of perishing helplessness awakened his pity. So Christ beheld us lying in our blood; and our time, the time of our eter- nity, was a time of love. In the remoteness of a past eternity, the picture of a fallen worid rose before his view. He perceived the progenitors of the human race, formed in mnocence a«d happiness, and placed in a paradise where, m addition to every terrestrial comfort, they enjoyed sweet and unbroken communion with their Maker. He perceived a total eclipse come over the beauty of this scene— the ill ■«"•««»« 318 MISCELLANEOUS DISCOUBSES. atmosphere of Paradise obscured by sin-the nrim.v.i • driven from the garden-tho uobo» mi,, if. 17ZZZ all dymg m Adam, inhehti.g the cu«e,and certain Jul ^0 themselves to lie for ever under condemnation. He men V . .''"'^,^''""^'' <"™ *•■» '<>«' children of men They had no claim upon Lis favour; every thine vras tho merse. They had no advocate to plead wfth hkf on the.r behalf, except their misery .appealing^ 2 .n^ mte tenderness of bis nature. But pity prevailed He ongagod .0 become the Surety of bis p'eople and t bfw :Xxr:rrL^t^fitra^ j^ the love which induced Jesus to undertake his npn pie 8. redemption wa« unmerited on their part so /J fr>^lTtbtrer.rtse::r:f;tf? transgression Whv A\ft i,« ^ . . '^^uences ot their towarf us. xhrxtit:r:Lri\:t^— was arbit^uy! or withouTI Z' Tt tm^lT T '' to attribute to the Saviour any thighkoea^]!"?''™^ ^lecfon of the objonta of bis l.^.^'^^Z^ or to say that m passing over one, ^d saving a^theT^' was guided by no principle of determinatbu n t.onabIy,in both cases he must ha^lT ■ V"^ determination, and one that Z' ^ j Z^lt preference .hat ^.hrist showed to the faUen family of man kmd above the angeb that sinned ; we merely /nowZ JRSES. t — the primeval pair lillions of our family >, and certain, if left Jondemnation. He he lost children of avour ; every thing i to plead with him sealing to the infi- »ity prevailed. He Bople; and to hew mankind were uni- ►uild into a living monument of re- ndertake his peo- iir part, so it was ious angels, when 10 way graciously iion to the divine nature, nor help equences of their a similar manner be given is one sovereignty. In Qot mean that it Id be blasphemy e caprice in the late interference, 7ing another, he ation. Unques- d a principle of f himself But 3 ground of the family of man- 3rely know that GLORY AND DOMINION ASCRIBED TO CHRIST. 319 it was nothing of a meritorious nature in us. Whatever it was that determined him to set his love upon us, he would not hav« been violating essential justice, nor would he have given us any title to complain, if he had left us to pensh and saved the fallen angels. This we express by saymg that his love was sovereign in its exercise. And though the sovereignty of God must of necessity be always —even more perhaps than any other feature in the divine character— abhorrent to those whom the hand of mercy has not been stretched out to rescue, it should be received with profoundest adoration by us for whose redemption it has been the good pleasure of Jehovah's will to make pro- vision, and who have been leconciled to him through his dear Son. Of the greatness of the love which led Jesus to under- take our cause, I shall say nothing, except that, in the lan- guage of the apostle Paul, it "passeth knowledge." We cannot reflect on the particulars which have been brought forward in the previous part of this discourse, and which form the manifestations of the Saviour's love, without feeling that this is most literally the case. As there are depths in the ocean which no line can fathom, heights in the atmos- phere to which no wing can soar, amplitudes in space which no instrument of the astronomer can measure, so the love of Christ, in its fulness, is beyond our comprehension. To understand it aright would require more than the strength of a seraph's mind, to feel it aright would require more than the glow of a seraph's heart, and to speak of it as it deserves to be spoken of, a seraph's speech would be inadequate. A consideration of the motive which led to Christ's in- terposition on our behalf is the only thing, after what was previously adduced, that could be imagined as wanting to render his claim upon our gratitude complete. Had one of our fellow-men conferred upon us great benefits, at much it 320 MISCELLANEOUS DISCOURSES. tW rr^^"'""^ '"^^"°^' *° '^i"^^^^^^ and were it plain that he had been moved tn f]r^ th;. • i , ^ ^ for our u„f„-rt„„arr„t j< y'dSl rT'"" then Aould be our feelings to Jesus ? O I let u3 Jek to be able to aay ™th no faigaoi lip, " We love tC ^^^ he first loved ua" By all that we have received fromTm m t,me past or hope to reee^,e hereafter; by the f""„ ? don of our sins and our reconciliation to God by the S of the Holy Spirit to renew and sanctify our heart -t his name be embalmed in our hearts Lp n, ' o'tttrtTt ^''■r^"~rhrey "^ r^*®- J^et his approbation be the chief nhm.f f -^r^^t^'u^jrer---''-"™^^^ pagrimage'trhte' JirLlr; '""^ °'™^ abodes of bliss-" TTnfl w i , ''"'' '^''^^ ^^ the )17RSES. elf; and were it plain imply by compassion sire to promote our •y others, and would 1 not cherish a warm benefactor. What, ' 01 let uaseek to Ve love him because e received from him er; by the free pap- God; by the gift Jtify our hearts; by en here an earnest by full fruition; by rom the mass of un- iervice of God; by 1 we have been thus -by the unmerited )p in the bosom of on on our behalf 1 up, my believing ide to Jesus! Let Let our tongues weeter than honey be chief object of 'ustant rule of our the house of our our song in the IS and washed us I made us kings Wm be glory and XVIIJ. A EUNNING EXPOSITION OF THE BOOK OF HABAKKUK. PREFATORY NOTE. Even among pious persons a habit prevails, to too great an extent, of reading the Scriptures, and of hearing them read, unintellgently. The scope and connection of a passage are often not considered, the mind resting satisfied with finding excellent matter for meditation, and wholesome pnwtical directions, in the sentences viewed as detached pro- positions. Or, perhaps, if a good meaning occurs aa capable of being put upon a particular sentence, it is at once accepted without any inquiry being made whether it be the meaning which, according to the design of the Spirit of God, the sentence ax^tually bears. By such a method of using the inspired Word, the beauty of many of its most ex- quisite passages is entirely missed, while the amount of benefit received is ikely to be much less than one might expect to derive were he studying the Bible in a rational way. With the view of guiding the members of his congregation to a mode of reading the Bible different from that ad- verted to, the author occasionally made the portions of Scripture which were read as part of the public Sabbath service, the subject of a rapid commentary, meant to exhibit, in the way of example, how the under- standing should seek to satisfy itself as to the meaning of the sacred ora- cles. In the running comments given, no attempt was made, or only the shghtest, to illustrate the doctrine of the sacred writers, or to enforce the practical lessons which they taught; but it was simply sought to bring out the precise meaning which they had,— to indicate the scope of the pas sage read,-to show the connection of its several parts—and u ^Tpiai„ words or phrases that seemed in any way obscure ; thus rendering the exercise an intelligent one. The portions of Scripture which it was con- templated to expound having first been made the subjects of thorough cri I i i It 322 MISCELLANEOUS DISCOURSEa tical examination on tho anfhnr'. « ^0 result of hia private rosearcf;:/:!'!'' T^^' ">-"- r«-iblo. parts of the Biblo, tho Book of Ilabakkuk It. ' ''"^' *^'''''"'' "'''«'" on that Book will probably be i^lilaT T" "''" ' ""'^ *'"' "»'«« author's mini«ti7, a« not very diZsTT \'^'°*' ''^' '•"' »"^«"- "•« the pulpit. "^ '^'^'""* ^«>'» what was given them from CHAPTER I. « »metimos it denotes Z WT"^ Judgments, but Nothing is uoT:r^^;:X: t j:\fr ""^- what may be gathered from J ^ Hahakkuk, except bably livid aCt ttine^ortTe '"''""^ ^^ P^'" the Chaldean armies (Tee ct vtrT f '1" ^^ the judgments which God wa^^ IbouftoT ''''"^ nation of the Jews for th«Jr«-T ^ hnng upon the n^entality oftheaXnT ;^^^^^^ '^""^^^ *^^ -«*- executing the purposes of the Mo^ Hi.h ^''^ 5^' should themselves receive f ho- .^ "P^"" °*^«rS' cities. "^^ *^^ J"^' '^"'ard of their atro- Vkh.2.>..0 lord, how long shall X or, And thou wilt not hear I Even cry unto thee of violence, -*"d thou wilt not save I" The prophet had long lamented the wickedne., .h . vailed around him, and had praved iacTT ^* ^'^' effectual stop to it • but as if? ^"^ *° P"* «°"^« speaks a. if his su^nnA ''"^ diminishing, he Wilt not hear/L^S^;iire ^''' - 7^^ verse more fully brings o„f 7^ ' ^^°^"«^' ^ the next the sins of the Land ^ ' "' "^^ P^^^^^^^* ^n^ong Veb. 3.-" Why dost thou show me iniquity "- 1 .^^ TRSEa lie endeavourod to bring siniplost manner possible, In this way, besides other one over ; and the notes iiose who Bat under the at was given them from rophet did see." •ophetic announce- ? judgments, but of what is good. tiahakkulc, except pheeiea He pro- ision of Judea by His book details 3 bring upon the 'rough the instru- •e also denounced intimated) after ?h upon others, 'd of their atro- dness that pre- >d to put some liminishing, he arded: "Thou use, as the next uiinent among A RUNNING EXPOSITION OF HABAKKUK. 828 God "showed" Habakkuk iniquity, by so situating him in providence that he was obliged to witness it. "And cause me to behold grievance ? For spoiling and violence are before me, And there are that raise up strife and contention." "There are." Persons of the character in question are numerous. Vkk. 4.—" Therefore the law is slacked "— Violence is so common, and has infected so much the rulers even, who ought to repress it, that therefore, on this account, law is utterly relaxed. " And judgment doth never go forth : For the wicked doth compass about the righteous, Therefore wrong judgment proceedeth." In the above three verses we have a complaint uttered by the prophet, in the form of an appeal to Jehovah ; and God now states in reply, that, for the iniquity of the Jewish people, he would bring upon them an invasion of the Chaldeans. Ver. 6.—" Behold ye among the heathen, and regard "— The address here is to the Jewish people. Turn your at- tention to the heathen, and see among them the instru- ment by which I will bring deserved punishment upon you. " And Wonder marvellously; For I work a work in your daya, Which ye will not believe, though it be totd you." The words, ^'in your days," prove that Habakkuk must have prophesied not long before the Chaldean invasion. The apostle Paul quotes this sentence (Acts xul 41), ap- plying it to the unbelieving Jews df his own time, and to the judgments that were impending over them for their rejection of the Gospel. It is not to be understood that the verse ..Cxore us was a prophecy of the overthrow of Jerusalem by the Komans. It is not quoted as such. But that event corresponded, both in its nature and in its cause, m i 324 MISCELLANEOUS DISCOURSES. is fuU, that rr^Xt f ! u? °^ "''"^^ "'^^dnesa words. ^ ^ ' "^^ ''"•"™ " ■ """"^ "^ <^mt aldeans (which terms descrip- >er also. The 3 of the divine )se wickedness cally the same ;he land, heirs. 5d of themselves." iheir own ab- Bost haughty pards, Ives : ves "— is one that e horsemen g character, >osed to its eads desola- them. >) "as the sand. sed against A RUNNING EXPOSITION OF HABAKKUK. 325 Veb. 11.-" Then shall his mind change"— The Chaldean monarch is here spoken of; and the term " change " describes the fickle, capricious conduct of a per- son intoxicated with success. " And he shall pass over, and oflfend "— Shall " pass over " various countries, committing outrage wherever he goes. " Imputing this his power unto his god." Such is Jehovah's reply to the complaint that Habakkuk had made of the wickedness of the Jewish people. That reply opens a new source of anxiety to the prophet's mind. Must the people be entirely destroyed ? Terrible thought ! But no ; the unchangeable perfection of God is a guaran- tee against this. He will, indeed, as is just, chasten us for our sins ; but will not allow us to be overtaken by utter ruin. With this feeling he again addresses the Lord : — Vee. 12.— "Art thou not from everlasting, Lord my God, mine Holy One ? We shall not die." Our destruction as a nation shall not be utter. Our punishment shall not go the length of national extinction. " Lord, thou hast ordained them for judgment ; And, mighty God, thou hast established them for correction." In concluding that the nation "should not die " from the eternity (which must always be considered as involving the unchangeableness) of God, the prophet seems to pro- ceed upon the view of such promises as we find in Ps. Ixxxix. 30-33 : " If his children forsake my law, and walk not in my judgments; if they break my statutes, and keep not my commandments; then will I visit their transgres- sions with the rod, and their iniquity with stripes. Never- theless mv loviner-kindnfias will T pof nt+arlTr +aU« e~^~n him, nor suffer my faithfulness to fail." The everlasting (and therefore immutable) One would assuredly not violate :J i ?*»>l»«i«5» 326 MISCELLANEOUS DISCOOESES. his own covenant engagements by permitting his people to be completely destroyed. . ^^^ The fact that God had" ordained the Chaldeans tebe hi. nstruments m punishing the sins of the Jews did not nt-'"^""" V"' -t~it- which Hlw^k by revelation foresaw that they would commit Bod's dec^es do not mterfero with man's responsibility. And the prophet, with the feeling of a philanthropist, a patriot a wo.h,pper of Jehovah, cannot contemp Je thes^ 2: dir 71 rr'"''^' ™*™' "*g"''«»» --"i vehement desire that the Most High wonld interfere to put a li^" to the outrages of the oppressor. " Vie. 18^-" Tiou arf of p»rer eyes thim to behold eril And canst not look on iniquity • ' Though extremely wicked, the Jews were less so than the Chaldeans^ At all events, there were some among them who feared God, and who, in common with the restTf ^IZ^X'' '" '-^-"^^^^o.rea by'th^ Vim. u.-" And makest men as tie Mx> of the sea, As the oieeping thing,, that ha,o no rnlcr OTer then, 1 •■ f?^TV?''''^•"" P'°P'''* contemplates are ascribed to God, as being dispensations of his providence « Thit have no ruler;" that have none to care for d^e, or t SwerfZr:!"'"^''- ''"''-'■ ^^" ^-^ ^-^^ -^ -i Vm 15.-.'They take up aU of them ^ith the angle, 1 hey catch them in their net, And gather them in their dftLy ? Therefore they rejoice and are^glad " .The figure of the previous verse is here carried out; and ES. 'ting his people l/haldeans to be le Jews, did not lich Habakkuk ommit. God's nsibility. And ■opist, a patriot, ate these atro- 1 and vehement to put a limit treacherously " ^ely; meaning roureth ss so than the among them i the rest of 'oured by the ■ over them ? " are ascribed Qce. « That direct, or de- ;ims to more id out ; and A RUNNING EXPOSITION OF HABAKKUK. 327 the Chaldeans, extending their conquests with rapacious and insatiable ambition, are represented as fishers "taking with the angle, catching in their net, and gathering in their drag" every thing of which they could make a prey. - 1 Veb. 16.—" Therefore they sacrifice unto their net,. And burn incense uato their drag ; Because by them their portion is fat, And their meat plenteous." The Chaldeans did not in any degree recognise the hand of Jehovah in their successes: they took all the glory of these to themselves, and to their own skill and valour. Veb. ir.-" Shall they therefore empty their net, And not spare continually to slay the nationa? " Shall their deeds of violence be permitted to go on? Shall they, after repeated conquests, still " empty their net" to prepare for new acts of aggrandizement? The prophet inti- mates, as before, his desire and hope that this might not be suflFered to be the case. CHAPTER II. Habakkuk, having made the above appeal to Jehovah regarding the rapacity of the Chaldeans, and having asked whether God would not set a limit to their oppression, represents himself now as waiting for an answer. Veb. 1.—" I will stand upon my watch. And set me upon the tower "— He compares himself to a sentinel keeping his "watch " on some " tower" or post of observation. There is no reason to suppose that there is reference to any particular place to which the prophet was accustomed to repair, when expect- ing divine communications. The words appear to be simply metaphorical. Like a sentinel keeping his watch upon a tower, Habakkuk remained looking out for a reply to his expostulation. U : , I S28 MISCELLANEOUS DISCOURSES. " And will watch to see what he will say anto me, And what I shall answer when I am reproved." The translation, "when I am reproved,"- does not convey the idea of the original The literal rendering is, « upon my argument," or « upon my matter of discussion!" Ha- bakkuk had entered into what may be termed an argu- ment vvith Jehovah. He had presented his complaint; Jehovah had responded to that; the prophet had followred with an expostulation; and he now pictures himself as standing m an attitude of expectation, to see what Jehovah would say unto him, and what he on his part should again reply to God upon his argument; upon the subject, that IS, of the discussion (using the word reverentially) into which he had entered with the Most High. At lenoth the looked-for response from the Lord came, to the effect that the Chaldeans should in due season be visited with the punishment which their crimes deserved, and that the issue of the divine dispensations should be the universal diffusion of the knowledge of God among mankind. Vee. 2.—" And the Lord answered me, and said, Write the vision, and make it plain upon tables. That he may run that readeth it." There is here a figurative reference to edicts written in large characters, and posted in places of public resort, that every one might read them, and run or hasten to perform what was required. So it is directed that the communica- tion about to be made to Habakkuk, be set forth plainly to the Jewish people ; in order that it may awaken suitable sentiments within them, and lead them to a proper course of conduct. I may observe that this last clause, " that he may run that readeth it," is often absurdly quoted, with Its members inverted, « that he that runs may read." Ver. 3.-" For the vision is yet for an appointed time. But at the end it shall speak, and not lie."' "For an appointed time." The things about to be pre- dieted, were not to happen quite presently; but the time of their accomplishment was fixed in the divine mind. ES. ito me, • does not convey daring is, « upon iscussion." Ha- .ermed an argu- l his complaint; bet had followed tures himself as se what Jehovah art should again the subject, that rerentially) into jh. At length, cie, to the eiBfect be visited with id, and that the •e the universal aankind. m tables, licts written in blic resort, that 5ten to perform he communica- st forth plainly waken suitable I proper course ause, " that he y quoted, with lay read." me, e." out to be pre- but the time 'ine mind. A RUNNING EXPOSITION OF HABAKKUK. 329 ' come. " Though it tarry, Because it will si , „„„ ,„„^. The double use of the word "tarry" by our translators is somewhat infelicitous, as unnecessarily creating an appear- ance of opposition between the two clauses. This does not occur in the original, where the terms employed are differ- ent. The meaning is obvious. Though the prediction be long in receiving its accomplishment, wait for it; because the thing foretold shall surely come to pass; it will not delay beyond the appointed time. Vee. 4,—" Behold, his soul which is lifted up is not upright in him ; But the just shall live by his faith." The prophet in this verse, before proceeding with his ex- position of the crimes and consequent doom of the Chal- deans, glances at the two widely contrasted classes among his cointrymen, the ungodly and the pious:— by the for° mer of whom, his predictions regarding impending judg- ments were received with self-confident scorn : " His soul which is lifted up is not upright in him;"— while to the latter he points out their true refuge, until the coming calamities should be overpast, and the yoke of the oppres- sors broken : " But the just shall live by his faith." Those who trusted in an arm of flesh, should (it is implied) find their confidence a broken reed, and should miserably perish; but those who exercised faith in God, should be protected by his power, and delivered from danger, as far as that was for God's glory and their own good. The sen- tence, "The just shall live by his faith," is the announcement of a great general principle; not restricted in its application to the case of the Jews who lived when Habakkuk wrote ; but holding good in all circumstances, and with reference to all kinds of anticipated evil. The apostle Paul quotes the words, in connection with the previous statement re- garding the certainty of God's promises (ver. 3), for the purpose of encouraging the Hebrew converts of his own day to persevere in their adherence to Christ, whatever 330 MISCELLANEOUS DISCOURSES. persecutions they might be subjected to, Heb, x. 37, 38— " For yet a little while, and he that shall come, will'come and will not tarry. Now the just shall live by faith; but jt any man draw back, my soul shall have no pleasure in him. The people of God, in the time of the apostle, were m a position very analogous to that of God's people in the time of the prophet: both were threatened with imminent outward dangers; to both, the same ground of strength and consolation is held forth,-the certainty of the divine promises; and on both, the same duty is eDJoined,-faith in God. The passage before us is likewise quoted by the apostle Paul in two other well-known places : Rom i 17 " For therein is the righteousness of God revealed from faith to faith; as it is written, The just shall live by faith-" and Gal. iii. 11,. "But that no man is justified by the law m the sight of God, it is evident; for the just shall live by taith. It would be confounding every rule of interpreta- tion, were we to imagine that the words in Habakkuk have any direct intended reference to what the rpostle is treating ot m both these places,-the doctrine of justification by faith. They have not. Yet the quotations are appropriately made; inasmuch as the method in which sinners obtain iusti- fication before God, is substantially, and, as far as the prin- ciple of the thing is concerned, identical with that in which they are enabled to enjoy peace and safety amidst sur- rounding earthly troubles. In both cases, the result is secured by faith in God: faith which in each instance lays hold upon the divine promises having respect to the parti- cular case. Faith apprehends, in the former instance, the promise of salvation through the blood of Jesus Christ- and m the latter, the various declarations of Scripture relating to the troubles which the people of God are called to en- Uure,-as, for example, "Because thou hast made the Lord which IS my refuge, even the Most High, thy habitation, there shall no evil befall thee, neither shall any plague lES. Heb, X. 37, 38— come, will come, ive by faith ; but e no pleasure in the apostle, were •d's people in the d with imminent )und of strength ity of the divine enjoined,— faith se quoted by the ces: Rom. i. 17, /ealed from faith live by faith;" iified by the law ust shall live by le of interpreta- Habakkuk have Jostle is treating justification by re appropriately 3 ers obtain justi- ! far as the prin- ih that in which )ty amidst sur- s, the result is ;h instance lays 3ct to the parti- er instance, the sus Christ; and ipture relating e called to en- made the Lord thy habitation, all any plague A RUNNING EXPOSITION OF HABAKKUK. 331 come nigh thy dwelling;" or, "Fear not, for I have re- deemed thee, I hav . called thee by thy name, thou art mme; when thou passest through the waters, I will be with thee; and through the rivers, they shall not overflow thee • " or, once more, " We know that all things work together for good to them that love God, to them who are the called according to his purpose." ^ From this point the remainder of the chapter is occu- pied with a representation of the wickedness and destined punishment of the Chaldeans. Veb. 6.— "Yea also, because he transgresseth by wine, He is a proud man, neither keepeth at home." Ancient profane authors testify that the Chaldeans were greatly addicted to the excessive use of wine, and to disso- luteness of every species; and their habits in this respect are here mentioned as a chief cause that contributed to the formation of their proud and violent characters. We can easily picture to our imaginations the Babylonian king and his nobles intoxicating themselves at their banquets, and when heated by intemperate indulgence, forming and entering upon new schemes of aggression. " Who enlargeth his desire as hell " (properly, " the grave.") "There are three things that are never satisfied; yea, four things say not, It is enough; the grave," &a " And is' as death, and cannot be satisfied, But gathereth unto him all nations, And heapeth unto him all people." Such being the dissolute, proud, rapacious character of the Chaldeans, judgment, it is intimated, should certainly overtake them. The time was coming when the inhabi- tants of the various lands which had been wasted by the Chaldean armies, would vng songs of triumph over the ex- tinction of the name of their oppressors. Vee. 6.—" Shall not all these take up a parable " (or song) " against him, And a taunting proverb against him, and say, Woe to him that increaseth that which is not his! how long ?" 832 MISCELLANEOUS DISCOURSES. [H They shall tauntingly ask, "Eow long" has his dominion continued? He thought that it should last for ever. He has found how greatly he was mistaken. *' And to him that ladeth himself with thick clay !" There has been a difference of opinion as to the meaning of the term rendered ^'thick clay." Probably the correct interpretation is not that given in our version, but "an ac- cumulation of pledges." A grasping usurer, who, by every species of fraud and harshness, is gathering an accumula- tion mto his hand, is certainly an expressive emblem of the Chaldeans, with their vast, but ill-gotten, dominions and treasures. Vbe. 7.—" Shall «hey not rise up suddenly that shall bite thee "— "They;" the ministers of divine vengeance upon the Chal- deans. " And awake that shall vex thee, And thou shalt be fw booties unto them V How "suddenly," according to the prediction, destruction overtook the Chaldeans, we have only to read the story of Belshazzar's feast, to perceiva Veb. 8— "Because thou hast spoiled many nations, All the remnant of the people shall spoil thee ; Because of men's blood, and for the violence of the hrnd Of the city, and of aU that dwell therein." The words, "men," "land," "city," are here to be taken indefinitely. The meaning is, that the ruin denounced should overtake the Chaldeans because of the blood of men which they had shed,— because of the violence they had done to various lands,-because of the cities they had over- thrown, and the outrages they had perpetrated upon their inhabitants. Vbe. 9— "Woe to him that coveteth an evil oovetousness to his house. Ihat he may set his nest on high. That he may be delivered from the power of evil i » 10.— Thou hast consulted shame to thy house By cutting off many people, And hast sinned against thy soul." iES. has his dominion Eist for ever. He ikolay!" i to the meaning bably the correct sion, but "an ac- er, who, by every ng an accumula- ssive emblem of otten, dominions »11 bite thee"— 5 upon the Chal- tion, destruction ead the story of Ithee; ence of the land, I." ere to be taken uin denounced le blood of men lence they had i they had over- ited upon their sness to his house, nf pvil ( A RUNNING EXPOSITION OF HABAKKUK. 333 The Chaldean monarchs thought that by extendin^r their conquests they were perpetuating the rule and glory of their families: whereas, on the contrary, they were layin- up for their families a heritage of '"shame;" it being im°- pos.sible for the Judge of all the earth to allow their crimes to pass, without signal tokens of his retributive displeasure "Thy soul," according to a common Hebrew idiom, is equi- valent to thyself. The wickedness of the oppressors led ultimately, and by a law of divine providence as unfailing as that which keeps the planets in their courses, to their own destruction. VfiE. 11.—" For the stone shall cry out of the wall. And the beam out of the timber shall answer it." What a striking personification! The very materials of the palaces which the conquerors built, out of the spoils of surrounding nations, "for the honour of their majesty," are represented as crying to Heaven for vengeance. Vke. 12.-" Woe to him that buildeth a town with blood, And stablisheth a city by iniquity! „ 1 3.— Behold, is it not of t) i o Lord of hosts "— Shall not the Lord of hosts bring it about— "That the people shall labour in the very fire, And the people shall weary themselves for very vanity? " The cities built by the Chaldeans with such labour and at such cost, were to become food for the flames; and the toU expended upon them would thus prove to have been thrown away. Veb. U.— " For the earth shall be filled With the knowledge of the glory of the Lord, As the waters cover the sea." Had the Chaldeans been permitted to prevail so far as utterly to destroy the Jewish nation, this would have in- volved the extinction of the light of true religion among mankind • for the knowledge of God was confined to the Jewish people. It would have involved the infraction of the covenant made with Abraham, "In thee shall all the SS4 MISCELLANEOUS DISCOURSES, families of the eartli be blessed." This could never be The promise was sure. And its certainty implied as a consequence the overthrow, in due season, of the enemies of Gods people. We thus perceive the connection indi^ cated by the word « for." The Chaldeans shall not prevail to the extent of their unbridled wishes. They shall not utterly destroy the Jewish nation. That nation "shall not die;" but their oppressor" shall themselves perish reaping the just reward of their crimes, in order that the Jews, whom they have carried captive, may be restored to their own land; -.nd that Jehovah's gracious purposes to mankind,-purposes bound up wl'h the preservation of the Jewish people,-may receive their accomplishment : For the earth stall be filled with the knowledge of the glory of the Lord, as the waters cover the sea." Veh. 16.-" Woe unto him that giveth his neighbour drink, That puttest thy bottle tc him, And makest him drunken also, That thou mayest look on their nakedness ! " Though intemperance (see ver. 5) was a prevailing sin among the Babylonians, yet it seems plain that the lan- guage in this and the succeeding verse is not to be taken ht^erally. The Chaldeans made the surrounding nations 'drunk" by the tremendous inflictions with which they visited them. They held the cup of violence and outrage to tneir lips, and forced them to drink its contents In like manner, they "looked upon the nakedness" of these nations, by exposing them to every species of disgrace. t or this a woe is denounced against them. It is intimated that they should suffer similar things. The calamities to be mflicted upon Babylon were to be the counterpart of those which she had been the means of inflicting.* * f ""P^^ t\« prophecy regarding Edom (Lam. iv. 21) .. "Rejoice and be glad, daughter of Edom, that dwellest in the land of Uz: th. c-- also «Lall pa^ through unto thee ; thou shak be drunken, and shalVmake thyself naked; "-and the prophecy regarding Nmeveh (Nahum iU 5 11)- lES. could never be. ity implied as a 1, of the enemies connection indi- shall not prevail They shall not it nation "shall emselves perish, 1 order that the ly be restored to ious purposes to I preservation of iccomplishment : Qowledge of the sea." ur drink, ness ! " I prevailing sin n that the lan- lot to be taken unding nations ith which they ice and outrage s contents. In dness" of these ies of disgrace. It is intimated e calamities to coimterpart of cting.* 21): "Rejoice and id of TIz : the cun en, and slialt make (Naliumiii. 5,11): A RUNNING EXPOSITION OF HAHAKKUK. 335 Vkr. lo.-«' Tiiou art filled with shame for glory : Drink tliou also, and lot thy foreskin be uncovered • The cup of the Lord's right hand shall be turned unto thee And shameful spewing shall be on thy glory. ' » ir.— For the violence of Lebanon shall cover thee ''— "liie violence of Lebanon" is, the violence done to Lebanon ; and Lebanon again is poetically put for the land of Judea. This is beautifully illustrated by the lan- guage of the prophet Ezekiel, who represents the invasion ot Judea by Nebuchadnezzar under the emblem of an eagle coming to Lebanon and breaking off the branches of Its cedars: "A great eagle" (Nebuchadnezzar) "with great wir-s, long-winged, full of feathers, which had divers colours, cume unto Lebanon, and took the highest branch of the cedar " (Jehoiachin, king of the Jews, whom Nebu- chadnezzar made captive). ••"He cropped off the top of his young twigs, and carried it into a land of traffic," &c The violence done to Lebanon,-to the land of Judea,— "covered" those who wrought it, by returning in over- whelming retribution upon their heads. "And the spoil of beasts, which made them afraid "— Having used Lebanon as an emblem of Judea, the prophet now, by a natural extension of the figure, likens the in- habitants of Judea to the animals abounding in the forests of that great mountain : " The spoil of beasts, which made them (the beasts) afraid," means, the ravages committed among them by the spoiler ; the ravages, that is, inflicted upon the Jewish people. The two following lines declare lite- rally what has just been expressed in figurative language : "Because of men's blood, and for the violence of" (done to) " the land Of (done to) " the city, and of" (done to) " aU that dwell therein." ' The Utter inability of the idols which the Chaldeans wor- shipped to deliver them out of the hand of Jehovah in the "I will discover thy skii t« upon thy face, and I wiU show the nations thy nakedness, and the kingdoms thy shame Thou also shalt be drunken." 336 MISCELLANEOUS DISCOURSES. day of his wrath, as well as the vanity, and irrational folly of idol-worship in every respect, is next adverted to. Vbr. 18.-" What profiteth the graven imago That the maker thereof Imth graven it ; The molten imaso, and a teacher of lies, That the maltcr of his work trustctli therein, To make dumb idols ? " Idols are called "teachers of lies," because their worship 18 essentially a system of falsehood and error. "Trusteth therein to make," &c. ; that is. How comes it that the maker of idols can have such trust in his work, that he can trouble himself to execute it ? Ver. 19.-" Woe unto him that saith to the wood, Awake ; To the dumb stone, Arise, it shall teach ! " It would be better to change the punctuation of this last line, and to place a full stop after "arise ;" viewing the succeeding words as the beginning of the terribly sarcastic rejoinder which the prophet makes to the stupid devotion of the idol-worshippers : " Woe unto him that saith to the wood, Awake ; to the dumb stone, Arise !" (Stir thyself up, come, help, teach us !)~«/^ teach \" It awake or arise for the help of its devotees. What is it ? " Behold, it is laid over with cold and silver, And there is no breath at all in the midst of it. VEB. 20.- But "— How sublime the contrast 1 "The Lord is in his holy temple : Let all the earth keep silence before him." CHAPTER III. Vbe. 1.-" A prayer of Habakkuk the prophet upon Shigionoth." ' The final chapter of the Book of Habakkuk is closely connected, in respect of subject, with the two preceding ones, and forms their appropriate complement. It is en- vivie^t a prayer, because it opens in the language of stipplication, and possesses a devotional character through- A RUNNINO EXPOSITION OF HADAKKUK. 337 out. " Shigionoth " is a term the true import of which is by no means certain. It probably haa reference to tho measure m which the ode or hymn that follows was com- posed. ^ The prophet, having been made acquainted with tho impending Chaldean invasion, is introduced as expressinrr to Jehovah the feelings with which the prospect of tha't calamity mspired his mind ; and as earnestly beseeching Uod still to be merciful to his people. ° Vke. 2.—" Lord, I heard thy speech, and was afraid " The words, "thy speech," refer to the announcement which the Lord had made to Habakkuk of his purpose to bring the Chaldean armies against the land of Judea When the prophet heard this he was "afraid." The allusion is not to the solemn and awful emotions which a revelation from Jehovah, whatever might be its subject- matter, would produc. , out (as the subsequent part of the chapter proves-see particularly ver. 16) to the dread which Habakkuk felt on his own account, and on account of his country and the cause of God, in contemplating the irrup- tion of the Chaldean hosts. " Lord, revive thy work in the midst of the years, m the midst of the years make known ; In wrath remember mercy." By the "work" of the Lord we are to understand his chosen people, the Jews. This name is applied to them in Isaiah xlv. ll,-"Thus saith the Lord, the Holy One of Israel, and his Maker, Ask me of things to come con- cerning my sons; and concerning the work of my hands command ye me." The prophet, therefore, beseeches Jehovah to revive his chosen people, the seed of Abraham —a prayer which includes two things: first that God would turn them from their wicked wav« nn^ m.i^«« fu^:. hearts to his fear and service; and, secondly, that he would iree them from the external miseries and dangers into 1 '^»-«**»-s% 338 MISCELLANEOUS DISCOURSES. which they had been brought by a departure from the Most High. The passage under review is often familiarly quoted with the implied interpretation that the work of God means true religion, vital piety. « Kevive thy work" 3S supposed to be equivalent to, Reawaken a spirit of true religion throughout the land. And certainly Habakkuk's prayer includes this, though it includes also something more. But by the rendering referred to, the idea is brought out m a wrong way. The word "revive" is never, accord- ing to scriptural usage, connected with religion. Persons are revived, not piety. The famUiar style of the Sacred Oracles is, revive us, quicken us. "In the midst of the years" means, now, in this our day. The expression, "make known," is elliptical, but the meaning evidently is, make known thy power and grace in turning thy people to thyself, and in delivering them from impending calamities. The purport of the ode, to which the above prayer is an mtroduction, may be described in a single sentence. The Chaldean armies are about to sweep in desolating tide over the land; the Jewish nation is, in itself, helpless against such a foe; but Jehovah, the God of Israel, is omnipotent; he has often interposed in a marvellous way for his people in times past; and he is able to shield those who trust in him still. None, therefore, who really fear him, and are making him their stay, need to be alarmed. This is what the ode amounts to, brought down to simple prose. But the ideas of the prophet are not uttered in the language of prose. Under the influence of a divinely ele- vated and warmed imagination, he gives his thoughts forth in imagery of singular splendour and sublimity; and his diction, like his conceptions, is grand. He sees the wonders that God wrought for Israel of old depicted as in a panorama, where, however, general images of majesty and power predominate over particular definite occur- rences; and the few great particular incidents which do rture from the iften familiarly it the work of ive thy work" t spirit of true y Habakkuk's Iso something dea is brought never, accord - [ion. Persons of the Sacred midst of the le expression, y evidently is, thy people to ng calamities. e prayer is an ntence. The 3solating tide tself, helpless of Israel, is arvellous way ) shield those lO really fear > be alarmed, wn to simple ittered in the divinely ele- his thoughts blimity; and He sees the epicted as in s of majesty finite occur- ts which do A RUNNING EXPOSITION OF HABAKKUK. S39 exhibit themselves, appear, not in their minute details, but only in the broadest form. The calm security of soul in which the view of Jehovah's former actings, thus delineated to his imagination, leaves the prophet, is expressed at the close of the ode in sweet and beautiful lines, felt to be all the more sweet and beautiful from their contrast with those which precede. Vee. 3.—" God came from Teman, And the Holy One from mount Paran. Selah." The reference here is to the manifestations which God made of himself in leading the people of Israel up through the wilderness, from Egypt to the land of Canaan. "Te- man " was a city of Idumea; and "Paran," a moun- tam in the same country ; and they may be taken as standing for the district generally in which they are situ- ated, which was the scene of some of Jehovah's most re- markable appearances. We suppose the district which Teman and Paran represent to extend so far as to include mount Sinai. There is no doubt that in specifying these two names, Habakkuk had in his mind "the blessing wherewith Moses the man of God blessed the children of Israel before his death," the opening words of which are, " The Lord came from Sinai, and rose up from Seir unto them: he shined forth from mount Paran, and he came with ten thousand of his saints." As, also, the song of Deborah, « Lord, when thou wentest out of Seir, when thou marchedst out of the field of Edom, the earth trembled," &c. The meaning of the word "Selah" is somewhat doubtful. It probably notes a pause in the song. " His glory corered the heavens, And the earth was full of his praise. Vee. 4.— And his brightness was &a the light." By "the light" is meant the sun. These lines are some- times regarded as referring specifically to the occasion when Jehovah descended in fire upon mount Sinai, and "there **s«-«*i';.,,, 340 MISCELLANEOUS DISCOURSES. were thunders and lightnings, and a thick cloud upon the mount, and the voice of the trumpet exceeding loud." But the force of the passage is much better preserved, by our throwmgaway the notion of anysuch definite reference and supposmg that we have here just a poetic picture of Jeho- vah, similar to that which David gives us, when (in speak- ing of the manner in which the Lord delivered him from the hand of his enemies) he describes God as emitting «a smoke out of his nostrils," "bowing the heavens and com- mg down, "riding upon a cherub," &a-(P8. xviii. 8-10.) 1 his, and much more imagery of a like kind in the eigh- teenth Psalm, is manifestly no more than the poetical oma- ture of the simplp fact that God gloriously and powerfully interposed to deliver David from his enemies. In like manner, the general style of Habakkuk's hymn would lead us to consider the lines before us, not as pointing to any particular occasions when heaven and earth were literally m a blaze with the efflilgence of the divine presence, but simply as describing the Most High, conceived by the imagination as coming forth in a radiant and majestic form for the deliverance of his people, and performing deeds worthy of praise. The features of the description however, may reasonably be supposed to have been de^ nved from the visible circumstances of the descent of the Lord upon mount Sinai " He had horns coming out of his hand." Here tlie delineation of the poetically-imagined form of Jehovah IS continued. By "horns" are meant rays of light. Arabic poets compare the first rays of the rising sun to horns, and hence call the sun itself the gazelle "_ (Gesenius.) The phrase, "out of his hand," is probably " And there Was the hiding of his power." "'There," amidst the effulgence with which he was sur- ii.t ii iloud upon the ogloud." But sserved, by our reference, and Icture of Jeho- hen (in speak- )red him from IS emitting " a vens and com- 8. xviii. 8-10.) d in the eigh- poetical oma- nd powerfully iies. In like an would lead inting to any were literally presence, but Bived by the and majestic i performing 3 description, ave been de- 3scent of the ined form of Bant rays of of the rising 3 gazelle/' — is probably y being put he was sur- A EUNNING EXPOSITION OF HABAKKUK. 341 rounded, and which streamed from his person, Jehovah, the all-powerful One, was hidden; "dark" (as one of the Urst of umnspired writers has rendered the thought) "with excessive bright." ^ Veb. 5.-" Before him went the pestilence, And burning coala went forth at hia feet." "At his feet," is a Hebrew idiom for, behind him. The word translated "burning coals," means a fever or burning plague. So that, besides the splendour attributed to J^ hovah s person, the circumstances, so terrible to the ene- mies agamst hom he was going forth, is now introduced ot pest' in one form, preceding him ; and pestilence, m anc . ; :r .orm, marching in his rear. Veb. 6.—" He stood, and measured the earth"— Hnes describe' '''''' '^' ^^^ ^^'"^ °^ ^^'""^ *^^ ^omng "He beheld, and drove asunder the nations ; And the everlasting mountains were scattered. 1 he perpetual hills did bow. " The "scattering of the mountains," and the "bowing of the hills, are figures which represent the irresistible power of Jehovah and the easy and signal overthrow which those experienced agamst whom he contended.* " His ways are everlasting." This means, such were his ways "of old;" such were his ancient mterpositions for his people. The word rendered everlasting, does not necessarily denote eternity in the strict sense. It is the same with that used by the prophet Isaiah when he says that Jehovah "bare" his people, "and earned them all the days (,/o?d"~(l8.1xiii. 9) * Compare the words of David in the eighteenth Psalm, " In my distress I aled upon the Lord, a.d cried ,^to my God : he heari my voL ouTof his temple and my cry came before him, even into his eai Then the earth shook and trembled : the foundations also of the hills moved, and were shaken, because he was wroth." '»**».*«a.R 342 MISCELLANEOUS DISCOURSES. Ver. 7.—" I saw the tents of Cushan in affliction ; And tlie curtains of tlie land of Midian did tremble." ^ "Tho curtains;" that is, which formed the coverings of the tents in which the Midianites dwelt. This verse con- tains a rapid glance at the victories achieved by Gideon over the Midianites and the allied nomadic tribes. In the verse that follows we have a magnificent allusion to the wonders that God wrought at the Red Sea and the river Jordan. Ver. 8.— "Was the Lord displeased against the rivers ? Was thine anger against the rivers ? Was thy wrath against the sea, That thou didst ride upon thine horses And thy chariots of salvation ? " " Chariots of salvation ;" chariots in which thou didst ride forth to save thy people. Vbe. 9.—" Thy bow was made quite naked, According to the oaths of the tribes, even thy word. Selah." " Quite naked." The bow, when not about to be used, was kepr, in a cover, to preserve it from injury. The making of God's bow " naked," is, therefore, the drawing of it out from its sheath, with a view to its being used against his enemies. "According to the oaths of the tribes, even thy word:" Jehovah's glorious interpositions were made in fulfilment of what he sware to the tribes of Israel ; this took place according to his word or promise (See Ps. cv. 9, " Which covenant he made with Abraham, and his oath unto Isaac," &c.) " Thou didst cleave the earth with rivers. Vbb. 10.— The mountains saw thee, and they trembled : The overflowing of the water passed by : The deep uttered his voice, And lifted up his hands on high. » 11.— The sun and moon stood still in their habitation.''^ The prophet in these lines renews his delineation of the ■ effects of Jehovah's appearance for his people ; still em- ploying general images, derived from the convulsions of \- lid tremble." hou didst ride A EUNNINO EXPOSITION OF HABAKKUK. 343 external nature. He begins with earthquake. "The cleavmg of the earth with rivers/' is. the breaking of the earth into chasms, which form the channels of rivers. even the solid mountams as quaking. Next, he describes an overwhelmmg deluge of rain. This is the meanin. of tbe words translated "the overflowing of water." '' It passed by ; t. e., passed over the field of the prophet's o^ervatK>n. Then "the deep," the ocean, roar:fand lifts up "Its hands," its waves, on high. Lastly, th sun and moon, the orbs of heaven, "stand still," amazed, over- awed, feehng even in the firmament the dreadful glory of the occasion. It is sufficiently obvious that, in this last ime, the prophet had in view the standing still of the sun upon Gibeon, and of the moon in the valley of Ajalon when Joshua smote the five kings of the Amorites At the same time, it seems no less obvious that Habakkuk is not immediately referring to the historical event, nor wish- ing to fix the mmds of his readers upon it, but is merely boi^owmg from it a splendid image, peculiarly appropriate hi purpose. No special historical incidents answer to the cleaving of the earth with rivers,-to the trembling of the mountains,-to the oversowing of the water,-or to he ocean uttering his voice and liftmg up his hands; and It would be mtroducing a disagreeable incongruity, and greatly detracting from the poetical effect of the passage were we to suppose the prophet, when at the very climax of his flight suddenly passing from the region of imagina- tion into that of historic matter of fact. Attention has hitherto been concentrated upon Jehovah, and upon the effec s of his appearance. In the succeeding lines, his people, at whose head* it was that he went forth, come into view, following him as their leader, and marching mlh I ?w.'"^'". '^r """'"' -^""^ ^'•^''' '^y P'^P^^ ^l^en thou didst inarch forth through the wilderness," &o.-Ps. kviii. 7. 344 MISCELLANEOUS DISCOURSES. forward where the gleam of his arrows and spear invites them on. "At the light of thine arrows they" (thy people) " went, And at the shining of thy glittering spear. Vbe, 12.— Thou didst march through the land in indignation, Thou didst thresh the heathen in anger. „ 13.— Tliou wentest forth for the salvation of thy people, Even for salvation with thine anointed :"— By " thine anointed," we are to understand (as the paral- lelism shows) the people of Jehovah. (Compare Ps. cv. 14, 15, "He suffered no man to do them wrong; yea, he reproved kings for their sakes; saying, Touch not mine anointed.") A rendering which the original words admit of, and which would have brought out the sense more clearly, is, '* even for thtj salvation of thine anointed." " Thou woundedst the head out of the house of the vv icked. By discovering the foundation unto the neck. SelaH." This last line evidently is intended to describe the com- pleteness of the discomfiture inflicted. But the language appears to an English reader somewhat harsh. It is pos- sible that the phrase ' anto the neck," may have been used idiomatically among the Jews, to express the notion of utter ruin. Tn this case, tie line would be equivalent to, hy completely discovering the foundation : where the unbroken mataphor would be taken from a house razed to its very base. Vbe. 14.—" Thou didst strike through with his staves the head of hia villages :" "With his staves;" with his own javelins : referring to the enemies of Israel. " They came out as a whirlwind to scatter me : " " Me :" Habakkuk here speaks as identifying himself with Israel of old. " Their rejoicing w*d as to devour the poor secretly." Perhaps in these lines the prophet h.ad present to his mind the occasion when Pharaoh, like a whirlwind, came forth in pursuit of the children of Israel, as they were departing asEs. 3 and spear invites (thy people) " went, ; spear. in indignation, nger. n of thy people, ited:"— tand (as the paral- (Compare Pa cv. )m wrong ; yea, he , Touch not mine iginal words admit it the sense more ine anointed." e of the ^ icked, eck. Selah." describe the com- But the language harsh. It is pos- " may have been jxpress the notion ould be equivalent ation : where the n a house razed to aves the head of his )lins : referring to rme:" fying himself with »r secretly." (resent to his mind iwind, came forth ey were departing A RUNNING EXPOSITION OF HABAKKUK. 345 from Egypt. The form of expression, in the two lines which follow, seems to favour this idea. Ver. 15.—" Thou didst walk through the sea with thine horses, Through the heap of great waters." Such are the sublime and glowing illustrations, which presented themselves to Habakkuk's mind, of Jehovah's former interpositions for his people. He now proceeds to state the effect produced upon him by the remembrance of what God had wrought. Ver. 16.—" When I heard, my belly trembled"— That is, "when I firso heard" the announcement regard- ing the Chaldean inva.sion — " My lips quivered at the voice : Rottenness entered into my bones, And I trembled in myself. That I might rest in the day of trouble "— That i^, anxiously considering where rest might be found. " The day of trouble " is defined, in what follows, to be the day of invasion. "When he cometh up unto the people, He will invade them with his troops." But the alarm thus awakened in Habakkuk's mind by the prospect of the Chaldean invasion, gave place, when he re- flected upon God's works of old, to a sweet and holy confi- dence. His feeling now is, the enemy may come, and make the face of the land desolate, but I have God as a never-failing stay and comfort to my soul. Veh. 17.-" Although the fig-tree shall not blossom, Neither shall fruit be in the vines ; The labour of the olive shall fail, And the fields shall yield no meat ; The flock shall be cut ofi"from the fold. And there shall be no herd in the stalls ; I, 18— Yet I will rejoice in the Lord, I will joy in the God of my si^lvation. » 19.— The Loid God is my strength, And he will make my feet like hinds' feet "— Enabling me to escape present danger— " And he will make me to walk upon mine high places ' '— In peace and '^ ' safety. ""'•♦WJNSKMls. THE HYMN OF HABAKKUK. En^ T^ " '° r'"'"'^* *° P'^"* *^^« composition in the d^^ss of English verse. * It will , 3 observed that where the version Tour Bibles does not convey the idea of the original properly we have assumed the emendations brought out in the'e.j.siLn'^gL "bo;! Ood came from Teman, and the Holy One from mount Paran. Selah. His glory covered the hea- vens, and the earth was fuU of his praise. And his bright ness was rs the light [the sun]; he ..id horns frays] Doming out of his hand [from hi. . J : and there was the hid- ing of his power. Before him went the pesti- lence, and burning coals [plague] went forth at his feet [behind him.] He stood and measured the earth : he beheld and drove asunder the nations; and the everlasting mountains , were scattered, the perpe- tual hiils did bow. I saw the tents of Cushan in afflic- tion: and the curtains of the land of Midian did tremble. i Wft? the Lord displeased a- gainstthe rivers? was thine anger against the rivers ? was thy wrath agamst the sea. FaoM Paran hill Jehovah came; From Teman, Israel's Holy One'. (Pause.) Then glorious did he make his name, And wonders by his hand were done,' Refulgent, like che sun, he beamed, A radiance from his presence streamed— Excessive in its blaze, that light VeUed, while it showed, the Lord of might. Before him passed, on wings of gloom, His messenger, the dread Simoom; And close behind his footsteps came The PestUence, with breath of flame. He stood and looked. Before his look The nations were asunder driven; The everlasting mountains shook ; The hoary hills were riven. —I saw the tents of Cush dismayed, And Midian's curtains Wei's afraid. —Was the Lord wroth against the sea ? Wast thou displeased at Jordan's tide. THE HYMN OF HABAKKUK. 347 KKVK. position in the dress of 5re the version in our nal properly, we have xposition given above.] 1 came ; )ly One. ke his name, I were done, le beamed, moe streamed — .t light he Lord of might. Dgs of gloom. Simoom; steps came ;h of flame, fore his look driven; shook; I. dismayed, 'e afraid, linst the sea ? rdan's tide, that thou didst ride upon thine horses, and thy cha- riots of salvation ? Thy how was made quite naked, ao- oordiug to the oaths of the tribes, oven thy word, Selah Thuo didst oleare the earth with rivers. The mountains saw thco, and they trembled; the overflowing of the waters passed by: the deep uttered his voice, and lifted up his hands on high. The sun and moon stood still in their habitation: at the light of thine arrows they went, and at the shining of thy glitter- ing spear. Thou didst march through the land in indig- nation, thou didst thrash the heathen in anger. Thou wentest forth for the salva- tion of thy people, even for salvation with thine anoint- ed; thou woundedst the head out of the house of the wick- ed, by discovering the foun- dation unto the neck. Selah. Thou didst strike through with his staves the head of his villages; they came out as a whiriwind to scatter me: their rejoicing was as to de- vour the poor secretly. Thou didst walk through the sea ivith thine horses, through the heap of great waters. When I heard, my belly trembled ; my lips quivered at the voice : rottenness en- tered into my bones, and I trembled in myself, that I might rest in the day of trouble : when he cometh up unto the people, he wUl in- vade them with his troops. Although the fig-tree shaU not blossom, neither shall fruit be in the vines ; the la- bour of the olive shall fail, and the nelds shaU yield no' meat ; the flock shaU be cut off fh)m the fold, and there shall be no herd in the stalls . That on thy steeds of victory, And in thy chariots, thou didst ride ? — His bow wa: made quite bare, After the oath wUch to the tribes ho sware. (Pauge.) Jehovah, wlien thy might appeared. The mountains saw thee, and thoy feard The earth wa.-* rent. The waters poured ' In deluge from the sky. The ocean roared, And lifted up its hands on high. The sun and moon in their abode Htood still; while by thine arrows bright, Thy people forth to victory rode ; Thy glittering javelin was their light. Thou didst direct their conquering path. And thresh the heathen in thy wrath. Thus to th' anointed ones he brought relief And saved the nation which he chose— ' Smiting, with utter overthrow, the chief Of all who were his people's foes. (Pause.) Forth, whirlwind-like, th' oppressor rushed- Thy feeble flock he would have crushed But whelmed beneath the surging wave^ His haughty princes found a grave. Thy horses through the waters vast. The deep and boiling waters, passed. —Now troops once more against us come, 1 heard the rumour, and was pained. My cold and quivering lips were dumb • No strength within my bones remained.' Dismay and terror filled my mind : What refuge (thought I) shall we find. When once the fierce invading band Has poured its floods upon the land ? —But, though the fig-tree should not blow The vine no produce yield, ' Nor fruit upon the olive grow, Nor meat be in the field ; Flocks in the fold no more abound, Nor cattle in the stalls be found ; ' hi '■■"*«*«.--.«.*^ 348 THE HYMN OF HABAKKUK. Tet I will rejoloe in the Lord, I will Joy In the Ooil of my salvation. The Lord Qod Is my BtrenKth, and he will make my feet like hinds' feet, and he will make me to walk upon mine high planes. Yet in thi> Lord I will rcjoico, And praiae my God with cheerful voice. He is my strength,— he clothes my feet With swiftness, like the ligl t gazelle. He brings me to a safe retreat. And makes me there in peace to dwell. THE END. PRINTBD BT JOUNSTO.NK AND HUNTER, HIGH STREET, BDINBURQH. fco, leerful voice. thes my feet It gazelle. cat, oe to dwell.