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Ail othar original copiaa ara fiimad baginning on tha first paga with a printad or lliuatratad impraa- sion, and anding on tha laat paga with a printad or lliuatratad Impraaaion. I.aa axampiairaa originaux dont la couvartura mn papiar aat Imprim4a ^ont flimia an commandant par la pramiar plat at an tarminant soit par la darniira paga qui comporta una amprainta d'impraaaion ou d'llluatration, soit par la sacond plat, salon la caa. Toua las autras axampiairaa originaux sont fiimAs an commandant par la pramiAra paga qui comporta una amprainta d'impraaaion ou d'iiiuatration at an tarminant par la darnlAra paga qui comporta una talla amprainta. Tha laat racordad frama on aach microficha shall contain tha- symbol ^^(maaning "CON- TINUED"), or tha aymboi ▼ (moaning "END"), whichavar appliaa. Un daa symboiaa suivants apparaftra sur la damlAra imaga da chaqua microficha. salon la caa: la symbols — »> signlfia "A SUIVRE", la symbols V signifia "FIN". Mapa, platas, charta, ate. may ba fiimad at diffarant raduction rttioa. Thoaa too iarga to ba antiraiy inciudad in ona axpoaura ara filmad baginning In tha uppar laft hand comar, laft to right and top to bottom, aa many framaa aa raquirad. Tha following diagrama iiiuatrata tha mathod: Laa cartaa, planchaa, tablaaux. ate. pauvant Atra fiimAa A daa taux da reduction diff Arants. Loraqua la documant aat trop grand pour Atra raproduit an un saui ciichA, ii aat film* A partir da I'angia aupAriaur gaucha. da gaucha A droita, at da hMut an baa, wt pranant la nombra d'imagaa nAcaaaaira. Laa diagrammes sulvanta iiiuatrant la mAthoda. 12 3 1 2 3 [■ 4 5 6 \ ', f^/^AJ^^-^^ t^* V.-^' K $ It PRACTICAL THEOLOGY : A PLAIN EXPOSITION OF VARIOUS SUBJECTS BASED UPON DIVINE REVELATION. BT . <■ .,-^. CONEAD VAN DUSEN, A\ XnilSTBB OF THE OOSPBL, AUTHOB 0^ " THE INDIAN CHIBr," dtO., &C. LONDON: SOLD AT 66, PATERNOSTER BOW. 1867. -"■ '•■; I- ■:' iV' "v '%/ N iiS^o * * - '^ i LOSSON: ^ I'BINTKS BY YTILLUir KICHOM, M, BOXTOM SqVAXX. /'■ .' i^-S. ^ ^1 i"* < -—^ PREFACE. In this enlightened age of the world, it is desirable that all classes of persons be more or less educated. And in their education there should be included the science of theology : and especially that class of it which is truly practical, as based upon the Word of God. The attainment of this knowledge is necessary to qualify us for the discharge of the various duties in life. In a word, that we may be enabled to answer the end of our creation, it is absolutely indispensable. An unin- spired system of ethics cannot properly teach man the duty he owes to his Maker, to his neighbour, and to himself. To attain to any considerable degree of eminence in theological knowledge, it is necessary that we arrange our thoughts, reflections, and studies methodically. This is especially necessary in studying the Word of God, which is the only rule of our faith and practice. With the professed followers of Christ every branch of theology should be well understood. The design of the author, in this work, is to furnish the reader with a methodized arrangement of practical theology, based upon Divine revelation. To accomplish this, he has endeavoured to keep the Word of God as the standard of thought all through the entire work. And no section of it has been written to serve any party or sectarian purpose ; but with a sincere desire to benefit all classes, by pointing out privileges and enforcing duties. It is the opinion of many wise and good men, that the most of our religious literaturij is doctrinal, historical, or iY PEEFAGE. theoretical. And no doubt it will be admitted on all hands, that too small a proportion is truly practical, and that a larger portion should be devoted to experimental religion. To aid in some humble degree in supplying this lack, the author has arranged in his work s'jveral chapters on practical subjects in sections, and ia such a way that each chapter is a brieP treatise complete in itself : whilst, in some instances, the chapter following is an exposition of the subject referred to in the last section of the preceding chapter. Nearly the whole volume was written during the last yeai' ihe author was stationed at Wardsville. Numerous pastoral duties prevented him from devoting that amount of time (to the task he had undertaken) which was neces- sary for such a work. He could only be employed in this way a few hours in the morning and evening, when released from other duties ; which circumstance is here urged as an apology for any defects that may appear in the work. Hoping for the liberal forbearance of the €riUc, and the impartial perusal of the candid, the author most respeot fully presents it to the public. Toronto, 1867. ' » :* *■•<♦. -V ,. ■«/(■ '■•■ 'i'rj'lt .7.' v/ff 'M\» '.X •.,' ■y-,1 ! ',:.■< ■<:,''■■ C. V. D. • SO'?*, ''t^X- I ■ . .- T..v'.4'- 4' • •'i' >:• i '%.\ . i..i-^J.^'. 1* A .»'' .¥•»•; ilfv^.- <• \ li^t^^^:-'''^^ ..'i.-^4^,:i^J. ■ »' • '■J* *■•'- ,v. ,"' •5- .-. U'n» ,r Z . '•'■'■ ''' '• i/. ...J:--; CONTENTS. 'r-r- CHAPTER I. OF THE OBIGIN OF SIN. 4 PA«C 1. A FXBFLBXIVG quedtion. 2. Great mysteries. 3. A query. 4. Case of Mordecai and Haman. ^ 5. The sealed book opened. 6. Sin entered our V, world, its effects, &c 1 V I I i ".',.' J .. CHAPTER II. OVK INABILITY TO FULFIL THB DEMANDS OF THE LAW. 1. Our inability to fulfil the demands of the Law ; what implied in the Law. 2. Righteousn;}ss of God*8 Law ; what it requires. 3. Deman'^ii of .■■•'- Law bow fulfilled ; why the lost suffer eternally. " 4. Chri8t*8 obedience to the Law; satisfied its demands. 5. Christ's submission; love and obedience excels all ; an angel's exultation ; law magnified. 6. Law fulfilled by Christ in us { Second Adam ; Christ, end of the Law ; one in ' Christ; relationship to God. 7. How nature renewed ; Law will have its rights. 8. Christ came, not to free from obedience of Law, but to fulfil it. 9. All may partake of benefits of atonement ; manifestations of wisdom ; deep calls to deep ,. XO vi OONIEKTS. S V t i CHAPTER III. BOOK 07 1URIBA.H. PAOt 1. Hebrews leave Egypt; enter wildemeu of Arabia; eat angek* food. 2. Supplied with water at Bephidim. 8. Bemarkable antiquity ; 26 Jewish tradition. 4. Lack of water in land of Kadesh ; Moses exceeded bounds of commission. 5. Bock a type of Christ. 6. Prefiguration of sufferings of Cht^ist. 7. Water representation of Holy Spirit. 8. Blessings presented in Gospel prefigured; general invitation 29 CHAPTER IV. CAKNAL HIND. t»^ 1« The carnal mind ; rebels against God : an enemy may be reconciled, enmity cannot. 2. Effects of carnal mind; how reconciled. 8. Carnal mind cannot delight in God ; enmity develops itself. 4. Two reasons why the wicked hate God. 5. Darkens understanding. 6. Not subject to law of God. 7. Enmity against Holy Spirit ; evidence of love and hatred. 8. Seeds of enmity ; first creation marred by sin. 9. Cause of rejection of Christ. 10. Difference between knowing and performing duty. 11. We should examine ourselves ; fundamental law ofkingdom , 43 i/ . '-IK'- CHAPTEB V. vi^s^jsK & \ VBUI'TS AND EVIDENOS OE CirANGE OF BEAST. 1. In what Christians may differ, and be onf in heart; in what they must agree. 2. What CONTENTS. tU implied in change of heart. 3. Nature of thia change ; the cauie how wrought. 4. Fniita of change of heart. 5. The evidencei ; from Scripture; from reason. 6. The time when change ia wrought. 7. The necessity of change founded in Divine command ; death cannot effect the change PAOK 59 CHAPTER VI. FAITH AND WOBXS. 1. Faith and believing synonymous. 2, Faith, the gift of God, or act of the creature ; what is necessary to constitute faith ; what faith is. 8. The effect of faith. 4. Enlightens mind. 5. Guide to traveller lost. 6. Saves ua from earthquake. 7. Saves shipwrecked mariner. 8. Affairs in life carried on by faith ; husband- man ; hireling ; merchant ; missionaxy ; traveller's rest ; faith and works 86 1. >-'* *^.'.*- CHAPTER VII. NATUBl OP A VOW. Duty to observe God's law; bind ourselves by solemn resolution. 2. Bound by baptismal vow, and Lord's Supper. 8. God's right to command ; our duty to obey. 4. The nature of avow. 5. How temptations may be repelled. 6. Necessity of reflection, &o. ; to glorify God ; , adorn our profession. 7. How covenant made ; means by which fulfilled ; how to make effort and come through. 8. Resolution to be made ' according to covenant of grace.- 109 ▲ 2 • • • vm :/ CONTENTS. CHAPTER VIII. t BUFFESINO OF CHBI8T. 'iCK 1. St. Paul*! defence against iniiuuationi ; truat in atonement ; apostle glories in cross. 2. What implied in cross ; Christ laid down His life ; His death not caused by crucifixion ; apparent dis- crepancies between St. Mark and St. John ; design in creation thwarted ; necessary for | Christ to u dertake our cause ; His agony. 8. Death of Christ not from natural cause ; attri- butes of God harmonized ; not necessary for Jews to crucify Christ. 4. Cross implies Gospel; divinity of Christ; prophecies ful- filled; song in glory, i^c 126 . ^>\M CHAPTER IX. A WONDERFUL PHENOMENON. 1 . Time of children of Israel's sojourn in Egypt ; phe- nomenon; angel appeared; who he was. 2. { How Qod manifested Himself. 3. What the burning bush is emblem of; the fire ; the bush. ' 4. Human nature of Christ ; state of Israel ; church of Ood. 5. Moses not disobedient to call of God; we should imitate Him 154 .!'■ 1. CHAPTER X. ., y. BOUNDLESS LOYE. Boundless love of God ; how manifested. 2. Wonder of God's love to us. 3. God's conde- scension in sending His Son. 4. Boundless love; how made to appear. 5. Love of God exceeds our comprehension. 6. Love of God not merited. 7. God's love commended to us. 8. Value of this love. 9. Reasons why we CONTENTS. riOB tihould love Qod. 10. The properties of the loye of God ; free ; great ; its extent ; unohange- »ble; perfect; eternal 167 " ^ CHAFrER XI. DUTIES ENJOINED. 1. Contrary to sinner's nature to please God ; can- not ; will not ; reasons why ; duties enjoined ; first; second; third command. 2. Duties of fifth command; Paul before his conversion; reasons why sinners cannot please God. 3. Ejsential defect in service of wicked ; only way to gain access at throne of grace ; general in- vitation 184 CHAPTER XII. < MELCHISEDSC. 1 . Mysteries of person and parentage of Melchisedec ; where referred to in Scripture. 2. Jewish tra- dition ; the apostle refers to office, not name. 8. King of Salem ; Jebus-Salem=x Jerusalem. 4. The way Christ came to His office. 5. In what k sense Melchisedec was without father or mother, beginning of days, end of life. 6. Christ a Priest and King. 7. Grace of repentance ; how obtained. 8. Justification ; peace ; refreshment, &c. 0. Christ a King. 10. Returns we should make to Him as Priest. 11. As King, &o 102 T CHAPTER XIII. NECESSITY 07 PBOPITIATION. 1. Meritorious cause of our justification ; what im- plied in propitiation. 2. Design of sacrifices. ■.'i'*si* ■,.,-,■/:•. CONTENTS. PA9E 3. Necessity of propitiation. 4. Man's insuffi- ciency to make satisfaction. 5. Infinite atone- ment required. 6. Promises, &c. ; types, &c. ; Christ prefigured. 7. Christ set forth in ordi- nances 213 CHAPTER XIV. . ^, \ ETSayXTY AN ESSENTIAL ATTRIBUTE OE OOD. 1. Essential attribute of God ; all nations acknow- ledge a supremo power; heathens know not whether the Buler of the universe is a friend or a foe. 2. No effect without a cause ; God was before created things. 3. If no beginning, no end. 4. Eternity expressed by parts. 5. Im- mutability. 6. Omnipotent; eternal; perfect. 7. Man*s eternity. 8. Infinite duration, how boundless. 9. Think of eternity as if dying. 10. God's relation to His people; a dwelling place. 11. He protects ; God gives delivering or supporting grace. 12. May come to Christ. 13. The weary. 14. Be inspired with gratitude. 15. Conditional benefits. 16. Confidence. 17. Happysoul 224 CHAPTER XV. ' INHABITANTS OF HEAYEN. ] . Inhabitants of the celestial world ; angels ; their number, their strength. 2. Possess perfections. 3. Angels and glorified saints. 4. New song. 5. Saints nearest the throne. 6. The object of worship. 7. Divinity of Christ. 8. Attributes of Christ. 9. Saints and angels praise God with loud voices; silence half an hour 242 CONTENTS. XI •?,-:« CHAPTER XVI. SOUL AVD SPIRIT. FAGB 1. Soul and Spirit ; inferior animals have spirit, not soul. 2. Doctrine of Trinity not to be denied. 3. Man created in likeness of his Creator. 4. Soul immaterial. 5. Exposed to ills in life. 6. Value of soul ; its beauty ; its redemption precious 253 CHAPTER XVII. CONFOBHITY TO CHBIST. 1. Conformity to Christ's death; to His life and resurrection. 2. Power of Christ's resurrection. 3. How made perfect in holiness; renewing grace. 4. Christ lives to intercede. 5. Life of believers derived from Christ. 6. Christ accom- plished work of redemption. 7. Meritorious and efficient cause of life in believers. 8. How sin subdued. 9. Fruit of Christ's merit. 10. Death of sin affords pleasure. 11. Advantage from suffering for Christ. 12. An honour to ' " suffer for Christ 263 CHAPTER XVIII. TBUX HAFFIKESS. 1. In what true happiness consists. 2. Glorified saints have manifestations of grace ; righteous admitted into presence of God. 3. Cause of joy. 4. Knowledge of God and Divine things enlarged, and more clear. 5. On what true i^^g happiness depends. 6. In what happiness con- Xll CONTENTS. PA«l gists. 7. To be with Christ. 8. Place and company. 9. Joys of heaven complete. 10. Folly of neglecting to secure happiness 280 CHAPTER XIX. BREAD TBOM HEAYEN. 1. Children of Israel depart from Egypt; manna descended. 2. Manna, type of Christ. 3. Manna, when Israelites were needy. 4. When they did not deserve it. 5. The people had to gather it. 6. An every -day work. 7. On the sixth day double portion gathered ; none fell on the Sabbath. 8. An abundance. 9. Uow pre- pared. 10. Sweet. 11. Despised. 12. Pot of manna preserved. 13. Manna continued till they came to promised land 291 . CHAPTER XX. ' BPiniT OF LAW OF LIFE. 1. Law opposed to Law. 2. The Spirit of life. 3. « Law of sin. 4. Its operations. 5. A nature opposite to sin. 6. How freed from inward corruption. 7. Privilege of believers. 8. Ground ' of consolation. 9. How the Christian can do all things. 10. In Christ a fulness 318 / fe;: vi • ..'••*,-■«- . i •^"'i^^-i.':^ .•i\.i,^i. ,V-;-lii ^''^'w',i':u'^..^ :>h-:'. -.-^ ii'-^t>l'-M- ^>--i-^l ^^^ ■M. ^ PRACTICAL THEOLOGY. CHAPTER I. OF THE ORIGIN OF SIN. 1, A perplexing question. 2. Great mysteries. 3. A query. 4. Case of Mordeeai and Haman. 5. The sealed book opened. 6. Sin entered our world, its efTects, &c. SECTION I. Among all the perplexing questions that hewilder the minds of theologians, perhaps there is not one more puzzling than that of the origin of sin. The question has often been asked, How ^^as it that before there was a devil to tempt in a pure and holy re- gion, among sinless and perfect beings, sin could originate ? . All admit there must be a cause to pro* duce an effect. The question then presents itself. What was the cause that produced this dreadful effect ? We may easily see the effect ; but it is difficult to find the cause. It is not calculated to satisfy the inquir* ing mind to say, These are secrets of heaven, into which we have no right to inquire. - B^ 2 CHAPTER I. But there are many other mysterious sub- jects connected with the fall and redemption of man with which theologians grapple, and which they sometimes conquer, but at other times fail to ventilate the mysteries, or throw any light upon the subject they un- dertake to investigate. This question is one that is calculated to bewilder us in the outset. There is nothing to guide us in our investigations but con- jecture. Revelation is silent upon the sub- ject. As if we were to be doomed to igno- rance in this great matter, we are left with- out anything definite on record. SECTION II. There are many other mysteries in the world besides those connected with the ori- gin of sin. Indeed, the whole world is full of mysteries. There is nothing connected with our existence but it is a mystery. And every thing surrounding us is mysterious. It is mysterious to see fire produced by bringing into contact two opposite materials, — the steel and flint, both cold bodies ; yet they produce heat by coming into violent contact with each other. ^ "We may contemplate holiness and purity in heaven ; but still we have to search for the mysterious cause that produced its opposite. / OF THE OaiGIN OF SIN. 3 In the above case fire is the effect produced by a simple circumstance : that circumstance is the bringing into contact two cold bodies. These cold bodies appear to be opposite to the effect produced by the collision. And still we must admit the effect is produced by a simple circumstance. May we not therefore suppose that some circumstance might have occurred in heaven, among pure and holy angels, that produced an act to us appa- rently opposite to their nature ? SECTION III. We admit the principle, that a sweet fountain cannot send forth bitter waters. A fountain of purity will not send forth a polluted stream. But the question is, Could any circumstance have occurred in heaven, to pollute the stream ? Or, in other words, could any circumstance occur among pure and holy-beings, that would produce evil, which is opposite to the nature of the beings with whom the circumstance occurred ? It is truly difficult to lay down premises from which we can draw reliable conclusions in reference to the origin of sin. But we may glance at the subject by way of analogy. SECTION IV. We have a remarkable circumstance re-' B 2 4 CHAPTER I. corded in Scripture respecting Mordecai, a Jew, and Haman, the Minister of State in the court of King Ahasuerus. Mordecai sat at ihe King's gate, when two chamber- lains conspired to lay hands upon the King. " And the thing was known to Mordecai^ who told it unto Esther the Queen, and Esther certified the King thereof in Morde-* cai*s name. And when inquisition was made of the matter, it was found out ; therefore they were both hanged on a tree : and it was written in the hook of the chronicles before the King.*' In the mean time Haman was promoted to a " seat above all the princes that were "with him." And all the King's servants bowed to him. " But Mordecai bowed not, nor did him reverence." This filled Haman with indignation; and knowing Mordecai was a Jew, he sought to destroy him and all the Jews through the kingdom. Haman, having obtained authority from the King, caused letters to be sent throughout all the provinces, sealed with the King's signet, to destroy all the Jews, old and young, male and female, and take the spoil for a prey* But the Queen, Mordecai, and other Jews, fasted, and continued to send up prayers to heaven; and at the risk o^ her life the Queen entered the King's court. The goldea OF THE ORIGIN OF SIN. Bceptre was extended to her, and she invited the King and Haman to a hanquet. But all this distinction and honour con- ferred upon Haman availed him nothing while Mordecai continued to withhold from him reverence. This was his greatest trou- ble ; and his wife advised him to make a gal- lows, and procure the King's signet to Mor- decai*s death warrant. But the prayers of the Jews had reached the ear of the God of Israel ; and the mind of the King was greatly troubled, and his sleep fled from him. He commanded the book of records of the chronicles to be brought, and read. And while reading the account of the information that had been given by Mordecai, and wdiich had been the means of saving the King's life, he asked, ** What honour or dignity had been given to Mordecai " for that act of fidelity ? The answer was, nothing had been done for him. At that moment Haman entered with Mor- decai' s death warrant in his pocket, for the King's signature. The King asked Haman^ ^* What shall be done unto the man whom ihe King deligheth to honour ? " Haman, already filled with vanity, " thought in his Iieart, To whorii would the King delight to do honour more than to myself?'* and an- swered, "Let the royal apparel and the CHAPTER I. tile crown royal be put upon him, and set him upon the King's beast ; and as he passes through the street, let it be proclaimed,. Thus shall it be done to the man whom the King delighteth to honour." But when he was commanded to go and do so to Mordecai, " Haman hasted to his house mourning. 19 Now Haman' s troubles began to midtiply. His wicked designs were soon made known ^ one reversion after another, in quick succes* sion, followed. He was condemned, and at last executed. SECTION V. In this history of Haman we have some- marvellous circumstances recorded. 1st. His being raised to a place of honour and power. 2nd. Mordecai withholding from him the reverence he desired. And subse- quently Mordecai is raised to power and honour, and the life of the Jews spared. Haman had conceived in his heart, that as he was tlie most distinguished amon^ the princes in the King's court, and next ta the King, the highest in the realm, the honour that was now to be conferred upon Mordecai was due to himself; and his. friends sympathized with him. The* honours that had been conferred upon him' OP THE OUIGIN OP SIN. t were circumstances that increased his ambition and fed his vanity ; and his eflPort to secure other honours led to his own over- throw ; and his sons and other friends also feU with him. Not that we would speculate on this sub- ject, or say, a circumstance of a similar character did occur in heaven, which ter- minated in a rebellion. Nor do we know what the Euler of the universe, the wise Disposer of events, permitted, consistent with His own laws, when devising the scheme of redemption, — we know not when, — ^per- haps while the impress of His creating hand was yet recent on our world. And when the sealed book was to be opened, and no man in heaven or on earth was found worthy or able to loose the seals, " the Lion of the tribe of Judah, the Root of David, prevailed to open the book, and to loose the seals there- of." This fact is recorded in the fifth chapter of the Revelation of St. John the Divine, in allusion to our Saviour taking upon Him our nature, and retrieving the affairs of a ruined world Now, how do we know but a circumstance may have been connected with that event recorded, which caused a rebellion in heaven ? We who can only see " through a glass, darkly," have no means by which we « CHAPTEE I. can draw conclusions on this mysterious subject, in reference to the origin of sin; but we may conjecture that, if, in the councils of heaven, when it was revealed that the Son of David, (we will not say a Mordecai,) a Man of sorrow and acquainted with grief, and one despised and rejected of men, was to be exalted a Prince and a Saviour of the world; an honour which the highest archangel might have desired ; and, for all we know, he may have claimed it too, and, like Haman, thought in his heart, " To whom would the King delight to do honour more than to myself ? " If the " son of the morning,'* the bright- est angel in heaven, supposed that honour was due to himself ; and if one third of the angels in heaven concurred in the senti- ment, it was an act of rebellion, and suffi- cient to cause them to be thrown over the battlements of heaven, and cast down to hell. I SECTION VI. "We may form conjectures on this mys- terious subject, and draw conclusions from analogy; but, after all, the only reliable fact recorded is, that wherever sin was originated, or whatever were the circum- stances connected with its origin, it entered .»,m- OF THE ORIGIN OF SIN. 9 our world. It proved to be the death of man; for "by one man sin entered into the world, and death by sin : and so death passed upon all men, for that all have sinned." Sin is the dreadful scorpion of hell that entwined about the tree of life ; and witli his poisonous breath blasted the leaves which God designed for the healing of the nations. Sin having polluted our race, it is from our progenitors we derive the corruption of our nature, from whence flow all our evil thoughts, words, and deeds. In consequence of the contaminating influence and power of sin, wo are unable to fulfil the demands of God's holy law. We are weak and wounded, bruised and tnangled by the fall ; prone to go astray, and inclined to rebel against our Maker. Our inability to fulfil the demands of the law, unless renewed by the grace of God, must for ever continue. fu- CHAPTER II. OUR INABILITY TO FULFIL THE DEMANDS OF THE LAW. 1. Our inability to fulfil the demands of the Law; what implied in the Law. 2. Eighteousness of God's Law ; what it requires. 3. Demands of Law how fulfilled ; why the lost suffer eternally ^4. Christ's obe- dience to the Law ; satisfied its demands. 6. Christ's submission ; love and obedience excels all ; an angel's exultation ; law magnified. 6. Law ful- filled by Christ in us ; Second Adam ; Christ, end of the Law ; one in Christ ; relationship to God. 7. How nature renewed ; Law will have its rights. 8. Christ came, not to free from obedience of Law, but to fulfil it. 9. All may partake of benefits of atone- ment ; manifestations of wisdom ; deep calls to deep. SECTION I. Though we are utterly unable to fulfil the demands of the Law of God, yet we may have them fulfilled for us, and in us, by virtue of our \mion and communion with our Lord Jesus Christ. He obeyed and suffered on Mount Calvary, so as perfectly to fulfil the Law. And now, all who walk not after the flesh, but after the Spirit, have a right to the benefit of His obedience, as performed in our room and stead; "that OUR INABILITY TO FULFIL TUE L\W. 11 the righteousness of the Law might he ful- filled in us who walk not after the flesh, but after the Spirit." By the Law we are to uDflerstand the moral Law, as it was given to Adam in the state of innoconcy, and as it was given by the lluler of the universe from Mount Sinai^ and written on the tables of stone, in ten Commandments, and explained by Moses and the Prophets, and by our Lord Jesus Himself, containing doetrines, precepts, prohibitions, promises, and threatening. The Law, in this wide sense, is just and right- eous. This appears evident when we con- sider the perfections of God, our depend- ence upon Him, and our obligations to Him. He has just right to prescribe to us, and require our conformity to His will, i^lso, if we consider the matter of the Law, — the duties both of the first and second tables, — they are holy and righteous, having a direct tendency to the glory of God, and the good of mankind. The belief of the doctrines is necessary to obey the precepts; and they who fulfil the precepts shall certainly receive the promises ; for He is faithful who has promised. On the other hand it is no less just and righteous that they who neglect or transgress this Law suffer according to the threatenings, as guilty of unrighteousness,. 12 CHAPTER II. unbelief, disobedience, and rebellion against the supreme Lawgiver. It is a righteous thing that no less punishment should be due for sin than death temporal, spiritual, and eternal, be- cause the intrinsic evil that is in sin really deserves it ; and because God, who is essentially just and righteous, and neces- sarily the moral Governor of the world, has appointed it. He cannot err in judging of things according as they deserve. SECTION II. The righteousness of God's Law not only implies justification ; but some critics render it as meaning the "right of the Law," that which the Law requires, by which, when performed, the Law is ho- noured and satisfied. The Law has evi- dently a double right and claim upon us. It requires an absolute or full integrity and uprightness of the whole man ; that he be thoroughly conformed to the will of his Creator and Lawgiver in thought, word, ^nd deed. The Law has a right to condemn us for nonconformity to God*s will, and disobe- dience to His commands. It is right and equal that they w^ho neglect and transgress the Law bear the curse, — the penalty of the OUR IN4.BILITY TO FULFIL THE LAW. 13 Law, and suffer the punishment threatened. ** Per as many as are of the works of the Law are under the curse : for it is written. Cursed is every one that continueth not in al) things which are written in the hook of the Law to do them." SECTION III. The right and demands of God's Holy Law were fulfilled and perfectly satisfied hy the sufferings and death of our Lord Jesus Christ, on the summit of Mount Calvary. If Adam had not sinned, he might have been saved hy fulfilling the precepts of the Law. This would have been his righteous- ness in the faith of God. Those who have missed their way, and are lost in perdition, are now fulfilling the threatenings of God's violated law. And because they cannot do this perfectly, they must for ever suffer. They can never sa- tisfy the demands of justice by their own suffering, and therefore they must suffer eternally. If, as sinners, we would be saved by the Law, we must fulfil the Law, both in its pre- cepts and the punishments. The precept* must be strictly observed to the very letter, that we may receive the promises. And the punishment, which is the wages of sin, u CHAPTER II. must be endured; unless justice be satis- iied. But we can do neither of these of ourselves. We need a ri<>hteousness both of obedience and satisfaction. But neither the one nor the other is attainable by our doing and suffering. We are utterly un- able to make full satisfaction to Infinite Justice for our sins, and so be freed from future punishment. And we need a gra- cious dispensation, and a holy conformity to the Law in our nature, to make us meet and able either to perform that obedience which the Law requires, or to enjoy the happiness that it produces. Therefore God, in His infinite wisdom and goodness, sending " His own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh, that the righteousness of the Law might be fulfilled," and sinners saved. SECTION IV. Our Lord and Saviour Jesus Christ, as Surety for us, gave the most exact and per- fect obedience to all the Law, both moral and ceremonial. This obedience to the Law was not due for Himself, for he was the Supreme Lawgiver, — ^the eternal Son of God ; and, as such. He assumed our nature without sin, and was able to keep the Law perfectly, and fulfil all righteousness ; that OUR INABILITY TO FULFIL THE LAW. 15 notwithstanding " by one man's disobedience many were made sinners, so by the obe- dience of one shall many be made righteous." Jesus Christ fully satisfied the demands of the Law on account of the penalty and the curse to which we were liable. Accord- ing to the will and appointment of His Father, He voluntarily submitted to bear the wrath of God against sin, and made full satisfaction for the offences of a guilty world, in whose room and stead He ap- peared. And thus He wrought out both a righteousness of obedience, and a righteous- ness of satisfaction. He had no sin of His own ; but He bore the whole curse of the Law for us. He " suffered, the Just for the unjust," to " bring us to God." Christ " redeemed us from the curse of the Law, being made a curse for us." " He was obedient unto death, even the death of the cross." The satisfaction that our Saviour made for us was perfect ; for the infinite dignity of His person gave a sufficient value to His sufferings, and satisfied the demands of In- finite Justice. This is evident from the fact that He took upon Himself our nature, — ^was made of the seed of Abraham, — our kinsman ac- cording to the flesh, and thereby obtained 16 CHAPTER II. C( the rii^lit of human redemption. Then, ** m Him " dwelt " the fulness of the Godhead bodily ;" so that His Divinity gave efficacy to the sacrifice, and the atonement was complete. This is evident from the consequences and effects of His sufferings on the cross. He was raised from the dead, and ascended into heaven, and sat do\^n at the right hand of God. If He had not completed the great work He had undertaken, He would never have been released from the prison of the grave ; our hopes would then have been buried in His tomb. The crucified Saviour having completed His work, the Pather accepted His sacrifice as a sweet -smelling savour ; and the effect of it is a perfect expiation of the sins of the people ; "for by one offering He hath per- fected for ever them that are sanctified.*' "And being made perfect, He became the Author of eternal salvation unto all them that obey Him." Thus was the righteous- ness of the law fulfilled for us. The law never got satisfaction till Christ suffered for us. He hath fulfilled and honoured the law by His obedience unto death. ^ SECTION V. If all the love, delight, benevolence, and OUR INABILITY TO FULFIL THE LAW. 17 obedience of saints and angels were united, multiplied, and extended to all eternity, still there is something in the benevolence, submission, love, and obedience of Jesua Christ, in completing the work of human redemption, that excels them all. The dignity of His person is transcendent : the only-begotten eternal Son of God, made under the Law, is more worthy than all the saints and angels made under it. It is no humiliation but rather an exalt- ation to an angel to be obedient to the Law of God. But it was a great humiliation to the Son of God ; and the greatest honour of the Law to be fulfilled by such a glorious personage. In like manner the curses and threaten- ings of the Law could never possibly have so much honour any other way as by the sufferings of the Son of God. The most extreme sufferings of the f;reature could not atone for, or compensate, the infinite wrongs done to the holiness and righteousness of God. Thus there could never be a determined time in which the curse could be fulfilled by the sufferings of the guilty, and in which justice could be satisfied. But our Lord Jesus Christ has fully satisfied it. Because of the infinite dignity of His person, thr.re c 18 CHAPTER II. was an intrinsic value in His sufferings pro- portioned to the infinitude or immensity of man*s sin ; so that He could pay all our debt ac once, which a sinner must be doing through all eternity, in case justice had exacted the punishment from us. As we could never have ended our sufferings, so we never could have begun new obedience to the command to all eternity. If Christ had not become our Surety, and obeyed and suffered for us, the Law had never been fulfilled since it was first broken. But by the obedience and suffer- ings of Jesus Christ it is magnified and made honourable. "The Lord is well pleased fcr His righteousness' sake : He will magnify the law and make it honourable." SECTION VI. The Law was fulfilled ; not by us, but by Christ, in us. That is, Christ in our nature fulfilled the righteousness of the Law, and therefore in us, because of our union and communion with Him. God sent forth ** His Son in the likeness of sinful flesh,*' and " condemned sin in the flesh," that all that the Law could require of us might be performed by Him for our benefit, as if we had performed it ourselves. Jesus Christ was our legal representative, OUR INABILITY TO FULFIL THE LAW. 19 —the second Adam. "For since by man came death, by man came also the resurrec- tion of the dead. For as in Adam all die, even so in Christ shall all be made alive." He is therefore the Mediator of a better covenant, which was established upon better promises. What Jesus Christ did and suffered in His state of humiliation, was done and suf- fered by one in our nature, — our near kins- man who had right to redeem, and who voluntarily substituted Himself in our room and stead, according to the will and ap- -pointment of God ; so that, according to the extent of the Law, when we believe in Christ, we are considered as obeying and fulfilling the Law in Him. " For Christ is the end of the Law for righteousness to every one that believeth." That we may have an actual right to what Jesus Christ has done and suffered in our room and stead, and enjoy the benefit of it, we are united by faith to Jesus Christ in such a strict and intimate manner, that we are said to be in Him, and His Spirit in us. He gives us a new nature, and enables us to believe in Him. By faith we are made to be mystically one with Christ ; living members of His mystical body. *' For as the body is one, and hath many members, and all th© c 2 20 CHAPTER II. members of that one body being many are one body : so also is Christ." By this union we are made fruitful branches of that heavenly and spiritual vine. Our Saviour said, ** I am the vine, ye are the branches : he that abideth in Me, and J. in him, the same bringeth forth much fruit : for with- out Me ye can do nothing." Our relation to God is referred to in our Saviour's declaration, when He said to His disciples, " I will ascend to My Pather, and your Eather; and to My God, and your God." And also we are hereby made par- takers of the same Spirit. The Apostle Paul declares, " Ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you." And by His Spirit we are most intimately united to Him. " He that is joined unto the Lord is one Spirit." And the very life that we live in the flesji is said not to be ours, but Christ liveth in us, and we " live by the faith of the Son of God." So that being thus one with Christ, His righteousness becomes our righteous- ness, even as our sins became His, though He knew no sin. And hence God deals with Christ and believers as with one person ; and therefore what was done by Christ with re- spect to the Law, may be said to be fulfilled OUR INABILITY TO FULFIL THE LAW. 21 .by us, who ** walk not after the flesh, but after the Spirit." SECTION VII. It is a great merey that Jesus Christ by His Holy Spirit, powerfully disposes and enables His people to answer the end of the Law by looking to Him for aid, and laying hold upon His righteousness for their justi- fication, and a right to eternal life. By His Spirit He renews our nature, and works in us a principle of righteousness and holiness. He enlightens the mind, enables and disposes us to honour the J^aw, and study conformity to it in the wlvole tenor of our lives. Christ honours and fulfils the Law in His members, according to the gracious promise of God made by the Prophet Ezekiel : " And I will put My Spirit within jou, and cause jou to walk in My statutes, and ye shall keep My judgments, and do them." But those who are not in Christ Jesus xcontinue to disobey and dishonour the Law, and live void of true holiness, though they may appear in their own eyes both good and righteous. But the righteousness of the Law is not only fulfilled by Christ for the benefit of man, but it is daily fulfilled in His people by His Spirit in a work of sancti- 22 CHAPTER II. fication; and if we prove faithful, it shall be carried on to perfection. The righteousness of Christ being im- puted to us, we receive His Holy Spirit, and then walk not after the flesh, but after the Spirit. Such is the case of those in whom the righteousness of the Law is fulfilled. But those who indulge in known sin, and walk after the flesh; have no title to the righteousness of Christ ; for they are not in Christ Jesus : and, depend upon it, the Law will have its rights in the ruin and eternal condemnation of all who repent not, but continue^ in a state of impenitence and re- bellion against God. SECTION VIII. It is clearly manifest in the Holy Scrip- tures that^ Jesus Christ came not to dissolve our obligation to God, but rather to promote it. He came not to free us from obedience to the moral law, but to work out a right- eousness for us, and bring us back to God in heart and life, and " deliver us from the hand of our enemies, that we might serve Him in holiness and righteousness all the days of our lives. Our Saviour said, " I come not to destroy the Law, but to fulfil it." He came to do what God had commanded, and to teach. OUR INABILITY '»'0 FULFIL THE LAW. 23 US to do the same. He said, ** For thus it behovetli us to fulfil all righteousness." " Though He were a Son, yet learned He obedience by the things which He suffered ; and being made perfect, He became the au- thor of eternal salvation unto all them that obey Him.'* Wliat can be more inviting and encou- raging than to know that God sent His Son to fulfil the righteousness of the Law tor us, and in us ; and to know that He declares that He accepts the atonement of Christ as a complete satisfaction for sinners ; and in- vites them to come and receiva pardon tlirough Him, receive the benefits of the atonement, be united to Christ, our living Head, and prove the utmost of His salvation ? Awfully hard and desperately wicked must that heart be that can remain un- moved, and withstand such unbounded good- ness and love, such condescension, such un- paralleled mercy and grace, as- manifested in God's method of saving sinners. O let us be encouraged to flee to our Lord Jesus Christ for refuge from the wrath to come. Let none trust in vain satisfaction to the Law of God. Our tears, confessions, or good desires will not save us. Nothing but the blood and righteousness of Christ will meet the exigencies of our case. Will 24. CUAPTER II. you dio in your sins, because you will not come to Christ for righteousness and life ? Would you rather he condemned in sin, than he saved through Christ's merits, and sanctified by His Sj)irit ? There is no other way of salvation besides this, which is full of encouragement ; and the Lord has declared He will in no wise cast out any that will come unto llim. Here arc grounds of consolation to all who are convinced of sin, and desire to be saved from its influence, leprosy, and power. The Son of God is your surety: He has paid your debt, which acquits you at the hand of Justice. Think of what He did t6 fulfil all righteousness for you : because you were represented in Him, by faith you may now be united to Him. When the sinner was condemned, Christ appeared and suffered for him. When we were dead in trespasses and sin, Christ interposed in our behalf, and died to re- deem us. Here is a solid ground of consolation against our fears and sorrows, — a remedy for all the accumulated guilt of the vilest of the vile. He is the one for all and above all. The Son of God came to retrieve the affairs of this sin-ruined world ; He obeyed and suffered whatever the Law could de- OTJB INABILITY TO FULFIL THE LAW. 25 xnand ; and so made an ample atonement for the sins of the whole world. Now in the fear of the Lord, if you can nnfeignedly say it is the ardent desire of your heart to be delivered from your sins, as well as from wrath to come ; and that you no less desire to obey and honour llim, l)y forsaking sin, and walking according to the teaching of His holy word ; then the benefits and comforts flowing from what the Son of God did and suffered for His people are yours. The righteousness of the law is ful- filled in you, tlirough Jesus Christ, because God sent His Son, and condemned sin in the flesh, that He might save all who flee from sin to Him, as the hope set before them. SECTION IX. Some people would have particular an- swers to satisfy particular doubts ; but the heart-cheering promises in God's holy word are so full and broad as to satisfy every be- liever in Christ. Here is a full cup of salvation and con- solation to all who flee to Christ for refuge, and cleave to Him, and trust in Him, as our great High Priest who has atoned for us, our Prophet who will teach us the way of life and salvation, and our King to reign over us. "He by the grace of God tasted death 26 CHAPTER II. for every man." Then all may appreciate the benefits of the atonement. But some may say, There are still those who continue to sin against God, and do not fulfil the obedience of the Law. We may answer, that this right of the Law is also fulfilled in them by our Lord Jesus Christ, if they will repent and believe in Him; for His righteousness is the end of the Law for justification to every one that believeth. Unbounded manifestations of wisdom, and wonderful displays of the mercy and grace of God, may be seen in the method of salvation, — ^the execution of justice upon Christ, and the exercise of infinite mercy towards us. Without a satisfaction of infi- nite value, an atonement of infinite merit, justice could not have been satisfied ; and, without an exertion of infinite benevolence and mercy, we could not be saved. One deep calls to another : the depth of His justice, the depth of His mercy, the depth of our misery, and the d'ipth of our guilt are about equal. If He had laid His justice upon us, where had been His mercy ? If He had showed mercy without satisfaction, where had been His justice ? But both these met in Jesus Christ; He satisfied the stem demands of inflexible - ^'~f ^"S ",t"« OUR INABILITY TO FULFIL THE LAW. 27 justice, and threw open wide the doors of Mercy, that we may have righteousness and everlasting peace. This the angels admire ; and it is alike our duty and interest to understand and appreciate it, and give to God the glory. We should honour and obey the law cheerfully and diligently, in humble dependence upon the grace and strength of the Lord; and daily strive to prove and improve our interest in Him by walking, not after the flesh, but after the Spirit. Holiness of heart and life is one part of our salvation, as well as the remission of sins. Christ is made of God unto us sanc- tification as well as righteousness. Por "of Him are ye in Christ Jesus, who of God is made unto us wisdom, and righte- ousness, and sanctification, and redemp- tion." It is not only a part of our salvation to be delivered from sin, but the better part to be made pure and holy, to resemble God, and imitate Jesus Christ in all His imitable perfections. Pardon frees us from punishment, but sanctification frees us from the corruptions of our nature. Sin is worse than pain. Moral evil is worse than natural evil. Holiness is the way to the kingdom of 'FW.«WW*!¥W™»Nl»P^WW.»'''P!4WIH,Wi»^!'5? 28 CHAPTER II. heaven, and without it we cannot see the Lord. Let us, therefore, strive to walk not after the flesh, hut after the Spirit, that we may enjoy the favour of God here, and hereafter fuhiess of joy, and pleasures for evermore. The great fountain, where all may wash and he clean, has heen opened hy our Saviour, who is set forth as the Hock of our salvation ; and as such represented by the Eock from which water flowed, to supply the wants of the children of Israel, while journeying through the wilderness of Arabia to the Promised Land. ■;>;■, :li ^ •??"^»rw? CHAPTER III. EOCK OF MERIBAH. 1. Hebrews leave Egypt ; enter wilderness of Arabia ; eat angels' food. 2. Supplied with water at Rephi- dim. 3. Eemarkable antiquity ; Jewish tradition. 4>. Lack of water in land of Kadesh; Mose» exceeded bounds of commission. 5. Rock a type of Christ. 6. Prefiguration of sufferings of Christ. 7. Water representation of Holy Spirit. 8. Bless- ings presented in Gospel prefigured ; general invitation. SECTION I. After the children of Israel had left Egypt, and journeyed through the land of Goshen, through the Hed Sea, and entered the vast wilderness of Arabia that inter- posed between them and the Promised Land, they did not proceed far before they found that all the provisions they had brought from Egypt were consumed ; but the Lord supplied their wants, saying "unto Moses, Behold, I will rain bread from heaven for you ; and the people shall go out and gather a certain rate every day, that I may prove them, whether they will 80 CHAPTER III. walk in My law, or no." This promise was amply fulfilled. " Man did eat angels* food." The children of Israel, following the pillar and cloud, pressed their way forward till they came to the land of Rephidim, where they again pitched their tents. But there was no water for them to drink. And the " people did chide with Moses, and said. Give us water that we may drink." They accused Moses of bringing them up out of Egypt to kill them, their chil- dren, and their cattle with thirst, and were ready to cast stones at him ; but he cried unto the Lord, and the Lord heard his sup- plications, and commanded him to go on before the people, and take with him the elders of Israel, and the rod of Aaron in his hand; and the Lord assured him that He would stand before him there "upon the rock in Horeb." And He also commanded, saying, "Thou shalt smite the rock, and there shall come water out of it, that the people may drink. And Moses did so in the sight of the elders of Israel." The Psalmist, in referring to this memo- rable event, says, " He clave the rocks in the wilderness, and gave them drink as out of the great depths. He brought streams also out of the rock, and caused waters to *; ROCK OF MERIBAH. 31 run down like rivers." This was a won- derful display of the mercy and power of God, in supplying six hundred thousand men, besides women and children, with a mixed multitude, an^ all their flocks and herds, with abundance of water in a dry and parched land ! SECTION II. The rock of Meribah, which was smitten by Moses with the rod of Aaron, out of which waters flowed in great abundance to supply the wants of the Israelites, has long been the subject of much interest to the Christian world. This remarkable object of antiquity is supposed to continue to this 'ay, and has been described by many modern travellers who have visited the wilderness of Rephidim. Er. Shaw describes this extraordinary rock to be about eighteen feet square, of a reddish colour, and of the hardness of flint. In Deuteronomy it is called " a rock of flint." This traveller also states, that " it lies near the middle of a valley ; and seems to have been formerly a part, or cleft, of Mount Sinai, which hangs in a variety of precipices all over this plain ; that across one comer of the rock there is a channel which the gushing waters hollowed, about two inches 32 CHAPTER III. deep and twenty wide, all over whicli are a great number of holes, which have been so many fountains, as they do not appear to be formed either by art or chance ; but every circumstance points out to us a miracle." It is worthy of note, that the rock was smitt(3n by Moses with the rod of Aaron, — the type of the Law ; and that the waters then began to flow, and gushed forth in ample abundance to supply the wants of the famishing multitude. All this was done in the presence of the people and the elders of Israel. When the rock was smitten, the waters flowed not in a scanty measure, but in such rich abundance as to aiford large supplies for the numerous thousands, with their flocks and herds. Nor were the dry places in the wilderness, nor the drought of sum- mer, able to drink it up. SECTION III. The Apostle Paul, in referring to this re- markable event, speaks " of that spiritual Rock that followed them." But the ancient Jews state that the streams from this rock followed them in their journey ings through the wilderness. They also say that, when they encamped, the waters formed them- selves in pools, and the rulers of the people BOCK OF MEBIBAH. 83 guided streams or rivulets with their staves to the different tribes and families within the encampment. This may appear some- what fabulous ; but no more so than other facts recorded of this mysterious event. The Jews also affirm that this is what is implied in the song recorded in the Book of Numbers : — " Then Israel sang this song, Spring up, O well ; sing ye unto it : the princes digged the well, the nobles of the people digged it, by the direction of the lawgiver, with their staves." This may be termed a kind of war song ; but, whatever view we take of it, it must be admitted that it has puzzled commentators and wise theo- logians to fix a meaning to it. The Jewish tradition may therefore be correct. Let those give a better interpretation who can. SECTION IV. We have no account of any lack of water from the time they left the wilderness of Rephidim until they came to the land of Ka- desh ; and then the children of Israel began to complain because there was no water. " And Moses and Aaron went from the presence of the assembly unto the door of the taberna- cle of the congregation, and they fell upon their faces : and the glory of the Lord ap- peared unto them. u CHAPTER III. " And the Lord spake unto Moses, saying, Take the rod, and gather thou the assemhly together, thou, and Aaron thy brother, and speak ye unto the rock before their eyes ; and it shall give forth his water, and thou fihalt bring forth to tHem water out of the rock : so thou shalt give the congregation and their beasts drink." But Moses spake unadvisedly with his lips, and also exceeded the bounds of his commission. When he approached the rock, in obedience to the Divine command, and in the presence of the people, he lifted up the rod, and said unto them, " Hear now, ye rebels ; must we fetch water out of this rock?" Moses should not have used the plural form of expression. He was but the humble instrument in the hands of the God of Israel to perform this miracle. He should not have said, " Must we fetch water ?" — making himself equal with God in perform- ing this act. God will not be mocked, nor give His glory to another. Also, Moses was to speak to the rock, but he exceeded his bounds, and with the rod he *' smote the rock twice : and the water came out abundantly." The miracle was wrought, but Moses offended his Maker; and for this transgression he was not per- mitted to lead the children of Israel into the promised land. HOCK OF HERIfiAH. 35 He was only permitted to view the land from Pisgali's top, but it was for Joshua to lead the Israelites through the stream cf Jordan, and into the promised land. SECTION V. The rock was an eminent type of Christ, which we may infer from the words of the apostle Paul, who declared to his Corinthian brethren, when referring to the Israelites, *'!For they drank of that Spiritual Eock that followed them, and that Rock was Christ.'* The Hock was an emblem o: type of Christ, in whom there is everlastin > strength, and on whom we may build our faith and hope as on a permanent foundation. This is a metaphor often used in the holy Scrip- tures. But never was it used before this memorable event ; but since this remarkable occurrence, the figure has become familiar with both the Old and New Testament writers. The Psalmist said, " The Lord is my Hock, and my Portress, and my Deliverer ; my God, my Strength, in whom I will trust." And again he said, " Por Thou art my Rock and Portress : therefore for Thy name's sake lead and guide me." On another occasion the Psalmist exclaimed, " Be Thou mv strong D 2 36 CHAPTER III. habitation, whereunto I may continually re- sort. Thou hast given commandment to save me ; for Thou art my Rock and my Portress." And again he said, " Thou art my Father, my God, and the Rock of my salvation." He also said, ** The Lord is my defence ; and my God is the rock of my re- fuge." These examples might be multiplied^ to show that the Rock was considered by the ancient fathers as a type of Christ. But Christ is also typically represented by a stone. " Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious comer stone, a sure foundation ; he that believeth shall not make haste." To the same sub- ject reference is made by the Psalmist, when he says, " The Stone which the builders re- fused is become the head stone of the cor- ner." And to this our Saviour alludes,, when speaking to the unbeliving Jews, He said, "Did ye never read in the Scrip- tures, The Stone which the builders re- jected, the same is become the head of the comer ?" When the great and magnificent temple was built by the Jews at Jerusalem, the stones were cut out, and each one fitted at the quarry for its proper place in the build- ing : so that where the great temple waa ROCK OF MERIBAU. 37 erected, there was not heard the sound of a hammer. Among the stones brought for the erection of the temple, there was one, so full of crooks and angles, the builders could find no place in the edifice that it would suit ; so they con- demned it, and cast it aside with the rub- bish. But it so happened that when the temple was about completed, this rejected stone, with all its crooks and angles, was brought from the rubbish, and just suited the chief corner, and was the top stone of the building. To this, the Apostle Paul alludes when speaking of " the saints and of the household of God," he says, " Ye are built upon the foundation of the apostles tmd prophets, Jesus Christ Himself being the chief corner stone." Our Saviour is also called a "precious Stone,'* — a "living Stone,'* — ^because He is all life in Himself, and is the perfection of life to His people ; therefore, the Apostle Peter, when alluding to those who truly believe in Jesus Christ, says, " To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God and precious, ye also as lively stones are built up a spiritual house, an holy priesthood, to offer up spirit- ual sacrifices, acceptable to God by Jesus Christ.** ^T 38 ClIAPTEll III. SECTION VI. Having established the fact that the Eocfc of Meribah is a type of Christ, it may not be amiss for us to conclude that the smiting of the rock was a prefiguration of the suf- ferings of Christ : He was ** stricken, smit- ten of God, and afflicted : " " He was wounded for our transgressions: He was bruised for our iniquities : the chastisement of our peace was upon Him ; and with His stripes we are healed." A wicked soldier dared to open his side with a spear, out of which came blood and water. In allusion to this, St. John the Divine exclaimed, " Jesus Christ, who is the faithful witness, and the first begotten of the dead, the Prince of the kings of the earth. Unto Him that loved us, and washed us from our sins in His own blood." The rock was smitten with the rod, the type of the Law ; and it was under the I.■ CHAPTER IV. CARNAL MIND. 1. The carnal mind ; rebels against God : an enemy may- be reconciled, enmity cannot. 2. Effects of carnal mind ; how reconciled. 3. Carnal mind cannot de- light in God ; enmity developes itself. 4. Two reasons why wicked hate God. 5. Darkens imder- standing. 6. Not subject to law of God. 7. En> mity against Holy Spirit ; evidence of love and hatred. 8. Seeds of enmity ; first creation marred by sin. 9. Cause of rejection of Christ. 10. Dif- ference between knowing and performing duty. 11. We should examine ourselves ; fundamental law of kingdom. SECTION I. The frame and temper of a carnal mind has a native tendency to death. In fact, it is a state of spiritual death. The carnal mind is death, because it is enmity against God: "for it is not subject to the law of God, neither indeed can be." God will verily execute the threatenings denounced in His law against His enemies. They who axe carnally-minded are enemies and rebels against God ; therefore all who continue in that state cannot escape His righteous judg-^ ments. u CHAPTER IV. That they are enemies and rebels the Apostle Paul proves from the state and frame of the carnal mind. The habitual and settled bent and tendency of the carnal mind is to act contrary to the authority and law of God; and therefore, for the vindi- cation of His sovereign authority, perfect justice, and holiness. He must punish those who submit themselves to be governed by the corrupt principles of depraved nature, and retain the carnal mind. But some may inquire. What is implied in the carnal mind ? and others, "What will be the consequence of being carnally mind- ed? By the carnal mind we have repre- sented to our view a person habitually swayed and governed by the affections and lusts of unrenewed and corrupt nature. It may here be considered as reigning and prevailing in the alienation of the mind from spiritual and Divine things, and bend- ing it towards things earthly and sensual,— opposed to spirit and life. It is enmity against God, because this state of mind is not reconcilable to the authority and laws of God. An enemy may be reconciled, but enmity cannot. That which is black may be made white, but blackness cannot. ^^ '^^'^ This emphatical expression sets forth the perfect contrariety and stubborn opposition CARNAL HIND. 45 there is in the desires, afifections, inclina- tions, and actions of the carnal mind, to the nature and will of God. We love what He hates, and hate what He loves. SECTION II. While we continue under the ruling^ power and influence of the carnal mind, we are hoth unwilling and unable to obey the laws of God. The Law is directly contrary to the mind, and the mind opposed to the Law ; and there is no way to break off this enmity between our Maker and the sinner, but by the destruction of those affections and lusts that constitute the carnal mind. This work is commenced in regeneration, and carried on by the work of sanctification. Where this is not, there is enmity against God, and no dutiful subjection to His Law, nor indeed can be. In every mind that is not governed by the Spirit and Law of Christ, there is a powerful and governing principle of enmity and rebellion against God. As to the nature of this enmity, the wise man, Solomon, says, " An unjust man is an abomination to the just." That is, he is offended at him, he dislikes him, and can- not love him with complacency and de- light. And the Psalmist says, <' Do not I 46 CHAPTER rV. hate them, O Lord, that hate thee ? " That is, he was greatly grieved with them. He had a dislike to them, and ahhorred them, so far as they were enemies to God. i We may hate our sinful neighhours, as the true penitent hates and loathes himself because of his sins. But, in opposition to the love of benevolence, we must neither hate our neighbours, our enemies, nor our- selves. We may have a kind of love of complaisance, and be destitute of the true love of benevolence. Now, if we apply this to the case betwixt our Maker and ourselves, we find that carnal men cannot be exculpated from hatred and dislike against God; be- cause the nature and will of God are so directly opposite to their nature and will, which they indulge and please in opposi- tion to Him. SECTION III. Love is founded on esteem. But the carnal mind loves what God hates, and hates what He loves ; and where there is such a contrariety of nature and will there is hatred. Carnal men cannot delight in a pure and Holy God. What can they see lovely in God, or God in them ? The God of Israel said, '' My soul hateth >them, and CARNAL HIND. 47 their soul abhorreth Me." Erom this hating and loathing and offence none can excuse themselves, until they hate what God hates, and love what He loves. The wise man, Solomon, says, " The fear of the Lord is to hate evil." There is a hatred or enmity which implies a wish to destroy the object hated. Trom this a carnal man cannot excuse him- self, because there is in him a secret ill will that prompts him to attempts against the perfections and laws of God. SECTION rv. Carnal men hate God under a double notion. Pirst, as a Lawgiver, opposing their wicked passions by His precepts. And secondly, as a righteous Judge and avenger of the guilty. A consciousness of this pro- vinces in them a slavish fear. It is common for carnal men to hate those whom they have wronged, and also those whom they fear. And having wronged God exceedingly, and fearing that He will call them to an account ; therefore, under the fear and dread of His vindictive justice, they hate Him. Infidels are mo- lested with such fears, and wish there were no God. But they must first wish it to be so, before they can believe it ; and then, in 48 CHAPTEE IV. believing it, they become consummate fools : for " the fool hath said in his heai-t, There is no God.'* SECTION V. This enmity, founded on, and arising from, the corruption of human nature, is the more increased and strengthened, the more it gains the mind. It darkens the under- standing ; so that men have neither a due sense of happiness, nor of their duty. It engages the affections of men, and makes them slaves to corrupt passions and plea- sures; as the Apostle Paul declares that " we ourselves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, and hating one another." And by continuing in sin, these corrupt passions become exceedingly strong and inveterate. O, how difficult then to break off from evil habits ! can the Ethiopian change his skin, or the leopard his spots ? No. If so, how can those do good, who are inclined and accustomed to do evil ? This enmity developes itself in acts of disobedience and rebellion against the Sove- reign of heaven and earth, wilfully doing what He has forbidden, and refusing to do what He has commanded ; and thus joining CARNAIi MIND. 49 witli God's enemies in opposition to Christ's kingdom. In a word, they refuse to honour or obey Christ, or even to acknowledge Hint as their King and Lawgiver. SECTION VI. Those who are carnally minded are not " subject to the law of God, nor indeed can be ; '* because the carnal and unregene- rate do not firmly believe, nor seriously consider, that the Lord is, as He has re- vealed Himself, almighty and everywhere present, knowing all things, and perfectly holy, righteous, and good ; for it is not the knowledge of God, but the power of their own corrupt affections, that controls their mind, and influences their practice. They contemn the authority of God, as if they were not under any great obligation to order their lives according to His will. They neither fear nor love God in a dutiful man- ner ; for their practice shows that they are not moved with the hope of that reward promised to those who obey, nor restrained from sin by the terror of the Divine threat- enings. They expect peace, though they walk according to the imagination of their own hearts, adding sin to sin, and proceed- ing from evil to evil. Thus the carnal man. contemns the sanction of God's holy law. . 60 CHAPTER IV. Those who are carnal slight the wisdom and love, mercy and grace of God manifested in the Gospel ; and prefer worldly pleasures, and go their ovm way, "one to his farm, and another to his merchandise." They do not suhmit themselves to the Lord Jesus Christ, so as to acknowledge and honour Him in His mediatorial offices, as Prophet, Priest, and King ; and live in a continued course of disobedience to the laws of His kingdom. They will not deny themselves, and take up their cross, and follow Him. They will not repent of sin, so as to forsake it, and turn to God in the way of holiness. SECTION VII. The enmity of the unregenerate against the Holy Spirit appears in t}iat they do not regard the evidences He has aflPbrded of the Divine authority of the Holy Scriptures, and the truth and excellency of the Christian religion. They resist the operations of the Holy Spirit in their own hearts, and make a jest of His gracious influence in the hearts of others. They do " alway resist the Holy Ghost.'* ■ ■ ^ ^ Their enmity appears against the godly, who in a spiritual sense bear the image of God, in so far as they reproach and slander, ridicule ^nd persecute them. For "who- CARNAL MIND. 51 •soever doth not righteousness is not of God, neither he that loveth not his brother.** ** If any man say, I lovo God, and hateth his brother, he is a liar ; for he that loveth not his brother whom he hath seen, how can he love God whom ho hath not seen ? '* Their enmity against God is manifest, in that they do not love God as their chief good. There is no medium between love and hatred; and God is so supremely excellent, and so much deserves our love, that if we do not love Him above all earthly objects, we may be justly said to hate Him. **If any man love the world, the love of the Pather is not in him." Habitual and universal disobedience is a plain evidence of hatred and enmity. " For this is the love of God, that we keep His command- ments." And again, "He that hath My commandments, and keepeth them, he it is that loveth Me : '* therefore, they who do not keep God's commandments may be said to hate Him. This is verily the character of the wicked. !But in some this enmity is greater than i;^ others ; it is, however, that powerful and governing principle in every mind that is not renewed by the Spirit, and subject to the law of Christ. >* , Vii ••;•<. - E 2 52 CnAPTEK IV. SECTION VIII. Tho corruption of our nature has in it the seeds of enmity and rebellion ap^ainst God ; and this original root of corruption is increased and strengthened by every act of sin we commit, and causes such an aversion and irreconcilable enmity against God and His holy law, that there is no friendship until the soul be renewed and delivered from the power of sin. The first creation is so dreadfully marred by the fall, that it cannot be mended but by a new creation, or regeneration : and therefore we are ex- horted to " put off the old man, which is corrupt according to the deceitful lusts ; and be renewed in the spirit of our mind ; and that we put on the new man, which after God is created in righteousness and true holiness." Human nature being corrupted by sin, there is such a disagreement between God and man, that he cannot love God; and, until he is renewed in the spirit of his mind, lie hates his Maker^ SECTION IX* . . / The law of God is pure and holy; in a word, it is directly contrary to the carnal mind ; and therefore the carnal mind is opposed to CARNAL Hlin). 53 His law, and cannot be subject to it, until tbc power by which it became carnal bo broken up and destroyed. That which causes man to continue in this state of rebellion against his Maker, is unbelief. I mean not only a careless neglect of duty in general, but particularly rejecting Jesus Christ, as offered for our salvation. Hence, there is a want of consideration. Men give very little credit to the threaten* ings of the Law, and the promises of the Gospel ; and so their enmity against God continues and increases; but those who £rmly believe, and seriously consider their sins, and forsake them, as offensive to Godj and defiling to the soul, — God has for them provided a remedy, the benefits of the •atonement, and will give them a new heart» to love and delight in Him. The natural and unconverted state is not only sinful but dangerous. It is a state of >enmity and rebellion against God. The thought of this should make every uncon- verted sinner tremble. Though he be civil and sober, honest and obliging, moral and benevolent ; yet, if his mind be under the power and government of his corrupt nature, he is an enemy to God, and a rebel against His government. . :, There are, perhaps, not many who wilj. H CHAPTER IV. openly and expressly declare war against heaven, or entertain direct and express thoughts of hatred against God: because there are some common principles of the law of nature written in the heart, which serve as witnesses for God against men, that God should be loved and adored, feared and obeyed ; and that He has the highest claims upon us, and is supremely worthy of the highest esteem and veneration of our souls. Now, this general acknowledgment deludes many ; for they take it for granted that thoy do love God with the heart,, because their conscience bears witness that they ought to love, serve, and obey Him : just as if it were all one, to know our duty, and to do it. Where is the unregenerate man who does not entertain a good opinion of himself, and who does not suppose his heart is right and true ? Por they say, " Whom should we serve, and whom should we love, if we serve not or love not God ? " But if we know our own hearts, and our natural aversion to the law and will of God, we will at once see that we have no more reason to be satisfied with the mere con- fession of the truth, than Satan has reason to think himself a believer, because he is convinced that Chriat is the Son of God,-^ and confessed it too. Such a confession of * CABNAL MIKD. 55 duty may be extorted from lost spirits : therefore none should attempt to draw this veil over the wickedness of their hearts, and think that with them all is well, while their hearts are in a state of enmity against God. It is so far from extenuating or excusing the sinner, that the very consideration of the great obligation to obey, love, and serve God, is the great aggravation of this enmity. Eeally, it is this that makes it pure malice and perfect hatred. Many, knowing the goodness of God, and convinced of their duty to love and serve Him^ yet in the great light of this shining truth, turn their hearts away from Him ; and exercise themselves in many acts of disobedience and rebellion against Him. SECTION X. Now let us consider our own hearts and ways, and see if enmity be not ^as really acted out as if we did profess it. Can we say that the neglect of humble and fervent prayer, holy meditation, and self-examina- tion, does not argue a dislike to the means by which we may draw near to God, and express our delight in Him ? Some may consider it a reproach to be called an enemy to God. I pray you con* sider if there be not as perfect discord and 56 CHAPTEE IV. opposition in your desires, affections, in- clinations, and actions, to the will of God, as if you did profess it. What could you do more, if you openly professed yourself to be an enemy to God ? Could you vent your enmity in any other way than by disobeying His commands, and revolting from the allegiance you owe to Him ? Man can wrong God no further than to set his heart and ways contrary to His will, His nature, and His laws, in loving what God hates, and hating what He loves. It is His will that we should cleanse ourselves from all filthiness of the flesh and the spirit, and perfect holiness in the fear of the Lord. God loves righteousness, and requires truth in the inward parts. He looks favourably to a contrite heart, and accounts it an acceptable sacrifice. It is a fundamental law and constitu- tion of His kingdom, that we, as His subjects, should deny ourselves ; forgive ( those who offend us, love our enemies, and pray for those who persecute us. This is, I confess, a severe test of our Christianity. But the carnally-minded are not subject to the law of God. Satan rules their hearts. And he will maintain his strong- hold until He who is stronger comes in, and binds the strong man, takes away his cahnal mind. 57 armour, and brings into captivity • every thought to the obedience of Christ. Let us look into the state of our own minds, and review the tenor of our own ways ; — compare them with the nature and laws of God, and see if we do not find a dis- agreement, a want of friendship, which indicates enmity against God. And let us renew our covenant with our Maker, and be at peace with Him, whose frown is death, and whose favour is life, and health, and peace. All this may be obtained and en- joyed through the merits of our Lord and Saviour Jesus Christ, to whom be honour and glory for ever and ever. Amen. It is the privilege of all to be saved from the carnal mind, from its pollution and all its consequences, and enjoy an assurance of the Divine favour, and an evidence that we verily are of the household of faith, our sins forgiven, and our names registered in. the Lamb's book of life. *i!' • k .•/.: EVIDEXCE OP CnANOE OP HEART. 67 *• And another fruit of this change is vic- tory over the world. ** For whosoever is T3orn of God overcometh the world ; and this is the victory that overcometh the world, even our faith.'* The true Christian though, T)ut a man on his feet, is a Samson on his knees ; and hy faith may ohtain strength to vanquish every spiritual foe, and triumph over the world, the flesh, and Satan. And also another fruit of this change is obedience to all God's commands. Those who are born of God serve Him because they love Him, and love Him because He lirst loved them. Love is the all-inspiring incentive of our obedience to God. And iu proportion as we love God we will love to «obey all His commandments. In a word, we may add, that the fruits of this change imply, a free pardon for all our sins, and a consciousness of the Divine fa- vour; the testimony of a good conscience, and peace with God through our Lord Jesus Christ. This will afford us strength and comfort in the midst of the ills that stand in our lot in life, and produce drops of cor- dial in every cup of affliction we are doomed to drink. It will also let down hallowed streams of rich consolation in the hour of death, and afford a blooming hope of heaven* Such the fruits in this world ; but if we r 2 68 CHAPTEU V. contemplate its eternal fruition, on the other side of " Jordan,'* We are lost in wonder; Pinite minds cannot grasp, or even contem- plate, infinite hliss. It has not yet entered into the mind to conceive the ineflPahle glory that awaits the faithful in heart. We can read the heart, cheering promises of an inheritance in glory, — of a crown in glory, — of a weight of glory, — of a far more and an exceeding weight of glory ; hut when we attempt to fathom an eternity of glory, we are at once hewildered. With the most lively imagination of the human mind, in the attempt to contemplate the glorified millions of redeemed souls fluttering around the hrilliant throne of God in glory, and that after they have climaxed ten thousand times ten thousand years, that there is still infinite glory ahove, is v, thought too high for mortals. In the attempt to fathom this infi- nitude of glory the mind become, bewildered, strangled, and lost in the contemplation. SECTION V. Now for the evidences of this change of heart in the true believer. Here we are placed on disputed ground; but what of that ? We have a right to contend for the privilege of the ChristigLU, and for the truth as it is in Jesus. . - iV.! EVIDENCE OF CHANGE OF HEART. 60 No doubt there are sincere Christians who do not know their privilege, but urge the inquiry : — " How can a sinner know ^ His sins on earth forgiven ? How can my gracious Saviour isliow My name inscribed in heaven ? " If the truth of the doctrine, of a know- ledge of sins forgiven, depended on negative testimony, we might say that neither reason nor philosophy teaches us why or how we exist ; and yet we hioio that we do exist. " The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh and whither it goeth ; so is every one that is born of the Spirit." But this doctrine is not founded upon xloubt or uncertainty, nor its truth upon negative testimony, but upon the truth ^f Divine revelation, common sense, and reason. That it is the privilege of the Christian to ki.ow his sins forgiven, is evident from the word of God, which readers it certain. Paul to the Romans states, that "the Spirit itself beareth witness with our spi- rit, that we are the children of God.'* Nothing need be more plain than the fact here asserted, that God's Spirit bears wit- r"'"';n7'.". 70 CHAPTEB V. ness with ours, that we are His. And this fully agrees with the testimony of John the- Divine, who declares that " he that believ- eth on the Son of God hath the witness in himself." And again, St. John says, " Hereby know we that we dwell in Him, and He in us, because He hath given us of His Spirit.'* Some professing Christians think it pre- sumptuous to say we know our sins for- given, and KNOW we are the children of God. They say, they hope so. They con- tend that we may /^o/?^, or even believe, we are adopted into the family of God, and believe we enjoy His favour, but cannot know it. But St. John says, " Hereby we KNOW that we dwell in Him, and He in us, because He hath given us of His Spirit." We sometimes believe what we subse- quently find to be untrue; but there can be no error in what we know to be tru e * And St. John does not say we hope, or we believe, we are the children of God; but, " Hereby know we the Spirit of truth, and the spirit of error." And he also declares that " he that keepeth His commandments dwelleth in Him, and He in him. And hereby we know that He abideth in us, by the Spirit which He hath given us." - Language could Uv^t be more emphatia TWWPfIP«Bipj!*ww^ EVIDENCE OF CHANGE OF HEART. 71 OT plain to show that it is the privileg<^ of the Christian to know his sins forgiven, and KNOW he enjoys the favour of God, and can say, " What we have ye// and seen With confidenca we tell. And publish to the sons of men The signs infallible. We who in Christ believe That He for us hath died, We all His unknown peace receive, And feel His blood applied." In the five chapters contained in the first Epistle of John, the word knoto occurs more than twenty times. He says, " We KNOW we have passed from death unto life ; *' and again, "That we know Him that is true, and we are in Him that is true, even in His Son Jesus Christ. This is the true Crod and eternal life.'* In addition to the experience, knowledge, and emphatic declarations of the apostles, confirming the truth of the doctrine of a knowledge of sins forgiven, and a know- ledge of our being in the favour of God, we only need refer to the words of our Saviour Himself. In the fourteenth chapter of the Gospel by St John, we have an account of our Saviour's comforting His disciples. He said, "I go to prepare a 72 CHAPTEK V. place for you;" but, He added, He would not leave His people comfortless, but would pray the Father, and He would " give you another Comforter, even the Spirit of truth ; " and then adds, " At that day ye shall KNOW that I am in the Father, and ye in Me, and I in you." Our Saviour said, " In that day." "What day? Evidently in that day when ye receivvj the Holy Spirit, the Spirit of truth, the " Comforter ;" ** in that day ye shall KNOW " that you are in Christ, and Christ is in you . He did not say. In that day ye may hope, or even believe, you are in Christ, and Christ in you ; but, " Ye shall KNOW " it. If we had no other proof in Scrip- ture, this is sufficient to establish the fact. Who dare deny the words of our Saviour ? Or who can give any other exposition of His words than is here given ? Does He not say *' ye shall knoio it ? " Let no one deny or doubt this privilege of the Christian, but all seek for it, and never rest till it is ob- tained. SECTION VI. Having maintained the doctrine of a knowledge of sins forgiven, and that we may know our rames are registered in the Lamb's book of life, from the truth of Divine EVIDENCE QF CHANGE OF HEART. 73 revelation, we now proceed to show that the truth of this doctrine is also confirmed by common sense and reason. We might talk about a man being literally dead, and not know it ; but it would be ex- tremely absurd to say a dead man could be brought back into life, and not know it. It would not be according to the dictates of common sense, or reason, to suppose that Lazarus knew nothing of the change, when our Saviour called him from the grave, and he sprang into life. And it would be equally absurd to suppose that an exanimated soul, dead in trespasses and in sins, could feel a mighty shock of Divine power, to arouse him from torpor, and from the embrace of spiritual death, into a state of vital strength and spiritual life, and he know nothing of it! While slumbering on our pillow, folded in the arms of sleep, we remain in a state not conscious of our own existence, and know nothing. But would it be reasonable to suppose that when we awake we remain ignorant of our own existence ? And it is just as much opposed to common sense and rea- son to suppose that a. soul locked up in the sleep of sin, not conscious of duty or danger, can be awakened hy the mighty power of God 74i CHAPTER V. to a sense of danger, and made to feel the burden of sin, and at last obtain peace and pardon through faith in tho Redeemer, and know nothing of all this ! If a man literally blind be restored to sight, is he not keenly sensible of a change ? Would it be reasonable to suppose that when Bartimeus was restored to sight he knew nothing of it ? How was it with one born blind ? After our Saviour restored him to sight on the Sabbath day, there was an up- roar among the J ews, and his parents were interrogated on that subject ; but fearing they would be cast out of the synagogue, if they acknowledged the power of Christ, they cowardly referred to their son, and said. He is of age, ask him. And when the Jews ques- tioned him by what means or by whom the miracle was wrought, he appeared to know but little about the person who had restored him to sight ; but there was one thing he did KNOW ; that was, whereas once he was blind, he knew that now he could see. A state of sin is represented as a state of judicial spiritual blindness ; and, if so, is it not reasonable to suppose that when the pure light from heaven breaks in upon the human condition, and the sinner is made to see light in the light of the Lord, he is keenly sensible of the change ? Is it possi- EVIDENCE OF CHANGE OF HEART. 75 ble that the whole town of a man's soul can be gilded with light from heaven, and he know nothing of it ? Verily, it is the privilege of the Christian to know that he is brought out of darkness into light. But, it may be asked, "VVho denies it is the privilege of the Christian to know his sins forgiven, to know he enjoys the favour of God, and to know he is brought from darkness into light ? Of course, only those who have never experienced this change. And are they competent to judge in this matter ? Is a blind man a good judge of colours ? If we close our eyes at noon-day, and proclaim that we do not see the light of the sun, it is only a proof of our own blind- ness, tian, and he may proclaim, — But still there is light for the Chris- " We, by His Spirit, prove And know the things of God, The things which freely of His love He hath on us bestowed. His Spirit to us He gave, And dwells in us, we know ; The witness in ourselves we have, And all its fruits we show." Again, if we are on a bed of affliction, racked with most excruciating pain, — and if means are used, and we restored to per- fect health, and freed from sickness and 70 CHAPTER V. -•Vl! pain, shall we not know, from experience, the change in our condition ? . The wise man, Solomon, says, " The spirit of a man will sustain his infirmity : but a wounded spirit who can bear ? " A man may bear up under the infirmities, pains, and afflictions in body. All this may be tolerable ; but the wounded spirit — the crushed and mangled soul, under a deep sense of guilt and sin — feels a mental grief and pain that is intolerable. If so, then, when the burden of guilt and sin is removed from the heart of the true penitent, will he not know there is a chans^e in his condition ? Will he not knoto a great change has been effected in his condition, when he can ex- claim, " Now I no condemnation feel ? " Verily we may know our sins forgiven. If we should see an angel descend from heaven, and hear him declare that our sins are all forgiven, that God has bestowed His favour upon us, and that He recognises us as His children, and that our names are written in the Lamb's book of life, of course we would believe it. When we see and hear, we should believe. But even then we would not know it from experimental knowledge. And in that case, we might subsequently entertain doubts. But we have a more sure and permanent foimdation to^ build our EVIDENCE OF CHANGE OF HEAHT. 77 hopes Upon. It is the witness of God's Spirit, and a knowledge founded in expe- rience. We may feel the bliss His wounds impart — feel the burden of guilt removed — feel peace with God through our Lord Jesus Christ, and feel happy in His love. Peeling is the naked truth, and leaves no room for doubts. Once more, do we know whether we love or hate our neighbour ? If so, then verily we may know if we love God with all the heart. If we are capable of knowing any thing of the feelings of our own hearts, or the motions of our minds, we may know whether we are filled with love or hatred towards our Maker, or our fellow men. Finally, if we can know any thmg, if life is not a dream, we may know whether we are sorrowful or joyful. And if so, then when we feel the evidence of our acceptance with God, we may know we enjoy His favour, and know verily that we are happy in His love. SECTION VII. Having endeavoured to show that it is the privilege of the Christian to know his sins forgiven, and that he is changed from na- ture to gracCj we shall now direct atten- 78 CHAPTER V. tion to the time when this change of heart 18 effected. Some Christians can tell the precise time and place when their chains fell off, and their dunj^eon was made to flame with li^ht. While they were mourning a Saviour's love to know, hy the exercise of faith, in a mo- ment, their hurden was removed, and at once they leaped for joy, made happy in a Saviour's love ; and then they could say,— '* Jesus all the day long Is my joy and my song, i> But there are other devout and faithful Christians who cannot fix upon the precise time when they ohtained pardon and peace, through faith in the Redeemer ; and some- times, when they hear those relate their ex- perience, who can tell the time and place when the Lord spoke peace to their souls, they are thrown into douhts lest their own experience in religion is not sound or genuine. It may not he amiss to philosophize a lit- tle upon this suhject. We read of Bartimeus, and other hlind men, who applied to our Saviour while upon earth, and were instantly restored to si2:ht. And also St. Mark gives us an account of the Jews bringing to our Saviour a blind man : EVIDENCE OP CHANGE OF HEART. 79 And ho took the blind man by the hand, and led him out of the town ; and when He had spit on his eyes, and put His hands upon him, He asked him if he saw aught.** The blind man looked up and said, ** I see men as trees, walking.** It appears, he then be- gan partially to see; the work was com- menced. After that our Saviour " put His hands again upon his eyes, and made him look up ; and he was restored, and saw every man clearly.** Now we have only to ask, Which of these men has the best evidence of being restored to sight, the one who gained his sight by degrees, or he whose vision was opened at once? We presume they both can say, "Where- as once I was blind, now I know I can see.** Again, when the sable curtains of night are closed around us, supposing two men begin at the same time to sleep and slum- ber: the one sleeps ^^oundlytill after sunrise in the morning, and when he awakes he in- stantly beholds the open face of day. But the other awakes before the day dawns upon him; he anxiously looks for the approach of light, which at length gradually appears, and after anxiously watching for a season the approach of day, at length the sun rolls up from the chambers of the east, and gilds the sky with a flood of light. ^>. IMAGE EVALUATION TEST TARGET (MT-3) %■ /. ^ -^ 1.0 i.i 1.25 ■^|2j8 |2.5 |5o ■^™ HMHH Hf Ufi 112.0 1.8 U ill 1.6 III V Photographic Sciences Corporation 33 WEST MAIN STRUT WEBSTER, N.Y. 14580 (716) S72-4503 i 80 »v CHAPTER V. We ask, Which of these men is best sa- tisfied that they are in the light? Both know that while it was night they were in darkness. And now they know they see the light of day. One is as well satisfied of the change from night to day, and from darkness to light, as the other. * "' Once more ; we will suppose two men sick of the same disease. A remedy is provided, and one is instantaneously healed ; the other recovers by degrees for a week or two, and then finds himself every whit whole. They were both sick ; now, both are well. The one was healed at once, the other by degrees ; in the case of one the change was sudden, in the other gradual. They both know they now enjoy good health, and can rejoice to- gether. Some penitents exercise that degree of faith that enables them at once to drink deep in the cup of salvation : arid according to the degree of faith they exorcise, blessings are imparted ; and when they by faith re- pose implicit confidence in God as their Father, and rely on Christ, trusting alone in His merits for salvation, the eyes of their understanding are opened, a flood of li^t breaks into their minds, and by faith getting a firm hold of the promises, they at once feel the bliss a Saviour's woimds impart, EVIDENCE OF CHANGE OF HEART. 81 and immediately rejoice, under a sense of pardon. But other penitents equally sincere, and equally anxious to obtain the favour of God, continue to confer with flesh and blood and ponder over their past sins, and ruminate on their present unworthiness, a^ if they could earn heaven, or merit salvation, by mourning over the past, or at least by this means strive to make themselves better. Being sincere and anxious for salvation, they continue to plead for mercy, and urge their suit at a throne of grace, and hope that after they have sorrowed, and grieved, and repented a while longer, God may have mercy. In this way they cannot be fully blest ; but, in the exercise of this small de- gree of faith, they obtain a crumb from our Master's table, a small foretaste of the joys of salvation, though not yet able to rejoice ; but the work is commenced, and in every sub- sequent effort to believe, they are in a measure comforted and strengthened, but still tor- mented with doubts. But increased desire for salvation prompts them to persevere, and continue to hope for an evidence of their acceptance with God. Thus they continue fo make a little progress in the way. One fetter falls oflP, then another ; and one doubt is removed, and then another. The poor 82 r;T/-7rr CHAPTER V. ^■Ti'n u? soul thus continues till every fetter is broken, and every doubt removed, and the spark that only twinkled at first is raised to a flame, and the light that only dawned at the beginning has increased to a noonday splendour. They at first could only see ** men like trees, walking," but now they can see " light in the light of the Lord ;'* and at last are enabled to say, " I now no condemn nation feel.*' ' The sjinctified believer has as much au- thority, from the word of God, which is a living fountain of truth, to believe his sins forgiven, as the glorified in heaven ; and his experience on earth, when he receives the witness of the Spirit, is equally satisfying. SECTION VIII. Now, it only remains for us to show, l^at it is necessary for** us to experience this change of heart while in a state of proba- tion. - : While we live in this world, we may enjoy temporal blessings, the unconditional bene- fits of the atonement, such as food and raiment ; for the Lord sends rain upon the just and unjust. In this way we may enjoy material happiness. But this can only be enjoyed while we live. It needs no argu- ment to prove that a lifeless body cannot EVIDENCE OF CHANGE OF HEART. 8S 'enjoy material happiness. And it is equally certain that a dead soul cannot enjoy spiri- iual blessings. Our Saviour said to Nico-^ demus. " That which is born of the flesh is flesh ; and that which is born of the Spirit is spirit." Therefore our Saviour added, ■** Marvel not that I said unto thee, Ye must be born again." The absolute necessity of this change of heart is founded upon the Divine command. And the injunction concerns both worlds. It involves our happiness here and hereafter. With us, all eternity rests upon this event. If this change be wrought, we will be happy ; if not, we remain for ever in a state of re- bellion against the King of kings, and Lord of lords. There appears to be no alternative. "We m^ust experience a change of heart, or be lost for ever. Our Saviour has declared that " except a man be born of water and of the Spirit, he cannot enter into the kingdom of God." While carnally minded, we cannot do the will of G od ; for the carnal mind is enmity against God ; therefore, until this change be wrought, and we be renewed in the spirit of our minds, we continue opposed to His government. ; ( . of Qod, or act of the creature ; what is necessary to' constitute faith; what faith is. 3. The effect of faith. 4. Enlightens mind. 5. Guide to traveller lost. 6. Saves us from earthquake. 7. Saves ship- wrecked mariner. 8. Affairs in life carried on by ., ■ faith ; husbandman ; hireling ; merchant ; missionary.;; traveller's rest : faith and works^ SECTION I. u\i\ C/0 * Having endeavoured to show that it is our duty and privilege to have our nature changed, and to be renewed in the spirit of our miads, and to enjoy an evidence of our ^acceptance with God, we will now speak of FAITH AND WORKS. 87 the Condition, or means, by which this work is carried on in the heart of the believer. , God has never promised pardon to the impenitent ; but at the same time it must not be forgotten that faith is the hinge on which oar salvation turns. "Without faith it is impossible to please God." A degree of faith is inseparably connected with true repentance. If we do not believe the promises and threatenings contained in God's Word, we remain impenitent. Some divines attempt to draw a line of distinction between faith and believing, I once heard a burly ecclesiastic say, " Faith is the gift of God, and belief the act of the creature." After a considerably laboured metaphysical disquisition, striving to split the hair ; the conclusion was, that if a man has faith he believeSj and if he believes he has faith. In a scriptural sense, to believe is to receive, depend, and rely upon Christ for life and salvation. Christ " came unto His own, and His own received Him not. But as many as received Him, to them gave He power to become the sons of God, even to them that believe on His name." Also the Divine command is, " Believe in the Lord your God, so shall ye be established: believe His prophets, so shall ye prosper." 88 ^ CHAFTEB VI. < ** With the heart man believeth unto right- eousness,*' and "whosoever believeth" on Christ shall " not perish, but have eternal life." Our Saviour said to the Jews, "Verily, verily, I say unto you, he that believeth on Me hath everlasting life.** Now, if he that believeth be saved ; and if faith is the condition of our justification and salvation, then faith and believing must be synonymous, in a theological sense. And if we search in the English language for the definition of these two words, we will iind that the active verb believe signifies " to credit, trust, or think true ; ** and the substantive faith signifies about the same ; for it implies belief, fidelity, confidence, &c.: therefore, if we have faith, we are not un- believers ; and if we are believers, we have faith. . * SECTION II. y»f The question still remains, — Is faith the gift of God, or is it the act of the creature ? This is disputed ground. Some say, faith is the gift of God, because it has been the burden of the prayers of the righteous, ever since the world was made, for the Lord to give an increase of faith; from this it is inferred that faith is the gift of God. Then, on the other hand^ it is written, FAITH AND WORKS. 89 that Abraham believed in the Lord, " and He counted it to him for righteousness." And also, just before our Saviour ascended to His native heavens, He declared that "he that believeth and is baptized shall be saved; but he that believeth not shall be damned." From this, it appears evident, that a lack of faith, or unbelief, is a sin ; and, if so^, it must be the act of the creature ; or why does God hold us respon- sible for our lack of faith, or unbelief ? In order to reconcile this apparent diffi- culty, it is necessary to inquire first. What is implied in Justifying Faith ? This faith we conceive to be a saving grace, wrought in the soul by the Spirit of God, whereby we receive Christ as He is revealed in the Gospel, to be our Prophet, Priest, and King ; trust in and rely upon Him and His righteousness alone for justification and sal- vation. Now, if this be what is implied in faith^ the next question is. What is neces- sary to constitute this/ai^A ? We answer : Pirst, a revelation is neces- sary. Before we can exercise our mind, and judge in a case, and believe or dis- believe, as the case may be, it is absolutely necessary that the circumstances be re- vealed to us. We neither believe nor dis- believe, in a case we know nothing of. The 90 CHAFTES YI. ' < '(' facts of a case must be revealed to us, before we can judge of its merits, and believe or not believe, as circumstances in the case may be. Therefore, the first thing necessary to constitute faith is a revelation. This God has given us in His revealed truth. In His Word, Christ is set forth before us, the propitiation for our sins; and He is revealed in the Holy Scriptures as our Prophet, Priest, and King. In a word, the JSible is God's revealed will to man. And if it is a revelation, it may be understood. To suppose a revelation not to be understood, is a contradiction in terms. The next thing necessary to constitute faith is, a capacity or ability to understand the revelation made. God has not only given to us His holy Word to peruse, but has also given us a capacity, that we may learn to read and understand it. Some passages of Scripture may be considered hard to be understood ; that is, unless read in the same spirit in which they were written : but the most important parts of the Holy Scriptures are the most easily understood. Some people are always wish- ing to plunge in the deep to bring up hidden mysteries of God; and are always puzzling their brains to solve theological problems, while their hearts, perhaps, still FAITH AND WORKS. 91 1 a to ay lOt as. lie ad remain unrenewed by grace. But of him who walks in the highway of holiness, it is said, " The wayfaring man, though a fool, shall not err therein." The artless and devout Christian is gene- rally better pleased with the little pebbles he finds in the shallow brook in which he wades, than the adventurer in theology who is always plunging in the deep for coral rock or precious gems. We would not wish to be understood as opposed to the Christian searching into the mysteries of godliness ; for the things that were hid from ages, and from generations, are now "made manifest to His saints." When the seventy disciples, whom our Saviour sent out " two and two " into every city and place, as ** lambs amongst wolves," to heal the sick and preach the kingdom of God, returned to Him, they said, " Lord, even the devils are subject unto us through Thy name ; " and our Saviour said, " I thank Thee, O Tather, Lord of heaven and earth, that Thou hast hid these things from the wise and prudent, and hast revealed them unto babes : even so, Father ; for so it seemeth good in Thy sight." , . God has not only given us a revelation, — - His revealed will, as contained in the Holy Scriptures ; but also a capacity to read it^ T ,i^'-v:. f^^.-'. ' i-' ;-'^;/X'';' 92 CHAPTER VI. and ability to fully understand and com- prehend all that is necessary to make us wise unto salvation, useful in our day and generation, and happy in life, death, and throughout the countless ages of eternity. The next thing necessary to constitute faith is a willingness to believe God*s re- vealed will. It is not every fact revealed to us, that we believe. Nor does it follow, that we believe every fact that we under- stand and fully comprehend as it is re- vealed. After we comprehend a fact, as it is revealed, and understand all the circum- stances connected with it ; then there must be a willingness on our part to embrace its truths, or we still remain in unbelief. " Convince a man against his will, He *s of the same opinion still." Now, why do we believe the truth of God's revealed will ? Is it natural for our corrupt and depraved nature to believe the truth of God's Word ? The unregenerated heart, the carnal mind, is prone to deride and doubt the truth of God's holy Word. Then, if we believe His Word, it is because He mercifully inclines us to do so. Every insinuation of Satan inclines us to doubt the truths of heaven. And if we are saved from doubts, it is only because God in His abound- ing mercy inclines us to believe His truth. • FATTH AND WOEKS. 93 In this respect God gives us faitli ; that is, He gives us a revelation, His revealed will, as contained in His holy Word : and He gives us a capacity or ability to read and understand it ; and, also. He gives us an inclination to embrace the truth of His Word. That is, if we do believe the truth as it is in Jesus, it is because He mercifully inclines our poor unbelieving minds to believe the truth of Divine revelation. Thus God is the Author of our faith, in that He gives us all that is necessary to constitute faith. But faith is not yet com- plete. St. James says, " Show me thy faith without thy works, and I will show thee my faith by my works." " Faith without works is dead." Therefore, that faith may be complete, — a living, active principle within, we are to be co-workers with God ; for the Apostle Paul says, " Work out your own salvation with fear and trembling. Por it is God that worketh in you to will and to do of His good pleasure." Our feet are +he gifts of God ; but we are not to suppose God will compel us to walk. It is by an act of our own mind we move our foot or hand. If the God of nature had not given us feet, a desire, or even an effort, to walk would be of no avail. And now, the God of nature having given us feet. 94 CHAPTER VI. still, if we are too indolent or too obstinate to move our feet, we may remain as if we had no feet at all. Also, the God of nature has given us eyes, hut if we choose to grope in the dark, we are not to s?uppose God will violate His own law, destroy the free or moral agency of man, and compel us to open our eyes and see. If God has given us organs of sight, and ability to use them, it is by an act of our own mind we open our eyes and behold surrounding objects. But if we choose darkness, no doubt God will permit us, by an act of our mind, to close our eyes, and keep them closed. Or, to do as it is said some of the followers of Mahomet did,, when they came in sight of his tomb, they plucked the eyes out of their own head. N0W5 to be benefitted by the organs of sightj we must use them as God has given lis ability ; and so with every gift of Provi- dence bestowed upon us, we must be co- workers with God, in the consummation of our own happiness, and in the promotion of His glory. ' And it is the same in all spiritual matters: God has given us everything to make us useful, secure our own happiness, and promote His glory ; but if we neglect QT refuse to improve that grace, and the FAITH AND WORKS. 95 innumerable blessings bestowed upon us, we may remain useless in life, miserable in death, and be exposed to God's wrath eter- nally. Therefore we conclude that faith is not the gift of God, abstract from the act of the creature. Nor is it the act of the creature, abstract from the gift of God : but it is the gift of God, and the act of the creature. That is, God gives us the materials, and we use them according to the ability and power He has given us, and the work is complete. SECTION III. Paitli, which is the condition of our justi- fication, is a principle actuated by a Divine conviction Or, in other words, it is the seed of spiritual life sown in the heart by the Holy Ghost, which inclines us to obe- dience in life and conversation. The Apostle Paul calls faith " the substance of things hoped for, the evidence of things not seen ; " assuring us not only of the real- ity, but of the worth, of eternal and invisible things. Paith "produces a satisfaction and as- sured confidence, that God wiU assuredly perform what He has promised, whereby the believer is as confident of them, as if they were before his eyes, and in his actual pos- ^Mi:Sk^dM^MM& 96 CHAPTER VI. f) session. ' ' Belie ring in the essential supreme perfections of God, we have a firm and im- mutable foundation of faith. To contem- plate His unerring knowledge, His infinite goodness and almighty power, our love to Him will be increased, our affiance con- firmed, and our hearts more and more in- clined to live in obedience to all tlie Divine commands. Paith is the means through which grace is communicated to the heart of the peni- tent. The Apostle Paul says, "By grace are ye saved through faith," by which we are made partakers of the blessings of the new covenant. This faith "works by love,*^ and is not an idle, inactive, and inoperative grace, but manifests itself by producing in us love to God and our neighbour. It also increases in us a spirit of devotion, prayer, and praise. Paith in the heart of the believer is like a stone cast in the centre of a pond ; at first its surface appears smooth, without a ripple upon its imagitated bosom; but a stone is cast into its centre, and a wake im- mediately appears, — a circle rises and rolls from the centre ; another, and then another, in true circles, rise in rj^uick succession and roll from the centre, iill the whole surface of the pond is in motion. W •id FAITH AND WORKS. 97 In like manner, faith in the heart of the Christian, being an active principle, moves us to action and effort in devotion. It in- fluences us to pray for ourselves, our neigh- bours, and all our fellow-creatures. In the first circle we place our nearest relatives,— a bosom friend, a parent, a child, a brother, or a sister. Then in another we place our more remote relatives ; in another circle we place our neighbours; and after that, we may fill up all the other circles with pagans, Mahometans, Jews, and Gentiles, of every grade and condition of the human family. Eaith will influence and enable us to pray for the first, for the second, and for all the rest. SECTION IV. Through faith the mind is enlightened, and the sinner sees the magnitude of his crimes. He sees his sins defiling to his soul, and offensive to his Maker. And now he b'jgins to feel the awful consequence of sin, as a disease and burden to his soul ; and is situated something like a man' seized with a virulent disease in body. He is full of pain from head to foot. Every part of his whole system is racked and tortured. He writhes upon his bed of agony. Death begins to feel for the threads of life. He 98 CHAPTER VI. I: knows without medical aid he will soon gather up his feet in death, and at best he sees but little hope of recovery. But, with- out f'id, the last gleam of hope is gone. Resolved to make the best of his case, he calls for a physician ; a remedy is applied ; it proves effectual, and the sick is soon con- valescent. Sin is the disease of the soul. The Psalmist said, " O Lord, heal my soul : for I have sinned against Thee." Sin produces guilt and pain ; and when by faith the torch is lighted up in the town of man's soul, he sees and feels his sins a dreadful burden. And as the light continues to break forth upon him through faith, he more clearly sees his danger, and more keenly feels his awf ol condition. He feels his guilt a load too in- tolerable to be borne, and is almost ready to resign himself to the arms of despair. There appears to be but one step between his trembling soul and eternal death. And while he confers with flesh and blood, he sees no way to escape " the wrath to come." But there is hope in Christ. He calls on the Great Physician of souls. By faith the sprinkled blood is applied. It speaks better things than the blood of Abel. By faith the true penitent claims the promises, and fipels the healing balm from heaven poured TAITH AND -WORKS. gg Ltcjr ""'' '''' *^^ -- W What a "^ SECTION V. Suppose a traveller to mice i ■ wander over some barrl 'J"' ^^5^' •''"d some dangerous and drla^T^ : °'' *'^""'^J» dejected and forloni tr> n^^T^i ^"''' ^^^ile the clouds begin to c:,,^ '' *" '''^ •^^^t'-^^s. around the sl^ranK''^; ^''^''^^ darkness dashes through the ri ' Y^"^ "^^tni"?? peals of thunder turn ,r'''''^f"^ ^^'^'^^^ ' -rid was oo^^Xan^n:'"!' T '' *^^' thers, and is readv t^l , ^ *^°''"i &a- he is without TZtt \"t "P""^ ''™' ««d hourof fear and dan ''; ? '° ""^ "^^^^^ful ^- the appearance Ta^^ '^""^'^ guide, to lead h W„ ^ ^"'^ certain a safe retreat ! ' ''""^"rtable home,- sta^diJgfandSe'"''/^^"^ ""^ -Se- dition, Sngtt "t he" r °"- ^"^ *^- «in, or entancled In , ! '™" ^««*e of faint and forlorn A f '"7 wilderness. the mind hect^s trulrenTi'^/^^*^ awakened, the sinner sees fe r w '"'* and hears the thunder from S^ ./'f ^*°«& as in the day when the tT/' ^""'^*' in the sight of allTh. f ,, "^""^ " down ful presS of -J ^'""P^^' ^"'l tJ»e fear. P esence of vxod was upon Mount Sinai 100 CHAFI'ER VI. and the mountain " was altogether on ar smoke, because the Lord descended upon it in fire : and the smoke thereof ascended as the smoke of a furnace, and the whole mount quaked greatly," when the God of Israel gave tlie people His law. This violated and broken law thunders in the ear of the sinner, and his heart is made to quake greatly. Tear takes hold upon him. But by faith he takes hold of the pro- mises in God*s word, ventures his all on the atonement of Christ. The Rock that was cleft takes him in. The impending storm of wrath passes over. The poor sinner finds a safe retreat ; saved from all fear that hath torment ; approaches a throne of grace ; and at last ascends to a throne in glory.. Hallelujah. SECTION VI. How dreadful is the condition of the sin- ner without faith or hope ! Many ills stand in his lot in life. Many dangers await him. He is in jeopardy every hour. Awful indeed is the state of a man in the midst of an earthquake which rocks the earth, shakes down the most firmly constructed and stately castles ; tumbles villages, towns, and cities in heaps of ruin, burying the inhabitants, beneath the fragments, or throwing them FAITH AND WORKS. 101 t s it bI in de on ro- tlie was orm inds tiath ace; ory- involuntarily prostrate upon the earth, with- out help or hope. So it is with the poor sinner, without protection, and destitute of the favour of God. * When the unregenerated in heart is awakened, and his mind though hut partially enlightened, he hegins to see the extent and obligation of the Divine law ; and, standing condemned at the bar of consciousness, he begins to tremble. All his imaginary castles are crumbled into dust, shaken down as by an earthquake, and tumbled into heaps of ruin. Every false hope, every false prop, is shaken into fragments ; and the poor peni- tent falls prostrate before the Lord ; and his cry is, " Save, Lord, or I perish — I die !" By faith he looks up to the great Eedeemer of the world, and is saved from ruin and death. SECTION VII. The sea of life over which we must pass is tempestuous and changing. In the course of our voyage we have many storms to en- counter. Disasters await us continually. Life upon the whole is a chequered scene, and our hearts are often the abode of fear. Often, when least expected, a tempest may bm*st upon us. How unenviable is the con- dition of a shipwrecked mariner, who, after .having been dashed about on the proud 102 CHAPTER VI. waves that roll around him, and having for a season braved the storms that raged, at last is thrown upon reef rocks, and the ship shivered to atoms I And while his comrades are washed away by the sweeping foam, and sink down into the deep ; by means of a plank or broken timber from the wreck, he succeeds in reaching the shore of some deso- late island. He is now an exile. He finds himself surrounded by the wide -spread ocean, alone, and without hope of means for subsistence. With deepest anxiety he looks for a sail to afford him relief. In vain he looks to the east and to the west, to .the north and to the south ; until almost every gleam of hope is gone. But at length a sail appears. The signal of distress is raised. It is seen. The hand of relief is extended. The exile is brought on board, and safely conducted over the losom of the deep, to some friendly haven, where he can tell his tale of woe, and sing his suffering o'er. So- it is with the sin: er ; he is a shipwrecked mariner. When the poor sinner views himself as a shipwrecked mariner, an exile, and in the open field of ruin, and the storms peltirig upon him, and of himself no merit, strength, or means to escape ; all human means and aid fail ; he is lashed by the surging waves- FAITH AKD WORKS. 103 that roll amidst the sea of time; the bil- lows begin to roll over him; hope begins to fail. But at last he cries out from the deep. He looks up in faith to Him who said to the troubled waters of the Sea of Galilee, ** Feace, be still : and the wind and waves obeyed Him." Now his hope is in Christ. He ventures upoi? the broad mer- cies of God, through faith in the merits of Christ, and iinds a haven of sweet repose. At last he anchors in heaven's broad bay, where not a wave of trouble can roll across his peaceful breast. SECTION VIII. Nearly all the aifairs in life are carried on by a kind of faith. We would ask. Why does the farmer break the turf, plough his fields, and sow his seed, but with the full expectation and belief of a plentiful harvest ? And so it is with those who sow in righteous- ness : they believe they shall in mercy reap a plentiful harvest in the world to come. And why does the hireling agree with and labour for his employer, but for the prospect of receiving wages, the fruit of his toil ? The servant of God has a rich pro- vision here to sustain him amidst his toils in this life. But through faith he looks to the recompence of rewards. He believes he 101 CHAPTER VI. sliall have a more f;lorious reward hereafter, — a crown, a weight, a world of glory. And why docs the merchant leave the wife of his hosom, and the embrace of an affectionate family, together with all the en- dearing comforts of the domestic circle, and pleasures connected with an inviting home ; and in the midst of peril brave the ragings of the sea, bound to a foreign land in search of costly merchandise, but to replenish his store, and increase his wealth ? In like manner the Christian, through faith, lays up a store in heaven, believing he will yet pos- sess and enjoy it. There remaineth a re- ward to the righteous, and he has faith in the promise. Again we ask, "Why does the Missionary of the Cross go forth as a flaming herald of salvation to different climes, exposed to many hardships and dangers, both by sea and by land, to thrill the tones of redeeming mercy to dying men, and tell of the dread- ful scenes of Mount Calvary, relate the story of the Cross, and proclaim a risen Saviour ? Is it not in prospect of the reward ^ Not only in securing his own salvation, but in glorify- ing God, by being instrumental in bringing many from darkness to light, and from the bondage of sin, to become the sons and daughters of the Most High. The promise FAITH AND WORKS. 105 is that, " they that be wise shall shine as the brightness of the firmament ; and they that turn many to righteousness as the stars for ever and over.** Tlioui'h tlie labours of the Missionary may be arduous, the reward is no less certain than it is illustrious, and faith claims it. The promise will not, cannot fail. Eaitli being a living, active principle, it inspires us v;ith confidence in the promises of God; therefore the true believer comes in the church of Christ as a shij^ comes into harbour, with a fresh breeze, and all her sails spread, — she comes in finely ! As a home is to a traveller, so are the pro- mises of God to the w^eary and heavy laden, the burdened but believing soul. The Lord has promised to be " a dwelling-place to His people in all generations." And He has invited the "weary and heavy laden** to <;ome unto Him, and He ^^ ill in no wise cast them out. When the traveller would retire, weary and faint, after a long and tedious journey, he desires to repose on a couch for rest. In like manner, when the Christian, after toil- ing in the service of God, through the weak- ness of the flesh, becomes weary and faint ; but by faith he throws his whole soul upon the promises of God, trusting in the merits 106 CHAPTER VI. of Christ, and reclining his head on the pillow of peace ; bless God, he rests right well I St. James says, " Faith without works is dead.'* Faith being a burning, living prin- ciple, it produces good works; but good works without faith are supposed to partake of the nature of sin. A good exposition of the connexion be- tween faith and works may be found in the following lines : — FAITH AND WORKS. Good Dan and Jane were man and wife, And lived a loving kind of life ; One point, however, they disputed, And each in turn his mate confuted. 'T was faith and works, — this knotty question They found not easy of digestion. While Dan alone for faith contended, Jane equally good works defended. " They are not Christians, sure, but Turks, Who build on faith, and not on works," Quoth Jane ; while eager Dan replied, " By none but heathen faith 's denied. I '11 tell you, wife," at length quoth Dan, " A story of a right good man, A patriarch sage of ancient days, A man of faith, whom all must praise. In his own country he possess'd Whate'er can make a wise man bkst ; \ His was the flock, the field, the spring, — In short, a little rural king. Yet, pleased, he quits his native land, By faith in the Divine command ; FAITH AND TVOEKS. us tea m the promise made The heavenljr „„,d he did not doubt But pron-d his faith b^- g„i„g ^^t*' Jane answered, with so^e fittk pride Iveane«mplo„„„y,y ^ P"<'«. .•"Jenyo„,Danie,:;:X°"^^'- T^he hohest since the world be^an Who „„„ Gods favour is reorivW Fo prompt „i.^;„^, „„, .;»ff. One only son this „an possess'd in whom his n'c^Kf^ ' And more to Zk .r "^^ ""^ ""^''»' This son by°St!^':°« °' ^"'^•"'' "J miracle was fifiven • And from this ehild the WordDivine Had pr„™,sed an a,„,t,i„^ ,. -me When lo! at once a voice he hears 00 say,. Go, sacrifice thy son ' • Th,s moment, Lord, it shall be done • S:sirarr^.»'i7'>iM shall bleed. «rru *, '^^^^ aciea, Jenny cried r^o.A, ar^.^T;;wxt^t.^ ' ' " '^°' «"^** the Scripture saith." 107 108 CHAPTER VI. " 'T is for his faith that I defend him." " 'T is for obedience I commend him." Thus he— thu3 she— both warmly feel, And lose their temper in their zeal ; Too quick each other's ^lif^ice to blame, They did not see each meant the same. At length, " Good wife," said honest Dan, " We *re talking of the self-same man. The works you praise, I own, indeed, Grow from that faith for which I plead ; And Abraham, whom for faith I quote, For works deserves a special note. 'T is not enough of faith to talk^ A man of God with God must walk ; Our doctrines are at last the same. They only differ in the name. The faith I fight for is the root ; The works you value are the fruit. How shall you know my creed 's sincere Unless in works my faith appear ? How shall I know a tree 's alive, Unless I see it bear and thrive ? Your works not growing on my root Would prove they were not genuine fruit. If faith produced no works?, I see That faith is not a living tree. Thus faith and works together grow. No sep'rate life they e'er can know ; They 're soul and body, hand and heart ; * What God hath join'd let no man part.* ** * 1 ' • \ CHAPTER YII. NATURE OF A VOW. 1. Duty to observe God's law; bind ourselves by solemn; resolution. 2. Bound by baptismal vow, and Lord's Supper. 3. God's right to command ; our duty to obey. 4. The nature of a vow. 5. How tempta- tions may be repelled. G. Necessity of reflection, &c. ; to glorify God ; adorn our profession. 7. How covenant made ; means by which fulfilled ; how to make effort and come through. 8. Resolution to be made according to covenant of grace. SECTION I. Having endeavoured in the last chapter to show what we conceive to be implied in faith in God ; and the effect faith as an ac- tive and living principle produces upon the true believer ; it remains now to speak of our obligation, through faith, to observe God's law and keep His " righteous judgments." The Psalmist said, " I have sworn^ and I will perform it, that I will keep Thy right- eous judgments." This solemn promise was to keep the commandments, statutes, or judgments of God, which are most holy, just, and good. The form of this promise is expressed in a vow, or promissory oath, — " I have sworn it." no CnA-PTER VII. King David manifested a firmness and con- sistency, in adhering to his choice, and in the performance of his solemn promise. Ho was so far from retracting what he had pro- mised, being fully persuaded it was both just and reasonable, he confirmed it, and bound himself by an oath, urging upon himself the dutiful sanse of his engagement. And so should we ; what was his resolution, profession, and promise should be ours, namely i that we will by grace, through faith, observe and do whatever God in His word commands us. It is our duty to bind ourselves by solemn resolutions, promises, and vows, to observe all the commandments of God, so far as belongs to us individually in thB place or station in life we severally occupy. "We say all the commandments of God, because they are all reasonable, holy, just, and good ; not only good in themselves, but positively good for us to observe. St. Paul says, " Wherefore the law is holy, and the commandment holy, and just, and good." We said, so far as belongs to us in our place or station in life, for a child is not bound to take upon him the office and duty of a parent ; nor a servant that of a master. But every one of us should learn, study carefully, and wisely consider our obligations NATURE OF A VOW. Ill to keep God's holy law, as the professed followers of Christ, in every station, and in every condition in life in which we as Chris- tians may he placed ; and having done so, it is our duty to hind ourselves hy solemn re- solutions, promises, and vows to perform accordingly. That this is our duty appears from the command and will of God, and our relation to Him, and dependence upon Him. He has given laws to direct and regulate us in all our walks through life, and has denounced all those cursed, who " continue not in all things written in the hook of the Law to do them." And in His great mercy, hecause we are sinners, He has commanded us to repent and helieve. " The times of this ignorance God winked at ; hut now commandeth all men every where to repent ; hecause He hath appointed a day in the which He will judge the world in righteousness, hy that Man whom He hath ordained ; whereof He hath given assurance unto all men, in that He hath raised Him from the dead." God commands all who know and hear of Jesus Christ, to helieve in Him, receive Him in the offices He sustained in completing the work of our redemption, follow His exam- ples, love one another as He loved us. and ^m 112 CHAPTER VII. live accordinj^ to His doctrines and sta- tutes. Por " this is His commandment, that we shouhl believe on the name of His Son Jesus Christ, and love one another, as He gave us commandincnt." The laws of our Great Creator directly and immediately bind our conscience as soon as we i?ain a knowledi^'e of them : therefore it is our duty by purposes, promises, and voluntary engagements, to urge and quicken ourselves to a lively sense and diligent per- formance of our duty ; and that too, which is our duty whether we consent to it or not. To neglect to urge, and bind ourselves to conformity to the laws of God, is to slight His authority, and rebel against Him. SECTION II. By our baptism, by our prayers, and by our attendance upon the worship and ordi- nances of God, we as Christians are solemnly engaged, and should resoh'c, promise, and voio to serve the Lord. God not only commands us to accept the covenant of grace, but to submit to the seals and rites by wliicli it is confirmed ; and this submission of ours implies a solemn obliga- tion to be for the Lord, and serve Him. Baptism is a sacramental vow, or oath of allegiance to God ; and therefore St. Peter l-v, -jM-p* - "I tiWt-Vi-t NATURE OF A VOW. lia calls it " the answer of a conscience towards God ;" an answer to God*s demand in the Gospel, to renounce the devil, the world, and the flesh ; and accept of Christ, and walk in His ways. By our baptism we are justly constructed as answering and promising to do so. That this engagement may not be forgotten, it is renewed at the Lord's Supper, where we en- gage again and again most solemnly, by the public rites that are there used, to stand to our covenant and perform it. There is also a resolution, promise, or vow expressed or implied in every prayer to- God; and in every approach we make to Him, in attending upon the worship and ordinances of His house. Indeed, our join- ing with the assemblies of God's people in public worship is emphatically a declaration and profession that we will serve the Lord, and obey His voice. And if we do not, we deal deceitfully by professing one thing and practising another. Upon the whole, it is plainly and positively our duty to resolve, promise, and bind ourselves by vows to keep the commands of God, and then to pay our vows to Him. God has graciously promised to be our God : therefore it appears to be right and reasonable that we make a suitable return ■,«7»swpw«f«Jf(/rir"' 114 CHAPTER VII. on our part, by bearty resolutions, faithful promises and solemn declarations and en- gagements to Him, that -vve will be His, It is but a proper testimony of our love to Him and His service, to put ourselves under the strictest and most sacred bonds ^ye can, to keep His most righteous laws. This is according to the approved example of the saints of old, who engaged themselves both publicly and privately to serve the Lord. SECTION III. The sincere Christian having vowed and solemnly engaged to keep God's command- ments, he should without reserve perform his promise, because, though we had never formally resolved, promised, or vowed, we are nevertheless under obligations to God to keep all His commands. > There are some duties that depend upon our own consent. But there are other du- ties concerning the performance of which we are not left to choose. God's riglit over us as His creatures is valid, whether we acknowledge it or not. A natural relation infers, and in some instances enforces, duty, though there be no consent. Por instance, a father is a father, whether the child own Mm in that relation or not ; and, as a father, he has a right to command his child. Upon NATTOE OP A VOW. 115 souls, ourbodies a^th T ''''''''' '^' that we can do in i "" "f "^' «''<' «» " Ye shall tlSeJr £ \°J'' '* ^ ^''"t^". grael^L^^; :« to the covenant of «od for our God t '"^'^°7 '^'^g" «nd choose our consent l,]'", V'" '^"""'^ *" ^^de by The reasons aid TT °"^" ^"g'-'?«'«ents^ *t first toZk^l y^'l'' ">«t induced us engage us " peJC^ "^7"' ^"""^'^ -ilIfindnojust^.ausrtotepett- ''"' "'^ mises and resolutions for r^T- f °"'' P'"" ^nd ffis conunands";.^;^:^: "'" '?; holy, just, and ffoorl .„ 7 ! '''"^! ^^ ^ho observe the" T^ ^''°^*"''^" *° «" fh-ge in our outarS condZ^ ""' '"^ impediments, onnosfn/ °' """^ "^'^ «>ent. that ^e Se '7; °' '''^«°"r«&e- first engaged it wn! ''""'' °^ ^"'^^n we sideration" and fr.!r' T"* "^ "^"^ «on- ^ords,nothavin^r °",^**' '^'' '^ other One of t S?T;^""°'^' "'« -«t. teught in the Se , /""''"'"^"tol lessons " If any man w.l ' ^''" °'"" ®^^'°»'- ^aid.) •leuy hiS aS tar' f ^'^ ^'' '«* ^m W Ve.» ''^^ "P ^"^ «-oss, and fol- ■■ - '12 116 CHAPTER VII. Our VOWS should be so deliberate ancT voluntary as not to need any inquiry after them. King Solomon says, "It is a snare- to the man who devoureth that which m holy, and after vows to make inquiry.'^ Being bound by vows and promises, \v& should take our lot in life at all hazards,, and perform our vows to God, let it cost what it may ; for if we fulfil on our part, the reward is certain ; His promise cannot fail. SECTION IV. Now let us consider the nature of such solemn engagements. They have more in them than is contained in a single promise. In every solemn dedication or appearance before God in the ordinances of His house, there is an attestation, or calling upon God to be witness and judge, as well as a party in the case. In a word, it implies a virtual imprecation upon ourselves. A solemn attestation and appeal to God, concerning the seriousness and honesty of our intention to perform, and to judge us if we do not, is another consideration that should prompt us to be careful to pay our vows to the Lord. There is a virtual imprecation of all the curses of a broken law and covenant upon NATUEE OF A VOW. 117 •ourselvesi, if we do not unfeignedly, through- out the whole course of our life, endeavour to fulfil our promises and sacramental cn- ,gagements. Those who are not careful to live answerable to the obligation and end of their baptismal vow, and all those who eat .and drink unworthily at the Lord's table, virtually imprecate condemnation upon themselves. Because these solemn rites used not only confirm the promises, but also the threatenings. The receiving of these rites implies an invocation of a blessing in case of unfeigned endeavours to perform the will of God; so the receiving of them implies the impreca- tion of a curse, if we be not careful to fulfil, as well as we can, the duties of the cove- nant. Herein life and death, blessing and curs- ing, are set before us; and one of them must be our portion. God said to His ancient people, the Jews : ** See, I have set before thee this day life and good, and death and evil : in that I command thee this day to love the Lord thy God, to walk in His ways, and to keep His commandments, and His statutes, and His judgments, that thou mayest live and multiply : and the Lord thy God shall bless thee in the land whither thou goest to possess it. 118 CHAPTER VII. " But if thine heart turn away, so that thou wilt not hear, but shalt be drawn away^ and worship other gods, and serve them ; I denounce unto you this day, that ye shall surely perish, and that ye shall not prolong your days upon the land, whither thou passest over Jordan to go to possess it. I call heaven and earth to record P.iis day against you, that I have set before you life and death, blessing and cursing : therefore choose life, that both thou and thy seed may live." Thus being most solemnly engaged, we are morally and legally bound to per- form. SECTION V. It is necessary to inculcate and urge upon ourselves a deep sense of our duty and obligations to perform our vows to God, because of the weakness, frailty, wavering, and instability of our nature ; and especially when assaulted and pursued with tempta- tions. We who know, or may know, from experience, that we are weak, wavering, and unstable in the way to heaven, cannot pursue a better course to confirm ourselves than to reflect frequently and seriously upon the solemnity and reasonableness of our engagements to be for the Lord, and the awful danger of drawing back. This should NATURE OF A VOW. 119 prompt ns to renew firm purposes and de- terminations to cleave to the Lord. When this is done with humhle dependence on our Lord Jesus Christ, as Mediator and Inter- cessor, we ohtain strengthening and cor«- forting grace from God. And while we main- tain such a disposition as this, and continue to rely on Christ, as the only hope set before us, temptations from without will make no impression upon us within : for if Christ be formed within, in humble reliance upon Him all temptations may easily be repelled. But if we be not careful to restrain and guard against i\\c ficJcleness and weakness of our hearts, Satan will assault hard, and may ultimately prevail. Our only chance is to bar the heart at once against every evil thought ; if we indulge one, others will immediately follow. If yon allow one thief to enter your house, he will let in all the rest, and your goods will be spoiled. When the tempter comes in like a flood, there is no time for parley ; the door of the heart must be closed against him at once. If the Christian begins to reason the case Avith the devil, he is more than half conquered in the outset, and the tempter will surely prevail. Then all our good wishes and old purposes will soon come to nothin*?, and we may soon find ourselves standing in the open field of r-?- 120 CHAPTER VII. ruin, without help or hope. But in humble reliance upon our great Redeemer and In- tercessor, we may be strengthened, and through Him vanquish every spiritual foe, and come off more than conquerors at last. SECTION VI. If we do not renew and urge upon our- selves a lively sense of our engagements to duty, our practice of obedience will become more and more remiss. By degrees we lose our zeal for God, and become an easy prey to our own lusts. Nothing tends more to keep the heart in a state of holy tenderness than the lively presence of truth and a sense of duty. When we can bring our knowledge to act, and have it for use on all occasions, it will urge us to practice : then, as St. James says, "being not a forgetful hearer, but a doer of the work," we shall be blessed in the deed. Many of our sins are occasioned by for- getfulness and want of consideration. Peter would not have ventured as he did, had he remembered his Master's prediction. When he remembered he wept bitterly. Porget- fulness of duty, and of former resolutions, is the occasion of much mischief to the soul. If we would reap the benefit of these NATURE OF A VOW. 121 ir- to me ose rey ' eto less d a to ls, it lines it a Id m for- >eter Id Tie ^hen Irget- Dions, the Itbese due reflections and considerations, let us, on every occasion and opportunity, accus- tom ourselves to call them to mind, that we may become firmly and habitually resolved to know and do the will of God ; which will tend to quicken us to more seriousness and diligence in keeping His righteous judg- ments. No one can deny but it is our duty to bind ourselves by solemn resolutions, pro- mises, and vows, to observe and do whatever God in His word commands us. And hav- ing engaged and vowed to do what He com- mands, we should be careful to perform according to our vows. It is necessary, and also profitable, for us to inculcate and urge upon ourselves a sense of our duty and obligations to observe God's righteous laws. The reasons and motives that influenced us at first to make a promise or vow to serve the Lord, should engage us to keep it, what- ever temptations or trials may occur to divert us. This is the way to please and glorify God, and adorn the doctrine of our Lord Jesus Christ. • SECTION VII. A word to those who have hitherto neg- lected to resolve and promise, or to engage themselves formally and expressly to fear ■,;x-f:f'.'.'. y- 122 CHAPTER VII. and serve the Lord. Delay no longer, but engage yourselves with judgment and hearty affection to fear and serve thf) Lord; for true religion is indispensable to eternal happiness. And there can be no true reli- gion, nor practical godliness, without firm resolutions and unfeigned promises to serve the Lord. True religion recommends itself to the heart and conscience of every man, saint or sinner, though thousands neglect and repudiate it. After we come to the years of discretion^ unless we formally and expressly consent to the terms of the covenant of grace, and bind ourselves to serve the Lord with th& whole heart and soul, we have no actual right to that covenant, no personal interest in it. The obligations and the relations of a covenant are mutual; and if we do not fully consent and come up to the terms, we have no reason to reckon that God is pleased with us ; but that we are under guilt and the poAver of sin, and, in that case, have no right to eternal life ; and that all who live and die in that state shall not see life, for the wrath of God will abide upon them for ever and ever. * k But some may say, " Why should I pro- mise, seeing it is not in my power to per- • 1^ yr^.' ^vTi^" p ^ NATURE OF A VOW. 12a form ? Is it not better to not promise, than to promise and not perform ? " This may be easily answered. It is really our duty to love and serve the Lord, whether we resolve and promise or not; and it is not only our duty to keep the law of God, but to promise and vow, as a sanctified means to stir us up to duty, and bind us more strongly to obedience. But such pro- mises and vows are always to be made in humble dependence upon the power of God's grace, and interpreted as made according to the meaning of the new covenant, which gives strength to perform what it requires. Impossibilities are not required of man ;. and though we are weak, and have no power of our own to do good, nevertheless, if we please to be good, we may be as good as we please; for we have the means, and if we use the means, God will give the power. The man with the withered arm was com- manded to stretch it forth, though it was powerless ; — ^what of that ? In making the eflFort it came up whole as the other. If God in His word should command us- to march through a stone wall, it would be our business to go at it ; but it would be His business to bring us through. "We can- not do His work, and He will not do ours. We are to make the effort, in humble de- WP^WMwiuiiyDi' 124 CHAPTER VII. pendence on His promises, and He will crown the effort with success ; therefore we are commanded to " work out our own sal- vation with fear and trembling. Por it is God which worketh in us both to will and to do of His own good pleasure." SECTION VIII. Our errors in judgment, infirmities, and manifold failings do not make void our good resolutions, nor our covenant relation to God, provided we sincerely repent, and be- come more humble and watchful, more ashamed of ourselves, more afraid of our weakness, more earnest to renew our former resolutions, and more careful to depend and wait upon God for grace to perform what He requires. The covenant of grace promises and se- cures pardon to every true penitent ; but if we do not promise and bind ourselves accord- ing to this covenant, we are under the con- demning power of the Law, which curseth every one that continueth not in all things that are written therein to do them. Therefore we should heartily, deliberately, and firmly resolve to serve the Lord, with full purpose of the whole heart and soul ; and serve Him without exception or reserv- ation, for the present, and from henceforth, NATURE OF A VOW. 12S and for ever. The people of God may change their place of abode, but not their employment. All our resolutions, promises, and vows should be according to the covenant of grace. Not in confidence of our own strength, nor to establish our own righte- ousness; but in humble dependence upon the grace and strength of our Lord and Saviour Jesus Christ. And then shall we triumph. Christ helping us, we shall be well able to go up and possess the goodly land. Hallelujah ! !'! ,f .; r. ! i - . CHAPTEH VIII. SUFFERING OF CHRIST. 1. St. Paul's defence against insinuations ; trust in atonement ; apostle glories in cross. 2. What im- plied in cross ; Christ laid down His life ; His death not caused by crucifixion ; apparent discrepancies between St. Mark and St. John ; design in creation thwarted ; necessary for Christ to undertake our cause; His agony. 3. Death of Christ not Irom natural cause ; attributes of God harmonized ; not necessary for Jews to crucify Christ. 4. Cross im- plies Gospel ; divinity of Christ ; prophecies ful- filled ; song in glory, &c. SECTION I. I HAVE just been reading with great •attention St. Paul's Epistle to the Gala- tians. It appears to have been written with his own hand, while at Rome; and addressed to the whole country of Asia Minor, where he had laboured with great success,* in extending Christianity among his Galatian brethren, who appear to have readily embraced the truths of the Gospel. But after Paul left Galatia, to preach the Gospel in other parts, certain false teachers SUFFERING OF CHRIST. 129 I of kio to its ace isof f of : or that sand ^ jured \ D, for lings, reapr Jbrist and wlio lirs of llaims, ive in IwiioiM^ unto- It makes the coward spirit brave, It nerves the feeble arm to fight ; It takes all horror from the grave, And gilds the bed of death with light. The balm of pain, the cure of woe. The measure and the pledge of love, 'T is all that sinners want below, 'T is all that angels know above." SECTION II. The cross of Christ not only implies the wooden cross on which He suffered on Mount Calvary ; but it implies all the unut- terable agonies He endured upou the cross, which were infinitely more than any mere mortal could endure. In order tbat we may form correct views of the extent of the atonement, it is neces- sary that we have adequate conceptions of the sufferings of Christ upon the cross. His sufferings in body were great ; but this does not appear to be all He endured upon the cross. Nor does it appear that He died in consequence of crucifixion, but from some other ckuse. It does appear that cru- cifixion was a circumstance, which in the Providence of God was permitted to accom- pany, but not cause, the death of Christ. If we suppose Christ died from crucifixion, it would appear to have been necessar7 >'i '^^''^'^''^f^^fr 130 CHAPTEE VIII. that the Jews should crucify Him. In that case, if Pilate had released Christ, instead of Barabbas, as he proposed to do, it would have frustrated the design of Providence in the redemption of the world. While upon earth, our Saviour said, " I lay down My life, that I might take it again. No man taketh it from Me, but I lay it down of Myself. I have power to lay it down, and I have power to take it again.'* And still the Jews are legally charged with the murder of Christ, because they did all in their power to accomplish their wicked purpose. No doubt they fain would have accomplished their wicked design, had not our Saviour expired from some other cause, while extended on the cross. Also, it appears evident our Saviour expired some hours sooner than the Jews had rea- son to expect His death from crucifixion. Erom all we can gather from the Holy Scriptures, it appears that our Saviour and the two thieves were crucified precisely at the same time, which was, according to the account given by St. John, the " sixth hour of the day," answering to twelve o'clock (or noon). This was according to the Jewish mode of reckoning time in all matters of labour. In the nineteenth chapter of the gospel by St. John, it is stated that "it f SUrFEWNG 01- CHRIST. Igj yi'M about the sivti. i, •before Pilate ?< S oTl "^"''^ *'^<' J-- then Pilate deSeS Ki ™/ " ""'^ "'» fi^d. And th y took r "^ *" " '^'' «'•»"- «^ay-'' And Then -t Sn 'J"'^ ^"^ "'-» teenth verso « h ''*''^*"' >» t'lo ei-h. fro- th^J apXHlf?' ''""•" ^^°'. John says, . . ■'^"Wv.n^^' SUFFERING OF CHRIST. 137 m ' That the death of Christ, hy some means, was absolutely necessary to redeem the world, is admitted ; but, that it was neces- sary to accomplish His death by crucifixion cannot be proved. In the infinite wisdom of God, the persecutors of Christ were per- mitted to manifest their envy and malice by nailing Him to the cross. His crucifixion was therefore a circumstance which did act- ually exist, and no more. It is one of the doctrines revealed in the New Testament, that the Son of God is the Creator of the world. That " by Him were all things created that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers : all things were s set forth in the Gospel ; that there re- , ■! SUFFERING OF CHRIST. 149 t, in ption i,ture^ and ;lory, ber,) ,ul to the gels, on in «He ng to Iness doc- lents, tre le- maineth therefore a rest for the people of ''■ ^y 1 . 1 CHAPTER X. BOUNDLESS LOVE. 1. Boundless love of God; how manifested. 2. Wonder ' of God's love to us. 3. God's condescension in sending His Son. 4. Boundless love ; how made to appear. 5. Love of God exceeds our comprehension. 6. Love of God not merited. 7. God's love com- mended to us. 8. Value of this love. 9. Beasons why we should love God. 10. The properties of the love of God ; free ; great ; its extent ; unchangeable ; perfect ; eternal. SECTION I. The love of God to man is a doctrine of great interest and comfort to us. It is a subject that claims our devout meditation. The faith, the knowledge, and experience of the love of God, wrought by the Holy Ghost in the hearts of true believers, affords them a well-grounded hope that " He that spared not His own Son, but delivered Him up for us all," wiU " with Him give us all things.** The Apostle Paul, in attempting to show the greatness of God's love to us, draws a ..-/■-x t:./v..L..;i.->a^--,^l\4':fc^^'^Mi!i}Ji^v-;^» -^.l .<...-■■.. 168 CHAPTER X. comparison between the love men Lave for each other, and the love of God manifested towards us. He says, *' 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 us.'* Perhaps one might be found who would die for an obliging, useful, and public-spirited friend; but none can be found who would lay down his life for his enemies. Who would die for the unjust, for those who are neither good nor righte- ous, who are unprofitable and really hateful, and as much opposed to their friend as sin- ners are to God? But "God commendeth His love toward us, in that, while we were yet sinners, Christ died for us." By this the love of God appears infinitely exalted above the love of man ; for when we were wicked and unrighteous, unprofitable and unable to help ourselves, loathsome and hateful, enemies and haters of God; when there was nothing in us to move Him to love us, and when we were full of sin, which might have moved Him to express His indignation against us, even then He vouch- safed the highest expressions of love, by devising a scheme of redemption, and giving His Son to consummate the plan, and save 1 BOUNDLESS LOVE. 169 US from the power and consequences of sin. Herein the freeness of His unbounded love appears, to our "vvonder and astonishment. It is like an ocean without bottom or shore, — boundless as its Author. The sufferings and death of Jesus Christ on Mount Calvary for us, is a bright and glorious commendation of the love of God^ In other words, the love of God the Father, in giving His Son, and the love of Jesus Christ, in giving Himself to the death of the cross for us, is a glorious manifestation of infinite goodness and love that admits of no parallel. All the perfections of God are infinite; and, in the method of our redemption by Jesus Christ, we have a bright and most luminous display of the justice and holiness, wisdom and goodness, and the mercy and love of God, which He has commended to- wards us in giving Christ to die for us. " O, for this love let rocks and hills Their lasting silence break ; And all harmonious human tongues * The Saviour's praises speak ! " SECTION II. ^ Now let us consider who it is that com- mends His love to us, and gave His only Son to suffer and die on Mount Calvary in 170 CHAPTER X. our room and stead. No less than the Cre- ator and Possessor of heaven and earth, the supreme Judge and Governor of the uni- verse, who is infinitely happy in His most glorious perfections, and verily has no need of us, and can serve Himself ten thousand ways without us. If a great prince or potentate should set his love upon one he finds in the highway, — in the ditch, — poor, famished, and naked, diseased and loathsome, hated and hateful, it would be a matter of wonder and astonish- ment. Much more so in our case, when we consider that God is infinitely greater than all earthly monarchs, and yet loves such creatures as we are ! Por men to be kind to each other is not a great matter ; for each may have need of the other, or may receive benefit one from another. The world is upheld by a combination of interests, like stones in an arch. The head cannot say to the foot, " I have no need of thee." The prince needs the peasant, as well as the peasant the prince. But God stands in no need of us ; we need His blessing and grace to sus- tain us. His bounty to supply us. His love to comfort us, His favour to make us happy, and His power to protect and preserve us. But He does not need us, or our services, to increase His happiness ; and, therefore, His BOUNDLESS LOVE. 171 love is wonderful. And it is wonderful indeed that a Being of such majesty, dig- nity, power, and purity, should condescend to set His love upon us. What a mercy ! '. SECTION III. Consider, now, the Person who came to die for us, — no less than the only-begotten Son of God ; His Son in such a sense as angels and men can bear no comparison under any cir- cumstances whatever. He who suffered and died for us is the Son of God in a most sin- gular sense, peculiar to Himself alone, and incommunicable to any other ; an eternal Son, possessing the infinite nature and per- fections of His Eather; equal with His Eather in power and glory, and infinitely beloved by Him. To send a servant to help an 3nemy, and to suifer many grievous things on his account and for his benefit, would be an instance of great generosity and love. But to send an only Son, a dearly-beloved Son, to suffer and die for the redemption of His enemies, is beyond parallel. " While we were yet sin- ners, Christ died for us. " " God so loved the world, that He gave His only-begotten Son, that whosoever believeth in Him should not perish, but have eternal life." God had not another Son to give, nor a better favour 172 CHAPTER X. to bestow upon us. In Him we have all that we need, and all that we can desire. .('h \n> SECTION IV. The height, the depth, and boundless ex- tent of the love of God will further appear, if we consider what the ever-blessed and most glorious Son of God came to do and to sutFer for us. He came to take upon Him our nature, to veil His glory, and to be made of the seed of Abraham, — made under the law ; which seems to have been i necessary that He might obtain the right * of our redemption. This, verily, was an amazing condescension. Suppose one of the angels that stand before God, one who has long been permitted to dwell in His presence, should, for the sake of some special service to a number of men, leave his state of glory and happiness in the bright world above, and take up his dwell- ing in a human body, and be united to such a lump of earth, subjected to its laws and infirmities, we should evidently celebrate and admire such an act of generosity and kindness. But here, in the Son of God, we have infinitely greater love and humiliation manifested. /- ^^ The Son of God, our great Redeemer, more excellent than the angels, became BOUNDLESS LOVK. 173 man, and tho Son of Man, that He might suffer and die for us, and exalt us to bo the sons of God. Had lie been sent only to assume our nature, and had he lived in it in all the ease, lionour, and grandeur tliat hu- man affairs Avill 2)erniit, and afterwards been translated to heaven Avith the acclamations of attending angels, there would have been great condescension even in this. But to take a body on purjiose to suffer for us, and to be despised of men, reproached and re- viled by His own creatures, whom He came to redeem and save, and to be scourged, pierced, wounded, and broken with many sufferings, griefs, and sorrows, both in soul and body, and then to languish, bleed, and die for us, is a manifest exertion of bene- volence and love, that not onlv admits of no comparison, but is as boundless as the infinitude of His mercy. 1' SECTION V. The death of Christ -was violent and cruel, attended with unutterable pain and torture. It was a lingering and shameful death. Crucifixion was thought fit for none among the Eomans but the vilest of the vile, — slaves and the worst of malefactors. It was an accursed death. Jesus Christ en* dured the curses of the Law, that we might IMAGE EVALUATION TEST TARGET (MT-3) 1.0 I.I La|Z8 |2.5 m 1 ^'^^ l'*"^ 11'-^ < 6" » .^^ vl 0^ P -^c^^ c-- ^ .^' ^ ...'^ Photographic Sciences Corporation 23 WEST MAIN STREET WEBSTER, N.Y. 14510 (71«) •72-4503 ^V^ %^^ ^ ;■) ^ M s 1 174 CHAPTER X. / enjoy all the blessings presented in the Gospel. He became man, that He might become a Man of Sorrows, a sacrifice for sin, and suffer the dreadful punishment due to our sins. This commends the love of God to us, for it exceeds all comprehensicm ; and " hereby perceiye we the love of God, because He laid down His life for us." And " greater love hath no man tnan this, that a man lay down his life for his friend." But the Son of Man died for His enemies, even while they were clamouring for His blood. Such were the tokens of His mercy, and the unbounded manifestations of His eternal love, in the redemption and salva- tion of the world. * [\v^h: SECTION VI. Again, let us take a view of the persons for whom Christ died ; and then let us con- sider what a high commendation it is of the love of God. We did not love Him ; but He loved us, and died for us, while we were sinners, — wretched and miserable sinners, rebellious, disingenuous, and ungrateful offenders, who have nothing amiable or worthy in us to claim His notice or regard. His love was free nnd independent of any merit in us. We have merited nothing but His displeasure. BOXmDLEBS LOVE. 175 V There was no necessity or obligation on the part of the great Creator to love any of His rebellious creatures. It was in His choice whether any creature should have a being or not ; much less, then, whether any creature should or should not be the object of His love. If a man may love whom he pleases, and enjoy those whom he loves, it would be a matter of wonder if he would not choose the best. But here is the wonder of God*s love, that it centres upon the worst of creatures, — ^rebellious and sinful man, and, indeed, upon many of the worst of men. SECTION VII. In Scripture, man is described as being perfidious, disobedient, and rebellious against God. In the whole frame of our minds, and in all the actions of our lives, we have manifested opposition to the laws and will of God ; but even then Christ died for us. It is a matter of wonder that God should love such enemies and rebels, and that Christ should suffer and die for those who "hated " Him " without a cause," and had willingly subjected themselves to His deadly enemies, — sin and Satan. Yet while we were in this state, God granted to us the highest expression of His love, by giving His Son to die for us ; and the Son of Qod MH 176 CHAPTER X. exposed Himself to contempt and shame, agonies and death, for us. God loved the Tingodly, and Christ loved sinners. This is love that surpasses all our most exalted thoughts and imaginations. And God comi mer.ded this " love toward us, in that, while we were yet sinners, Christ died for us.* * SECTION VIII. Now, to understand the inestimahle value of this love, let us consider the matchless benefits redounding to our advantage from this love of benevolence, — the love of God i to man. Jesus Christ, by His sufferings and death upon the cross, saves us from sin ; from the guilt, power, pollution, and consequences of sin, which, if inflicted, would be purgatory in this world, and perdition in the next. Or, in other words. He saves us from the wrath and curse of God in this life, and from the intolerable torments of hell for ever and ever. Through the death and merits of Christ we have all manner of spiritual and hea- venly blessings bestowed upon us, and are reconciled to God, renewed in the spirit of our minds, justified, adopted into His family, sanctified, — prepared for heaven, and heaven prepared for us» BOUNDLESS LOTE. 177 Jesus Christ "loved the Church, and gave Himself for it," " that He might pre- sent it to Himself a glorious Church, not hav- ing spot, or wrinkle, or any such thing; hut that it should he holy, and without blemish." SECTION IX. If a great king should redeem a miserable beggar from bondage and slavery, and ele- vate him to the honour and happiness of a Crown, and possession of an hereditary king- dom, it would be a wonderful instance of benevolence, generosity, goodness, and love. But what God has done for us, in sending His Son to redeem and save us, is infinitely more. Then should we not adore Him, and love Him, because He first loved us ? When we bring all these considerations together, we may conceive something of the infinite greatness and value of this love. Any one of the above considerations renders the love of God towards us wonderful. What then shall we say of them altogether ? O, the mercy and love of God ! how vast, how unfathomable, and how boundless ! It reaches to the lowept plunge of degradation, and raises the poor sinner to the immeasu- rable heights of heaven and glory. It ex- tends over all the earth, and is vast as eternity. N 178 CHAPTEB X. SECTION X. Kow let US notice some of the properties of the love of God. 1. It is most generous and free. For when we were without strength, ungodly- sinners, and enemies to God, and when there was nothing in us to move love, hut we were proper objects of His hatred, wrath, and indignation, He granted the highest expression of His love, in the gift of His Son to sufiPer and die for us. 2. It is great, as well as free. No ' instance of human love can equal or even resemble it. The highest that ever rose, was for one friend to die for another ; but Christ laid down His life for His enemies. This was a brilliant manifestation of infinite love. n 3. In its extent. It is above all thought or conception of ours, as the Apostle Paul intimates, " That ye may be able, with all the saints, to know the love of Christ, which passeth knowledge." It is above our understanding : we cannot search it out to perfection. . We know not fully che dignity of His person, and the greatness of His con- descension; and therefore cannot pretend to measure the breadth, the length, the height, or the depth of this love. It is boundless as eternity. ^^ BOUNDLESS LOVE. 179 4. It is unchangeable. No act of un-, kindness or ingratitude of ours will alter or - change it ; not even unfaithfulness and de- ception, such as seldom admits of reconcili- ation among men. God hates the sin ; but loves the sinner still. The Apostle Paul says, " I am persuaded, tliat 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 he able to separate us from the love of God, which is in Christ Jesus our Lord." Nothing that exists can sepa- rate us from the love of God. The apostle says, " Nor any other creature," that is, any other thing that exists. Neither angels, men, nor devils can separate us from the love of God. The electric fluid, which pervades all nature, is the source of vegetation, animal heat, and motion ; and is active, powerful, and pure; but is. so subtile and spiritual that it is invisible. Still, it is one of the elements that exist. It is something, — a substance in existence. But not so with cold, its opposite. If we speak of cold as an adjective, we only refer to it as having the sense of a chill. If we refer to it as a substantive, we have reference to the cause of that sensation ; and even frost is only thQ N 2 180 CHAPTER X. last effect of cold. Therefore neither cold nor frost is anything more or less than the absence of heat. It is not an element that exists. So, when we speak of righteonsnesa and true holiness, — the kingdom fixed within, — we refer to that burning, living principle within, which we may feel as a thing that exists. Not so with sin ; we may personate it, or call it what we please. It is nothing like an element that exists. It is the absence of good, — the opposite of righteousness and true holiness. The apostle calls it the "transgression of the law;" therefore, an action, not a constituent part, a principle, or element that exists. The apostle declares, " Nor any other creature shall be able to separate us from the love of God : " but verily sin will. But it is not a " creature," a thing that, in the abstract, exists as an element ; but an act of rebel- lion against God. ^> vX^ 5. The love of God is perfect. It is not passionate, or transient; but pure, perfect, and immutable, like Himself; for " God is love.'^ It is free from all imperfection that might abate the heat and strength, or eclipse the light of it. It is without folly or defect, without hypocrisy or excess, without selfishness, alteration, or diminution. In a word, it is perfect and " passeth knowledge.** BOUNDLESS LOVE. 181 6. It is eternal, whicli makes it a com- plete, lasting, and eternal happiness. As it was from eternity exercised in gracious purposes, so it will be continued throughout eternity in a never-ending state of happi- ness. Eor " the mercy of the Lord is from everlasting to everlasting upon thera that fear Him." ,^ Such is the generous freedom and infinite greatness of the love of God to sinners. Jjet us, therefore, give unto Him the Jionour due to His name, for His amazing love to us, by admiring it, and adoring Him for it. These considerations should •engage us to love God, who thus commends His love to us. We are under infinite obligations to love Him who first loved us. It must be an inhuman and an intolerable •disposition or temper that will not return love for love. The worst of sinners will often do this to each other. The return of love is absolutely due, and therefore deserves no thanks or reward. The "publicans," who were counted the worst of men, do this; and shall we be worse than they ? Shall we deal more dis- ingenuously, more unworthily with God, than the worst of men deal with each Shall we not love Him, who propounds it 182 CHAPTER X. as a motive to do so, *' because He first loved us ? ** Great will be our deserved con- demnation if we withhold our affections from Him, and centre them upon the world. But we who admire the love of God, and value an interest in it above all things, should make the most hearty, unfeigned, and entire consecration of ourselves, of all we have and are, upon the altars of the Most High. We should honour, love, and serve God to the utmost of our power. In doing this, we will have the evidence that God loves us; for He has declared in His word, "I love them that love Me." Let us manifest our love to God by thankfulness and obe- dience to His laws, and by a frequent, devout commemoration of His love to us. Then we shall be enabled to say with the Psalmist, " O Lord, whom have I in heaven but Thee ? and there is none upon earth that I desire beside Thee." /latt All must know, from the light of nature, from reason, and from Divine revelation, that it is our duty, and will consummate our hap- piness, if we love, please, and serve (^lod; that for this end we were made and sent into the world, to live, not according to our own will, but according to the will of our great Creator and Redeemer. But while BOUNI^iiESS LOYE. 188 the sinner continues unconverted, he acts contrary to both his duty and his interest. Though he cannot change his nature, yet he lives in the wilful and habitual contempt of his duty. He neglects many duties that he might perform, and he commits many sins from which he might refrain. Many cannot love and serve God because they will not, and therefore justly deserve tho displeasure due to the carnal mind. '^ The great end of the law is to direct, require, and command us to love and please God ; but the unregenerated prefers pleasing himself, and serving his own lusts and desires. t Another end of both the Law and the Gospel is, to bring us near to God, that we may enjoy His favour and lovingkindness, and have communion with Him. But this cannot be designed or accomplished by the unconverted, because he places his affec- tions on transitory things, and does not seek for communion with God. Also, the end of the Law and the Gospel is to incline and enable us to glorify God. This is both our duty and our privilege. Let us see to it. It will cost less to become happy than will be required to make us miserable. If we attain to holiness, verily we shall be happy. Then let us seek for 184 CHAPTBB XI. holiness : it is the best philosophy of the wise, giving us comfort in afflictions, strength in weakness, and riches in our poverty. It is not a wild blaze of passion that flashes and then vanishes ; but it is endur- ing and eternal. "•«♦ ^ to ■mil CHAPTER XI. DUTIES ENJOINED. ('< 1. Contrary to sinners* nature to ploase God; cannot; will not ; reasons why ; duties enjoined ; first ; second ; third command. 2. Duties of fifth com- mand ; Paul before his conversion ; reasons why sinners cannot please God. 3. Essential defect in service of wicked ; only way iu gain access at throne of grace ; general invitation. > SECTION I. It is a fact, admitted by all true Chris- tians of every denomination, that those who are under the power and influence of a^ car- nal mind, are enemies to God. The frame of their mind, the desire of their hearts, and the tenor of their life, are all displeasing to God. It cannot be otherwise while they o DUTIES ENJOIKEB. 186 continue in that state. It is contrary to the nature of a sinner, as a rt^bel and enemy, to study or desire to please God. ** They that are in the flesh cannot please God.'* They jare also opposed to those who are in the Spirit, and walk after the Spirit. In a word, those who are carnally minded, are destitute of the sanctifying Spirit and grace of God ; unregenerated, and in a corrupt and fallen state of nature. But to be in the faith im- plies a state of grace, or, in other words, a state of true Christianity under the power and influence of the Spirit of Christ, in op- position to the power and dominion of cor- rupt nature. But believers may still have some remains of the corrupt nature in them ; for it is written, ** Ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you." . Of those who are in the flesh, it is asserted in Scripture that they cannot please God. But this is to be understood with this limi- tation ; that is, so long as they continue in that state, they do not, because they will not make it the great business of life to please, love, and serve God. Some are open and professed enemies ; by acts of disobedience and rebellion against God, they stand out in bold opposition to the law of God. But others are civil and sober, and by many in 186 CHAPTER XT. the world called good men ; but they do not honour God by observing His law, in that manner and for the end He commands us ; they are therefore guilty of neglecting and despising the Gospel ; they are enemies and reoels, and in a state of condemnation. . i^ Snow can never be made hot while it is snow ; but it may be dissolved into water by heat, and then be made hot ; so the carnal man in an unregenerated state cannot please God ; but when he is regenerated and sanc- tified by the Spirit, he may please God ; he is reconciled to God, and God is reconciled to him through the death of His Son. » ; t .\s to the duties enjoined by the law, the unconverted cannot please God by the per- formance of them. The scope of the first command is to make men fear God above all, love Him above all, trust in Him, and de- light in Him. But natural corruption in- clines and disposes men to fear and love the creature more than the Creator, and to trust and delight in that which cannot afford sub- stantial happiness. ^^ They who are in the flesh cannot please God in keeping the second command, be- cause the scope of it is, that we observe the ordinances of God*s worship, to promote and maintain holiness and communion with Him. But corrupt nature inclines men to 1 DUTIES ENJOINED. 187 idolatry, superstition, and formality, and at the best to exercise themselves in God's worship superficially and externally, to bribe their conscience to a false peace, that with the greater quietness they may secure the gratification of their carnal mind. Neither can they keep the third command, because the scope of it is holy fear and re- verence, seriousness and suitableness in the frame of our hearts, and our whole behaviour towards a most holy, righteous, and every- Avhere present God. But an unregenerated man has not the holy fear of God, and the lively faith of His Divine perfections, and treats irreverently the name, titles, attri- butes, and ordinances of God. ,♦>, SECTION II. Though a man may rest from labour, and attend upon the ordinances and God's house upon the Sabbath day, yet through the vanity of his corrupt mind he cannot keep the Sabbath holy in a spiritual manner. While the heart is unrenewed by grace, he cannot be in the spirit on the Lord's day, and worship Him in spint and in truth, neither can he perform the duties of the fifth command, so as to please God. These duties must be performed through faith, and from a principle of love ; but the unregenerated 188 . CHAPTER XI. man obeys only through fear, and with self- ish views of vorldly advantage. ^^ The manner of observing the sixth, seventh, eighth, and ninth command, cs performed by the unconverted, is defective and displeasing to God. Neither can he strictly observe the tenth command, which forbids covetousness, and requires content- ment with our own lot in life, because an un- converted man is under the reigning power of corrupt lusts and vile affections, which are unsatiable, discontented, and envious. , | • Upon the whole an unconverted state is not only sinful but a very dangerous state ; for sucl a person cannot keep any of the commands so as to please God. And though he may keep them as Avell 'is did the Apostle Paul before his conversion, it is with a de^ sign to establish his own righteousness, which is displeasing to God ; because the end of the moral law, as it is taken into the dispensation of grace, is to be a " school- master '* to bring us to Christ, that we may submit to His righteousness, and be justified by faith in the Son of God. They who are in the " flesh '* cannot please God ; for they live in disobedience and rebellion against the great commands of evangelical repentance and faith in the Lord Jesus Christ. *'The times of ignorance ^.r- DUTIES ENJOINED. 189 God winked at, but now commandeth all men everywhere to repent." And " this is His commandment, that we should believe on the name of His Son Jesus Christ." In short, unconverted sinners cannot please God, because they are guilty of neglecting and despising the great remedy presented in the Gospel for the recovery and salvation of perishing sinners. They do not acknowledge and glorify God in the perfections He has displayed in the great method of our re- demption. They do not acknowledge and honour Jesus Christ as the eternal Son of God, and the only Saviour of mankind. The command is, ** That all men should honour the Son, even as they honour the Eather. He that honoureth not the Son honoureth not the Eather which hath sent Him." The unregenerated cannot please God, because oi the stated contrariety and oppo- sition between their nature and the nature of God. God h a Spirit pure and holy. They are carnal, sinful, impure, and unholy : so that they neither study to please God, nor can He be pleased with them, while they continue in that state : " Because the carnal mind is enmity against God; for it is not sub- ject to the law of God, neither indeed can be.** They want the requisites that are neces- sary to render an action good and well- •M 190 CHAPTER XI. pleasing to God. They are not ia a renewed and reconciled state. They have not fled to Jesus Christ for the renewing and sanctify- ing operations of His Spirit, nor accepted of Him as the only Mediator between God and men, to reconcile them to God. All who come to Jesus Christ for life are renewed by His Spirit, justified and sanctified by His grace, and God is pleased with them through His well-beloved Son. But unconverted sinners continue in a state of disobedience, enmity, and condemnation. Unconverted sinners have not that faith, without which it is impossible to please God. They do not firmly believe that He is a re- warder of them tiiat diligently seek Him. And while they do not believe in God*s pro- mises, nor in the Lord Jesus Christ, the wrath of God abideth on them, " because" they have " not believed in the name of the only begotten Son of God. And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil." SECTION III. i ^iT The best tiervices of the wicked are under essential defect, either as to the end, ol* the maniier in which they are performed, or the principle from whence they proceed. Their DUTIES ENJOINED. 191 prayers, their tears, their almsgiving, and other kinds of good works, are not accepted of God, hecause they lack the qualifications requisite to constitute an action good and acceptahle in His sight ; namely, faith, love, humility, self-denial, and other graces of the Spirit. Cain's sacrifice was not accepted ; nor did Esau's tears secure spiritual bless- ings. Our hest offerings, unless perfumed with the incense of the merits of Christ, will not be accepted. Our tears, our sighs, our contrition, — acts of benevolence, acts of devotion, and our prayers, all, all must be presented on the altar of Christ's merits. He is th(^ only medium through which and by whom we can gain access at the throne of grace. Before He ascended to His native heavens. He declared, if we ask any thing in His name, it shall be given. What an encouragement is this to us poor mortals, who have no merit of our own ! The more needy we are, the more welcome to come ; and though we may be so far from being able to pay the uttermost farthing, that we have not a farthing to pay ; yet in Christ there is a fulness, — " enough for each, enough for all, and enough for evermore." All are invited. " Come, all the world ; come, sinner, thou ; All things in Christ are ready now." ;«.:.«■ At- I I ':VH'- CHAP'i2R XII. MELCHISEDEC. '. 'f // .-I- 1. Mysteries of person and parentage of Melchisedec ; where referred to in Scripture. 2. Jewish tradition ; the apostle refers to office, not name. 3. King of Salem ; Jebus-Salem = Jerusalem. 4. The way Christ came to His office. 5. In what sense Mel- chisedec was without father or mother, beginning of days, end of life. 6. Christ a Priest and King. 7. Grace of repentance ; how obtained. 8. Justifi- cation ; peace ; refreshment, &c. 9. Christ a King. 10. Returns we should make to Him as Priest. 11. As King, &c. SECTION I. jvv. I A THOUSAND idle tales have been told about Melchisedec, both in regard to his person and his parentage. And, no doubt, twice ten thousand vague and untenable notions have been entertained and reiterated both in re- gard to his person and his parentage. Many have been puzzled to know who he was, or what he was ; for the Apostle Paul declares he was " without father, without mother, without descent, having neither beginning of days nor end of life.'* - -x^^ Many wild theories have been indulged by MELCHISEPEC. 193 both ancient and modern visionaries in re- gard to the appearance, person, name, office, residence, and government of this great Canaanitish prince. Some have wondered who he was ; and because he is represented as being " without father and without mother," others have wondered, in all the world, what he was. ► Some have supposed he was verily the son of God, or some purely spiritual intelligence. But the Apostle Paul says he was "made like unto the Son of God." Others follow the opinion of the Jewish rabbins, and sup- pose he was Shem, Noah's eldest son. ,: The fact is, Melchisedec is referred to in only three places in the Holy Scriptures. Pirst, in the fourteenth chapter of the book of Genesis, where we have a brief history of this mysterious monarch. He is not referred to again, in Scripture, until we come to the hundred and tenth Psalm, where the psalm- ist, in referring to Jesus Christ as our great High Priest, exclaims, in a prophetic tone, " The Lord hath sworn, and will not repent, Thou art a priest for ever after the order of Melchisedec." After this, we find not the least reference to him in Scripture, till we come to St. Paul's Epistle to the Hebrews, where the apostle takes up the whole subject ; and, in referring to the offices our Saviour sustained 194 CHAPTER XII. in completing the great work of human re- demption, he shows that, to accomplish this, He was made an High Priest after the order of Melchisedec. ; "^ l SECTION II. <•/•» ^he tradition among the Jews, that Shem was the " Melchisedec," is founded, at least, on strong probahility. Shem was three hun- dred and ninety-three years old when Abra- ham was bom : and as he lived five hundred and two years after the Deluge, he evidently, was alive, and stood as the head and father of their race, at the time Abraham returned from the slaughter of the confederate kings, when Melchisedec met him, as stated in the fourteenth chapter of Genesis. It is no proof this prince was not Shem, merely because he is called Melchisedec ; for it will appear, from an after consideration, whatever the name of this individual was, it was not Melchisedec. Nor does the Apostle Paul pretend to say who his parents were, or what his name was ; but the burden of his argument, in his Epistle to the Hebrews, is to show that Christ was made an High Priest after the order of Melchisedec. . A question here arises at once, — In what respect was our Saviour made an High Priest after the order of Melchisedec ? HELCHI8BDEG. 159 is, Ler V A. ast, ,un- bra- ired nty bther med ings, kthe hem, 5; for ition, as, it It may be necessary to observe that the word " Melchisedec " is not a proper noun, but a common substantive. It is not a proper name, but a title, or an epithet. The Apostle Paul says, "Melchisedec, — being by interpretation King of righteousness." It is admitted by all who are acquainted with the language in which the Old Testa- ment was written, that " Malchi-tsedek " signifies " my rigldeoiis king ; " or, if you please to transpose the sentence, as St. Paid has it in the seventh chapter and second verse of his Epistle to the Hebrews, ** king of righteousness," a title justly given to him on account of the pure and righteous admi- nistration of his government. Any holy and righteous man, that sustained the office of priest and king at that time, would have been called, in that language, a " Mel- chisedec," — that is, "a righteous king." Hence, it was not the name of the indi- vidual, but a title given to him on account of the position he occupied and sustained, not only as a just and holy man, but a " priest of the most high God," and a king, who reigned in Salem. "Was Melchisedec king of righteousness,-^ or, in other words, a righteous king ? So is Jesus Christ, according to ancient predic- tion. God, by the mouth of the Prophet o 2 196 CHAPTKR XII. v\ Isaiah, oxclaims, " BaUold, a Kinj^ shall reign in ri^^^htcousness.** **And rightooua- ness shall bo the girdle of His loins, and faithfulness the girdle of His reins." Jesus Christ is not only righteous in His govern- ment, but He alone is emphatically and essentially righteous. He is the " Lord our righteousness ; " just and righteous in Him- self, and in all His rewards and chastise- ments, in that He will give to " every man according as his work shall be." He is the Author of righteousness, as was proclaimed' by the Prophet Jeremiah : " Behold, the days come, saith the Lord, that I will raise unto David a righteous Branch, and a King shal reign and prosper, and shall execute judg- ment and justice in the earth. In His days Judah shall be saved, and Israel shall dwell safely : and this is His name whereby He shall be called, The Lord our Eighjeous- NESS. >j SECTION III. , ' t Melcjiisedec was King of Salem, which the Apostle Paul says is, by interpretation, " King of Peace." Salem is a proper sub- stantive, — the name of the city where Mel- chisedec reigned; and, according to the Apostle Paul's interpretation, Salem signi- fies " peacJe." That Salem was subsequently ':W-^'(^. MELCUI8EDEC. 197 called Jerusalem is quite evident. This wo gather from what is contained in the elevcntli chapter of the Pirst Book of Chronicles, where it is stated, thiit " all the ciders of Israel came to the kini:^ to llchron; and David made a covenant with them in llehron before the Lord ; and they anointed David king over Israel, according to the word of the Lord by Samuel. And David and all Israel went to Jerusalem, which is Jehus: where the Jebusitcs were, the inhabitants of the land. And the inhabitants of Jehus said to David, Thou shalt not come hither. Nevertheless David took the castle of Zion, which is the city of David. And David said. Whosoever smiteth the Jebusites first shall be chief and captain. So Joab the son of Zeruiah went first up, and was chief. And David dwelt in the castle ; therefore they called it the city of David." All these historical facts are particularly mentioned in the fifth chapter of the Second Book of Samuel ; which if we collate with the seventy-sixth Psalm, where it is written, "In Judah is God known: His name is great in Israel. In Salem also is His tabernacle, and His dwelling place in Zion,'* we shall see that by Salem Jerusalem is meant; that it was first called ** Salem," after which it was taken by the Jebusites. 'r 198 CHAPTBB XII. While the Jcbusites inhabitea Salem, it was called " JehttSi* then " Jebus-Saleni ; ** but since it was captured by King David, it ia called Jerusalem. » ut Salem, which signifies peaces was the place where Melchisedec reigned ; and it was in Jerusalem, — the identical same place, — ^that our Saviour appeared as King of the Jews ; walked up and down in ** Jewry ; " and, as our great High Priest, suffered on Mount Calvary, to atone for the sins of the whole world, — * />. ; Melchisedec was king of Salem y which is, by interpretation, *^ peace" So is Jesus Christ the "Prince of Peace;" "for it pleased the Eather that in Him should all fulness dwell : and, having made |)^ac(? through the blood of His Cross, by Him ta reconcile all things unto Himself." Por He " abolished in His flesh the enmity, even the law of commandments contained in ordinances : for to make in Himself of twain one new man, so making peace." There- fore the Apostle Paul says, "He is our peace." SECTION IV. •i u *.i Melchisedec came to his office not by right af primogeniture, or in any way of succession,, as did the sons of Aaron or Levi, but was HELCHIBEDBC. 199 ta called of God to fill that office. The Apostle Paul, in referring to our Saviour, says, <*And being made perfect. Ho became the Author of eternal salvation unto them that obey Him ; called of God an High Friest after the order of Mclchisedoc." Thus our Sa- viour came to His office not by primogeni- ture or succession, but by a call of the Pather ; and His priesthood was confirmed by an oath, as proclaimed, in a prophetic tone, by the psalmist : " The Lord hath sworn, and will not repent. Thou art a priest for ever after the order of Mel- chisedec." ^' It appears one of the objections urged by the Pharisees against our Saviour as a high priest was, that He did not descend from a priestly tribe. The Apostle Paul admits "that our Lord sprang out of Juda; of which tribe Moses spake nothing concern- ing priesthood ; '* but he shows that this is no argument against the priesthood of Christ; for He was made an high priest after the order of Melchisedec, and "not after the law of a carnal commandment, but after the power of an endless life." M^rr v; ►r. SECTION V. It appears Melchisedec had neither pre- decessor nor successor in his office; and 200 CHAPTER XII.' therefore tlie Apostle Paul says he was "without father, without mother, without descent, having neither beginning of days, nor end of life; but made like unto the Son of God, abideth a priest con- tinually." Not that he was without a natural father and mother ; for the apostle is not referring to his person, but to his priesthood ; not his humanity, but his office, in which he had no successor. When Melchisedec was found sitting upon a throne in Salem, swaying a sceptre over the people, no doubt the question was asked, ** Who is he ? Is he the son of a king ? Is he a prince ? By what authority does he reign ?" In turning to their archives, they could find the name neither of his father nor mother upon their records; that is, "his descent was not counted." In this respect he was legally (but not naturally or ab- solutely) "without father and without mother." It may not be considered altogether alle- gorical to say, as a man, our Saviour was without father ; and as God, He was without mother, for He existed before the worlfi was made. In a certain sense, both Christ and Mel- chisedec were without father and without mother ; for they did not descend from the MELCHISEDEC. 201 original sacerdotal stock. Melcliisedec evi- dently was a Canaanite, not of the seed of Abraham, and, therefore, Avithout genealogy : "his descent was not counted," not reckoned up, not found on record. Of other patri- archs, spoken of by Moses, we have the descent recorded. Moses tells us who was their father ; the time of their birth, " the beginning of their days," and the time of their death, — to them "the end of life." But concerning these things no mention is made in reference to Melchisedec, either in regard to the beginning of his days or end of his life. Melchisedec' s genealogy is no- where recorded: in this respect he was without father and without mother. Nor is there any record of the end of his priest- hood, more than there is of his ancestry. His priesthood is therefore considered as perpetual. And so with the priesthood of Christ, who " abideth a Priest continually." Por He is immortal, and ever lives as Priest, to make intercession for us. The Jewish priests were mediators of the old covenant, by means of the sacrifices they offered upon Jewish altars : but Jesus Christ, who liveth for ever, has established a new and better covenant, by the sacrifice of HimseK for the sins of the whole world ; and as such, His priesthood is unchangeable 202 CHAPTEB XII. and eternal, without " beginning of days 6t end of life." i i>.j i> / SECTION VI. Melchisedec was both a king and a priest. Though he was of Canaanitish origin, he was religious; and this religious monarch thought it no disparagement to his kingly honours to officiate in the solemn rites of the worship of the true God. In like manner, Jesus Christ is both a King and a Priest. The Prophet Zechariah, referring to Christ, speaks of a " Royal Priesthood.*' In this respect He was evi- dently made an "High Priest after the order of Melchisedec." Jesus Christ was promised as a King, when the psalmist proclaimed in a prophetic tone, *' Yet have I set my King upon my holy hill of Zion. I will declare the decree : The Lord hath said unto Me, Thou art My Son, this day have I begotten Thee. Ask of Me, and I shall give Thee the heathen for thine ir- heritance, and the uttermost parts of the earth for Thy possession." He was also promised as a Priest, and as such set forth in all the types and shadows, and in the sacrifices presented on Jewish altars. ^ '^-f'* Jesus Christ executed the office of a MELGHISSDEC. 203 I a Priest Yj giving Himself a sacrifice for us, and by suffering on Mount Calvary, the "just for the unjust." He bore ** our sins in His own body on the tree, that we, being dead to sins, should live unto righteousness ; by whose stripes we are healed." As He fills the office of a Priest in our justifica- tion, so He also fills the office of King in our sanctification. In the heart of the sanctified believer He reigns and rules with- out a rival. Prom the foregoing, it appears that Christ was made an High Priest after the order of Melchxsedec, — 1. Prom his title, Melchisedec, which signifies " a righteous king." Jesus Christ is also a righteous King. 2. Melchisedec was King of Salem, — Salem signifies "peace." Jesus Christ is the Prince of Peace. 8. Melchisedec dwelt in Salem, after- wards called Jebus, then Jebus-Salem, and subsequently Jerusalem. Our Saviour sojourned in Jerusalem, and there He " suffered, the just for the unjust." 4. Melchisedec did not come to his office by succession, primogeniture, or seniority. Jesas Christ was called of God an High Priest after the same order. 5. Melchisedec was both a king and a '■^ 20di CHAPTER XII. S- priest. Jesus Christ is our great High Priest, and the King of kings, and Lord of lords. Therefore we should trust in Him as our great High Priest, and obey Him as our King. We should not think less of Him on account of His humble cradle, or His cross. He ceaseth not to be man in His highest estate ; so He was God in His lowest. AU His works were miracles, and His words oracles. His life was a pattern, and His death a sacrifice. His resurrection was | glorious, and His ascension was most trium- phant. As our High Priest, His intercession is prevalent, and His coming again will be magnificent. All the angels in heaven adore Him, the glorified millions praise Him, devils in hell fear Him. We should own His person, love His name, embrace His truth, bear His cross, obey His com- mands, live to His glory, and die in His favour, that we may dwell with Him eternally. Hallelujah. SECTION VII. While in this life, we need many mercies, and desire many blessings ; and so far as our desires are gratified in obtaining spirit- ual blessings we are completely happy. Now, all that we need, to make us truly MELGHISEDEC. 205 happy, is amply provided for us by our great High Priest, who on Mount Calvary made an atonement for us. ^ We need the grace of repentance. It has been asked, Can the Ethiopian change his skin, or the leopard his spots ? Verily not. Nor can the poor sinner change his heart. Without the grace of God, he might as well undertake to create a new world, as attempt to change and renew his old polluted heart. This needed srace we mav have through our Lord Jesus Christ, as our great High Priest : He was " sent into the world to give repentance to Israel and the forgive- ness of sin.'* It is admitted that faith is the scriptural condition of our justification ; but it must not be forgotten that repentance is one hinge on which our salvation turns. God has never promised pardon to the impeni- tent ; but through the merits of our great High Priest, we may obtain all that grace and strength to enable us to repent, turn from, and forsake all our sins. The sinner may loathe past sins, on account of his condemnation, and the penalty inflicted; but true repentance in- clines us to hate present as well as past sins, and forsake them, because they are defiling to the soul, and offensive to God. The most 206 CH4FTEB XII. prominent feature and important part of repentance is, not merely to grieve over, or mourn on account of, past sins, but to turn from them. It is of no account to sorrow for our sins unless we forsake them. " Let the wicked forsake his way, and the un- righteous man his thoughts; and let him return unto the Lord, and He will have mercy upon him, and to our God, for He will abundantly pardon.'* SECTION VIII. Being sinners both by nature and practice, and under condemnation, we need pardon and justification. "For all have sinned, and come short of the glory of God.** But we may be "justified freely by His grace through the redemption that is in Christ Jesus,'* our great High Priest, "whom God hath set forth to be a propitiation through faith in His blood, to declare His righteousness for the remission of sins that are past, through the forbearance of God.'* Now we may obtain justification through faith in our great High Priest, who made ample atonement for our sins by His obedi- ence unto death. > Also, we need regeneration, which implies a radical change — a new creation ; for, " if any man be in Christ, he is a new creature : HELCHISEDEC. 20^ old things are passed away, behold, all things are become new.** Now, all this is accomplished, "not by works of right- eousness which we have done, but accord- ing to His mercy He saved us, by the washing of regeneration, and renewing of the Holy Ghost, which He shed on us abundantly through Jesus Christ our Saviour.'* Therefore we conclude that it is through Him, who was made an High Priest after the order of Melchisedec, that we obtain justification and regeneration, together with the gift of the Holy Spirit, and every other blessing conferred upon us. \ SECTION IX. • Now, as Jesus Christ fills the office of Priest in our justification and regeneration, so He fills the office of King in our sanctifica- tion. When all our ransomed powers, all we have and are, — all, all are laid upon the altars of the Most High, and our offering perfumed with the incense of the merits of Christ, it will be accepted. The kingdom will be fixed within. Then, and not till then, Christ, as King, reigns in the heart without a rival. This sanctification, this holy, happy state, we obtain through our Lord Jesus Christ as 208 CHAPTER XTI. / our King to reign in our hearts, and rule over us. It is written, " It is the Lord that sanctifieth you." , Also, it is through Him we receive actual peace with God; for, "being justified by- faith, we have peace witli God through our Lord Jesus Christ." In the world we may have tribulations, but in Christ we have peace. When we enlist as faithful soldiers in the cause of Christ, as our King He will not only subdue our spiritual foes, but give us peace. He came to negotiate peace 1 between offending man and offended Justice. He made peace by the blood of His cross. He also gives us refreshment — the water of life, and bread sent down from heaven. Our Saviour said, "Verily, verily, I say unto you, Moses gave you not that bread from heaven; but My Pather giveth you the true bread from heaven. Por the bread of God is He which cometh down from heaven, and giveth life unto the world." Also, as our Prophet, by His word and Spirit, He teaches us the way of salvation. In a word, through Him we receive every grace and blessing we need to make us useful in life, triumphant in death, and happy through all eternity. . . ^ i.;- ,-(•' -<^ii?fe!>2;-4 ,.' u>. iiU' . :ik-c Hi.''iiu . U'Aii' - ui*a'>l*.^i;**H MELCHISEDEC. 20» : V SECTION X. • * If we receive so many mercies and blessings from our Saviour, who is our Prophet, Priest, and King, a question arises. What returns should we make for such benefits received ? In answer to thia question, we only need observe, that as our Prophet, we should be taught by Him, take Him as the Man of our counsel, and endea- vour to imitate Him in all His imitable perfections. Abraham paid tithes to Melchisedec, who was " Priest of the Most High God." Then, so to speak, we should pay tithes to our spiritual Melchisedec, who is our great High Priest, and to whom we are indebted for all we enjoy. The tithes we should pay is not a tenth, nor half, but all we have, and all we are. The requirement is, " Son, or daughter, give Me thy heart.** If we give the heart, we give all. This is our duty; for "we are bought with a price: therefore we should glorify God with our souls and our bodies, which are His.** "We may glorify God, not only by obeying His commands, but also by trusting in the merits of Christ, our great High Priest, who has made an ample atonement for the sins of the whole world. If I had a thousand souls, I would risk them all on the merita 210 CHAPTER XII. of Christ, who, as our High Priest, has made an atonement of infinite merit, and therefore is able to save to the uttermost all who trust and believe in Him. SECTION XI. As our King we owe Him true allegiance. Those who enlist under the banner of an earthly prince, on receiving the bounty avow allegiance ; they are then clothed in regimentals, and with a coat of mail from head to foot. And all necessary food and \ munitions of war are furnished. So with the soldier of the Cross. When he enlists under the banner of Christ, he receives the royal bounty, the grace of God shed abroad in his heart ; and vows true allegiance to the King of kings, not for a given time, ten, twenty, or thirty years, but for ever. And then he is clothed with the robes of righteousness, and shod with the sandals of the Gospel of peace. He is not sent to war a warfare at his own charge, hut is furnished with the breast-plate of righteousness, to ward off the javelins that may be cast upon him by the adversary. He is furnished with all the necessary muni- tions of war, " the sword of the Spirit," which is the Word of God, and the helmet .of salvation. These weapons are not carnal, MELCHISEDEC. 211 or a but the the not arge, e of that sary. auni- irit," ehoaet arnal, but spiritual and mighcy. Also, he is amply supplied with food, — the bread of life, — meat that endureth unto everlasting life ; and drinks of the streams of salvation ; and is made " strong in the strength which God supplies through His eternal Son." The Christian soldier being thus well armed, well equipped, and well supplied, to carry on the warfare against the world, the flesh, and Satan, he goes forth under the banner of the great Captain of our salvation, and he sweeps t)ver the field of battle, till every foe is vanquished. And when the warfare is ended, and uni- versal peace proclaimed, the old veterans of the Cross will return from the battle ground, to enjoy everlasting peace. They shall then have an inheritance in glory. As pen- sioners, they will enjoy a rich bounty, and wave palms of victory for ever and ever. Those who conquer and overcome our spiritual foes shall not only have an inheri- tance in glory, but wear crowns in glory. They shall be kings, and reign with Christ in glory. It is of but little consequence to talk about aristocracy in this world ; for the . world and its fashions are all passing • away. But saints are the genuine aristocracy of heaven, — kings and priests. They shall dwell in light. Waves of light will eternally p 2 212 CHAFTEIl XII. roll before them. The glorified shall not hobble about paradise at the heels of seraphs, but climax high and still higher around the burning throne above, and in the sun- light of heaven flutter from one mountain of glory to another. As Christian soldiers let us fight on. And though we may have many foes to en- counter, if we go for'h in the strength of our great Redeemer, under the banners of the Captain of our salvation, we will be well able to go up. AVe may have to club our way all through life ; but if faithful, we shall triumph at last. Our warfare may be arduous, but our success, in the strength which God supplies, will be certain, and the reward will be illustrious. ♦ \ t n :'^A? lI ■•^. H^ ■>■■■■:,:: k' fiL'fi ■'•!'. „«• i''. CHAPTER XIII. * NECESSITY OF PROPITIATION, 1. Meritorious cause of our jtiritification ; what im» plied in propitiation. 2. Design of sacrinces. 3. Necessity of propitiation. 4. Man's insufficiency to make satisfaction. 5. Infinite atonement required. 6. Promises, &c.; types, &e.; Christ prefigured. 7. Christ set forth in ordinances. SECTION I. It is admitted by the Apostle Paul that no flesh can be justified by the deeds of the law, because " all have sinned and come short of the glory of God." Yet justifi- cation is attainable, and is actually attained, by all, without exception, whether Jew or Oentile, on the condition of faith in the Lord Jesus Christ; and if we plead the benefit of His atonement, we may enjoy His righteousness, and the freeness of His grace. We are "justified freely by His grace through the redemption that is in Jesus Christ." The meritorious cause of our justification is Jesus Christ offered as a propitiatory sacrifice for us. This, and this alone, is the propitiation on account of which God is 214 CHAPTER XIII. appeased, and reconciled to us miserable sinners saved by grace. The principal and impulsive cause of our justification, we have in God the Father, who of His boundless goodness, grace, and mercy, was moved to set forth His Son to be a propitiation for us. But the necessary means on our part, by which we may have an interest in this propitiation, is faith in the blood of Christ. The end of God's justifying us after this manner is, to declare His righteousness for the remission of sins, and show forth His goodness and mercy in forgiving sinners, for the sake of His Son who suffered on Mount Calvary. In this we have a lumi- nous manifestation of God's faithfulness, in fulfilling all the prophecies concerning the expiation of sin by the Messiah. In a word, the Son of God who shed His precious blood, and died on Mount Calvary to save sinners, was set forth or appointed by the Father to be the propitiation for sin ; and as such. He is now offered in the Gospel, to be received in faith, and to declare His righteousness in the justification and eternal salvation of all who believe in Him. By a propitiation we understand an atonement, a satisfaction, a sacrifice offered to God, to satisfy His offended justice* NECESSITY OF PBX)PITIATION. 215 « Propitiation," wherever it occurs in the New Testament, alludes to the sacrifices of atonement and expiation, appointed under the Old Testament, in conjunction with the mercy-seat, &c. By these God taught His people that He is merciful and reconcileable, and that they might obtain reconciliation and pardon through the promised Messiah, on account of that sacrifice which He was to offer. <'h SECTION II. The design of the sacrifices offered on Jewish altars, with respect to the Pather of our mercies, was to make a typical atonement for sin, to appease Him when He was offended ; to render Him propitious when He had cause to show His wrath. And with respect to the sinner, the end contemplated was, to obtain the forgiveness of his sins, deliverance from his guilt, and from the punishment to which he was ex- posed. When the sinner offered a bullock, a ram, a he-goat, a lamb, or a kid, for a sacrifice of atonement, he laid his hand upon the head of the victim, signifying and confessing that he offered it in his etead, to satisfy and typically atone for him, by suffering death, wldch he himself deserved. .. , " __ 216 OTT/ CHAPTER XIII. ''"i '^^^ These sacrifices might indeed (at least typically) expiate ceremonial guilt, but they had no merit in them to make satis- faction for moral guilt. Nor had they any -efficacy, to cleanse from moral pollution. They served only as means and signs ap- pointed by the great Head of the Church, referring to the great sacrifice He had pro- vided to be offered in the fulness of time. SECTION III. The necessity of a propitiation or satis- faction to Divine justice for our sins, is founded upon principles of justice. To form a right and proper judgment on this sub- ject, it may be necessary to notice, that in every sin we commit, there is a kind of in- finite evil or infinite demerit incurred, the transgression being committed against the majesty of an infinitely great and holy God. Therefore our sins deserve a kind of infinitude of punishment. It is also to be remembered that the rectitude, the justice, and holiness of the Divine nature oblige Him to testify His abhorrence to sin, and His indignation against oflfenders, by punishing the offence either in the person of the offender, or in Him who is substituted in his place. As Judge of all the earth, the supreme NECESSITY OP PROPITIATION. 217 Oovemor and Ruler of the universe, He must maintain the honour and rectitude of His own laws; that encouragement may not he given to the rest of His subjects to violate His law, seeing that offenders <5annot escape without punishment. It was therefore proper and, so far as we can judge, necessary, that the stern demands of justice should be met, and satisfaction be gi\en, for the offences of those w^hom He loved, and to whom He desired, and, we may say, even intended, to show great favour and mercy. )reme SECTION IV. Now it appears that all the offerings and sacrifices prescribed by the law, and all that finite men could give, do, or suffer, were insufficient to be a propitia- tion; for a sacrifice of infinite value was absolutely necessary to atone for sin. This appears from the consideration, that nothing short of an infinite kind of satis- faction could answer the ends of justice that were proposed. That is, if justice insisted upon a satisfaction at all. The great ends for which a complete satisfaction appeared necessary, were, that God might give suificient proof of His natural, perfect, and eternal aversion and 218 CHAPTER XIII. hatred to sin; and that other rational beings might have no encouragement ta • rebel, by seeing others revolt without being eondignly punished; and alsa that the honour of His laws might be suffi- ciently maintained, and the insult offered to His infinite Majesty be repaired. But none of these ends could be gained by accepting a finite sacrifice. This would not have been equal to the offence against an infinite Being. He might as well have passed by the offence, (if Pie could,) and! not insisted upon the reparation of His honour and the claims of justice, as to have taken up with a sacrifice not of infinite - value. ■>! If He had accepted of a finite satis- faction, it would not have been a sufficient proof of His infinite love of holiness and His abhorrence of sin. Nor yet would a finite satisfaction have been a punishment equal or proportionate to the offence committed by transgressing the Law of an infinitely just and holy Being. Therefore none of these ends contemplated could be gained by a, finite satisfaction. "^ ^' An infinite satisfaction was absolutely necessary, before God in honour could be reconciled to sinners, and their eternal NECESSITY OF PROPITIATION. 210 salvation secured. Justice required it. Before the offender against the Law could be saved, the stern demands of inflexible justice had to be met. This was fully accomplished by our Saviour on Mount Calvary. ;: SECTION V. An infinite atonement was required. Pinite man was not able to offer such a sacrifice. All the saints in heaven and on earth were inadequate for the task. None could atone for another. Nor could any one atone for himself. Therefore all must have perished without hope of redemption, if God had not displayed His infinite wis- dom and goodness, in devising a scheme oi redemption, and commending His love to sinners, by setting forth His only begotten Son, of infinite dignity and merit, to be a propitiation for our sins. In the fulness of time, the Son of God appeared in our nature, that He might be a propitiatory sacrifice for our sins, and in a state of great humiliation substituted him- self in the room and stead of sinners, and died to redeem them. This satisfaction was perfect. The infinite dignity of His person gave sufficient value to the sacrifice He offered. He suffered, and Divine justice I V 220 i^r-M/t CHAPTER XIII. y was satisfied. All the ends of satisfaction were answered. He was constituted our great High Priest, and offered Himself a sacrifice for us. He died, not only to purchase a mere reconcilahility, according to the Arminians, and for our good, as the Socinians say; but He died in our room and stead, to re- concile us to God, and obtain the remission of sins. Our sins were imputed to Him, and His righteousness is imputed to us. " He was wounded for our transgressions, and the chastisement of our peace was laid upon Him." " He was made sin for us." That is, our sins were imputed to Him. " He shed His blood for the remission of our sins, and gave His life for our ransom." In this sense God set forth His son to be a propitiation, through faith in His blood, to declare His righteousness for the remission of sins. SECTION VI. V >, By Divine appointment Jesus Christ was set forth by promises, by prophecies, and by types and shadows, under the former dispensation. These prefigured Christ to come, and taught men to look for, and expect redemption and salvation through, Him. ;;»i,ii. t^i. <;,?«. iv ; >,\1ii ^•t;.-* NECESSmr OF PROPITIATION. 221 The person, actions, and suiferings of Christ as our great High Priest were set forth by the ceremonial Law, and especially by the sacrifices, the priesthood, the taber- nacles, tlie mercy seat. These all prefigured Christ, and taught men to look to Him for remission of sins. Jesus Christ having satisfied the de- mands of the Law, so that Divine mercy might manifest itself, God the Eather, as Judge, declared Himself satisfied and well pleased. This He testified by raising Christ again from the dead, and receiving Him up into heaven. And, according to our Saviour's promise. He sent forth His Spirit in such a remarkable and extraor- dinary manner as to apply and confirm Christ's purchase,^the grace and mercy of God to sinners. M : SECTION VII. Now, under the New Testament, God has set forth Christ as a propitiation in His word, which declares the counsels and pur- poses of God concerning the redemption of sinners, and what Christ has done and suffered for us and what we may expect, if we believe on His name. He is set forth in His ordinances, in the preaching of His word, and in the sacra* 1222 of God's Spirit in us. This faith, by which we are saved, includes not only an assent to the truth of the Gospel, the testimony of "God concerning His Son, but a hearty con- sent to be saved by Him upon His own terms ; 9. humble and willing acceptance of Him, as our Prophet, Priest, and King; and an entire reliance upon the merit of His active and passive obedience for justifi- •cation and eternal life. " As many as re- ceived Him, to them gave He power to be- come the sons of God, even to them that believe on His holy name." And the Apostle Paul declares that, "being made perfect, He became the Author of eternal fi£|Jvation unto all them that obey Him." NECESSITY OF PROPITIATION. 223 per. )iti- s us e or the » bhin Holy ffects ag to 1 and L antl it the work which ;ent to )iiy of y con- 5 own ptance King; erit of justifi.- r as re- : to be- w. that id the - made eternal Without this faith we cannot be justified ; and by it, as the great mean appointed, we itre "justified freely by His grace through the redemption that is in Christ Jesus.** SECTION VIII. In the method of our redemption through Jesus Christ there is a glorious display of many of the Divine perfections ; the wisdom of God, His goodness, His power in mak- ing it effectual, and His truth and faithful- ness in fulfilling His promises ; His holi- ness in declaring His perfect hatred to sin, as manifested in the sufferings of Christ; His righteousness in requiring satisfaction due for offences ; and His mercy in freely forgiving our sins for His Son's sake. The sins of the Old Testament believers were forgiven, on account of what Jesus Christ was to do and suffer for them. They believed in Him that was to come. We be- lieve in Him who did come. By faith all believers renounce their own righteousness, and plead the merits of Christ. And by faith being united to Him, as living mem- bers of His mystical body, they have an in- terest in Him, and are justified by Him. By faith, receiving and resting upon the righteousness which Christ wrought out by His obedience and suffering, we are justified ; 224 CHAFL'ER XIV. and His blood, being applied by faith, has a powerful virtue in cleansing " us effectually from all sin.** All who trust in and apply to our Lord Jesus Christ have right to the propitiation set forth in God's word, and the blessed effects of it. They are justified and sancti- fied ; and to them belong the adoption of children, and a right to the heavenly inhe- ritance, which we all may enjoy throughout the countless ages of eternity. 1 CHAPTER XIV. ETEENITY AN ESSENTIAL ATTRIBUTE OF GOD. 1. Essential R-ttribute of God ; all nations acknowledge a supreme power; heathens know not whether the Buler of the universe is a friend or a foe. 2. No effect without a cause ; God was before created things. 3. If no beginning, no end. 4. Eternity ex- pressed by parts. 5. Immutability. 6. Omnipotent ; .V eternal; perfect. 7. Man's eternity. 8. Infinite duration, how boundless. 9. Think of eternity as \, if dying. 10. God's relation to His people ; a dwell* ETERNITY AN ESSENTIAL ATTRIBUTE. 225 t ing place. 11. He protects ; God gives delivering , or supporting grace. 12. May come to Christ. 13. The weary. 14. Be inspired with gratitude. 15. Conditional benefits. IG. Confidence. 17. Happy soul. SECTION I. Eternity is one of the essential attributes of God. No creature is infinite, therefore, in the full sense of the term, no created being is eternal. Eternity belongs to God alone. He is the first cause of all things. He alone is eternal ; that is, He is ** from everlasting to everlasting.'* We must admit that there is an Eternal Being, or there would be nothing in exist- ence. It is great folly to ascribe eternity to creation. Nothing created is eternal, and that which is eternal was not created. The gulf between something and nothing, is one which human reason cannot pass. And the idea of a proper creation out of nothing, is one that never entered the head of the wisest philosopher on earth. Some who are not satisfied with revelation, try to believe in the eternity of matter; but all who enjoy the light of Divine revelation, and believe the Gospel, are not only con- vinced of the truth of the existence of an Eternal Being, but also have just concept tions of the attributes of His nature. 226 CHAPTER XIV. 7'.:; . All nations have acknowledged a Supremo Power. But the light of nature affords no materials by whicli we can form adequate conceptions of His attributes. Without Divine revelation, tlie heathen has no means of judging whether he is under the misrule of hatred, or government of love. He can- not tell whether the Ruler of the universe is his friend or his foe. But revelation dispels this gloom, and lets in the pure light from heaven; removes our doubts, and teaches us that God is eternal, and of infi-i nite goodness; that He ever employs the attributes of His nature to promote the hap- piness of His creatures ; and that He is both omnipotent and immutable. SECTION II. God is eternal. This term only belongs to God. Something of necessity must be eternal. If there ever had been a period in which nothing did exist, there never would have been anything in existence. There can be no effect without a cause ; conse- q.uently, if life is not a dream, — if there is any thing really in existence, — there must be some Being self-existent. He must be eiernal ; for there is no way by which such .a 'Being could begin to exist. He could not act prior to His own existence : therefore He ETERNITY AN ESSENTIAL ATTRIBUTE. 22? always did exist, " even from everlasting to everlasting." God was before the beginning of created things. It is written, ** In the beginning God created the heavens and the earth.** Now, as He is without beginning, so He is without end. That being that exists by virtue of his own nature, exists of absolute necessity. We can conceive no way by which he can cease to exist. The Psalmist has declared, " Of old hast Thou laid the foundations of the earth ; and the heavens are the work of Th} hands. They shall perish, but Thou shalt endure ; yea, all of them shall wax old like a garment ; as a vesture shalt Thou change them, and they shall be changed : but Thou art the same, and Thy years shall have no ejid.'* r, ,.. SECTION III. • The Being that had no beginning of du- ration, verily can have no end. As He always was, so He always will be, what He is, — "the Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty/* SECTION IV. Sometimes eternity is expressed by parts ; q2 228 CHAPTER XIV. for instance, when we refer to infinite- duration that is past, and we call it " eter- nity past." And, in view of the future, we say, "eternity to come.'* Now, strictly speak- ing, these words are without meaning ; for they seem to convey the idea, that there are two eternities, which is impossible ; for eter- nity swallows lip all the past, present, and future. But we use these terms in an accom- modated sense ; for with God the past and the future are alike : with Him all is one great eternal wo?«7. 1 SECTION V. God is eternal, and therefore of necessity He is immutable : His eternity and immuta- bility are inseparably connected. The Being that is eternal, must of sheer necessity be immutable. But whatever being has a beginning is changed by passing from nothing to a state of existence, and, conse- quently is mutable. But the being who has no other cause of his existence than the sheer necessity of his own nature, cannot change. He is always the same. The psalmist says, " From ever- lasting to everlasting thou art God." And the Apostle Paul exclaims, " Thy years shall nOtfuil.'* • . .; : , r^ >nrr. r fi^' Fi^- ■*- • • -■ ETERNITY AN ESSENTIAL ATTRIBUTE. 229 - '^l-iTft/Vf SECTION VI. As God is eternal and immutable, so also He is Omnipotent, " The Almighty." He -cannot be limited by any other being. All power is in His hand. When He speaks He shakes creation. When He utters His voice He fills eternity. His power is matchless and eternal. All the attributes of God are •eternal : therefore His power is eternal. The Apostle Paul speaks of His " eternal power." He is infinitely perfect in all His at- tributes, and therefore incomprehensible. Well might Job exclaim, "Canst thou by searching find out God ? Canst thou find out the Almighty unto perfection ? It is as high as heaven : what canst thou do ? Deeper than^hell : what canst thou know ? " His ways are past finding out. And He dwells in light not to be approached by created intelligences. SECTION VII. As God is perfect in all His attributes, so He is also eternal in all His perfections. Eternity belongs alone to Him ; for there never was a period in which He did not exist, and there never will be a time when He will cease to exist ; hence He is " from everlasting to everlasting." But not so with man : there was a time when he did not exist, but there will never be a period 230 CHAPTER XIV. in which he will not exist, either in happi- ixQSS or woe. Those who miss their way to heaven will suffer the " vengeance of eternal fire," in a world of dungeons, of spiritual death and despair. B'?i; all who believe in Christ, and obey His commands, will enter into " life eter- nal." Prom this it appears, whether made happy, or miserable, whether lost or save4> we shall never cease to exist. SECTION VIII. Now, when we speak of this infinite dura- tion that is before us, what shall we call it? We have no words to describe it, unless we call it "eternity." How impossible for us to comprehend it ! When we speak of eternity, it seems that we can understand it : but when we duly consider what we speak of, we find we do not. For with the most extended grasp of the mind, we cannot comprehend it. ; When we speak of a given number of days, we may fully comprehend it. We may speak of a given number of months or years, and comprehend it. We may speak of any given time, and understand it ; but when we extend our thoughts to infinite duration, we are lost and bewildered in the strangling attempt to fathom it. ETERNITY AN ESSENTIAL ATTKIBUTE. 231 ■•i<|(fR«l ';?-•" --J '^ SECTION IX. ■ ^^ •• ' ■ :t If we could add as many years as there are particles that compose this entire globe, and add to that as many more as there are drops in the ocean ; and could we add to that as many figures as could he clustered on a belt that would wrap around the universe of God ; and then, could we extend these figures in one everlasting horizontal line, double, and then multiply these figures on themselves a thousand times ; and could the mind be so enlarged and expanded, that with one tremendous grasp we could com- prehend the crowned line, we should see that after so many years have passed, there are no less years bosomed .in eternity than when the first moment had passed away. > Such is the boundless ocean of eternity before us. O, eternity I And is it possible that any who are conscious of this can go on through life, thoughtless, prayerless, and careless, tottering upon the brink of death, knowing that everlasting happiness or woe depends upon the course pursued the few days we remain suspended in the scale of probation? We should be careful how we direct the arrow, when we have but one to shoot at the mark. If we lose the soul, all will be gone. 232 CHAPTER XIV. i We have but one soul to save or lose, and but one chance : lose that, and we are ruined for ever. Let us often think of death and eternity. And when we think on this subject, we should not think as if we were only think- ing ; but we should think as if we were act- ually dying. There is but one step between us and death. Every breath we draw is , but a sigh for immortality. Soon we will round the stormy cape of death, cross the narrow stream, and enter the boundlesi ocean. Through faith in our great Re- deemer we may obtain a fitness for His kingdom, and enter into that everlasting rest that remains for His people. . : * !| SECTION X. Having endeavoured to notice the Al- mighty as an eternal and immutable Being, we will now consider the relation He holds towards His people. ^ **' Ever since the creation of the world God has had a people on earth who have served Him and loved His cause. His people are not of the world, therefore the world has always hated and persecuted them. But God has been their dwelling place in all generations. He has been as a rock cleft to take them in. His people have ever been ETERNITY AN ESSENTIAX. ATTRIBUTE. 233 near and dear to Him ; and He has always protected and preserved them. The Jewish nation once comprised the whole church of God on earth. They were emphatically the people of God, of whom it was said, " Thou art an holy people unto the Lord thy God, and the Lord hath chosen thee to he a peculiar people unto Himself ahove all the nations that are upon the earth. ' ' _i.H ',■ : f-i SECTION XI. ^^ For His chosen people He wrought out many deliverances. We need not confine our remarks to the many expressions of mercy extended towards His chosen people, the children of Israel; for the Lord has always heen as a dwelling place to His people in every age of the world. In the midst of the concussion of empires, the prostration of thrones, the clash of arms, ** and garments rolled in blood," He has Ijeen their Deliverer, and always has pro- tected His people. He has been as a wall of fire round about them, and verily they have been secure. That is, the Lord has always given His people supporting grace, or delivering grace. He has either sup- ported them in their trials, or delivered them from their afflictions. Sceptics say, God has not always fulfilled 234. CHAPTER XIV. His promises to His people; that He has not always delivered them from temporal calamities, sufferings, and death. We admit, some of God's people have suffered many afflictions, and even martyr- dom; hut we are not to infer from that, that the promises of God have failed ; for the Lord has always heen with them in their affliction, and has never forsaken them in death. He has said, " In trouble I will he with you, and I will deliver you.'* By the turn of the finger, the Iiord might have prevented His servant Daniel from being cast into the den of lions. But while He permitted His enemies to cast His servant into the den, He nevertheless pre- served him there. And so with the three Hebrew worthies. The Lord did not prevent them from being cast into the furnace of fire ; yet He pre- served them there, though it was heated seven times hotter than before. Three were cast into the furnace ; but they saw four walking in the midst of the flames, and one was like unto the Son of Man. The consequence was, they were enabled to come forth from the furnace without the smell of fire upon their garments. It matters not with the people of God, whether they be in the water or out of it, in ETERNITY AN ESSENTIAL ATTRIBUTE. 23& the fire or out of it, so that Christ is but with them. Luther said he would rather be in hell with Christ, than be out of hell without Him. If Christ is with us, no matter where we be, all will be well. The promise is, " When thou passest through the waters, I will be with thee ; and through the rivers, they shall not overflow thee : when thou walkest through the fire, thou shalt not be burned; neither shall the flame kindle upon thee." The promises of God have never failed. He always saves His people from sickness, or makes their bed in their afflictions. He saves them from persecution, or supports, them under its iron hand. He saves them from death, or enables them to triumph in it. And if they depart to be with Christ, the apostle says, it "is far better." With the people of God it is a matter of indifference whether they be delivered from afflictions, or supported in them ; whether they have supporting grace, or delivering grace. If they have not the one, they may have the other. The promise cannot fail. %^- i f SECTION XII. The Lord is represented in Scripture by various figures. Sometimes as " the sLadow of a rock in a weary land ; " sometimes as " a 236 CHAPTER XIV. M hiding place," and sdmetimes as a dwelling place, to His people in all generations. The reason why these figures are used must be obvious to every thinking mind. Por instance, when a labouring man, who earns his bread by the sweat of his face, becomes nearly exhausted from much labour and hard toil, he needs refreshment to recruit his wasted strength ; and, in that case, where she aid he go ? Surely not to a barren waste, nor to a dreary mountain-top, but to his habitation, where he expects to partake of a repast provided for him. And being nourished and refreshed, he resumes his daily avocations with renewed vigour. In like manner, those who labour for " the bread which came down from heaven '* and the waters of life, may be supplied with an abundance. When they hunger and thirst, let them come to Christ as to a dwelling place. God, by the mouth of the prophet, has given a broad invitation, — "Ho, every one that thirsteth, come ye to the waters, and he that hath no money; come ye, buy, and eat : yea, come, buy wine and milk without money and without price." And our adorable Redeemer said, *' I am the bread of life ; he that cometh to Me shall never hunger; and he that believeth on Me shall never thirst." ETERNITY AN ESSENTIAL ATTRIBUTE. 237 Our Saviour has also said, " Blessed are they which do hunger and thirst after righteousness ; for they shall be filled." They shall not hunger nor thirst; neither shall the heat nor sun si^ite them. SECTION XIII. Where should the labouring man go for rest ? Should he not retire to his habita- tion, there to rest his weary limbs ? And, in like manner, those who are weary and heavy-laden, all who feel the burden of sin, may come to Christ as to a dwelling place. The Rock that was cleft will take them in. Then let the winds blow high or low, let the storms howl around them, verily they are secure. Is it a storm of sickness ? The Lord has promised to make the bed of His people in all their afilictions, and strengthen them on the bed of languishing. Is it a storm of temptation ? The Lord has promised that we shall not be tempted with more than we can bear, but will make a way for our escape. Is it a storm of trouble in the world ? The Lord has promised, " I will be with him in trouble: I will deliver him and honour him : with long life will I satisfy him, and show him My salvation.' >» 238 i i . CHAPTER XIV. 1 1 Is it a storm of persecution ? Our Saviour has said, "Blessed are ye, when men shall revile you and persecute you, and shall say all manner of evil against you falsely, for My sake. Rejoice, and he ex- eeeding glad : for great is your reward in heaven." " Though Satan enrages the wind and the tide, The promise assures us the Lord will provide." SECTION XIV. The goodness of God in protecting and preserving us should inspire us with feel- ings of gratitude. If our neighhour feeds us wh^n we are hungry, gives us drink when we thirst, clothes us when naked, or administers to our wants in any way, we feel a pleasure in making some expression of our gratitude. It is thought by some, that ingratitude is one of the blackest crimes of which a fallen creature can be guilty. If so, should not our hearts be in- spired with feelings of the deepest gratitude io the bountiful Donor of all our mercies ? He supplies all our temporal and spiritual wants. "Every good and perfect gift is from above, and cometh from the Pather of lights." He who feeds the ravens, and sends rain on the just and on the imjust, will supply all our real wants. ETERNITY AN ESSENTIAL ATTRIBUTE. 239 We arc under obligations to Him for food and raiment, health and friends ; for every deliverance wrought out for us, every escape from danger, and for every mercy we enjoy. SECTION XV. But we are still more deeply indebted to Ood for the conditional benefits of the atonement. In temporal blessings, — food and raiment, rain and sunshine, health and friends, — both saint and sinner seem to share without distinction ; these blessings appear to be bestowed unconditionally. But spiritual blessings are obtained and enjoyed only on condition of our faith in Christ, and obedience to the requirements of the Gospel. On these conditions, the people of God enjoy spiritual health, rai- ments of salvation, a well-grounded hope of heaven, and peace with God, and joy in the Holy Ghost. On these conditions of faith and obe- dience, all may enjoy all the communicable fulness of Christ. And for such unbounded mercies and blessings we should be truly fateful. ^'U\1_ SECTION XVI, The consideration of God's eternity and immutability should inspire our hearts 240 CHAPTER XIV. with feelings of confidence and affiance in riu} '; Him. If the Lord has always been as a ** dwell* ing place" to His people **in all genera- tions," He always will be. And if He always has been the true source of our joy and comfort in life, our deliverer in the hour of trial and danger, wherefore should we now entertain a doubt ? Why should we distrust His goodness or His mercy? " In Him is no variableness, neither shadow of turning." He who fed us last will feed us still. And if He is immutable, what He always has been to His people, He ever will be. " The same yesterday, to-day, and for ever." Such is our frailty, and such our weak» ness, that we often fear our afflictions will be more than we can bear, and that we shall yet fall by the hand of our spiritual foe. But wherefore should we doubt ? Has God ever forsaken those who trust in Him ? Let us think of the dangers through which He has brought us, the trials and afflictions under which He has sustained us, and the many mercies He has bestowed upon us; and then take into the account the soul* cheering fact, that He is inmiutable, and that "His mercy endureth for ever," and we ask, May we not confide in Him ? ETERNITY AN ESSENTIAL ATTRIBUTE. 241 Let US throw our doubts away, and bid our fears bo gone ; for the Lord is the dwelling place for His people, and " from everlasting to everlasting ** lie is God. X^ SECTION XVII. ^" If the Lord is as a dwellmg place to His people, and protects them amidst all the storms in life, and if He has redeemed and will save all who come to Him, and trust in Him, reader, have you a lot and a part among His people ? Do you go to Him for rest, for spiritual food and protection ? In the hour of temptation do you fly to Him ? When the sun of affliction shines upon you, do you find a safe retreat beneath the ex- panded wing of His love ? If so, \ " Happy soul, to Jesus join'd, • **' ' And saved by grace alone." ' You may now sing : — (( 0, to grace how great a debtor Daily I'm constrain'd to be ! Let Thy goodness, like a fetter, Bind my wandering heart to Thee." ^ii'.T >*.( •iA: ^a- '■ i v/ , /'jV /- CHAPTER XV. INHABITANTS OF HEAVEN. 1. IlTHABiTANTS of the cclestial world; angels; their number, their strength. 2. Possess perfections. 8. Angels and glorified saints. 4. New song. , j 6. Saints nearest the throne. 6. The object of wor- ship. 7. Divinity of Christ. 8. Attributes of Christ. 9. Saints and angels praise God with louc^ voices ; silence half an hour. , , . V SECTION I. While in this world we know but little I about heaven, for we " see through a glass, darkly ;" but the word of God enables us to form some conceptions of its blessedness, and brings to our view some of the scenes of the invisible world. Divine revelation reveals to us an interesting account of the nhabitants of the celestial world ; their acts of devotion, and the object they worship. We read of an innumerable multitude in heaven worshipping God and the Lamb for ever. """ ' '" ~ Human reason affords us no materials by which we can form adequate conceptions of incorporeal substances ; but it is evidently re- Tealed in the Holy Scriptures that there are INHABITANTS OF HEAVEN. 243 such beings as we call " angels," which are spiritual intelligent substances, the first in rank and dignity among created beings which compose the inhabitants of heaven. . The word " angel '* signifies a messen- ger, but does not describe the nature of these intelligences ; but the offices to which they are appointed, especially by way of message or intercourse between God and His crea- tures on earth, in which sense they are sometimes called " the ministers of God." The Prophet Daniel srid, "Thousands minis- tered to Him, and ten thousand times ten thousand stood before Him." These do His pleasure as ministering spirits sent forth to minister for them who shall be heirs of sal- vation. The existence of such immaterial, invisi- ble beings was generally acknowledged by the ancient heathens, though invisible and imperceptible to their senses. This doctrine is as extensive as the belief of the existence of a Supreme Being. It has never been called in question by any who have any re- ligion at all. As to their number, it is beyond all human computation. King David says, " The cha- riots of God are twenty thousand, even thousands of angels." Also our Lord said, " Thinkest thou that I cannot now pray to B 2 244 ^rxis if CHAPTER XV. My Father, and He shall presently give Me more than twelve legions of angels ? " And St. John the Revelator speaks of "ten ' thousand times ten thousand and thou* sands of thousands.*' SECTION II. In Scripture angels are called " spirits." The psalmist, speaking of the dignity, power, and majesty of God, who is clothed with light as with a garment, and who maketh the clouds His chariot, and walketh 1 upon the wings of the wind, then adds, " Who maketh His angels spirits, His mi- nisters a flame of fire." These spiritual intelligences possess moral and natural perfections. They have much knowledge. Their wisdom is vastly extended. In the Second Book of Samuel, King David is spoken of as having " the wisdom of an angel of God, to know all things that are in the earth." Angels know much of God, and hehold bright displays of His glory, which is evi- dent from what the Lord said unto Job, " out of the whirlwind," referring to the birth of nature, " when the morning stars sang together, and all the sons of God shouted for joy.** The great power of angels was exhibited INHABITANTS OF HEAVEN. 245 in tlie destruction of the first-bom of Egypt, also in the destruction of the Assyrians. *' The angel of the Lord went out, and smote in the camp of the Assyrians an hundred four-s< )re and five thousand." This was a wonderful display of their power in the slaughter of a vile people, whose cup of ini- quity was full, and the overwhelming judg- ments of God dropped upon them; and angels were made the executioners of His righteous judgments. jhold eri- Job, the stars God ibited SECTION III. The inhabitants of heaven are composed of angels who kept their first estate, and glori- fied saints. In the Revelation of Jesus Christ, by St. John, they are represented . under two characters — that of " beasts and elders." Many theologians suppose these to represent ministers and members of the Church of Christ ; but whether this be the true representation or not, it is evident tthey are the redeemed of the Lord, who ^ sung anew song composed on the blessings of the Gospel which was opened on P earth. 5^.. St. John says, "And they sung a new song, saying. Thou art worthy to take the book, and to open the seals thereof: for Thou wast slain, and hast redeemed us to mmm 246 OHAFTEB XV. 1a% ,God by Thy blood, out of every kindred^ and tongue, and people, and nation.*' 5 i - The Gospel is called a " new song." The psalmist, in a prophetic tone, referring to Gospel days, exclaimed, " O sing unto the Lord a new song; sing unto the Lord, all the earth. Sing unto the Lord, bless His name ; show forth His salvation from day ta day." And the Prophet Isaiah, in almost the same words, exclaimed, " O sing unta the Lord a new song, and His praise from the ends of the earth." ^n>\ SECTION rv. None but the redeemed could sing the new song, the song of Redemption ; for it m •written, " And they sung as it were a new song before the throne, and before the four beasts and the elders ; and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth." They were redeemed by the blood of Christ, who " obtained eternal redemption for us." ,.^ St. PaiJl declares that Jesus Christ " gave Himself for us, that He might redeem us from all iniquity, and purify unto Himself a peculiar people, zealous of good works.'*' SECTION V. INHABITANTS OP HEAVEN. 247 The redeemed in heaven began the song. " They sung a new song," and took the lead in worship, and were nearest the throne. It is written, " And all the angels stood round about the throne, and about the elders and the four beasts, and fell before the throne on their faces, and worshipped God." Then, it appears, the angels, elders and all, the number of whom was ten thousand times ten thousand and thousands of thousands, joined in singing the high praises of " Him that sitteth upon the throne, and unto the Lamb for ever and ever." No doubt,, harmony was observed throughout the whole assembly, composed of the glorified millions of saints *■> and angels. ■ # i 1 1 SECTION VI. »' Now as to the object they worshipped ; the Scriptures inform us it was " the Lamb that was slain," who was "worthy to re- ceive power, and riches, and wisdom, and strength, and honour, and glory, and bless- ing." Prom this we may understand that Jesus Christ is worthy to have ascribed to Him " omnipotence, beneficence, power, the highest reputation for what He has done for the salvation of a lost world." He is worthy of the most thankful acknowledgment of the whole creation for what He endured on 24>S CHAPTER XV. I) Mount Calvary in retrieving the lost con- dition of the human race. " "^'^^ By a figurative speech in Scripture, ** every creature in heaven and on earth,'* and in all parts of creation, animate and in- animate, is represented as engaged in praising the Lord Jesus Christ, " by whom were all things created that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principali- ties, or powers ; all things were created for Him, and by Him.'* \ SECTION VII. \ It is worthy of observation that the whole assembly in heaven, and all creation, give the same praise, and offer the same worship, and in the same terms, to Jesus Christ, as they give to God the Tather, who sits on the throne. If Jesus Christ were not God, this would be idolatry. But the truth of the doctrine of the Divinity of Christ, though mysterious, and to us incomprehensible, yet is estab- lished and confirmed by the unalterable word of God. By the Prophet Isaiah, He is called the " Mighty God.** And in the Gospel by St. John, He is called " God.*' And the Apostle Paul exhorted his brethren to take heed to themselves, s^nd " watch over INHABITANTS OF HEAVEN 249 the flock of God. which He purchased with His own blood." And in the First Epistle of St. John, He is called " the true God and Eternal Life." This doctrine is also confirmed by His works. All things were made by Him. And the Apostle Paul declares, "By Him all things consist." Now if He created all things, and is the upholder of the universe, He must be God. Also, we may consider His perfections. He is eternal. It is T^Titten, His " goings forth have been from of old, from everlast- ing." And He is omnipresent ; for though He ascended into heaven, and sits upon a throne high and lifted up ; yet He is, accord- ing to His promise, with His people wher- ever assembled on earth. He is omniscient. When our Lord inter- rogated Peter, in regard to his love for Him, he replied, " Yea, Lord, Thou knowest all things. Thou knowest that I love Thee." And the Apostle Paul declares that " neither is there any creature that is not manifest in His sight." He knows our thoughts before they are formed within us. He can search the deepest emotions of the soul, and the inmost recess of every heart. " All things are naked and open to the eyes of Him with whom we have to do." . I'V • * WS<-.^1..(1 <#J«i ; 250 CHAPTER XV. = ; I SECTION VIII. ) ' Mtil^,^ li iT Another proof of the Divinity of Jesus Christ is, that He is omnipotent. All power* is in His hand; when He speaks He fills eternity. In the Holy Scriptures He is called the " Almighty." And also the lan- guage of inspiration is, " And Thou, Lord, in the heginninor hast laid the foundation of the earth ; and the heavens are the works of Thine hands." •«•- Jesus Christ has ever been worshipped in the church on earth. Therefore, if there isi any truth at all in Christianity in any form, Christ is God. Also, saints have always prayed to Him. The church of God at Corinth "called upon the name of Jesus Christ our Lord." And when the sainted Stephen was stoned, in his last moments he called upon " the name of the Lord Jesus Christ." Our Lord was not only worshipped by saints of old, and by all true saints now upon earth, but by the angelic host above. The language of inspiration is, *' And let all the angels of God worship Him." '^'' ^ And St. John declares that, " after this,' I beheld, and lo, a great multitude which no man could number, of all nations, and kin-* dreds, and people, and tongues, stood before the throne, and before the Lamb, clothed INHABITANTS OF HEAVEN. 251 with white robes, and palms in their hands, and cried with a loud voice, saying. Salva- tion to our God which sitteth upon the throne, and unto tiie Lamb." The gloriiied saints and angels worship Christ, and it would be absurd to suppose there is idol- atry in heaven. If Christ is not God, it is idolatry to offer to Him Divine adoration. ( The Scriptures also inform us that none can forgive sins but God alone ; and of our Saviour it is written, " Him hath God ex- alted to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins." And, while on earth, our Saviour said, " Go, thy sins are forgiven thee." If none but God can forgive sins, and Christ forgave sins, therefore Christ is God. bil SECTION IX. The heavenly host do not offer blind wor- ship, or ignorant devotion ; but these pure and spiritual intelligences worship the true object of devotion as becometh wise, spirit- ual, and holy beings ; and all join in loud voices of thanksgiving and praise to Him that loved and redeemed His people. And St. John the Divine, in his revela- tion upon the isle of Patmos, saw in heaven "a great multitude, which no man could number, of all nations, and kindreds, and 262 CHAPTEE XV. r people, and tongues," who " stood before the throne, and before the Lamb, clothed with white robes, and palms in their hands ; and cried with a loud voice, saying. Salvation to our God which sitteth upon the throne, and unto the Lamb.*' Saints on earth, and the spirits of departed saints in heaven, all unite in one general anthem of praise, and in a loud burst of Hallelujah, thus praising the Lord with- out one dissenting voice. In heaven they praise God with loud voices. We do npt read of silence in heaven more than half an hour. There are no idle tongues there ; but with loud voices they sing, " Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing." And on earth we should praise Him in noble strains ; not only whisper His praises, or sit silently musing upon His glory, His goodness, and mercy, with hearts uplifted to Him in thanks- giving and praise, but also praise the Lord with loud voices. The emissaries of Satan make a great noise in this world ; and saints should not be hushed into silence. They cannot be made happy by making a noise, therefore they need not make a noise to be- come happy ; but if under the direct influence of the Holy Spirit, as on the day of Pente- SOUL AND SPIRIT. 253 cost, they are filled \nth joy in the Holy Ghost, then let it come,— "Hallelujah ! *' if'.} if; CHAPTER XYI. SOUL AND SPIRIT. 1. Soul and Spirit ; inferior animals have spirit, not soul. ,|^ 2. Doctrine of Trinity not to be denied. 3. Man created in likeness of his Creator. 4. Soul imraa^ terial. 5. Exposed to ills in life. G. Value of soul ; its beauty ; its redemption precious. 7. in SECTION I. As we have no materials by which we can form adequate conceptions of immaterial substances, the metaphysician is bewildered on entering this field for contemplation. Some suppose when we speak of the soul, — that spiritual, reasonable, and immortal substance in man, which is the source of our thoughts and reasonings, — it implies or re- fers to the will and affections, and the spirit to the understanding. But let that be as it may, one thing is certain, that is, if we feel affection for our Creator, or our fellow crea- tures, we keenly realize a drawing sensation about the heart ; and if we attempt to solve 9 25^ CHAPTEE XVI. problem, we often, almost involuntarily, rub the forehead, as if the head was the seat of the spirit, and the source of our under- standing, reasonings, and thoughts ; and the heart the seat of the soul and its aflPections: all of which may be founded only on conjecture. In the Holy Scriptures the conjunction **and" often occurs between "soul" and "spi- rit." One of old said, " My soul doth mag- nify the Lord, and my spirit hath rejoiced in God my Saviour." And the Apostle Paul de- clares that the word of God is " quick and powerful, dividing asunder the soul a" ^ spirit." Prom this it appears evident there is a distinction between soul and spirit. Also, from Scripture it appears equally evident that inferior animals have a spirit ; but no one would suppose that they possess a rea- sonable soul. The wise man Solomon says, ** The spirit of a beast goes downward, but the spirit of a man goeth upward." We conclude, therefore, while inferior animals have a spirit, man, the noblest work of creation, possesses an immortal soul and spirit. If we consider man as possessing a soul, body, and spirit, we find as many diffi- culties in searching for the connecting link that unites his soul to his body, as in search- ing for the distinction between the soul and 'Spirit. i\,-r-r<.' fvix' I*; V 'i* SOUL AND SPIRIT. 255 To view this subject metaphysically, it is intricate and obscure ; but that is no reason why we should doubt the distinction between the soul and spirit, or entertain the slightest doubt that these two immaterialities are united to a material body, to constitute a living, intelligent human being. We know we exist ; but how we exist we know not. SECTION II. (■ • ' Prom the tenor of the word of God, the doctrine of the Trinity is fully established. There are some in the world, nevertheless, who deny the truth of this doctrine, because they cannot comprehend it ; and they say human reason is prone to deride it. But if it is fair to deny the truth of a doctrine, because we cannot comprehend it, then we may deny the truth of our own existence. There is as great a mystery involved in the fact, that man possesses a soul, body, and spirit, and that these three (one material and two immaterial substances united) constitute one living man, as there is in the doctrine of the Trinity, which is set forth and confirmed in the word of God. How it is that the Father, Son, and Holy Ghost are one, and these united in Owe constitute the one undivided Jehovah^ is to XLS unsearchable and incomprehensible ; and A 256 ^ CHAPTER XVI. 1 1 SO are the facts connected with our own existence. We should not doubt the i;ruth of one of these doctrines, because of the mysteries surrounoing it, and admit the other, to us equally mysterious and incom- prehensible. »,. Till we can fully understand our own existence, and know how we exist, we should not doubt the truth of the doctrine of the Trinity, merely because we cannot fully comprehend it. SECTION III. -, Whether we admit one material and two immaterial substances united in and con- stituting one rational intelligent human being, or not, the Holy Scriptures inform us that man was created in " the likeness and image" of his Creator; that is, this spi- ritual principle in man is immaterial, in- visible, active, intelligent, free, and immor- tal, capable of discernment, judgment, choice, and affection, and possessed of knowledge ; and, in man's primitive state, pure, holy, and righteous ; resembling God in aL that is wise, holy, and good. In this state man was perfectly happy, and was crowned with i' the honours of immortality, but subse-» i quently fell from this state of rectitude, and •) lost the image and favour of God. m, SOUL AND SPIRIT. 257 vi. ., SECTION IV. ■ When we read that man was created in the image of God, we are to understand it in a limited sense. In some particulars no created being can bear any resemblance to the great Creator. Tor instance, in self- existence, independence, immutability, and supremacy, — all these are incommunicable attributes, in which neither men nor angels can bear any resemblance to God. But we are to understand it as it refers to God's moral image. God is a Spirit, therefore invisible. Although He per- vades, influences, actuates, and governs the whole universe. He is only seen by His works. So with the soul of man. It is invisible, because it is immaterial ; but still it is intel-^ ligent. The Apostle Paul says, "What man knoweth the things of a man, save the spirit of man which is in him ? '* This immaterial part of man, although it inhabits his materif^l frames and influences, actuates, and governs all his senses, members, and actions, still it is invisible, and can only be perceived by its operations and effects. Thinking, understanding, and reasoning are not the soul, they are its actions, not its essence. ii' . .'.i;iv;'rJ i'j ':..x %y:':riX . hnii u)^^-:^ll ^\ .■ /m S ■iplpl 258 •!f :' CHAPTER XVI. SECTION V. ■ \.. Mii'^itk. The soul of man was created pure and active, and capable of perfect judgment and memory, and at perfect liberty to choose good or evil. In this state man was per- fectly happy; but by a voluntary trans- gression of a sacred law, he fell from this state of purity, holiness, and happiness, lost the favour of God, and became exposed to every ill in life, subject to death, and ex- posed to hell. Prom our corrupt nature, derived from our progenitors, flow all our evil thoughts, words, desires, and wicked deeds. These are the natural products of internal corruption, from which we must be delivered by regene- ration and pardon, or be crushed under its accumulating guilt, and doomed to roam in despair for ever and ever. From all this inward corruption, inward and outward sin, we must be redeemed and saved, or be lost for ever. Nothing impure or unholy can enter into the presence of God, or dwell for a moment in that holy place where He resides. # SECTION VI. ^ ' '' > It is impossible for us to fully estimate the value of the soul. Diamonds being ficarcei they are therefore prized the more SOTJL AND SPIRIT. 259 its in highly. If we by this rule reckon on the inestimable value of the soul, who can tell its worth ? for although there be thousands on earth, and millions in heaven, we who are in a state of probation, have each but one jsoul to save or lose ! If we lose that, all will be gone for ever. The whole world appears to be turning around on the pivot of the appearance of things. Almost anything — or we may more properly say every thing —is estimated in value in proportion to its beauty. And if so, how precious and valuable is the soul, created pure, and though invisible, resem- bling its Creator in every thing just and good, holy and happy ! -Again, we estimate the real value of things in proportion to their durability. We may be in possession of any thing, — no matter how beautiful in appearance, if it is of short duration, a thing of a moment, we account it of but little value. But the soul is of infinite value, because it is of infinite duration. We also estimate the value of things we may possess in proportion to the good pur- poses to which they may be applied. If we reckon on this score, no one can estimate ,the full value of the soul, for we were created to glorify God. Now, if we attend s 2 mtm 260 ;t. CHAPTER XVI. to the requirements of the Gospel, and ohey the commands of God, we may answer the end of our creation, and glorify Him on earth, and, through the death and suffering* of Christ on Mount Calvary, at last mingle with the glorified millions in heaven, and join in the ineffable song of praise to God and the Lamb for ever. The value of the soul may also be inferred from the words of thf) psalmist, who declare* that " the redemption of the soul is pre- cious." Precious, because none but Christ could redeem it. Man had violated a sacred law, and was under the penalty of death. The stern demands of inflexible justice re- quired satisfaction. Nothing short of a sacrifice of infinite merit could reach, his case. Men or angels could give no such sacrifice. They might suffer, but in their sufferings there would be no efficacy. A finite creature cannot by any amount of suffer- ings make an atonement of infinite merit. But in due time Christ died to retrieve our affairs, and made an ample atonement for the sins of the whole world. * ' Blessed be the Lord God of Israel, for He hath visited and redeemed His people : " and now we are " justified freely by His grace through the redemption that is in Him." I The worth of the seal may also ue in- SOUL AND SPIRIT. 261 in- ferred from the price of its redemption. Christ gave Himself a ransom for all. And to redeem our poor sin-polluted souls, He voluntarily suffered all the penalty, pain, ^nd anguish due to our crimes. It is written, " He hore our sins in His own hody on the tree." He suffered " the just for the unjust.'* He was made perfect by a state of sufferings, that He, as the Captain of our Salvation, might bring many sons to glory. To accomplish the great work of human redemption. His sufferings and His dreadful agony on Mount Calvary were more than any mere mortal could endure. And when he expired, under the weight of human guilt and woe, the dread- ful scene was such, that the sun could not behold it without blushing. The heavens were shrouded in sackcloth of tliickest blackest midnight at high noon. And an earthquake terribly shook the nations of the earth, splitting the rocks, rending the veil of the temple, and disturbing the repose -of the dead, causing them to roll out of their winding sheets, to witness the awful catastrophe upon earth. The mighty shock staggered the hearts of the most obdurate sinners. Every angel seemed to stand aloof. And it appeared as if the Divine presence was withdrawft from the suffering mmmmm 262 CHAPTEE XVI. Son of God while extended upon the cross.. In this sad, this inconceivable condition, the dying Saviour, filled with tremblicg- , because of these judgments, cried out like one in deep agony and despair, " My God,. My God, why hast Thou forsaken Me ? ** He bowed His head, and said, "It i* finished." If all this was for the redemption of our souls, what a debt of gratitude do we owe to Him who suffered for us ! We should consecrate all we have, and all we are, upon i the altars of the Lord, accept Him as our Saviour, that we may enjoy the benefits of the atonement, the favour of God, and the joys of heaven. The merits of Christ are our strong ram- part against the wrath of God. But w& must throw overboard all our own righte- ousness, and swim to glory on the single plank of free grace through the merits and mediation of Jesus Christ, and not wait till the hour of death before we commence the dignity of rational beings. All eternity with us may rest on the decision of this moment. Decide for Christ ; imitate Him through life ; and heaven and glory are yours for ever. > I -i ^^. r'- ■ CHAPTER XVII. CONFORMITY TO CHRIST. **4 *.> 1. Conformity to Christ's death ; to His life and resur- rection. 2. Power of Christ's resurrection. 3. How made perfect in holiness ; renewing grace. 4. Christ lives to intercede. 6. Life of believers derived from Christ. 6. Christ accomplished work of redemption. 7. Meritorious and efficient cause of life in believers. 8. How sin subdued. 9. Fruit of Christ's merit. 10. Death of sin affords pleasure. 11. Advantage from suffering for Christ. 12. An honour to suffer for Christ. , SECTION I. In the former chapter we endeavoured to show, Christ died to redeem us. If so, we should be conformed to His life. Conformity to Christ in His life implies a knowledge of the " power of His resurrec- tion." The Apostle Paul says, " That I may know Him and the power of His resur- rection, and the fellowship of His suffering, being made conformable to His death." Conformity to Christ's death, or, in other words, dying to sin, is absolutely necessary that we may be conformed to His life in righteousness and true holiness. But our conformity to His life and resurrection is .mentioned first, because we should first wmmm 264 CHAPTEB XVU. know what is our hope and end, before we resolve on dying to sin and to the world, kt Till we live the new life, and are quick- ^ ened with a desire and hope of glory, we , cannot be active in resisting the adversary and mortifying sin; nor can we properly encounter suflferings for Christ's sake. The new life is the principle ; and the hope of glory the end ; and the patient con- tinuance in well doing is the way. and the only way, to attain the end. "i SECTION II. Ml To know the power of Christ's resurrec- tion implies practical and operative know- ledge, such as includes sense and experience of the thing known. ^ The power of His resurrection is that by which we are raised to a state of glory. The Spirit of Christ raises us up from the death of sin to a life of righteousness. Christ raised from the dead gives us, in a myste- rious way, the spirit of life that shall be perfected in heaven. We shall know Him and the power o His resurrection more fully hereafter, when > we are raised by Him to eternal life and; glory. But we know Him and the power of His resurrection here, when we experience His Divine nature, and the mighty ii]d3:uences 5/«w- CONFOEMITY TO CHRIST. 265 of His grace in renewing aU the ransomed powers of our soul. As we know the power of His death when sin is mortified, and the " old man" in us is crucified ; so we know the power of His resurrection when we feel the operation and virtue of His Holy Spirit quickening us to newness of life ; being " buried with Him by baptism into death ; that like as Christ was raised up from the dead by the glory of the Eather, even so we should walk in newness of life. Por if we have been planted toge- ther in the likeness of His death, we shall be also in the likeness of His resurrection." ( «; ■\ 16; I bh Lst te- )e - ; SECTION III. The Apostle Paul gives an account of his self-denial and sincerity. What he accounts great gain, — even so much that he esteemed all things but loss in comparison with it,— was, not only to know Christ and obtain justi- fication by Him, but Christ and sanctification by Him. To desire to be found in Christ, and to be justified by Him, is agreed to by many. Por all desire happiness, and free- dom from the penalties of the law ; but few value the sacred influences of saving grace and a life of holiness. Por this the apostle counted all things loss, even dross, that he might know Christ and the power of His 266 t« CHAPTER XVII. resurrection. In this he is a pattern, and an example for all true Christians. - <*y. ^v All true Christians earnestly desire to be sensible of the power of Christ's resurrec- tion, and have the experience of it within themselves. But it may be asked, How our conformity to Christ in holiness of life may be said to flow from the power of Christ's resurrec- tion? We answer, This power is exerted in our regeneration, and carried on in a work of sanctification, until we become per- fect in holiness. \ In our regeneration He bestows upon us new life, — a spiritual life; and this is ascribed to the resurrection of Jesus Christ from the dead ; because His resurrection is not only the example and pattern of it, but the pledge and meritorious cause of the life, both of grace and glory in His people ; for " He hath begotten us to a lively hope, by the resur- rection of Jesus Christ from the dead." Our Saviour has said, " Because I live, ye shall live also." Having spiritual life, wis- dom, and revelation in the knowledge of Him, our understanding being enlightened, we " know what is the hope of His calling," " and what is the exceeding greatness of His power to us-ward who believe, according to the working of His mighty power, which CONFORMITY TO CHRIST. 267 He wrought in Christ, when Ho raised Him from the dead." This new life is not only an obligation to live in all purity and holiness to the glory of God ; but an inclination or a power to do so ; for we live to God if the Spirit of Him who raised up Jesus from the dead dwell in us. " He that raised up Christ from the dead shall also quicken our mortal bodies by His Spirit that dwelleth in us." The profession of the name of Christ into which we are baptized, infers an obligation to a new life. But the actual indwelling of the Spirit in us implies an inclination, power, or ability to walk with God in all newness of life and conversation. We receive this Spirit, or renewing grace, from .Tesus Christ ; for it is " by the renew- ing of the Holy Ghost shed on us abundantly, through Jesus Christ our Lord." We have it from Him as the Second Adam, or head of the new creation. As the first Adam was by his sin the cause of spiritual death, (for in Him we all sinned,) and our own actual sins degrading us still lower in a state of bondage and spiritual death ; so Jesus Christ is the root, foundation, and meritorious cause of all that grace which we receive. " Por even, as in Adam all die, so in Christ shall all be made alive." He verily is the Second Adam. .%. ^ nOc- IMAGE EVALUATION TEST TARGET (MT-S) /. ,i Hiotographic Sciences Corpordlion 23 WEST MAIN STREET WEBSTER, N.Y. MS80 (716)872-4503 ^N-^ t "What was lost in Adam is recovered in Ch:ist, who made a propitiation for our sins, " that the blessing of Abraham might come on the Gentiles through Jesus Christ, that we might receive the promise of the Spirit through faith." .^^i'^}\' SECTION IV. Though this Spirit and renewing grace were purchased by Christ's death, it is con- veyed and applied to us with a special re» gard to His resurrection. This is frequently declared in the Holy Scriptures. It is called " the power of His resurrection ;'* for by the same power by which Christ was quickened and raised, we are quickened and raised also every one in his own time. - ^ h -^ v* That Spirit and power by which Christ was raised out of the grave, is the very effi-^ cient cause of our quickening, or being bom of the Spirit, for the blessings purchased by Christ's death are applied to us by Him, who is now alive, and lives to intercede for us. Therefor^ it is said, that God hath be- CONFOBMITY TO CHEIST. 269 gotten us to a lively hope by the resurrection of Jesus Christ. By that power which He has, having risen from the dead, He shows forth " what is the exceeding greatness of His power to usward who believe, according to the working of His mighty power.'* The same power works in believers which wrought in Christ when He raised Him from the dead. ^xP- ' SECTION V. .HT^ hrist f effl' bom edby Him, de for thbe- Christ risen and living in heaven is the fountain of life in all true believers. He is the great Source of grace, and sends it out by His Spirit. Therefore our life is made dependent on His. He said, " Because I live, ye shall live also." The life of believers is derived from Christ who is our quickening head. He communicates life and virtue to all His members. There is a virtue in His life to quicken us ; so that we do not live so much as Christ liveth in us. The apostle says, " I live, yet not I, but Christ liveth in me." We live in Him as the branches live in the vine. n r ; SECTION YI. Moreover, by the resurrection of Christ, it is manifest, that He has accomplished the 270 CHAPTER XYII. great work of hmnan redemption, and that Ood the Father accepted the sacrifice He made. If He had not fully completed His work in the redemption of the world, we have no reason to suppose He would ever have been released from the prison of the grave. But having accomplished His great and benevolent undertaking, He is now' " exalted to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins." Also His resurrection from the grave i^ an earnest and pledge of our own resurrec- tion from the dead* As He died, so He iose again, having satisfied the justice of God, and procured grace for us, to enable us to overcome all our spiritual foes. He is therefore called the first fruits from the dead. He rose by His own power to immortal life. So by the same power He will raise and quicken us, that we may live a life of holiness in conformity to His will in this world, and in the next a life of glory; for ** now are we the sons of God, and it doth not yet appear what we shall be ; but we know that when He shall appear, we shall be like Him, for we shall see Him as He is." "We look for the Saviour, the Lord Jesus Christ; who shall change our vile body, that it may be fashioned like imto CONFOBMITT TO CHBIST. 271 His glorious body." The beginning, the progress, and the perfection of our conform- ity to Christ, in a life of holiness, flows from, and depends upon, the power of Christ's resurrection, both as to the merito- rious and the efficient cause. And this is what the Apostle Paul desired above all things to know experimentally, and to be more and more sensible of the power of Christ, and the end for which He died and rose again. Let us therefore seek after this experi- mental knowledge of Christ's saving grace and power, labouring to be holy as He is lioly, and righteous as* He is righteous, ac- counting His will and glory the great end of our life ; just, benevolent, and beneficent towards all men, always striving to do good, and studying to promote our conformity to Christ in all manner of conversation. Eor **he that saith he abideth in Him ought himself also so to walk even as He walked." j?^ J ^ SECTION VII. We should also try ourselves whether we have any experimental knowledge of the power of Christ's resurrection; but in so doing, we should look for this experience in a way of sanctification and holiness, in which we will find comfort and delight. mmmmm 272 CHAFTEB XVII. Sin is the true cause of all our trouble and sorrow ; but, when mortified and sub- dued, we have an experimental knowledge of Christ working in us to will and to do of His own good pleasure. If the Spirit of God possesses our hearts, and we receive His image and nature, we will be inclined to love Him, and then it will be our delight to do His will in all things. .'^r'H Conformity to Christ in His death is na less necessary to be sought after than eon- \ formity to His life. They are inseparable duMes and privileges to be performed and enjoyed, by which we will be enabled more and more to live to God and die to sin. It is the same principle of grace and holiness. . Christ's death is the meritorious cause of this life in the believer, and His Spirit, or " the power of His resurrection," is the effi-* cient cause of it, both in our regeneration and in the progress of our sanctification ; and therefore our conformity to Christ is said to flow from " the power of His resur- rection." What we should seek after is, First, a spiritual inward conformity to Christ by the death of sin; and, Secondly, an outward conformity to Him in suffering according to His will, and thus bearing the cross. u CONPOBMITT TO CHBIST. 273 The apostle had much experience of the power of Christ in hoth these respects, but he evidently desired and laboured to know more. Let us strive to imitate him. :.» of or IS kt, a the rard LgtO ' ,. SECTION VIII. ' i'- We are made conformable to Christ by the crucifixion and death of sin. " Know- ing this, that our old man is crucified with Him, that the body of sin might be de- stroyed, that henceforth we should not serve sin." Sometimes the destruction of sin is called " a mortifying of sin." This implies a gradual weakening of its power and putting it to death; or, it implies the crucifying and killing the love of sin in our soids, which is sometimes also called " a ceasing of sin." Being " dead indeed unto sin, but alive unto God, through our Lord Jesus Christ." By this we show our conformity and likeness to Christ's crucifixion, because it expresses the nature of the thing itself, for with the cross we contemplate pain and death. In like manner, sin is weakened by godly sorrow, which is one spiritual means to check our sensual inclinations, and mor- tify and crucify the love of worldly pleasures, and the strength and life of sin. in our souls. mw 274 CHAFTEn XVII. If fastened to a cross, our suffering and pain would be great, our blood dropping out by degrees, our strength would waste, and our life would fsiil. So sin is not subdued, but by constant, painful, and thorough en- deavours. Not by feeding the flesh with carnal delights, and indulging in the pleasures of sLi; but, by thwarting it, watching and striving against it, by mourn- ing over our sins vrith a godly sorrow, and persevering in this warfare till the love of it is not only weakened, but overpowered an^ dead. As the power of sin is weakened, th6 power of grace is proportionately increased and strengthened, and we are thereby en- abled to live to God, and are made con- formable to Christ I'oth in His death and His resurrection. , u; ? ' SECTION IX. '■\^if ■ ; ♦^-»?>; Christ died, not only to expiate our guilt, but to afford His grace and Spirit, that we might crucify sin, resist and overcome it. He "gave Himself for us that He might redeem us from all iniquity, and purify unto Himself a peculiar people zealous of good works.** Now what the Apostle Paul de- sired, and what every true Christian should desire, is, to know experimentally more and more of the influence of Christ's death, and CONFOBKITT TO CHRIST. 275 -a. the fruit of His merit in the destruction of sin. •^;■ - ^ > --''^V Christ died for our sins, therefore we should conform ourselves to His death hy dying to sin. This duty is ouis, hut the grace and strength to do so is from Him. Therefore, in humble dependence upon His merits, power, and goodness, we should dili- gently use all the means proper to attain this great end. The work may he tedious and painful, for sin will not die without constant and vigorous struggling against it : we must be patient, but assiduous also, and persevere to the end ; for we make it more painful by dealing negligently in this great business ; and, by neglect, our vexation and danger will be increased. The longer the Canaanites are permitted to live with us, the more they will prove a thorn in our sides. Lght into rood Lould r SECTION X. . Our love for sin increases our afOiction ; but our troubles end and our delights in- crease as we bring ourselves by grace to a thorough and effectual resolution to forsake all sin; and no delight is more pleasing than t6 hold in sovereign contempt the vain and sinful delights of the world : tho death of sin puts an end to these, and affords un- T 2 ■■ 276 OHAFTEB XVI?:. bounded pleasure. There is really a secret pleasure in mourning over our imperfec- tions, and chanting the victory over our sins. The true believer can then say with the apostle, " I am crucified with Christ ; nevertheless I live, yet not I, but Christ liveth in me ; and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave Himself forme. .. tii-v There is an outward conformity to Christ in bearing the cross, or a " fellowship " with^ Him in suflferings. It is called " fellowship ** because of the strict union betwixt Christ and believers : they make a mystical body. He is the head, they are the members. He partakes of their sufferings, and they par- .take of His Spirit. And when they suffer for Him, they enjoy more of His presence and Spirit, communicating to them still larger measures of comfort and support. There is nothing in our suffering that will expiate sin, nothing meritorious in the .most faithful believer in Christ: but the . sufferings of His servants are for His honour, and the means of making them more con- formable to Him. Therefore the Apostle Paul was willing and ready to suffer and die ifor Christ's sake, that he might be made conformable to His death. CONFOBMITY TO OHBIST. 277 wiU the the LOUT, con- Lttdie And in like manner all who would be partakers of Christ by faith, should expect to suffer for His sake. For " if we suffer we shall also reign with Him.'' This affords ample opportunity for the spiritual improve- ment of His children; and if we be His children, ''then heirs; heirs of God, and joint heirs with Christ; if so be that we suffer with Him, that we may be also glorified together." ^' We must be partakers of the sufferings of Christ, if we would be partakers of His glory,. We must be willing to bear the cross for His sake, if we would wear the crown. We must be like Him whom we have chosen for our head and Lord, holy as He was holy, and afflicted as He was aJQ^cted, when He calls us to suffer for Him. rt >u SECTION XI. It is evident that the Apostle Paul reckoned sufferings for Christ advantageous. To be sure afflictions, considered in the abstract, «re grievous to our nature ; but sufferings for Christ are an advantage, and on several accounts blessings in disguise. - ? bj Courage and patience to erdure these sufferings is the special gift of God. " For imto you it is given in the behalf of Christ, not only to believe on Him, but also to suf- 278 CHAPTER XVn. fer for His sake.*' Bare suffering is not more than is believing, but believing and suffering too is an honour vouchsafed to the children of God : it is given to them all to believe; but some are called to suffer more than others ; on these greater honour is conferred, and more grace is given. "•/ Advantages arising from these sufferings on the part of believers are, patience, and holiness, conformity to the Avill of Christ, and fellowship with Him; leading to joy and comfort more desirable and valuablel than worldly pleasures or worldly gain. They are also advantageous on account of their end, and the fruit they produce. In this life these afflictions promote our dying to sin and the world, by which we are made to feel more of the virtue of Christ's death, and the power of His resurrection. The apostle says, " God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world." «f4w* . We should rejoice in being partakers of Christ's sufferings, " that when His glory shall be revealed we may be glad alsp, and rejoice with exceeding joy." ^^ \^ SECTION XII. A devout follower of Christ feels unlimited CONFOBMITY TO CHRIST, 279 resignation to Him, and patiently submits to any sufferings or afilictions for His cause. This fellowship in His sufferings makes us conformable to His death. Now if Providence calls us to suffer for the cause of our Great Redeemer, we should count it an honour. After the apostles had been beaten by the Jews, they " departed out of the council, rejoicing that they were counted worthy to suffer sham'* ^or His name." This is the true spirit of Christians, to be willing to do and suffer all things for Christ. The Apostle Peter says, " If any man suffer as a Christian, let him not be ashamed, but let him glorify God on this behalf." ■ It is a pleasing consideration that all the ills, sufferings, and afflictions of Christians in this world are not hell ; and yet, if we prove faithful, and endure hardness as good sol- : idler s, it is all the hell we shall ever have to , suffer. And let us not forget that our light afflictions here will work out for us a far more exceeding and an eternal weight of glory. The road to heaven may be rough ; but, bless the Lord, we shall find it a good place when we arrive there. €ft ." ■'■.-^'^/f^'"'" .1 ..■'■•'{■■ ' CHAPTER XVIII. TRUE HAPPINESS. 1. Ik what true happiness consists. 2. Glorified saints have manifestations of grace; righteous admitted into presence of God. 3. Cause of joy. 4. Know- ledge of God ard Divine things enlarged, and more clear. 5. On what true happiness depends. 6. In what happiness consists. 7. To be with Christ. 8. Place and company. 9. Joys of heaven complete. 10. Folly of neglecting to secure happiness. SECTION I. In the former chapter we endeavoured to show what is implied in conformity to Christ, which alone can constitute us happy. We will now notice in what that happiness consists. It is generally admitted as a fact, that happiness consists in the gratification of our desires. So far as our desires are grati- fied, we are so far happy. If, after we ob- tain one desired object, we could extend our desires no farther, we should be com- pletely happy. But after we obtain one desired object, we extend our desires to another ; and if, by frugality and industry, we gain that, we immediately extend our \ ■'-h-. " j*i. TRUE HAPPINESS. 281 desires to another, and then to another, and so on, as the case may be ; and as desire is one of the cardinal faculties of the soul, it is capable of infinite extension : therefore we may extend our desires from one object to another without bounds or limitation; and while we continue to centre our affec- tions on, and extend our desires to, created objects, we can never be completely happy. True happiness can only be found in the service and favour of God, by setting the Lord always before us. This is one trait in the character of the righteous. They set the Lord always before them, and act always as seeing Him who is invisible; then when all the faculties of the soul, the powers of the mind, and the affections and desires of the heart, go out after the Lord, centre upon and harmonize in Him, we participate in the fulness of eternal happi- ness. We have at once a foretaste of the joys of heaven. The Lord will guide His people during their pilgrimage in this world, comfort them in the hour of death, and bring them to glory in a future state, where in His presence ** there is fulness of joy,** and at His right hand " there are pleasures for evermore.'* r%f.f ■"' ■ ' ■ ■ ,' ;• ,• ij! i*-»ll 282 CHAFTEB XVIII. 't ■' SECTION II. (fiom^. In heaven, God will grant the glorified saints uninterrupted and eternally satisfying manifestations of His grace and favour. They will then he able to comprehend what is implied in fulness of joy and pleasures for evermore, at the right hand of God, which signifies not only a state of honour, but consummate happiness, where saints dwell with Christ their Saviour, in a world of light and glory. , In the holy Scriptures, " fulness of joy '* and everlasting pleasures are mentioned in opposition to the empty and unsatisfying joys of thfj transient and painful pleasures of this present life. a. The righteous shall be admitted into the most glorious presence of God, to enjoy a complete and satisfying happiness for ever- more. The joy of the glorified saints in heaven will verily be complete and ever- lasting. This doctrine is warranted in the word of God. Our Saviour, speaking of the end of the world, said, " Then shall the righteous shine forth as the sun in the kingdom of their Tather.'* "God shall wipe away all tears from their eyes ; and there shall be no more death, neither sor- row, nor crying, neither shall there be any TRUE HAPPINESS. 28S morQ pain ; for the former things will have passed away.** SECTION III. c ' In heaven there will he a full and final deliverance from everything that is evil; and there will he the presence and enjoy • ment of all good. The inexhanstihle foun- tain and cause of the joys of the glorified in heaven, is the glorious manifestations of the love and favour of God, shining into the soul, and a realization of this love, which cannot fail to afford true happiness to those who are united to Christ, conformed to Him, and admitted into His glorious presence. - In this life we see dimly, as through a glass ; hut in heaven God will reveal Him- self, in as full and satisfying a manner as a glorified spirit, in a state of perfection, will he ahle to receive, which cannot fail to pro- duce a fulness of unspeakable and satis- fying joy for evermore. -' What mighty joy and pleasure will it afford the saints to know that they are per- fectly freed from all sin, and from all the effects, power, and pollution of it ; and that they are secured from all danger of sinning and sorrowing any more ! There shall be no more sin, no more sorrow, no more pain, no more death, on that blissful shore, where all 'mmmimmfr^ iSi CHAFTEB XVni. will be peace and comfort in a world of feli- city and unutterable joy. ; - SECTION IV. The joy of saints in heaven must be ex- ceedingly great when they find themselves perfected, and in a state of consummate grace, in full conformity to the will of God. Then our capacity to know the things of God will be greatly enlarged, and our know- ledge of His nature. His works, and provi- dences vastly increased. And this knowledge will be clear, distinct, and easy, as it were, by intuition, — looking into the object. There will be no laborious study in heaven, such as our present distant and imperfect state re- quires; though, no doubt, there will be further inquiry, and further discoveries for further improvement. The saints will con- tinue to climax alike in glory and wisdom* 'And as the powers of the soul will then be perfected, so the will and affections will be wholly sanctified and conformed to the Divine nature. Love, humility, meekness, resignation, joy, and every other grace will then be perfected. There will be every grace without any mixture. Their desires will be satisfied sc as never to grudge anothei's portion, nor aspire with uneasiness after a higher station. In the presence of the Lord 1 TBUE HAPPINESS. 289 there is fulness of joy ; for our utmost de- sires shall then be fully satisfied. In this world our most lively endeavours in religion are but a vigorous effort to throw off a dead weight and burden of corruption ; but there all the powers of the soul will be pure and holy. No darkness or shade of gloom in the mind; no disorder in the heart. Every temper and disposition of the soul will be happy and harmonious. In- effable must the joy and pleasure of the blessed be, to find themselves in such a state! And such are the glories of the upper world, — such the happiness of the pure in heart. SECTION V. To make us truly happy, more depends on the inward disposition of the mind, than on our outward circumstances. The joy and pleasure of saints in heaven will, in a great degree, consist in the happy and peaceful state of their minds, and the calm and hea- venly temper of their souls. All will be heavenly and Divine. Their hearts will be always in tune for such exercises and enjoy- ments as suit that pure and holy state. Never disturbed with any corruptions, nor hurried with any unholy passions ; no clouds in the mind, nor tumult in the affections; 286 CHAPTEB XVni. but an entire perfect i-ictitude in desire, thought, and deed. " ^'rit SECTION VI. ,-„ ' The joy and pleasure of the glorified in heaven will also greatly consist in their em- ployment. They shall rest from all their work, care, and toil in this life, but, no doubt, will be exercised so as not to abate, but increase, their happiness. ^ It is now our work to resign ourselves to the Lord, and fully consecrate ourselves to Him. This is often done sincerely, but so imperfectly that we still find cause to per- form this duty over and over again; but then we shall be resigned, and the heart wrought up to an unreserved and absolute subjection and true obedience to God, to worship and serve Him. We shall love Him with all our heart and soul, worship and praise Him in an exalted and heavenly manner. What pleasure do these exercises afford to the saints on earth ! And how will their joy and pleasure be heightened in heaven, where in His presence there is fulness of joy ! iA'>> SECTION VII. But the greatest pleasure will consist in .being with Christ in heaven, in conversing '*S. TRUE HAPPINESS. 28? •with and enjoying our glorified Redeemer. This we may confidently expect. Our Saviour said, " Where I am, there shall My servant he ; " and also He said, " Eather, I will that they also whom Thou hast given Me he with Me where I am, that they may behold My glory." O, then we shall see the King in His beauty — see Him in His exalted station ; see Him upon His throne, surrounded with angels and worshipping saints, receiving honour and distinction due to Him for all He has done in completing the great work of human redemption. to n, SECTION VIII. The place where they dwell will be a source of joy and pleasure to the redeemed in heaven. The New Jerusalem, the city of the great King — ^the city of the living Ood. ' Great joy and pleasure will consist, also, in the company ; the general assembly — the ohurch of the firstborn — an innumerable company of angels. There the saints sit down and converse with all the patriarchs, prophets, and apostles, and martyrs, in the kingdom of God. And O, how ravishing must be the delights of such a society! Nor will the angels refuse to admit us to their society. ., 288 CHAPTER XTIII. Also, the pleasure of a spiritual body immortal and glorious, fashioned after tho likeness of Christ's glorious body : " Who shall change our vile body, that it may be fashioned like unto His glorious body, ac- cording to the working whereby He is able even to subdue all things unto Himself." The beatific vision, the light and favour of God, will continually fill the mind, and invigorate every faculty with joy and strength, in the presence of God, where there is fulness of joy. It cannot be other- wise, when all the desires of the heart are ^ fully satisfied, and the soul unutterably full of glory and of God. SECTION IX. The joy of heaven will be complete and everlasting, without diminution or end. The number of professors cannot lessen it* The Divine ' presence is an infinite, inex- haustible spring of pleasure, equally full, free, and open to all, and abundantly suffi*. cient to satisfy their most enlarged desires. . , The causes of this joy are always equal* The goodness and love of God, and the merits of Christ, the purposes and promises of God, cannot fail ; therefore the joy and pleasure of the blessed in the kingdom of heaven shall be complete and everlasting^ TEVE HAPPINESS. 289 They shall flutter from one mountain of glory to another, and for ever range the hills of immortality in the sunlight of heaven. SECTION X. It is hoth madness and folly in those who neglect or refuse such happiness, by the favour of God, offered without money and without price. There cannot be greater folly than to prefer transient, empty, and unsatisfying pleasures, to those that are complete, full, free, satisfying, and eternal. We should not prefer the gratifying our own corrupt affections and dispositions, to the love and favour of God. The consideration of these pleasures, as well as our duty to love and serve God, should excite us at once to ap- ply ourselves most heartily in the use of the proper means to attain this happiness. Let us study to be holy in heart and in life ; then we may hope to be partakers of the joy and pleasures that are at God's right hand for ever more. Holiness is the prolific soil from which happiness is a spontaneous growth. To be holy is to be happy. Through the merits of Christ, and strength of grace freely offered, all may attain ta that state of holiness, that will enable them. V 290 CHAPTER XVin. ^ to attain to happiness in this life, and realize consummate felicity, everlasting and eternal joys, at God's right hand ahove. But to attain to this state of felicity, we have something to do. It is provided for us, but we must seek to obtain it. If we do not desire it, we will not seek for it. But we may desire it, and yet come short of it. We must seek if we would find. Our salvation is suspended on the condition of obedience to God, through faith in Jesus Christ. We are to be co-workers with God and work out our salvation. We cannot be saved by our good works, nor can we be saved without them. Though we cannot earn heaven by anything we can do, yet we have something to do to gain heaven. The farmer cannot make his com grow, but he can plough the ground and sow the seed ; without which it would be presumptuous to expectja plentiful harvest. So it is in spiritual things. We must use the means to obtain the end, or suffer the conse- quences. If the children of Israel had refused or^neglected to gather manna, they would] have perished in the wilderness. It is the same in spiritual things. If we re- fuse or neglect to gather spiritual food, we inll perish, while there is bread enough in our leather's house, and to spare. ^^: m ^ • '^H... J/' -*,. >> CHAPTER XIX. BREAD FROM HEAVEN. 1. CniLDRiN of Israel depart from Egypt ; manna de- sceuded. 2. Manna, type of Christ. 3. Manna, itc when leraelites were needy. 4. When they did not ,^^. deserve it. 6. The people had to gather it. 0. ^^ f An every-day work, 7. On the sixth day double r portion gathered ; none fell on the Sabbath. 8. An abundance. 9. How prepared. 10. Sweet. ^•' 11. Despised. 12. Pot of manna preserved. 13. 70-! ' Manna continued till they came to promised land. 3W t. ■ OrH SECTION I. After the children of Israel had left the land of bondage, — passed through the Red Sea, — they saw their enemies, in attempting to pursue them, swallowed in its depths. No doubt they then thought they would be able to pursue their peaceful journey with- out further interruption. But they soon found they had enemies to encounter, and^ many hardships and privations to endure. They had been only about a mont^ and a half on their journey, when their provisions were all consumed; and they were sur- rounded with the gloomy prospect of perish- u 2 292 CHAPTER XIX. !ng in the wilderness. "And the whole congregation of the children of Israel mur- mured against Moses and Aaron." But the Lord had mercy upon them, and supplied their wants. Man did eat angels* food. The Lord rained manna from heaven, and the people gathered it, prepared, and ate it. They ** did eat manna forty years, until they came to the land inhabited; they did eat manna until they came unto the borders of the land of Canaan." This was a wonderful manifestation of God's mercy and power, in supplying the \ wants of His people ; and in all this there appears evidently a design to prefigure that spiritual meat presented in the Gospel to poor perishing sinners. What in substance this manna was, is difficult to determine. It does not appear to have been common in the wilderness. The Israelites never saw it before : " They wist not what it was. And Moses said unto them, This is the bread which the Lord hath given you to eat.** It had the appear- ance of "the hoar-frost on the ground.** In the Book of Numbers, Moses states that " the manna was as coriander-seed, and the colour thereof as the colour of bdellium.*' It is not probable anything of the kind had ever been seen before ; but it seems to have BREAD FROM HEAVEN. 203 been created for the express purpose of e ap- plying the wants of the children of Israel, then ready to famish. It was not a pro- duction of the earth ; it came from heaven. The Lord said unto Moses, " Behold, I will rain bread from heaven for you." It ap- pears to have fallen with the dew; for, "when the dew that lay was gone up,** then they beheld the manna on the face of the wilderness. SECTION II. <■ That the manna was an eminent type of Christ, and the salvation He has provided for us, there can be no doubt. Tor this, we have no less authority than the words of our Saviour Himself. When our great Redeemer was on earth, many believed on Him not only because of the words He spake, but the miracles He wrought. He raised the dead, healed the sick, and fed a vast multitude with a few loaves and fishes. But the unbelieving Jews said this was no proof of His Divine mission — no proof that He was the promised Messiah ; they asked for some other sign or proof of His Mes- siahship. They said Moses was but a mere man, and he had fed our fathers in the wilderness; that "our fathers did eat manna in the desert ; as it is written, He 294 -.y?: CHAPTER XIX. ■Ji' 9> gave them bread from heaven to eat. They evidently concluded that Christ did no more, in feeding the multitude, than was done by Moses, who fed the children of Israel with manna in the T\dldemess. " Then Jesus said unto them, Verily, verily, I say unto you, Moses gave you not that bread from heaven ; but My Father giveth you the true bread from heaven. For the bread of God is He which cometh down from heaven, and giveth life unto the world." The manna with the dew descended from heaven. So Christ is He who came down from heaven to give life unto the world. His grace descends upon His people like dew upon the grass. He feeds them with the bread of life. " Jesus said unto them, I am the bread of life : he that cometh imto Me shall never huiiger ; and he that believeth on Me shall never thirst." 1 SECTION III. .,} This supernatural supply of bread from heaven was mercifully afforded to the chil- dren of Israel when they were in great need, — ^their provisions all consumed ; " six hundred thousand men," besides women and children, and a mixed multitude, more than a month's journey in a barren, dreary BREAD FEOM HEAVEN. 295 wilderness, and without food ; the gloomy prospect of perishing in the wilderness, staring them in the face. But in due time an ample provision is made, the manna des- cends, and their wants are amply supplied. They would inevitably have perished, if God in His abounding mercy had not fed them with bread from heaven. And at the time our Saviour appeared on earth, such was the forlorn state of the moral world, in open rebellion against God ; and the thunder of His wrath just ready to drop upon a guilty race. The whole world appeared ripe for ruin, and ready to perish. And verily every human soul would have perished, if Christ had not come down from heaven to interpose in our behalf. He gave Himself for the life of the world. " In due time Christ died for the ungodly." A foun- tain was opened in the house of David, and through the merits and sufferings of Christ on Mount Calvary, ample provision is made to meet the spiritual wants of the whole human family. '•tj- It inn SECTION IV. This miraculous supply of manna was given to the children of Israel when they did not deserve the least indication of God*s favour. They were wishing themselves \ 296 7C CHAPTER XIX. back in Egypt, and murmuring against Moses and Aaron — the servants of God, and accused them of bringing the people forth into the wilderness to kill the whole assembly with hunger. Instead of being grateful to God, for past mercies and deliverance from bondage, they were swelling a tide of murmur and com- plaint. But in the midst of their ingrati- tude and rebellion, God mercifully supplied their wants. ' i And so it was with the moral world, when Christ came to redeem us. Though there were not at that time scenes of carnage and bloodshed, nor such ravages of war as often rock the nations of the earth as by an earthquake, — ^yet at that time when our Saviour appeared at Jerusalem the whole world was enveloped in moral gloom, steeped in iniquity, and in open rebellion against God. A gross darkness covered the people. The masses of the people were sunken down in the depths of superstition, infidelity, and idolatry. In their highest schools of philosophy, they taught that man's chief happiness consisted in eating, drinking, and in giving full scop 3 to all the propensities of their depraved hearts. Though undeserving of favour, yet in the unbounded mercy of God, at that time, He BEEAD PROM HEAVEN. 297 sent His Son to redeem and save the world. O 1 what an unparalleled exertion of bene- volence and mercy was this ! The wheels of redemption were put in motion, even while men were preferring the painful plea- sure of sin to the riches of Divine grace and the kingdom of glory. SECTION V. God provided the manna ; hut the chil- dren of Israel had to gather it and eat it, or go without it. The first was God's work, the second was their work. " They could not produce the manna, and God would not gather it for them: wc cannot do God*s work, and He will not do ours.** If the God of nature had not given them feet and hands to enable them to walk out and gather the manna, no doubt other means would have been used to meet their wants. Instead of the manna being scat- tered over the face of the wilderness, in that case, it probably would have been rained down in their tents, or in their mouths, for aught we know. But as they had the means, and the ability to use the means, to gather it, it was only necessary for it to be placed within their reach ; and then, if they were too indolent or obstinate to gather it, they might bear the consequences. 298 CHAPTER XIX. tiiit The people were not only to gather the manna, but it was to be a morning work, for, "when the sun waxed hot, it melted away,'* If they neglected to gather manna in the morning, they were doomed to fast that day. The Lord could, by less than the turn of His finger, give the husbandman a plentiful harvest, without his ploughing the ground and sowing the seed ; but it would be presumptuous to ask or hope for that to be done, to indulge the indolent or ob- *> stinate. But we must till the soil, and sow the seed ; thus use the means, and trust in the Lord, for the early and latter rains, and the warming rays of the sun : then we may reasonably hope for an abundant harvest ; for the Lord sends rain upon the just and upon the unjust. ^ •» And so it is in spiritual things. God has made a rich, free, full, and ample provision for all the sons and daughters of Adam, Jesus Christ having suffered on Mount Cal- vary, and, "by the grace of God, tasted death for every man," now all are invited to come and partake of the bread of life sent down from heaven, — the blessings presented in the Gospel, — all the benefits of the Atone- ment, i But the blessings presented in the Gospel, '( BBEAD FROM HEAVEN. 299 the bread of life, can only be obtained on condition of our obedience to the require- ments of the Gospel, — our trust in the merits of Christ, — receiving Him as our only Saviour, and our entire consecration to the will and service of God. We are commanded to " work out our salvation," and turn from our sins. Also, we are invited to " come to Christ." !From this it appears we have something to do, that we may obtain the bread of life. There is " bread in our father's house, and to spare ; " but those who are too indolent or obstinate to use the appointed means can. never obtain the end, even though they may desire it. If the children of Israel had continued to desire bread, but neglected or refused to gather manna, they would have perished in the wilderness. And so with every sinner who neglects or refuses to come to Christ for the bread of life. But while it it is admitted, that of ourselves we have not the power to enable us to forsake our sins and come to Christ ; we have the means, and the ability to use the means, to accom- plish all God requires at our hands. Those who do as well as they can, do well enough. The Gospel presents to us, through the merits of Christ, salvation for the lost, par- don for the guilty, adorition for the rebel. \ 300 «■»-,. CHAPTER XIX, .-.uja peace for the wicked, holiness for the pol- luted, communion with God, and joy in the Holy Ghost. And, to cro^n the whole, we have the promise of glory, immortality, and eternal life. But to ohtain these blessings we must use the means. A man may starve to death in a cook-shop ; and so the poor sinner may perish, while there is an ample provision for him, — ^bread in our Father's house, and to spare. We are not to suppose God will avert the> order of His providence, violate His own law, and destroy the moral agency of man ; and compel him to comply with the reij[uire- ments of the Gospel, and be saved against his own will. But on the part of the poor sinner who desires salvation, an effort must be made to obtain the blessing. God does not feed His creatures with the bread of life as we have heard noblemen are sometimes fed in China. They approach the board of comforts, laden with rich dain- ties, and a servant standing on either hand crams the food into their mouth. But to ob- tain spiritualmeat, we must seek for it, believe in Christ, and, through His merits, hope for it, agonize and fervently pray for it. "We are commanded to ask that we may receive, and seek that we may find. ,,„ ' This is a duty we should perform not oiily / BREAD FROM HEAVEN. 801 in the morning of life, but every morning during our life. The Israelites gathered the manna in the morning before the sun waxed hot. And the psalmist said, "My voice shalt Thou hear in the morning, O Lord; in the morning will I direct my .prayer unto Thee, and will look up." And so it should be with us. "We should never let the world give our souls the first salute in the morning; but as soon as we rouse from sleep, and are sufficiently awake to know where we are, we should instantly lift up our hearts to God in prayer and thanks- giving. And before we enter into the whirl of business, or allow the mind to be agitated by the anxieties and cares of life, we should fall upon our knees and thank the Lord for the mercies of th e past nighl , and implore wisdom, grace, and strength to keep us from sinning against God during the day, in thought, word, or deed. This should always be our first business in the morning. The children of Israel gathered their food in the morning, and did not wait till noon for their break- fast. Our duty to God should be uppermost in our minds, and the first duty we perform every morning through life. ■^yiH'j? SECTION VI- The gathering of manna was not only a 302 K f CHAFTEB XIX. morning work, but it was also an every-day work. And on each day they used that which they gathered. God, in His wisdom, kept them in His own power, that they might feel their dependence on Him for their daily bread. They could not gather enough to supply themselves with manna for months or years, and then indulge in avarice and sloth, and, like the rich, foolish farmer, who supposed he had enough laid up in store for many years, say, " Soul, take thine ease." The Israelites were not to lay up the manna till the morrow. " Moses said. Let no man leave of it till the morning." ** Notwithstanding they hearkened not unto Moses ; but some of them left it until the morning: " and for their pains they had a repulsive mass of putrefaction. God, in great mercy, condescends to render disobe- dience and sin irksome, that the sinner may become weary of his sins and forsake them. • it As the children of Israel gathered manna every day, so it is with Christians. Under this dispensation of mercy and truth through Jesus Christ, we should gather spiritual food daily. This is our privilege, and this we are commanded to do. We are taught by our Saviour to ask, not for our yearly, monthly, BREAD FROM HEAVEN. 803 }> or weekly bread, but, " Give us this day our ; daily bread." It is to be feared some Christians who sincerely *Hooh up^* every Sabbath morning, and strive to be in the Spirit on the Lord's day, and continue every hour of the day to make a little advancement in the way to holiness and heaven; yet when Monday morning comes, are so absorbed in busi- ness, that they can scarcely find time to attend to secret devotion, read the word of God, or observe family prayer. With them it is the world, — the world, — the world, — from Monday morning till Saturday night. And when the next Sabbath dawns upon them, they devoutly " look up" again for spiritual food, and perhaps, not having in- dulged in any known sin during the week, (except the omission of duty,) and being perfectly sincere in their profession of reli- gion, they confidently "look up" for a blessing, obtain a crumb, and are thankful. In this way they may continue spiritually to exist, — that is, the spark of spiritual life does not become altogether extinct. They continue to have a place in the church of Christ, and have a name to live In addi- tion to this, in the lovefeast, and at the Sacrament of our Lord's Supper, they hope I iJ.K<.HX- r..j: y-,y joji ..:^^i:, ^ 'KiV^im';. 804 CHAPTER XIX. to obtain a ** Benjamin's portion,** to last them three months. .':!;%? This class of professors must be called Christians. Surely they are not pagans. But they contribute very little to tho spiritual interest of the church to which they may belong. And it is to be fondly hoped they will reach heaven at last ; but it will be, as Job says, " by the skin of the teeth." A man may continue to live a while if he partakes of food only once or twice a week ;\ but he will be a feeble man, and of no use in the world. And so with the Christian who obtains a full measure of spiritual food only once in three months, or once a week : he may continue to be a Christian, but, in that case, he will be a feeble one, and of but little use in promoting the spiritual interest of the church. If he is a sheep of the fold of the Great Shepherd, he is a lean sheep. But the Christian who daily attends to the means of grace, and obtains constant supplies of manna, the " bread sent down from heaven,*' and the " meat that endureth unto everlasting life,'* will be made fat and flourishing, " strong in the Lord and in the power of His might." They will be found men on their feet, land Samsons on their knees. They have power with God, and go BEEAD FROM HEAVEN. £06 on from one degree of strength to another, till they attain to the full stature of men and women in Christ Jesus. Happy in a Saviour's love, and being strong in the strength which God supplies, they are able to successfully battle with the ills in life, conquer their spiritual foes, and triumph at last. The storehouse of the I«ord is inexhausti- ble. All may obtain dail}/ supplies, and all are invited to partake without cost or charge. Let us daily strive to attend to the condi- tions necessary, that the end may be obtained. Then we will not have so often to complain of the meagreness and poverty of our souls, the weakness of our faith, the coldness of our hearts, nor the want of enjoyment in the service of God. ■'v: to it rn th Ld LB SECTION VII. We have observed the children of Israel gathered manna every morning during the week ; but on the sixth day they gathered a double portion, so they had a sufficient sup- ply on the Sabbath ; for on that day it did not descend, which is a convincing proof that it was supernatural. If it had been a natural production, it would have fallen on the Sabbath, as at other times ; and had there not been a supernatural influence to ^i X ■ ■ 806 «.' CHAPTER XIX. keep it sweet and pure, it would have been corrupt on the Sabbath, as well as on other days. None was to be gathered on the Sabbath day, which also is a convincing proof that the Sabbath was considered a Divine institution previous to the giving of the Mosaic Law. Therefore, whatever is gathered or earned on the Sabbath day is a double curse in any man's property. From these circumstances wo may learn a lesson in reference to spiritual things, — that is, in this season of our mortal career we should labour for the meat that endureth unto everlasting life. Then, when the eternal Sabbath comes, we shall enjoy the Divine favour, "eat of the hidden manna," and have given to us " the white stone, and in the stone a new name written, which no man knoweth saving he that receiveth it." j - SECTION VIII. The manna descended in great abundance ; so that there was no lack of food. It appears from what Moses states in the six- teenth chapter of the Book of Exodus, that the children of Israel gathered it in one common heap, from which all the Israelites took "an omer for every man," according to the number residing in each tent. Some gathered more and some less, " and when. BREAD FROM HEAVEN. 30» they did mete it with an omer, he that gathered much had nothing over, and ho that gathered little had no lack.*' An omer contained ahout three quarts, — a large allowance for each person young or old. When the Lord supplies tho wants of His people, it is not in scanty mv imres, hut in rich ahundance; and so it is in spiritual things. The Lord has made an unhounded, inexhaustible, rich, free, and full provision for every human soul. An atonement of less than infinite merit would not have been ample to reach the case of fallen man, who, having committed an offence against an Infinite Being, incurred infinite demerit. If an atonement was made at all, it must have been of infinite merit, or it never would have been accepted by the Father ; and, in that case, Christ would never have been released from the prison of the grave. But Jesus Christ having suffered on Mount Calvary, "the Just for the unjust," the sacrifice was accepted, and then our Saviour burst the barriers of the tomb, and came forth. Of this, God has given assurance to the whole world, in that He raised Christ from the dead. In the resurrection of Christ, we behold the consummation of the whole scheme of human redemption. * Now, as the atonement is infinite iii warn 808 .ifXOHAPTBE Xir, merit, it reaches the case of every man, even the vilest of the vile : all, — all may participate* in its henefits, if they fully surrender them- selves to Christ. No distinction of age or sex of people will or can prevent them from participating in the hlessings so freely of- fered through the merits of our Lord and Saviour Jesus Christ. i->.i^:;v SECTION IX. -t^'':; ■."ij- The manna that descended in such rich ahundance had the appearance of small! round white seeds. Moses says, "like co-^ riander seed, white." And, like wheat or barley, it was not prepared for digestion in its crude state, but was necessarily ground- in a mill, or bruised in a mortar, then baked ilk pans, and so became lit for use. ^^^imotm: ^f. Now, admitting the manna to be an emi- nent type of Christ, we may observe that,, as the manna was bruised in a mortar, and baked in pans, as Moses has informed us, so the Prophet Isaiah, speaking of the pro- mised Messiah, declares that "He was wounded for our transgressions. He was bruised for our iniquities." And John the Divine speaks of His treading " the wine- press of the fierceness and wrath of Al- mighty God." Verily our Saviour endured the fiery indignation and wrath kindled by BREAD FBOM HEAVEN. SM le- red by our sins and transgressions against the law of God. [ ' . 1 ^if^-'f;:t'. -^■^ SECTION X. The manna, when pulverized and baked in pans, needed no other mixture or ingre- -dient to make it palatable, for it was rich and luscious as oil. Moses . says, *' The people went about, and gathered it, and ground it in mills, or beat it in a mortari and baked it in pans, and made cakes of it ; and the taste of it was as the taste of &esh oil." Also Moses declares that '* the taste of it was like wafers made with honey." - And so it is with the blessings presented in the Gospel, — the true manna that came down from heaven. It needs no foreign recommendation to suit it to the spiritual taste of the penitent, hungering, sin-sick 430ul. Such " desire the sincere milk of the word." The pure, unadulterated truths of the Gospel suit the penitent sinner best. The Psalmist exclaimed, " O taste, and see that the Lord is good." And again he exclaims, " How sweet are Thy words unto my taste ! yea, sweeter than honey to my mouth ! " The precious promises presented in the Gospel are admirably adapted both to the penitent and to the bielieving soul. 310 OHAPTEB XIX. ^ * SECTION XI. t>,art(5 ^■i^T'.'rteif ff: / It is wonderful to contemplate on the marked ingratitude of the children of Israel. They were permitted to " eat angelsVfood,'* which was sweet as honey ; hut for which they were not only ungrateful, but they despised it as light food, when compared with leeks and onions, — rank Egyptian fare. -' And it is also mournful to contemplate the ingratitude of sinners wbo despise the ample provision madt for our ruined world. Jesus Christ "is despised and rejected of. men. He was despised, and we esteemed > Him not." ^ ^ » * i Sin has so benumbed the moral sensibi- lities of man, that he loses all desire to par- take of spiritual meat. A romance, a philo- sophical disquisition, a moral declaration, or a political harangue, is far better suited to his taste than a Gospel sermon. The moral affections have become so vitiated by sin in the heart of the unregenerated, that there is no hungering and thirsting after the true bread from heaven and the waters of life, — ^no desire to obtain the mind that was in Christ ; and even the offers of mercy are -neglected or despised.. /f./ SECTION XII. ' Some of the manna was preserved to BREAD FROM HEAVEN. 311 future generations. " Moses said unto Aaron, Take a pot, and put an omer full of manna therein, and lay it up before the Lord, to be kept for your generations. As the Lord commanded Moses, so Aaron laid it up before the testimony, to be kept." This was in order that their children and children's children n^ight see \vhat God had done for their fathers. The remembrance was to be preserved. Eaten bread is often too soon forgotten : this was to be remem- bered, f ^ As a portion of manna was laid up before the testimony of the Lord, so Jesus Christ has ascended on high, in the presence of the !Pather, there to intercede for us. He is the hidden manna that all shall receive who overcome their spiritual foes through His grace and strength. They shall at last ascend with Him in glory, and ever be with the Lord. \A ■1/ SECTION XIII. »' Another remarkable circumstance con- nected with the manna is, its continuance forty years. The Israelites were truly un- grateful and rebellious ; but in the midst of all their ingratitude and acts of rebellion against God, the manna was mercifully con- tinued till "they came to the land in- X ^ 312 ■;,m CHAPTER XIX.i^pa5? <*2f. habited: they did eat manna until theyr came unto the borders of the land of ( Canaan." Then, under the commanl of; Joshua, theyerossed over Jordan, and gained r a possession in the land that flowed with ^ milk and honey. -I The continuance of this heavenly bread for the space of forty years may be consi- dered an encouragement to us. Though the multitude may set His counsels at nought, and dare to trample upon the mercy of God, still mercy endureth. Christ will never forsake His people. Just before l* He ascended to His native heavens, after giving His disciples the Divine command to " go and preach the Gospel to every creature,'* He gave the heart-cheering and soul-relieving promise, " Lo, I am with you alway, even unto the end of the world." Though sinners take their course, the Lord will never leave nor forsake His people. In the fire or in the water, in youth or in old age, in sickness or in death, the Lord will never leave nor forsake those who put their , trust in Him. .; it vizj jix In conclusion, let it be remembered, the children of Israel did not eat manna till they had gathered it. And so, in like manner, we must use the means, — ^make af full and unreserved surrender unto the SFIEIT OF LAW 01* LIFE. 318 Lord, and live in obedience to BKs com- mands ; then we may hope to obtain spirit- ual food, and be blessed in the use of the means in this world, and hereafter partake of the hidden manna in that kingdom that is out of sight and full of glory, and be for ever " free from the law of sin and death." ''y'v CHAPTER XX. SPIRIT OF LAW OF LIFE. 1. Law opposed to Law. 2. The Spirit of life. 4. Law of j.- sin. 5. Its operations. 6. A nature opposite to sin. 7. H'^w freed from inward corruption. 8. Privilege ci* believers. 9. Ground of consolation. 10. How the Christian can do all things. 11. In Christ a fulness. 4 I i- SECTION I. ■>r « '. J: ' It is the Christian's great privilege to be freed from condemnation. Though he be in the flesh, he may walk " not after the flesh, but after the Spirit." That is, they who are in Christ walk not after the flesh, but after the Spirit, because the Spirit of life delivers them from the dominion and power of sin. 814 nrj CHAPTER XX. It may be a matter of inquiry, How can we be free from condemnation if any seeds of corruption remain in the heart ? We here have the answer, " The Spirit of life in Christ Jesus hath made me free from the law of sin and death.** In the work of regeneration the Spirit breaks the power of corruption, and by the continued influence and assistance of the Spirit of life we at length obtain a full and final deliverance from indwelling cor- ruption, v^ By nature we are in a state of sin and bondage, and exposed to death. But be- lievers are freed from sin and death " by the Spirit of life that is in Christ Jesus. *Vi Here appears to be law opposed to law. By the one we are freed from the other. In this we see a direct opposition. First, Of the law of the Spirit of life in Christ Jesus, to the law of sin and death; Second, Of the Spirit against sin; and. Third, Of life against death. .. CHAPTER XX. ^^^'^'^ freedom from condemnation. Tlie apostle also adds, "For what the law could not do, in that it was weak through the flesh, God sending His own son in the likeness of sinful flesh, ^nd for sin, condemned sin in the flesh." And by His Spirit uniting us to Himself, and enabling us to believe on Him, we are justified and delivered from the guilt of sin. " There is therefore now no condemnation to them who are in Christ Jesus, who walk not after the fleshy but after the Spirit." . ■ ^^*4 SECTION II. - f^* But a dif&culty or perplexing doubt may arise in the mind of the believer, from a sense of his inherent corruption, impetu- ously inclining him to sin, as the apostle represents the case very pathetically where he says, " Por sin taking occasion by the commandment deceived me, and by it slew me." Hence we often draw a melancholy conclusion against ourselves, seeing the power of indwelling corruption is so great, that, of ourselves, we are not able to resist it. Therefore to us, it may often appear as though at length it will absolutely prevail against us, and bring us under its dominion to our everlasting ruin. '-'^^ But to answer these objections, and re^ SPIRIT OP LAW OF LIFE. 3IT move these difficulties, the apostle in- stances in himself what is common to all who are in Christ Jesus, hy declaring that the law of the Spirit of life in Christ Jesus had made him free from the law of sin and death. I,, By the " law of the Spirit of life " we may understand that powerful and conser* vative influence of the Spirit of life hy which helievers are freed from the bondage of corruption. This law of the Spirit of life includes that grace and principle of spiritual life experienced by believers in their regeneration; and, also, the con- tinued, gracious presence and assistance of the Spirit of Christ, disposing and enabling believers to oppose and mortify their in- dwelling corruption, and perfect holiness in the fear of the Lord. , This principle of spiritual life may be called " a law," because of its power to commcmdi to rule^ and govern our will and affections. Also it is called the law of the Spirit of life, because the new nature, or spiritual life, is the work of the Spirit : for that which is bom of the flesh is flesh; and that which is bom of the Spirit is Spirit. We become spiritual in our dispositions, inclina- tions, and actions, the effects of the Spirit of r^eneration.. ,,,.,., ,r\^ ^» V-OJ^ *-'.'. ."W^ »J.. 918 ^i • CHAPTER XX. • Por this new hature is cherished, strength- ened, and perfected by the continued gracious presence and influence of the Holy- Spirit, that raised Christ from the dead. The same also raises believers from the death of sin, and will raise them at the last day to immortal glory : therefore He is called the Spirit of life. ■A SECTION III. ? The Spirit of life is said to be in Christ Jesus because He died that we might live. He purchased this life for His people, and has said to them, " Because I live, ye shall live also. The Spirit of life was manifested in rais- ing Christ from the dead. He burst the barriers of the tomb, that believers might have a pledge of His power and goodness to raise them from the death of sin, g-nd from the grave. The Holy Spirit was given to the human nature of Christ primarily and principally, and in a greater measure than to believers, " for God giveth not the Spirit by measure unto Him." And the Spirit is given to believers from Christ, and for His sake. Our Saviour said, " When the Comforter id come whom I will send unto you from the Pather, even the Spirit of truth which pro- SPIRIT OF LAW OP LIFE. 319 oeedeth from the Pather, He shall testify of Me." Also, it is written, " Because ye are fions God hath sent forth the Spirit of His Son into your hearts, crying, Ahha, Father." And again, ** Ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you." Now " if any man have not the Spirit of Christ, He is none of His." And hereby we know that He abideth in us by the Spirit which He hath given us." Our faith amd other graces are strengthened when we look to Christ, and pray for the Influence of His Holy Spirit upon our hearts. He has said, "Ask, and ye shall receive." SECTION IV. b This law of the Spirit of life in Christ Jesus, is opposed to the law of sin and death. By sin, we understand the corrup- tion of our human nature, — corrupt inclina- tions, affections, and passions, — ^these are the body of sin. ^, Indwelling corruption may be called "a liaw," because, though it has no just right to rule or govern, yet, as an invader and' usurper, it has obtained and exercises a most deadly and tyrannical power over the unregenerate. Here it sways an ebon sceptre over the hearts of the children of disobedience. 820 H^r. CHAPTEE XX. It is called ** the law of sin " to point out the moral evil of corr ipt dispositions, cor» rupt principles and affections. Though they do not always break forth into out- ward acts, still they are opposed to the law of God, and expose all who are under the dominion of sin, to His righteous judgments and indignation. j 1 1 : It is called the law of death, because the native tendency of it is to misery and death. It makes us liable to death and eternal misery, according to the holy and righteous law of God. " The wages of sin^ is death." This is the corrupt principle which the Apostle Paul calls " a law." . «i .1 He says, ** I find then a law, that when I would do good evil is present with me." Here he found something in himself opposed to the law of God. And therefore he adds, *' I see another law in my members warring against the law of my mind, and bringing me into captivity to the law of sin, which is in my members." The word "law" is used in this case the same as it is when the apostle speaks of being *' made^ free from the law of sin and death." -iximim ^ SECTION V. » Indwelling sin not only reigns in the SPIRIT or LAW OP LIPE. 321 atx ^ /? unregenerate, but often rises in the heart, and assaults and molests the believer. It is called " a law," on account of its powerful influence and impetuous activity to tempt and illude us to commit actual sin, notwith- standing all the restraints of God*s holy and righteous laws, the prohibition and threatenings of His righteous judgments, His restraining providences, alluring mer- cies, and awakening and smarting chal- lenges of a guilty conscience. It works and prevails both against the mercies and the judgments of God. It is so subtle, so powerful, that no human law, with its most vigorous execution, can altogether restrain the outward acts and effects of it. It is so impetuous and bewitching with the pro- spect of temporal and sensual rewards, that it overcomes the restraints the poor sinner lays upon himself, — he will even break his own vows, purposes, and promises. This affords daily exercise and trouble, doubts and fears, to the believer. Therefore it must be a great comfort, a mercy, and a great privilege, to be freed from and secured against the assaults, the danger, and the mischief of this restless, subtle, and implac- able enemy. • f'V ■t^km r-k r^iliawi^al M 322 CHAFTER XX. r {!-■-'-■'.■-■>■•■' '-J'^ SECTION VI. 'W' But, it may be asked, How does the Spirit of life set us free from the law of sin and death? We answer, by renewing our nature, and implanting in us spiritual dis- positions and holy inclinations, contrary to the power and acts of corrupt nature, with ability to exert the powers of the new nature to the mortification of sin, and to bring forth fruit unto holiness, and "de- light in the law of God after the inward man.'* For " they that are Christ's have crucified the flesh with the affections and lusts." When God, in His mercy, translates a sinner from a state of nature to a state of grace. He gives the body of sin a deadly wound, and deprives it of its reigning power and dominion by infusing a new nature directly the opposite to that of sin, whichi being holy and supernatural, gives the soul an aversion to sin, and a strong habitual inclination towards spiritual things. ' t *^^* The Holy Spirit is given to believers to dwell and abide with them, and to estab- lish a spiritual union and communion between them and Christ. And being members of Christ's mystical body, they receive new supplies from Him, their living SPIRIT OF LAW OF LIFE. 323 Head, to cherish the new nature, strengthen their graces, and weaken their corruptions. Also, heing in Christ, they are freed from the guilt of their corruptions, and the full and final conquest over the corruption of our nature, and the destruction of indwell- ing sin. The Spirit of life also frees helievers from the law of sin and death, not only hy the grace of regeneration, uniting us to Christ Jesus, but by promoting the mortification of sin in us in a way of duty by these renewed supplies which He affords us, and by which He continues to assist us after our conversion, until we arrive at a state of perfection in Christ Jesus. ^ He continues to fit and frame us for our duty both to God and man. He blesses the means appointed for the destruction of sin, and makes them effectual. He che- rishes the several graces, and fui'nishes the soul with fresh supplies of wisdom and strength to discover the wiles, escape the snares, and resist the assaults, of in- dwelling sin, and succeed conquering at last, when the death blow shall be struck to sin in the heart. Thus, all who are in Christ Jesus are made free from the law of sin and death by the law of the Spirit of life that is in Him. T 2 %T'tT '<^i 824 ■i d.l. CHAPTER XX. ,»■ t 1.V SECTION VII. It does appear that a sense of indwelling sin is consistent with a lively exercise of faith, and even a knowledge of our interest in Christ Jesus. r.: fur a -' The Apostle Paul was deeply exercised with the sense of remaining corruption, when he exclaimed, " O wretched man that I am ! who shall deliver me from the hody of this death ? " Nevertheless, in this his faith in Christ is so strong, that he takes hold on the great Gospel privilege of free- dom from sin and condemnation, and assures himself that, through the strength of the Redeemer, he shall obtain a complete and final deliverance from the guilt, the filth, the power, the presence, and pollution of sin. .,UM It may be well to observe the manner and circumstances of the apostle's applying these great privileges to himself. It was attended with a deep sense of the corrup- tion of his nature, of the moral evil and danger of it. A person exercised with a deep sense of the exceeding sinfulness of sin and indwelling corruption, is truly a fit subject for these privileges. For it is no less matter of comfort for him to know that in due time he shall be delivered from sin and indwelling corruption^ than to be SPIRIT OF LAW OF LIFE. 325 assured that he is freed from the wrath of God. He labours on, he strives and prays no less earnestly for freedom from sin than he does for freedom from death and hell. And at last, he is enabled to rejoice that in Christ he finds full redemption, not only from wrath to come, but from the law of sin, all of which may be enjoyed the mo- ment we consecrate aU to Christ, and be- lieve for a present and full salvation. t'y^ ! ■ SECTION VIII. h The application of this privilege in the case of St. Paul was accompanied with great humility. He was diligent in the way of duty, in the use of all proper means. He was temperate in all things, and kept under his body to bring it into subjection, lest that by any means, when he had preached to others, he might himself become ** a castaway,'* -i He so completely maintained the spirit- ual warfare, that when he was about to be offered up, and the time of his departure was at hand, he could say, " I have fought a good fight, I have finished my course, I have kept the faith; henceforth there is laid up for me a crown of righteousness, which the Lord the righteous Judge shall give me at that day." .^*» 326 CHAPTER XX. IT 11^ But he did not trust to his own endea- vours, nor expect his freedom from indwell- ing sin by any pains he could take to mor- tify the deeds of the body, but by the law and efficiency, strength and efficxcy, oi the Spirit of life in Christ Jesus. ^. ^ix. His application of Gospel privileges was accompanied with a knowledge of, and faith in, the great doctrines of the Gospel. He was conscious of his own consent to the covenant of grace, and knew that the dominion of sin was broken in his regenera- tion, the guilt removed in his justification, and its power and pollution all subdued in his sanctification. . Verily, this is the great privilege of the true believer, to know, as promised in the Gospel, that in him the power of sin is de- stroyed by the influence of the Spirit of life in Christ Jesus. These blessings the apostle expected on rational grounds, which he evidently well understood, — such blessings as are under- stood and enjoyed by all sanctified believers, whose hope is not like the unfounded hope of some who expect great blessing on the ground of their own merits, or hope to be saved on the' ground of their innocence, while their hearts are still unrenewed by grace. ■-•«'. -^ ^ ...'• •<•, . .. .. ^.:..>- v>*--*.(S'?T?: t' •W ■Vfc-" ■*»»*<' ^w SPIRIT OF LAW or LIFE. 327 Our application should in no way be pre- sumptuous or unwarrantable by trusting to the arm of flesh. We Lave a good founda- tion for our hope, but must not view it as a means to make us self-secure, and live in the neglect of duty, but as an encourage- ment to walk after the Spirit, and not after the flesh. ' We are delivered from death, not that we may serve the law of sin, but that we may live according to the law of the Spirit of life in Christ Jesus, not forgetting that we must do this and live. !i3l SECTION IX. This doctrine affords ground for comfort and joy to every believing soul, whose hope for deliverance from the law of sin and death is accompanied with the properties and qua- lifications I have endeavoured to describe. You who are exercised with a deep sense of indwelling corruption, and are anxiously desiring to be delivered from it ; and you who are diligent to mortify sin by resisting it, and living in the way of duty ; you who are humble and self-denying, trusting in the grace and merits of Christ, and in the effi- ciency of the Holy Spirit to subdue and de- stroy sin, and purify the heart ; you whose 828 CHAPTER XX. application of Gospel privileges is accom- panied with an experimental knowledge of, and lively faith in, the great doctrines of the Gospel, in ohedience and conformity to the will of God, in receiving and relying upon Christ alone for salvation, honour- ing Him as Prophet, Priest, and King ; and you who. seriously and firmly resolve to im- prove Gospel privileges, as obligations and encouragements to walk not after the flesh, but after the Spirit ; — ^to you this doctrine will verily aflPbrd great comfort, in the midst of all the ills and temptations in life, and be an unspeakable source of consolation in the hour of death. Your past sins shall be washed away ; the blood of Christ cleanseth from all sin. And you who are justified, your sanctification is begun, and shall be perfected notwithstanding all the opposition of indwelling sin; for if you prove faithful to the grace given, the law of the Spirit of life in Christ Jesus will, make you free from the law of sin and death. - ^.^ if.- .. . ,.■.'.-; ^Jj(rl:a 7 ■ ) - "''^ SECTION X. i ii^i lit. ^'Though we may often find our wicked and rebellious nature stirred up to resist the law of God ; yet if we do unfeignedly and habitually resist the motions of sin, and .i-i" - SPIRIT OP LAW OF LIFE. 829 } ; 1 yield ourselves obedient to the influence of the Holy Spirit, our remaining sin and cor- ruption shall be removed. " He is able to save to the uttermost all that come unto Him." He will make us free from the law of sin and death. This is a marvellous and matchless ground of comfort to those who believe. It serves to strengthen our faith against the 'workings and suggestions of unbelief. Por while we confer with flesh and blood, unbelief will ask. Can we expect the assistance of the Holy Spirit, seeing we do not and cannot merit it ? The answer is, " Christ hath died ; " He has purchased the blessing for us ; through His merits we may receive it ; He has promised it to us, and He will make His merits and promises effectual. Again, unbelief will say, that to destroy this body of sin and death, which is so deeply and strongly rooted in our nature and con- stitution, and to enable us to walk after the Spirit, is a work so difficult, that the accom- plishment of it is not to be expected in this world. But the answer is, The work is dif- ficult, and surpasses our power ; but what of that ? It is easy for the almighty power of the Spirit of life to accomplish. If we use the means, the victory shall be won, and the end obtained. . ,_™ >c. 330 CHAPTEB XX. Also, unbelief will object against our un- dertaking the great work assigned us as re- sponsible intelligences, because we do not find such strength and grace in ourselves, as may be proportionate to the greatness and spirituality of the work. But we should be encouraged to engage in the work, not in our own strength, but in the strength of the Spirit of life in Christ Jesus, The apostle exhorted Timothy to "be strong in the grace that is in Christ Jesus." And again he says, "I can do all things through Christ, who strengtheneth me." ■ . ^^ A servant once said to his master that if in the Bible he should find the Lord com- manded him to go through a stone wall, he would obey. His master said, " You could never get through." The servant replied, " That may be so ; but that is not my busi- ness. It would be my business to go at it. I must obey; and it will be the Lord's business to bring mo through." Christ helping us, we can do all things. ' ^i »>.' I i SECTION XI. 'i ^l: '■1 To strengthen the faith and hope of be- lievers, I will here notice some instances and evidences of the power of the law of the Spirit of life. "',»T 'u.r-u m^;^^''$tm^^'^^''-' ■IP 8PIBIT OP LAW OF LIFE. 831 You who are agonizing for a deliverance from a body of sin and death, entertain no doubts. The promises cannot fail. Hope and expect that all you need will be granted. * First, Because the power of the Spirit of life is manifest in making the believer for- sake those sins his natural constitution in- clines to, to which he has been accustomed, and which have brought him worldly gain and sensual pleasure. The Spirit of grace has done this in many, and will do it in all who truly believe in the Lord Jesus Christ ; accept him as our only Saviour ; are taught by Him as our Prophet ; trust in Him as our great High Priest; and obey Him as our King. - Second, The power of the law of the Spi- rit of life is manifest in causing the true believer to renounce his own righteousness, and rely only upon Christ for righteousness and strength. This is so much opposed to the natural pride and corruption of the de- praved heart, that it can only be accom- plished by the agency and power of the Holy Spirit. Third, The power of the Spirit of life also appears in enabling us to " look not at the things that are seer, but at the things that are not seen, which are eternal." How great then is the power of the Spirit of \ 832 CUAPTEB XX. life I and how completely adapted to our case i We are weak, and need strength ; polluted, and need holiness ; ruined by sin, and need salvation ; but in Christ there is a fulness. In Him we have all we need. k iJONDOVt PRINTED BT WILI.IAU NICHOLS, 46, HOXTOM S(iUARI. ■■i:'--^':-- ifffiti'Mift'iimnfiii ''iiir ^i(i& V"" Dur th; sin, is 1* [ /»'