IMAGE EVALUATION
TEST TARGET (MT-3)

1.0 [irll- li^

I.I

!f m
i: m

2.2

1.8

1.25

1.4

1.6

6" —

►

??v#

Photographic

Sciences

Corporation

23 WEST MAIN STREET

WEBSTFR.N.Y. 14580

'7it) 872-4503

^q\'

-'"'^^

""9)

4>. ^i

<'\

>.>

tip Mj3

t'P^'

CIHM/ICMH

Microfiche

Series.

CIHM/ICMH
Coiiection de
microfiches.

Canadian Institute for Historical Microreproductions / Institut Canadian de microreproductions historiques

Technical and Bibliographic Notes/Notes techniques et bibliographiques

The Institute has attempted to obtain the best
original copy available for filming. Features of this
copy which may be bibliographically unique,
which may alter any of the images in the
reproduction, or which may significantly change
the usual method of filming, are checked below.

□

n
□

□

Coloured covers/
Couverture de couleur

Covers damaged/
Couverture endommagee

Covers restored and/or laminated/
Couverture restaur^e et/ou pelliculde

Cover title missing/

Le titre de couverture manque

Coloured maps/

Cartes g^ographiques en couleur

Coloured ink (i.e. other than blue or black)/
Encre de couleur (i.e. autre que bleue ou noire)

Coloured plates and/or illustrations/
Planches et/ou illustrations en couleur

Bound with other material/
Relie avec d'autres documents

Tight binding may cause shadows or distortion
along interior margin/

La reliure serree peut causer de I'ombre uu de la
distortion le long de la marge int^rieure

Blank leaves added during restoration may
appear within the text. Whenever possible, these
have been omitted from filming/
II se peut que certaines pages blanches ajoutdes
lors d'une restauration apparaissent dans le texte,
mais, lorsque cela 6tait possible, ces pages n'ont
pas et6 film^es.

Additional comments:/
Commentaires suppl^mentaires;

L'Institut a microfilm^ le meilleur exemplaire
qu'il lui a ^t6 possible de se procurer. Les details
de cet exemplaire qui sont peut-dtre uniques du
point de vue bibliographique, qui peuvent modifier
une image reproduite, ou qui peuvent exiger une
modification dans la mdthode normale de filmage
sont indiqu(§s ci-dessous.

D
D

u
u

Coloured pages/
Pages de couleur

Pages damaged/
Pages endommagees

Pages restored and/or laminated/
Pages restaurdes et/ou pelliculees

Pages discoloured, stained or foxed/
Pages d^colorees, tachet^es ou piquees

Pages detached/
Pages detachees

Showthrough/
Transparence

Quality of print varies/
Qualite inegale de I'impression

Includes supplementary material/
Comprend du materiel supplementaire

Only edition available/
Seule Edition disponible

Pages wholly or partially obscured by errata
slips, tissues, etc., have been refilmed to
ensure the best possible image/
Les pages totalement ou partiellement
obscurcies par un feuillet d'errata, une pelure,
etc., ont 6t6 film^es d nouveau de facon d
obtenir la meilleure image possible.

The
to tl

The
pos)
of tl
film

Orij

beg

the

sior

oth(

first

sion

or il

The
shal
TINi
whi

Mat
diffi
enti
beg
righ
reqi
met

This item is filmed at the reduction ratio checked below/

Ce document est filmd au taux de reduction indiqud ci-dessous.

10X

14X

18X

22X

26X

30X

12X

16X

20X

24X

28X

32X

The copy filmed liere has been reproduced thanks
to the generosity of:

University of British Columbia Library

L'exemplaire flimd fut reproduit grdce d la
g6n6rosit6 de:

University of British Columbia Library

The images appearing here are the best quality
possible considering the condition and legibility
of the original copy and in keeping with the
filming contract specifications.

Les images suivantes ont 6t6 reproduites avec le
plus grand soin, compte tenu de la condition r;;
de la nettetd de l'exemplaire film6, et en
conformity avec les conditions du contrat de
filmage.

Original copies in printed paper covers are filmed
beginning with the front cover and ending on
the last page with a printed or illustratec impres-
sion, or the back cover when appropriate. All
other original copies are filmed beginning on the
first page with a printed or illustrated impres-
sion, and ending on the last page with a printed
or illustrated impression.

Les exemplaires originaux dont la couverture en
papier est imprimde sont filmds en commenpant
pa^ le premier plat et en terminant soit par la
dernidre page qui comporte une empreinte
d'impression ou d'illustration, soit par le second
plat, selon le cas. Tous les autres exemplaires
originaux sont filmds en commenpant par la
premidre page qui comporte une empreinte
d'impression ou d'illustration et en terminant par
la dernidre page qui comporte une telle
empreinte.

The last recorded frame on each microfiche
shall contain the symbol -^ (meaning "CON-
TINUED "), or the symbol V (meaning "END "),
whichever applies.

Un des symboles suivants apparattra sur la
dernidre image de cheque microfiche, selon le
cas: le symbols —^ signifie "A SUIVRE", le
symbole V signifie "FIN".

Maps, plates, charts, etc., may be filmed at
different reduction ratios. Those too large to be
entirely included in one exposure are filmed
beginning in the upper left hand corner, left to
right and top to bottom, as many frames as
required. The following diagrams illustrate the
method:

Les cartes, planches, tableaux, etc., peuvant dtre
filmds d des taux de reduction diff^rents.
Lorsque le document est trop grand pour dtre
reproduit en un seul cliche, il est filmd d partir
de Tangle sup^rieur gauche, de gauche i droite,
et de haut en bas, en prenant le nombre
d'images ndcessaire. Les diagrammes suivants
illustrent la m6thode.

1 2 3

4 6 6

^ /

H 3i^?

PULPIT DISCOURSES

EXPOSITOKY AND PRACTICAL,

AND

/ -J,-..

COLLEGE ADDRESSES, '&a

MICHAEL WILLIS, D.D., LL.D.,

EMERITUS PUOFZS«OU OP DIVINITV AND PRINCIPAL O. KNOX' COLLEGF
TOliONTO, AND FOR.MEItLY MINISTER OF RENFIELD CHURCH, GLASGOW,

g9zo

LONDON

PLLl^

JAMES NISBET & CO., 21 BEIINERS STREET.

1873.

PREFACE.

The author of these discourses is not without reason tot
believing, that such a memorial of his labours will be
acceptable to many respected friends in both hemispheres.
Yet, he would hardly have allowed himself, on the ground
alone of wishes kindly expressed, to venture either on
the publication of those portions of the book never yet
printed, or the republication of pieces already circulated
in other forms, had he not thought that the volume so
constituted as a whole might in some valuable degree
subserve the cause of truth, and the edification of
Christians.

To members, still sumving, of his affectionately re-
membered flock in Scotland, some of the Texts found
here, and their illustrations, will recaU Sabbaths and
Sacraments long gone by-and precious in the pastors
remembrance as well as theirs.

Transatlantic parties, he is also assured, are prepared

mmm

PREFACE.

to welcome from the press a selection from those fruits
of his sacred studies, to which they did him the honour
to listen with attention when delivered from Pulpit or
'Chair. Nor can he forget, any more than they, precious
seasons of spiritual enjoyment, in visits to congregations
up and down the country which he made in the intervals
of College labours — sui)plying, on occasion, the bread of
life to such as had as yet no pastors, or assisting pastors
in the administration of word and ordinances.

Having been much among Students, their benefit has
been largely in the author's view, as well in tlie pulpit
discourses which bulk so largely in the volume, as in
the college addresses proper. He submits them with
some humble confidence as illustrations of rules which
he was wont to insist upon. Not only would he show
what he means by " preaching Christ," in connection with
whatever special subject, but by preaching the "word."

He has long been an advocate for more doctrinal
preaching than has been common, or a fuller presenta-
tion of the truths of systematic theology (not, however,
using the term in its very technical sense), and the
results of careful exegetical theology also; in other
words, more frequent exhibition of the glorious truths
of the Gospel in their own interesting relations to one

PBEFACE. V

another, with clear expositions of the scriptural grounds
on which the preacher rests his statements — all this of
course with a practical view, and for the strengthening
of appeals to the conscience and affections.

He believes it is according to the truest pliilosophy
of the Art of preaching to expect moral effects in pro-
portion as the unsearchable riches of Christ are set
forth, — the Gospel being the power of God for sanctifica-
tion as well as peace. Too often that instrument of
power is weakly wielded, and the great truths of re-
vealed religion either meagrely spoken out, but in hints
and scraps — or taken for granted as if familiar to all,
while the preacher hastens on to "the practical." He
believes that he who is most deeply alive to the value
of the Gospel truth, and who knows experimentally its
value to the spiritual life, will be the most urgent in
setting forth the claims of the divine law also, yea, most
minute in its exposition. It may often be observed
that a meagre Gospel is accompanied with a superficjial
analysis of spiritual affections, and too vague or general
— though oft and oft reiterated inculcation of the Chris-
tian ethics.

The author also — in connection with this — may be
allowed (he will be excused, he hopes, if after fifty years'

PREFACE.

service of Christ, lie seems to speaks in an [inthorita-
tive tone) to recomiaend preaching from whole verses,
or from various verses, as the basis of discourse. He
does not mean only passages chosen for exposition in
pulpit lectures — though these are of great utility — but
when " texts " of sermons proper are, as too often they are,
founded on detached clauses, he thinks the temptation is
frequently yielded to, of indulging in wire-drawn, weary,
illustrations, in which opinions and speculations of the
man bulk far beyond the dictates of the " word " itself.
In this preference of a clause, as the motto of the
essay, he has seen the context dismissed and the very
associated clause, that at least might have been drawn
upon for illustration, left untouched. Some students
may remember the author's reference to a discourse he
once heard on 2 Peter iii. 18 — "Grow in grace," in
which the clause beside it was forgotten or ignored. An-
oth' r preacher on Eph. iv. 30, set off at once on an
elaborate dissertation on sinners' freedom ot will and
respoL ibility for rejecting the Gospel, without observ-
ing how it is primarily addressed to saints ! The effect
is that hearers have too sparingly dealt out to them, what
comes home to the conscience and heart with authority.
It was the " reasoning out of the Scriptures," and the com-

PIIEFACE. ^.}i

paring of spiritual tilings with spiritual, ^vith frequent

direct reference to the " Thus saith the Lord,"-it was this

in the hands of the apostles, and our reformers, that wasi

attended with effects so blessed ;-a,nd it is this, he Lelievea,

that anywhere, will build up an intelligent piety, and a

correspondingly high morale. Of course the book of

creation to be drawn upon in fitting proportion, or nature

in subordination to revelation.

When he recommends passages of some length for
exposition, or texts of whole verses, or two or three verses
even, in preference to little clauses torn txom their context,
he appreciates, not the less, concentration and drift in ser-
mons ; and the preacher of fair logical power should know
how to combine variety with unity. As has just been
suggested, much reference should be made to well-selected
Scriptures in the very words of the Spirit, that poor souls
may have something stronger to lean upon than either
the modest but uncertain "I think," or the confident
" I hold," of a fellow man.

The author should add, that— looking on this very
much as a "Memorial " volume,-he has introduced into
it several pieces neither coming under the head of pulpit
discourses nor of college addresses. Speeches are repro-

Vlll

I'BEFA'CE.

duceJ liere — delivered in Pj'et-lytery and Assembly, —
refcrrin^f however to errors, •vvLicli itill come often to the
surface. These he gives neaiilj ;i» fcmnd in the ordinary
newspaper reports of the time : Hii tiliou^ht it best to let
them stand in their naturalnesji, iim first person, or third
person, as originally reported.

A like remark applies to om: sermon — the second —
which, after hesitation, he iaBertoi. In was preached at
I'aris, in the absence of his mami*<'.ript, on brief warning.

He was surprised at the accinracT <^ the short-hand re-
porter ; and he felt not unwilling: itiO' preserve it as a sort
of specimen of the author's exitiQiiLprjraneous preaching.
But the " extemporaneous " — yih.km. fey this is meant un-
premeditated — as this was not — fefe wf.th no one less
favour than with the author : J^i let him take the
opportunity of saying in the eai' od' itodenta, that he is no
friend to absolutely extempore pnaBBDe prayer either. He
respectfully asks a perusal of Im Letter on prayer in
Appendix E.

Finally, the Author should pei"liaf» apologise for insert-
ing at the close of the volume, Trihiitt is a public church
document, but prepared by himself m fti* capacity of con-
vener of a committee of AssemMj, Though his main

PREFACE.

argiameBt for it3 insertion is tlie practical utility of tlie
Bill, v.: han.IIe.!, he will not be hardly jud-ed, if he owns
to at ,ert;un pleasure in perpetuating_so long as this
xdmm lives-the remembrance of the honour so gener-
ous?- .recorded to him by the fathers and brethi^n of
the Canada Presbyterian Church, few of whom he is
littlT ur see in the face again ; in their electing him the
Moteator of their first General Assembly, notwiL^ End-
ing Im notice given of his wish to retire from the charge
he La.i hdd among them, and return to the part .it land,
to ^ui there th > evening of life. The docuriicnt, though
aJreadj a'rculated in pamphlet form, will thus be hotter
pre£.eiTel for use :-and at home here, it appeared, being
60 pmtieal, no unsuitable accompaniment to the largely
dcetjiijdl and polemical materials of tlie book.

I\I. W.

KEKibncCTiJS,. London,
fime 1373.

CONTENTS.

II,
III,

IV.

VI.

VII.
VIII.

IX.
X.

XI.

XII.

XIII,

XIV.

XV.

XVI,

XVII.

PULPIT DISCOURSES.

. The Pakable of the Laboukeiw (Matt. xx. MO)
. Rest for the Weary (Matt. xi. 28) .

. Conversion o. the Ethiopian, and his Baptism (Acts '
viii. 26) , .

Mediatory Prerooatives of Christ (John v. 21) ^
The Messiah's Work and Reward (Lsa. liii. li)
The Communion op Christ's Body and Blood (John
vi. 55) . _ ^

The Fruit of the Spirit-Peace, etc. (Gal. v '>o 03^ '
Peculiar or Higher Privileges uf Believer's iv'

Christ (2 Cor. i. 21, 22)
The Sovereignty op God in Revivals (Luke x ' ^n )
Eternal Election no Discouragement to Faith, and"

NO Excuse for Inaction (2 Thess. ii. 13.17)
Walking with God, and its Happy Issue (Gen v ^\) '
Noah's Faith-Promise of the Seasons (Gen. viii 2U.2'>)
Christ the Covenant op the People (Ina. xlix. 8, with

Ivi. G, 7) , . ,

The Fountain Opened for Snr (Zech. xiii. \) ' , ' '
Adam and Christ-Eeign op Grace (Rum. v 17)
The Duty or^ Mourning for the Siks of a Land (Ezek'
IX. 4) . , _

The Mystery-Christ in us (Col. i. 27)

PAdE
1

33
49

100
113

114
16;i
192

206
225
211

257
271

Xll

CONTENTS.

XVIII. Death made Tributary to the Glory of God (John

xxi. 19) 285

XIX. The Marriage-Supper op the Lamb (Rev. xix. 9) . 304

COLLEGE ADDRESSES.

I, A Standing Ministry, and the Relation of System-
atic Theology to the work of the Pulpit . 319
11. On the Gospel Call — Its Ground . . . 340
III. New Testament Ethics : Questions Solved . . 351

APPENDICES.

Appendix A.— Oiutuauy, or Monumental Part of Discourse

XVIII. ...... 379

Appendix r>. —A Fragment of Criticism on the word "Ser-
vant," BEING A Defence of cub Authorized
Version . . . . .389

Appendix C. — Speeches in Presbytery, and General Assembly,
IN THE Case of the (then) Minister of Free
St. Mark's, Glasgow, . . . o'J4

Appendix D. — What is Religion ? Dr. Caird's Sermon Re-
viewed ..... 4'25

Appendix E. — Letter on Public Prvyer : Desiderata in Pres-
byterian Services .... 434

Appendix F. — Pastoral Address by a Committee of the Gene-
ral Assembly of the Canada Presbyterian
Church ..... 439

PULPIT DISCOURSES.

THE PAEABLE OF THE LABOTTEEES.

■Tor the kingdo:^ „t leaven is like „„.„ a „a„ that i. an ho„,ehol,ler „h„
went out early in tl>e momingto laire labourer, into Li, vineyard
Ami .„ the ta *all be tat, and the first last : for n,any be oaUed
but few chosen."— Matt. xx. 1-16. '

These latter are solemn words: and as they close this dis-
course of our Lord, I may say they introduce it also; for
wo find m the concludiiig verse of the immediately pre-
cecmg chapter the same statement, or, "many that are Lt
shall ho last, and the last first,"_accompanied here with
the affecting addition, "many be caUed, but few chosen "

It seems plain that this concluding aphorism affords the
best key to the meaning of the whole passage, since it is
our Saviours own practical improvement of his discourse
Ihe last clause fixing our attention on nominal in dis-
tinction from real members of Christ's Church, in terms
applicable to all times indiscriminately; and the accom-
panymg clause distinguishing eariier and later economies
[ and opportunitiesi combine to warrant a two-fold reference

THE PARABLE OF

of the whole parable ; first, to tlic Jews and Gentiles com-
paratively ; socondly, to nominal and real Christians
comparatively.

In the First view, our Lord is reproving self-righteous
Israelites, — those "Jews outwardly" who boasted over
other men on the ground of their long enjoyed national
advantages, and who could scarcely persuade themselves
that sinners of the Gentiles should inherit the hinudom of
heaven, or, on equal terms witli themselves, possess the
blessings of the covenant made with their fathers. In the
other view, the parable reproves the spirit of self-righteous-
ness whether in Jew or Gentile, and exhibits the certain
connection between faith in Christ and salvation, as well
in the case of a late or unlikely penitent as of the earlier
subject of grace. These two views of the parable resolve,
it may be seen, into one ; or, under the former view, we
have just a particular exemplification of wdiat in the
second is generalised. The Jew erred in erecting a fan-
cied claim to exclusive or preferable rights on his earlier
calling; the self-righteous formalist — Gentile as well as
Jew — errs in trusting in external observances, and pluming
himself on their number or bulk rather than their kind.
Such may be shut out from the kingdom, or be behind in
entering it, as compared with many who surpass as far in
the substance of religion as they come short in specious
demonstrations ; later, perhaps, in starting in the spiritual
race, yet keeping better to the appointed course ; labourers,
hearty and sincere though not boasters, putting forward no
works of their own as the i^rice of eternal life, but thank-
fully as sinners submitting to the righteousness of God.

TUE LABOURERS.

Attention to this design of onr Lord fit once removes
two difficulties which some expositors have found in this
passage ; one in reconciling what is said of the labourers
faring alike in the end of the day, with the numerous inti-
mations elsewhere of a variety in the distribution of final
rewards ; the other that earlier debtors to grace should
seem to grudge salvation to later : For that variety may
consist with salvation being on one principle of grace,
through the one meritorious righteousness of the IMediator;
and so the passage, while asserting Divine Sovereignty in
the choice of the vessels of mercy, in opposition to claims
of human deserving, is quite in harmony with others, — for
example, Luke xix. (parable of the servants entrusted
with the money of their absent lord), — which assert pro-
portionate rewards of greater or less diligence.

Again, as to the second difficulty ; what seems strange,
that persons called earlier by grace should here be found
grudging the salvation of later converts, Avill be seen to be
in harmony with what is the fact, that no really gracious
persons do grudge at the extension of mercy to the chiefest
sinners ; since the concluding words explain that the mur-
murers are formalists only, — the ' called,' not the ' chosen.'
— Such seeming but not real labourers under Christ, in
pleading that they have borne the burden and heat of the
day, and putting forward on the ground of this a claim to
differ' 1. treatment, just identify themselves with the
Pharisee mentioned elsewhere wlio despised others ; or with
those whom Christ, in the house of Simon, spoke of as
forgiven little, that is, having no adequate sense of their
need of forgiveness, and so ^^■ho love little.

THE PARABLE OF

How aptly do the various parts of this parable before iis
fit into the former of these applications ! God, the great
householder, going out early to hire labourers into His
vineyard, first called the children of Abraham, L)' pro-
phet after prophet, He addressed that people, rising up
early and sending them. At length. He sent his Son,
still to them lirst ; for Christ's commission also was prima-
rily to the lost sheep of the house of Israel. Yet He was
to be a light to the Gentiles as well. And strange that
with so many intimations in ancient Scripture of a purpose
of grace towards all nations, the Jewish people should have
cherished prejudices so narrow and exclusive ! It is true
we see a primary regard to them avowed in the commis-
sion of the apostles also : " To you first, God having raised
up His Son Jesus, sent Him to bless you," said Peter, in
his sermon at Jerusalem at the Pentecostal time, — "To you
first." But he reminds his Israelitish auditory, that, though
first, they were not to be alone the children of the cove-
nant.

Nay, the parable enunciates that the last were to be the
first, or, as Christ puts it elsewhere, the kingdom of God
was to be taken from them, and given to others bringing
forth the fruits thereof. So it has been. It was, indeed,
no small advantage the Jews possessed in being so long
privileged with a Divine revelation and a pure worship,
Avhile others were enveloped in heathen darkness. "Of
them were the covenants, and the service of God, and the
promises." They were hired early, if we may so speak in the
language of the parable ; not, however, that even under
the Sinai dispensation, man was ever warranted to believe

THE LABOURERS.

that eternal life was attainable by any sinner on the con-
dition of his own works of righteousness. To buy or to
earn the kingdom of God is alike impossible to Jew and to
Gentile. It is not meant, therefore, by the householder
enfTao'ino' the labourers, whether at the earlier or the later
hour, that any man since the days of Adam could justify
himself by the law or covenant of works. The description
in the parable, as if of a contract between master and ser-
vant, is an accommodation to ordinary customs as among
men. But we may never foi'get that "eternal life is the
gift of God through Jesus Christ our Lord." To Abraham
the inheritance was by promise, — believed for, not earned.
And it never was to Abraham's children, any more than to
the Gentiles, held out as the meritorious reward of human
righteousness. The promise early given was not made void
by the law. The law entered that the offence might abound;
— that man the sinner might feel the need of a Mediator, and
be shut up to the faith. One way, and one way only, of sal-
vation, was from the day of the fall possible to mankind.
And so Israel, though profc ng to follow after the law of
righteousness, did not attain to righteousness. "Wherefore ?
The apostle answers (Ilom. ix. 32), " Because they sought
it not by faith, but as it were by the works of the law : for
they stumbled at that stumbling-r,tone. But the Gentiles,
which followed not after righteousness, have attained to
righteousness, even the righteousness which is of faith.'

It is not meant that all Israel was rejected ; nor does
the aphorism that the last shall be first imply that they
were. There were multitudes among Israel according to
the flesh who "obtained," though the rest were blinded.

THE PAIIABLE OF

Were they not men of Israel who lifted up their voices in
grateful praises to God, because a door of faith was opened
to the Gentiles ? The murmurers, as we have suggested,
include those only — too numerous, alas ! — to wliom the
cross of Christ was an ofl'ence ; who laboured at a work of
lighteousness in their own way, and bore the burden and
heat of the day rather in a superstitious observance of ex-
ternal rites tlian in the reasonable services of a spiritual
worship. These are justly reproved, in the end of the day,
for their presumption and self-confidence. The grace to
which every saved one must liold himself a debtor is repre-
sented as making no dilierence between one class and
another ; no dilierence, that is, in respect of the ground of
justification, or way of access to God ; no difference in re-
spect of tlie adaptation of the provisions of grace to the
needs of one and aU. It was thus the apostle Peter as-
serted at the council of Jerusalem (xicts xv.) the equal
warrant to receive the Gentile as the Jew into the fellow-
ship of the Churcli : " God hath given to them " — the Gen-
tiles — "the Holy Ghost, even as He gave unto us; and
put no difference between us and them, purifying their
hearts by faith," And so Paul also makes the last to be
the first when he says (Gal. ii.), "We, who are Jews by
nature, and not sinners of the Gentiles, knowing that a
man is not justified by the works of the law, but by the
faith of Jesus Christ, even we have believed in Jesus
Christ, tliat we might be justified by the faith of Christ,
and not by the works of tlie law : for by the works of the
law shall no flesh be justified."

We have but to open the Book of the "Acts" to see how

■? ■

THE LABOURERS. 1

literally the men of Israel fulfilled the prophecy, as it ma)-
be called, of this parable. Was it uot when they contra-
dieted and blasphemed, on occasion of the gospel being
preached at Antioch by Paul and Barnabas, that these
apostles thus boldly declared the counsel of God? — "It was
necessary that the word of God should first have been
spoken to you : but seeing ye put it from you, and judge
yourselves unworthy of everlasting life, lo, we turn to the
Gentiles. For so hath the Lord commanded us, saying,
I have set thee to be a light of the Gentiles, that thou
shouldest be for salvation to the ends of the earth." Nor is
the result less remarkable as noted by the sacred historian :
"And when the Gentiles heard this, they were glad, and
glorified the word of the Lord : and as many as were or-
dained to eternal life believed."

II. We have said that our second interpretation of this
passage is not essentially different from our first. It only
recognises the general application of principles which have
a primary but not exclusive illustration in the relative
states of Jew and Gentile to God's dispensation of grace.
In this second view of the passage, then, we make our
practical application of it to ths concerns of all in com-
mon. Now, we speak of the gospel as addressing itself to
men of all ages and characters — to older and to younger —
to lesser sinners and greater ; and the parable in this view
is still an assertion of God's right to do what He wills with
His own. In this view, also, it needs to be explained that
we are not to understand the engagement entered into witli
the labourers as warranting the idea that we may make

* 1

•

THE PARABLE OF

terms with God, or that wc can now enter into life by a
covenant of works. It does indeed teach that the Divine
Master estahlifshes a oovenant with all whom He persuades
to come into Ilis service ; tliat, whereas He might in abso-
lute sovereignty command our obedience, He encourages
us by promises. The parable, moreover, does teach that
all men are called to labour for God, and that labour
rightly done shall have its reward. j\Ien are called under
all dispensations to labour. This is their duty by
the law of their creation : redemption only increases the
reasons, and multiplies the encouragements of obedience.
P>ut it is the spirit of the parable, nevertheless, to teach us
that we cannot by any amount of labour establisli a title
meritorious of life, or a ground of glorying before God.
It is not on the principle of so much for so much, or
'do this and live," that God deals with us now. And so the
labourer entering on his service at the eleventh hour just
fares as does his fellow-servant who toiled from morning
onward. The thing intended to be impressed on us is,
that salvation is free as well as precious, — so out of reach
of human merit to deserve, or hum>an power to establish
a right to it, that only they who, like the Gentiles, receive
it by faith, receive it at all; that to be called early, or
permitted to labour longer, is just so much greater
privilege, and so much more enhances ou"»' debt of gra-
titude to grace ; and, that under any circumstances what-
ever, it is only when coming in the spirit of debtors to
mercy, absolute mercy, that we are in case to appreciate
the infinite benefit : for so truly infinite is the benefit, that

THE LABOURERS.

it reduces to nothing all human distinctions on which any
man might plead even a comparative right.

Accordingly, it has not been unusual to interpret the
passage with reference to the difl'erent seasons of life, or to
cases of early and late conversion. And this is a legitimate
application of it, if we only beware again of supposing that
our Saviour, because he disallows any difference in a cer-
tain view, aflirms equality of advantage in every view. It
does not follow, that, because the early convert and the late
are alike debtors to grace, and are alike by faith justilied,
tliat therefore it matters not whether we come to Christ
early, or defer to another season. The parable gives no
encouragement whatever to such an idea ; far less will the
Scriptures permit us to entertain it. Early religion has
great advantages — has special rewards, we may even say.
It is not intended, by disallowing claims of comparative
merit, to deny all distinctions, or to represent it as a mat-
ter of indifference, whether we seek the kingdom first and
chiefly, or indolently procrastinate. Why ; looking at this
very passage, it may easily be seen that duty binds to im-
mediate compliance with Christ's invitation. For, the
householder goes out and seeks labourers at the third hour,
and at the sixth ; however he in sovereignty accepts at the
eleventh. It is in the language of reproof that He asks,
"Why stand ye here all the day idle? " Xor are we to un-
derstand the excuse, " No man hath hired us," as represent-
ing a plea which God will sustain. Such excuse, in the
case of repentance delayed, rarely has a foundation in fact.
Still, M^e take it, that, for the purposes of the parable, it is
not necessary to distinguish between persons who have

•e^ipp

THE PALAtLE OP

■ i

only for tlio first time been plitj'il m-nE the gof>pol invitation,
and tlio.su who liave remained rcmimpresaed under many
messaj^es. The attenijtt made W ;3ome writers, to show
that this discourse of our Lord Suit* arjchii:g of encourage-
ment for the death-bed ]teuiteiit,ii7iJi!)»»aT3 to us to be as un-
just to its design, as tlie iniereii.'; ".liir, delay is safe would
be unwarrantable. Of course, aao* (encouragement is given
here to count presumptuoublj cbu EieTcy at a future con
venient season ; but neither may w*;3iltirm that mercy may
not be dispensed late, — yea, to l\m, -vho has not been free
from the guilt of presumptuous jiofttponement of his suit
for mercy, if at length brought trmllj to repent of this pre-
sumption also. I'or, if we insist lEuiC, in the parable, the
labourers admitted at the eleveoaililu Buour could plead, " Be-
cause no man hath hired us," •wihaiejis the very late peni-
tent has resisted, generally speaikkt;;. many calls; we allow,
indeed, that this habit of resistamtje increases the diiliculty
and the improbability of convexsaQCE, humanly speaking;
but, unless you maintain that mij one act of resistance
forecloses all hope to the couveat <G)tf tlhe third, or sixth, or
ninth hour, we do not see how tibe idliatrncticm can from this
passage be maintained as betvti^Tai the earlier and the
later penitent ; so far, we mean, ;a5- tio- warrant the judg-
ment that grace may never be exjJiMtied to take its trophies
from the most desperate sinnei-g; jea, from such as may
have stood proof the longest againitt the calls of the gos-
pel. For how few are there, amca^; llhose received earlier
in the day of life, who had ndt ^ediEned the invitation,
and trifled with opportunities ! Hkt dilierence is only one
of degree between such as have yadksfed compUance at the

"<!,

Tilt: LABOunEns.

euDth lour, and tlioso who have presumed on God's loii^-
i'l;-' • :ini tij the very ek^ventli. It is sovcrei;^'U grace that
■llv uains the submission of either. The grace t.iat

kt-

%v ,- :. : .ilt'iil for the one may prove to be sutlicieut fur the
cdiiiw. ??hall our eye be evil because God is go(jd ? ^lay
^tw^z iLj what He wills with his own? We liold tliat
it i- in. the very spirit of this passage to conceive of mercy
beinitig extended on some occasions — we do not allhiu
tL'r'T ;aire many — even to them who have stood all the day
idlf. The gTace that " abounds " is not to be limited by our
c li.-rvtions of probability, or of comparative right. The
n. -: ' I'jQgs to none ; only we insist that tlie rule of limi-
lalioffl lesta on no consistent ground, which would exclude
iLt 'C;i.-e of the death-bed convert by the language of these
laiejU called. If the dying man cannot allege, " I never
have ieen invited," is the man, who has been accepted in
Mad-tBEue of 1.13 days, able to deny that lie had resisted niany
a sdlicitation, 1 'om his youth onward ? Salvation is of
woBk* to neither ; and his prayer may be heard — though in
the (<Ivmg honr — who lifts his eye imploringly to the cross, —
fiijLkC-fifely bewailing time misspent, and privileges misused!*
y.€A the less is it right to urge, and to^keep repeating it,
thai Mi word here warrants any one to use the passage to
the itStcX of delaying repentance. The rule of duty, it is
to lift m3i3ted, is not what God may in sovereignty do, but
wkaii He has promised to do. He promises salvation
to EmiDi \srho accepts salvation to-day : there is no promise
to llh-ft procrastinator that he shall find acceptance to-mor-

* Ib) * preface to Ba.vter's " Now or Never," an eloquent wntei- appears
t'l «*• itiC" lukve carritd his argument too far, iu insisting on the distinction
rtianai tii above.

I J p

THE PARABLE OF

row. Admitted that a true faith will save at the latest, —
who can be certain of a late opportunity ? Alas ! a great
fallacy on this subject misleads many readers of this scrip-
ture. The " eleventh " hour is apt to be identified with ad-
vanced age only ; whereas it is rather to be taken of the
latest, or all but the latest, opportunity in any one's day
of life. But, if that day of life is of various dimensions, to
some a loug day, to some a briefer, is it not plain that in
one case the eleventh hour will come sooner far than in
another ? Graves of all dimensions ; tablets bearinn record of
demise at all seasons ; crowd our cemeteries ! The '' eleventh
hour " may be nearer to its striking with you, young man,
than with the old man beside you ! Moreover, as against
the deceitful notion that we may warrantably postpone,
because God is gracious, the preachermay well demandof you;
What though you were certain of future opportunities ? is
it just to yourselves, is it just towards God, to delay re-
pentance a single day, a single hour ? Is it your only con-
cern to be safe ? Is it nothing whether God be glorified,
and how the real end of life may be best answered ? Does
the Lord of the vineyard seek for labourers now ; and may
we remain idle during our pleasure ? Supposing we were
certain of final safety, are we contented to be saved as by
fire ? If you were sure He will receive the late returning
one, and accept the tardy proffer of brief, alas too brief,
service, is it right, is it wise, to have withheld resolvedly
the earlier service ? Ah, what do we not lose in missing
opportunities of knowing God betimes, of walking with
Him, of enjoying Him ! And may not a late repentance
be one of difficulty ; not impossible indeed with God, but

• ♦•i.— -*-.**''-

THE LABOURERS.

impossible with man ? or, if possible, may it not be attended
with painful .egrets, for our having defrauded so long the
revenue of the Divine praise, and having failed to accumu-
late those blessed experiences, which, as the proofs of
grace and the earnests of glory, might ha\ rendered our
entrance into the kingdom not only safe but " abundant ?"
And this leads to one more iiuportant reflection, founded
on a correct interpretation of the parable. Works, let us
be assured, are not undervalued, though boasting is ex-
cluded. Nor is Christian labour without its rewards, —
yea, its proportionate rewards ; because salvation is
alike of grace to all. The person who should insist,
on the ground that each labourer received the same
hire, that there is no variety in the distribution of
iinal blessedness, no degrees of glory, will be at a loss
to explain how, according to another passage, he who
traded with his lord's pound, and made tlie same ten
pounds, was constit-uted lord over ten cities ; while he who
made the pound five pounds, was made lord over five
cities (Luke xix.) That there shall be a special and abun-
dant liarvesi to him who sows abundantlv, is rendered
probable by the tenor of many passages. All we insist on
is, that there is nothing in a right interprcitation of our
Lord's discourse here to conflict with the idea of a diversity.
Yea ; whatever may 'be true of final rewards, plain it is
that a difference obtains in the rewards of grace now, — in
those spiritual enjoyments, I mean, which are the present
rewards of spiritual labour. Who can say that God is not
more enjoyed on earth by some than by others ? Are not
some more honoured by the heavenly :Master than others ?

THE PARABLE OF

' I

Are they not exalted above others in their opportunities of
knowledge, of service, of blessedness in the fellowship of
the one So^iour ? Do they not vary in the degrees of
their sanctified conformity to His image and will ? It may
be, then, that where all shall be satisfied when they awake,
the joy pnd honour of one may exceed those of another ;
as on earth, so in heaven also. Let us not forget that the
murmurers in the parable are they who are called, but not
chosen ; labourers for Christ in form or pretence only*
That their pretensions are disallowed, or faith preferred to
works, the late penitent to the early professor, is doubtless
because, (besides that a true faith lays hold of the only
righteousness which justifies), faith is the real spring of
all good works, or of the new obedience that is cordial
and acceptable to God through Jesus Christ. The last is
first, not because it is alike pleasing to God that our works
be many or be few ; but, rather, because till we believe in
Christ our good works lack reality — they are as none. It
is faith which purifieth the heart ; it is faith whicli worketh
by love. It is not that the works late and few of a true
believer equal, in the glory redounding to God, the abun-
dant labours of another believer. But thai the works of
the chosen and called, being works of faith and love, out-
measure those of the outwardly called only. These last,
proceeding from no principle of love,' and done to no end
of glorifying the heavenly Master, amoant b.at to the

* Some interpreters of the passaj^'e have felt a difliculty in this — tliat both
classen of workers ai"e represented as actually having Ijeen hired, and having
fiiliillcd their task ; but is this at all out of harmony -.vith tlie style of our
Lord's discourses elsewhere ? Compare Matt. xiii. 12, with Luke viil. 18 :
♦'hare" is there to "seem to have."

THE LABOUEEBS.

m-
of

forced service of the slave : — mean, as being the fruit of
terror, and abominable, as a mercenary compromise with
the Divine law ; the substitute of dross for gold ; the works
of man yet unreconciled for the blood that atoneth, — of
man yet in the flesh for the doings of the new creature.

It is fitting, then, that we should conclude our improve-
ment of this passage with asserting the duty of labouring
for the Lord ; only affectionately admonishing you as to
the spirit in which the works assigned you are to be done.
Christ seeks labourers ; He calls us not to idle repose or
inaction. " Labour," says he, "fcj the bread which endureth
unto everlasting life." There is first the work, the business,
of faith itself. " This," said Jesus, "is the work of God that
ye believe in liim whom God hath sent." And there are
the labours that follow on faith. These include not only
the directly religious duties, — the offices of devotion by
which the soul is kept in communion with the heavenly
Father, and the spirit exercised unto godliness, — but the
duties of justice and charity as well ; nay, we may rank
under t]ie head of works done for Christ, the employment of
our faculties in the business of our daily callings, the doing
the duties of common life in all our relationships to the
world as wel] as to the Church. Those very secular actions
are hallowed which are done under tlie governing power of
spiritual principle, with holy ends, and in observance of
scripture rules and limitations. Such actions are not dis-
tinct from religion ; they are a part of religion. We ad-
mire the reply of tliat pious judge who, being interrogated
as to liow he would prefer to be found occupied at his
Lord's sudden coming, answered that he should not grudge

I'/

IHE PABABLE OF THE LABOURERS.

f ;f

to be found employed doing justice on the bench. Yet it
is only they who seek the kingdom of God first who can
afford thus to speak; whose peace of mind rightly founded,
and not gained without anxious earnestness, has left them
free to mind, with the things that are of God, the things
also that are of men. To such the service of Christ is per-
fect liberty. All labour is love, and the range of obedience
is as extensive as the performance is cordial. Such a man
does what he does in the name of the Lord Jesus; all in the
spirit of a thank-offering. It is not rendered for life, but
from life. Through the law he is dead to the law, that he
may live unto Goc" ; dead to it as a covenant, that he may
the more love it as a rule. Esteeming, as v/e have said, his
most prolonged service in the light of enhanced privilege, he,
instead of claiming justification more than others, only feels
that he is beyond others a debtor. " Of Thine own have
we given Thee," is the spirit in which he reviews his deeds
and his sacrifices. And so, in the end of the day, at the
last judgment, far from boasting of his works, he rather
feels as one surprised and ashamed at the mention by his
Lord and Saviour of his poor doings, and at the exalted esti-
mate of them pronounced by Him who accounts what has
been done to the least of His brethren as having been done
to Himself (Matt, xxv.) i

II.

REST FOR THE WEARY. *

" Con,e unto me, all ye that labour and are heavy laden, and I will give

you rest."— Matt. xi. 28.

The passage which I read to you j„.,t now (Matt. xx.)t
dear faeuds, speaks of labourers: this passage speaks of
rest Ihe very announcement of the invitation falls plea-
santly on one's ear. How sweet is rest after bodily toil ;
and how doubly pleasing is rest to the weary or over-
-ouglrt spirit! No doubt, it is chiefly of spiritual rest
hat o„ Saviour here speaks-the healing of the soul; and
>vha He promises is that boon which is alone fitted to
satisfy the e..pectations of a rational and immortal bein.
I ^viU give you rest." From the connection it will aUo
appear that He intends an immediate kind of .est, in con-
ta is mction to that rest vainly sought, which men
anticipate from their own laborious processes of self-
justification, such as were common among the Jewish
people .' Take my yoke upon you, and learn of me -for
my yoke IS easy, and my burdi ■ . is light."

It is worthy of notice how this invitation comes closely
b^nt:^Z '"^""'^ '•" ''""' '™» "• "==• Taken do™ by . short.
tioU'tX"*' " *"'"• "■• '^ "''■■ ^'^ » »-»*" -rfth the devo.

,•0

'II'

BEST FOR THE WEARY.

'\ I

Kl f

1 '

after one of the most solemn assertions of the sovereignty
of God to be found in all the Scriptures. We have seen that
the householder demanded, "Is it nc ^ lawful for me to do
what I will with mine own ? " Here Christ, lifting His
eyes to heaven, uses language, not of submission simply,
but of devout thankfulness and repose in the wisdom and
faithfulness of God. He expresses His acknowledgment of
the Divine sovereignty, believing it best that it should be
in the Divine hands to give or to withhold : teaching that
where finite beings — T do not speak of Christ, but of
ordinary men — may see difficulties and discrepancies in
the distribution of God's blessings, they may repose in the
belief, after Christ's example, that all is rightly done :
"Thou hast hidden these things from the wise and pruder^;"
that is, those who imagined themselves such, who were
wise in thei j own wisdom, following their own light ; " and
hast revealed them unto babes," — simple ones, as compared
with these. " Even so. Father : for so it seemed good in Thy
sight." But, that we may know that no sovereignty on
God's part is at all at variance with our immediate duty,
and privilege, of accepting the common salvation which is
proffered to us in the most unrestricted terms. He adds
this word of encouragement, " Come unto me, all ye that
labour and are heavy laden, and I will give you rest."

Let me say a few words, as it may please God, on four
points which may be 'observed here. First, The party thus
addressing us, "Come uxxto me." Secondly, The parties
addressed as " labouring and heavy laden." Thirdly, The
*' rest " promised. And fourthly. The duty enjoined, — What
is it?

REST FOR THE WEARY.

'3>

I. I need not say who it is that speaks to us. It is the
Son of Man, but it is also the Son of God. It is He who
declares in the previous verse, " All things are delivered
unto me of my Father." It is He who says, in virtue of
His dominion over all things, speaking now especially as
delegated by the Father who sent Him, and as having
committed to Him the distribution of the blessings which
He has himself purchased : " As Thou hast given Him
power over all flesh, that He should give eternal life to as
many as Thou hast given Him." We need not, therefore,
doubt our right to accept the blessings which are prof-
fered to us by Him who was sent for the very purpose of
announcing them, of intimating the will of God to bestow
them ; and who died to obtain them for us and to make
them sure. We always like to know the power of a per-
son to accomplish his promise, if any good is offered.
Christ here opens His commission. He tells us of His
power and authority as the dispenser of heavenly blessings,
while He says in the language of mercy and love, ' Come
unto me."

II. Who, then, are the persons invited? Indeed, my
friends, who are they not ? The terms are comprehensive
of all: all sinners, all sufferers. Sometimes they have
been interpreted as applicable — and so indeed they are,
but not exclusively — to persons who have been awakened
by the terrors of the law to a sense of guilt ; who are con-
vinced of their sinful and miserable condition. I have
seen a sermon on this text by a Scottish writer, who
regards it in that light, as an invitation addressed to con-

h \

REST FOR THE WEARY.

h :

m I

/ 1

; 1 ■

; 1

vinced sinners. Indeed, it suits them very well ; and if
there be any of you under a conviction of sin, and asking
how you can get rest, it suits you. But if there be any
among you hard-hearted and far from righteousness, it
suits you no less. Have you not a burden ? Does it fol-
low that a man is not burdened, — I mean in the moral and
spiritual sense, — because, by the habit of sin, by insensibility,
or by some erroneous views of his relation to God, he is
not aware of his danger ? Oh ! is it not burden enough to
be far from God ? Are we not heavily laden if we are
still under God's unmitigated displeasure ? If, for any-
thing we have yet done or sought according to God's pre-
scribed method, we are exposed to the danger of eternal
perdition, can we say we are not heavy laden? There
may be such persons who are labouring, but labouring in
vain; trying to make peace with God, but acting on a
wrong principle. How many in this interesting and far-
famed city are labouring in their own way to obtain peace
with their Maker — obeying the precepts of the priesthood,
but not knowing whether to go right or left, not ki^owing
what the result will be — whether the work will be finished
in this life, or in some fancied purgatory hereafter ! There
is labour, not small, I trow, labour willingly undertaken
in some cases, though fruitless of present comfort. For
nothing is more characteristic of a superstitious service, than
a want of peace, a want of rest, and confidence towards
God ; religion is not regarded as a cheerful service ; there
is no joy with it. There may, indeed, sometimes be a
hope built upon mere superstitious observances, but we
may well doubt its genuineness. How can it be genuine

' i

i. ^-

REST FOB THE WEARY.

where there is no real faith in the Son of God ? Such
faith may, I dare say, sometimes exist, mixed with super-
stition ; I do not suppose there are no real Christians
amongst those devoted to a superstitious and ceremonial
worship ; but where there is nothing else but a reliance
upon the result of labour — so much for so much — there
can be no real rest for the soul. I remember hearing of a
person who, like some of us, was travelling on the Con-
tinent, I believe in Italy, and he met with an old woman
who was worshipping devoutly in some temple; he ob-
served that she was very attentive to her duty morning
and night, and he asked her whether she found repose,
and was sure of salvation. She simply shook her head
and said, " Ko ! " She had nothing that she could call peace;
and I believe that this is the true description of the state
of mind of thousands of those who labour most sedulously
according to prescriptions of human ritual, but in deviation
from tlie simple letter of God's blessed word. I say all
are labouring and heavy laden, although complying with
the forms of religion, who are under the burden of sin and
of God's displeasure ; not reconciled to Him, not at peace
with Him, not possessing that blessed hope which comes
from faith — the faith which unites us to the Son of
God.

III. This brings me to the third point : What is this
rest ? " Come unto me all ye that labour and are heavy
laden, and I will give you rest." It is not a rest which
means inaction. You remember what we read about the
labourers. Christ's design in bringing us into His vine-

& I

HEST FOR TEE WEARY.

)

'. «

yard, and making us labourers, is not to put us to sleep,
not to suffer us to live in inaction, not to make us suppose
that because the work was wrought for us by another,
there is therefore nothing to be done by us. No ; grace, as
the hymn we have been singing shows us, only lays us
under a greater obligation to work, seeing that we are
redeemed with a price and are not our own. The angels
of heaven are active beyond all creatures on earth. These,
who have no sin adhering to them, have the highest rest ;
but that rest lies, in part, in their harmony with the Divine
will, and their consciousness of active employment in
accomplishing the high behests of their Creator. So is it
with the saints too. Their repose is not indolence, but it
is peace — such a peace, such a happiness as inspirits action,
and stimulates new obedience. I have no doubt that that
is a part of our Saviour's meaning in the passage which I
have formerly explained, " Many that are last shall be first,
and the first last." That is, persons who have come simply
to acknowledge the truth by faith in Christ, relinquishing
all earthly reliance, will be more abundant in work, will
labour more for God, and in that respect be first ; while he
shall be last who stands on ceremonies, counts upon them,
and finds some way of relieving his conscience by substi-
tuting forms for substance.

How fine a commentary upon this have we in that
parable spoken in the house of Simon ! Christ was at
table there, and you will remember how He supposed the
case of a creditor having two debtors, one owing him fifty
pence, and the other five hundred ; and He asked Simon,
if both were forgiven, which would love most? Simon

Z ^ime^

REST FOB THE WEARY.

replied, " I suppose he to whom much was forgiven ; " and
he answered rightly. Then Christ described the state of
forgiveu sinners, as abounding in good works, obedience,
affection, gratitude and penitence ; comparing them with
this Pharisee's demeanour, who, counting himself righteous,
had denied Him almost all the common courtesies of
life.

But this rest begins in the possession of confidence
towards God. Of course, therefore, it supposes a ground
of confidence, and that a better one than anything which
the imperfect works of sinful creatures can supply. In
other words, this rest begins in the belief of forgiveness ;
in the acceptance of the offer of redemption through the
blood of Christ ; in the apprehension of that righteousness
which makes a sinner just : for the Gospel tells us not
only of forgiveness, but of a righteousness brought nigh
and proffered to us, which we may plead before God as if
it were our own ; as if we had properly kept the law in our
own persons, and kept it to the highest of God's require-
ments. That righteousness is available for every man who
believes in Christ. Thus the forgiven sinner, having
redemption through the blood of Christ, may have peace
and rest, in the sense of feeling a ground of confidence
towards God, which all the creature doings of a long life
could never bestow. It is a ground of security better than
Adam had In his state of innocence and happiness in
Eden, he possessed indeed the favour of God and com-
munion with God, but he was not sure of its everlasting
duration, and his righteousness, so to speak, was not yet
perfect ; he possessed inherent righteousness, but noti that

;

' )

BEST FOn THE WTARY.

which should establish his claiiu tO' t^Terlastint,' life, till he
had fulfilled the terms of the ouTtrmunC he was put under.
But the man who comes to (Shn^ aow is united by his
faith to the second Adam, to oite who has perfected his
probation, who has gained the tdlllt^ ttO' eternal life, who has
fulfilled all the terms ; and theretf'Oidfr the righteousness of
Christ, divinely excellent as it Ie, 'Oociiiies now to every poor
believing penitent, as his ground 'Cutf luofe and confidence as
to his possession of the favour oi' UmL

But rest does not lie eutii'ely nm ttktt. As I have said,
God does not call us to live in inatnaoiUL I have no hesita-
tion in adding, that this rest ocHn*3kt* very nmch in our
sanctification, not simply in what muj fee called our change
of nature, the communication to na* y^d a right bias towards
what is "ood ; but it lies vei'V mvA ii the exercise of the

ttraces conferred

Siiclk » the relation of a

i-nv.^v^kj yj^..^^^..^^^ upon us. fjuLuu ua iiiic iciulujh ui a

rational being to the Creator, that itJluts- more the creature is
exercised in doing the will of the CuteaCor, the greater will
be his happiness and repose. Tht irent of the saints in
heaven is, indeed, perfect; yet, u- -nse, "they rest

not" — that is the language of StTcpture. Strange, yet
true ! They have perfect rest, but "* ueat not ; " that is, they
never cease from the praise and **«prEee, we know not in
what way, of Him who has sanctifitid tlBierri, penected them,
and made them His own. That peafetion ^evy much con-
sists in disposing them to love and ihoiTe God, and to feel
their happiness lying in that veiy teniiiffcyment. God is the
centre to which every rational beint^ maiaat turn — on which
he must depend. He is just like .ami mh of heaven, eccen-
tric, and away from its proj)er BpLtjatfe^ aaad. will be as irregu-

iji

REST FOR THE JFEARY.

lar ia Mi movements, who has not his centre in God — who
is not iie'vrjlving in that spliere, with constant reference to
the k!u:L->r of his being, and the source of his blessedness.
The Ciiiti-jtian religion brings man into this position ;
commniMcates this new nature, — makes God the ob-
ject <d OET supreme affections, as 'well as of our conli-
denoe,

I wall aild another thing regarding this rest — !Man, the
ratioaail being, the active creature, made for intellectual
exerei««', continually seeks after something beyond that
which lai been found. jNIen busy themselves in the arts of
liie; m ttie walks of industry,of commercial enterprise; or in
feats 'Oif iaiims. Man must hr ve that which occupies his spirit,
keeps \m mind in action, and supplies to him a point of
ambilio»iDL, aad of onward progress. All men are in search of
some Wjiq, and, whatever they acquire, they are still in search.
It is line Christian alone who has found the infhiite, the
all suJfiieknt, the inexhaustible boon. Eeligion, while it
calls lis lO'ff frijm a love of the world, and raises us to a
supem-riiiy over the p sent scenes of earth, mere objects of
sense, nloie* not so spiritualise us as to isolate us from all
that is iiniateriai Instead of a Christian ceasing to have
anrtMuig which can be called earthly happiness, I maintain
that all M$ earthly happiness is doubled. Even the poor
man's hM of bread and cup of water are sweetened, by
being (eiii|ojed in the favour of God. Everything m the
world, (fevfeiry object of sight, the very heavens above us, the
sun tluM illiiniines the horizon, the grass that grows in the
fields, tiife waters that enrich the meadows, the finny tribe
that gkima in. the waters ; every object of scientific investi-

f-T^r^ i«> <«i*T« #'"'■»',—-..«,

REST FOR THE WEARY.

*,«

gation, in earth and sky ; ministers a doubly refined plea-
sure to the mind that devoutly recognises God in all.
Just as an author * has said, that a Christian may be at
ease in poverty or wealth, for in the abundance of all
things, he has God in all, or, in the absence of all things, he
has all in God. That is, that in the abundance of earthly
things, supposing him to be prosperous, his prosperity is
enhanced, because he enjoys God in all; and in the
other case, in the absence of all things, he has all in
God.

IV. What, now, is coming to Christ? for everything
hinges on this. This is evidently another expression for
believing, earnest application to Him, and accepting Him
— just as faith ic sometimes described in the Bible to be.
Too much may be made of definitions of faith ; and some
have complained that ministers and theologians give too
many definitions and descriptions of it. A great many
definitions are no doubt perplexing ; but there is no sub-
ject better worthy of diligent discrimination, and there is
nothing more frequent than the substitution of a, wrong
faith for a true one. Why then should not men try to
analyse it ? Precious faith, the faith of God's elect, that
works by love ; is it such a small affair, that, while men
will search after all other knowledge, they will not try to
distinguish between the true and the spurious here ? The
Bible itself defines faith ; and surely that is not unworthy
of our study which it employs terms so various to describe.
"To as many as received Christ," — that is, more than

, Serle.

REST FOR THE WEARY.

simply entertaining a general opinion about Him, believing
a narrative concerning Him, with something of an heredi-
tary formal belief: "As many as received Him, to them
gave He power to become the sons of God, even to them
that believe on his name." Our Saviour takes pains to
express what this is, which some people find it so easy to
understand, or think it absurd to define. He says, " If
any man thirst, let him come unto me and drink."
(John vii. 37.) He tells us that He is as water to
quench thirst, that He is the bread of heaven, and that
we must so believe in Him, that we must drink this
water, eat this spiritual food, and digest it, if we would
receive Him. By this variety of figure and illustration.
He condescends to explain the thing, that we may not rest
in a mere general belief. Simon Magus had that kind of
belief: he was a prompt believer in a certain sense; but he
was a child of Satan at that moment. My dear friends,
we must not rest in simple historical belief, a mental enter-
tainment of the message concerning Christ, though that is
very precious and valuable, and nothing good can be got
without it. We must not rest in a mere intellectual
assent ; we must commit our souls to Christ, we must
come to Him, we must rest upon Him, we must welcome
Him to perform in us ill that belongs to His office as a
Saviour, not only as having died for us, but as now teach-
ing us by His word and Spirit, that He may reign over us
and make us wholly His. That is the faith which gives
life. " T ^ive by the faith of the Son of God," says Paul ;
and Peter declares that God sees it important to try this
precious faith, and that the trial of it, even by suffering, is

1 1 ','

]i I

1 '

BEST FOE THE WEARY.

more precious than the trial of gold. Therefore, my friends,
let us see that we come to Christ, spiritually and effectually.
There are a great many persons in the world who, when
they hear the Bible spoken against would, no doubt, speak
a word for it ; others would go a greater length, and not
only speak well of the Bible, but go regularly to worship,
and keep up the custom of going to the Lord's table so
many times a year; and they have been baptized too.
Well ; tliat is something of a credible faith in the case of
those Av ho understand and approve of what they have been
taught ; but still it may not be saving faith. We may
come to tlij Bible, come to church, and to the sacramental
table, and not, after all, liave come to Christ. What does
He say ? He does not say, Come to the Bible, though Ho
invites us to "search the Scriptures," but He says, " Come
unto jNIe, all ye that lalx)ur and are heavy laden, and I will
give you rest." A celebrated English writer, when caution-
ing Christians against resting in the mere form of a sacra-
ment, makes the remark that " sacraments are very valu-
able ordinances, but their value lies in their being means
of knitting to Christ, helps to communion with Him."

In fine, let me make a practical remark or two for the
improvement of all. I have spoken of the party who in-
vites, of the parties invited, of the blessing promised, and
of the invitation, " Come." Now the question occurs, How
is it that Christ has promised rest, and that there should
be so great a defect in the real experience of this blessing on
the ] )art of Christians ; that there should be so little k^iowu
of what is true, solid, rest and repose ? In the first place,

REST FOR THE WEARY.

are we sure of this ? I believe it is the case, though it is
not for lis to pronounce how many or how few liave not
repose. The thing is here promised; let us solve the ques-
tion, whence it is that Christians, who really believe in
Christ, and in the Bible, and go regularly to the worship
of God, have not, many of them at least, real peace ; and
that many who have something of peace, so far from pos-
sessing assurance, deprecate almost as presumption the idea
of trying to acquire it. Why should it be so ? If peace
comes by believing, it may be that the fault lies in our de-
fective exercise of faith. We have taken the Saviour per-
:. ^s by halves ; we are pleased enough to believe Him as
a prophet, to rely on Him as a priest, and glad to think of
His atonement; but, perhaps, we have not recognised Him
as a master. To regard Christ as our Priest is indeed our
first source of happiness and comfort, by the quieting of the
conscience ; but, for full salvation and peace, we must have
Christ wholly, and as He must be wliolly curs, so we must
be wholly His. There is one thing, — with reverence be it
said ! — that the Almighty Himself cannot do ; and it is
no proof of His weakness, but rather of His perfection,
that T-, Ci-' lot do it. The omnipotent God cannot make
a sii.ut: i.'ppy until he give up his sin; He might as
easily cea; • t<" be God, as to make a creature happy who
lives habitually in sin and in the love of it. This may be
tlie cause of the want of peace with many who pro-
fess the gospel ; not that they are living in utter licen-
tiousncFs, or gross sin, but there may be an allowance, to
somo extent, of sin, there may be an omission of known

REST FOR THE WEARY.

'' I

11 ,

V I

duty, there may be an habitual trifling with something
which conscience tells us we should give attention to ; and
in proportion as this is the case, peace will be wanting.
Christ bids us "take my yoke upon you ;" and does He not
repeat the promise, "Ye shall find rest unto your souls?" — as
if reminding us that we are never to expect to enjoy the
fulness of repose unless we are, in a measure at least,
sanctified ; unless, though not perfect, we press after per-
fection, in obedience to the Lord's commandments, and as
bearing His yoke? C','';st is indeed made to us "wisdom
and righteousness," bui "sanctification and redemp-

tion."

Another reason, I fear, may be given why Christians
have not all the peace they might expect ; it is that they
are not taking God, in the sense we have explained, as
their chief good. Their minds are too much in the world.
This, with many sincere Christians, is one of the great
hinderances to the progress of religion, and to the realisa-
tion of a full peace. We cannot love God, and love the
world, the Bible tells us ; that is, in the sense of being
equally under the one and under the other. The man
who, on the whole, has his heart on God's side, may be
following the multitude, if not in what is evil, yet in what
is doubtful, what is unfavourable to the cultivation of
piety in personal intercourse, in the family circle, in
society in general ; and the consequence may be a diminu-
tion of peace ; because the effect of righteousness is peace,
and the nearer there is actual conformity with God, the
more will peace abound. "If I regard iniquity in my

J-*

— a. ,«w

REST FOR THE WEARY.

ace,
the
my

heart, the Lord will not hear me," says David. Christ
says, " If a man love me, he will keep my words, and
I will love him, and my Father will love him, and we will
come unto him, and make our abode with him." Never,
indeed, let us put one passage against another. This does
not teach that our love to Christ is always the first thing
before God's love to us ; far from it, God's love is truly
first, only Christ tells us that the more we manifest our
love and gratitude to Him, and the more we walk in His
commandments, the more will He visit us with the tokens
of His love, the manifestations of His Spirit, and with all
that contributes to a full and solid joy, and assurance of
our saving interest in Him.

I would further say, that as peace is found by coming to
Christ, so the continuance of peace is to be found by a con-
tinual coming to Him. One cause that may be assigned
for the want of assurance, is, that Christians having got a
good deal of contentment, even spiritual contentment, hav-
ing some reasonable hope of salvation, may be too easily
satisfied Tvith the knowledge which they have, instead of
pressing on, not counting themselves to have attained, as
already perfect, but striving for the prize of the high calling
of God in Christ Jesus. While the invitation, as I have
said, is addressed to all sinners and sufferers, we may in-
clude among them Christians themselves. They are still
" labouring and heavy laden," in some particulars ; not in-
deed in the same sense as the unconverted ; they are not
under the wrath of God : but if a Christian is burdened
wiiih contentions on the side of unbelief, and an evil heart

IP' '

BEST FOR THE WEARY.

as against his better nature, with the temptations and on-
sets of the devil, with the pressure of earthly cares and
even of lawful pursuits; to all such Christ says, to the
saint as well as the sinner, "Come unto me, and IwiUgive
you rest" To His name be everlasting praise ! Amen.

\'}

I \

III.

CONVERSION OF THE ETHIOPIAN, AND HIS BAPTISM.

'And -.e angel of the Lord spake unto Philip, saying. Arise, and go toward
the south unto the way that goeth down from Jerusalem unto Gaza,
which is desert.' — Acts viii, 26.

This passage of Scripture relates to an interesting event in
the early history of Christianity. It belongs to alransition
period of the Church, when the gospel was now going forth,
under a more extensive commission than heretofore, beyond
the circle of Judea, or the narrow range of the Israelitish
people.

By an over-ruling providence, the persecution that arose
about Stephen gave occasion for the word of the Lord hav-
ing freer course. Accordingly ; in the preceding context,
we read of Philip going down to the city of Samaria, and
preachmg Christ there, not without great spiritual effects
It IS related also that Peter and John went down to that
region, and having preached the word in many viUa-es
returned to Jerusalem, ° '

It appears to have been under a special heavenly direc-
tion, that these early messengers of the gospel chose their
fields of labour, whether in visiting districts aud com-
munities of men, or in seeking out particular individuals
We see that the Spirit of God concerned Himself in arrang-

'I w

I'll

CONVERSION OF THE ETHIOPIAN,

ing the means teiuling to the gracious ends designed; and
we may observe the hand of God in bringing together the
various opportune occasions and agencies, beyond wliat any
mere human foresight could have calculated upon. Tlius,
the Spirit of God directs Philip to go toward the south, on
the road from Jerusalem to Gaza. He obeys ; and lo ! an
ill'istrious stranger, of much authority in the country to
which he belonged — Ethiopia, apjiroaches, pursuing his
journey towards his home. He would appear to have been
a proselyte to the Jewish religion, who had come so far as
to Jerusalem to worship. He seems to have been in a
measure instructed in the Old Testament Scriptures, though
not yet established in the faith of Christ. It is remarkable
that he was in the act of reading a rart of Isaiah's pro-
phecy, which speaks in very affecting terms of the suf-
fering ]\Iessiah, at the moment when the evangelist by a
Divine impulse is directed to approach him, and to proffer
his assistance as an interpreter. It was in no obtrusive
manner, we mnv be sure, that Philip accosted him and in-
quired, 'Unders.andest thou what tliou readest?' And it
was no doubt under the guidance of the same Spirit who
marked out this duty to the teacher, that the catechumen
so promptly welcomed his aid. Modestly confessing his
need of instruction, he invites Philip to sit with him, and
receives from the evangelist a solution of his difficulties.

We are not to understand the Ethiopian's words here,
though amiably expressive of his consciousness of ignor-
ance, as if implying the absolute necessity of human
interpreters ; far less as justifying the monstrous doctrine
that a right of private interpretation does not belong to

AND niS BAPTISM.

[•offer

■

usive

1 in-

[id it
who

■ '.-'T

linen

\ his

and (

iS.

lere,

nor-

[nan

line

I to

■is;

each individual reader of Scripture. Supposing this man
not to have met with Philip, who shall say, that, by the
blessing of God on his own diligent search, he might not
have attained to the understanding of that very passage
which was now the subject of his anxious thought? But,
God is pleased to hoi: our the preaching as well as the read-
ing of His word, especially the exposition of that word
by those whom He has qualified and appointed. So, the
evangelist improves the opportunity "to preach Christ;" for,
the testimony of Jesus is the spirit of prophecy. It is said,
"he began at the same scripture," not limiting himself
to this passage, but comparing it witli others, "and preached
unto him Jesus." The confession made anon by his in-
teresting disciple shows that the teacher had wisely ex-
plained one part of the sacred scripture by another ; had
connected the testimonies to the man Jesus with the tes-
timonies to the God-inan. For, one could not, from the
fifty-third chapter of Isaiah alone, demonstrate the divinity
of the Saviour, marvellously explicit as tliat chapter is on
the character and work of Christ, on the variety of his
sufferings, the meekness of his demeanour under persecu-
tion from men, and his unresisting surrender of Himself
as i;he victim of sacrifice at the altar of God. But, the
evangelist had not far to seek, in the very same book of
prophecy, for evidence that the Man of sorrows was Im-
manuel, God with us ; that, though springing up as a tender
branch, without form or comeliness, this "child born" was,
not the less. The everlasting Father, The Prince of Peace.
Or, if, beginning at the same scripture, he referred his in-
genuous inquirer to other prophets, he could show, from

mmw

CONVEliSION OF THE ETHIOPIAN,

\l i

Daniel, — that one like the Ancient of days was the Messias
"to be cut off, but not for himself;" that Isaiah's lamb led
to the slaughter was also Jeremiah's King of righteousness,
yea, " the Lord our righteousness ; ' or, in the words of
another prophet still, " The shepherd smitten was Jehovah's
fellow." (Zecb. xiii.)

We are informed what were the very verses in Isaiah
which the Ethiopian desired light upon. The place of the
scripture which he read was this, " He was led as a sheep
to the slaughter :" ... "In his humiliation his judgment was
taken away." There is a variation, it may be observed, in
these words, as quoted fiom the Greek version, compared
with the words in our Old Testament, which read thus, " He
was taken from prison and from judgment." We can easily
understand that the Greek or Septuagint Bible was likely
to be more familiar to a native of Ethiopia, a country near
to Egypt, whence the Greek version emanated. It might
seem doubtful whether the verse refers more to the humi-
liation or exaltation of Christ. Probably it is to the for-
mer rather, or to the violence and wrong to which in his
humiliation Christ was subjected; for the expressions fol-
owing naturally apply to His humbled state — ' Who shall
declare his generation ? ' as if. Who can describe the
wickedness of the men of that age ? Some, indeed, think
the question rather refers to the triumph of Christ's cause,
or to the innumerable spiritual race, of which He should
be the head — an idea enlarged upon in the seqiiel, and
often occurring elsewhere in the descriptions of the Mes-
siah's glory. At any rate, whatever obscurity may rest on
this one clause, the testimony to the Messiah by the pas-

AND HIS BAPTISM.

sage as a whole is so clear, that it may seem strange that a
proselyte to the Jewish religion, returning from the city
where our Lord had been so lately crucified, should need to
learn of whom the prophet spake. But, if we remember
how blinded by prejudice were the Jews themselves, wo
may less wonder at a stranger from afar requiring to be
instructed. It is possible that, among those into whose
society he was thrown while at Jerusalem, the subject may
have been little mentioned, or may studiously have been
kept from him. See, however, the effect of Divine teaching in
the speedy surrender of the mind of the inquirer to the truth
as now set before him ! It was an eflect worthy of so manl-
iest an interposition of Heaven. Not surely to the power
of mere human persuasion are we to ascribe the result,
but to the sovereign and effectual grace of God. Yet, as
usually, grace operated in connection with appointed means,
not without them. The Spirit could as easily have com-
municated the knowledge directly by revelation, as moved
Philip to approach the traveller, or the traveller to invite
the evangelist's aid. But, not by angels, but by men
of like passions with others, does He bring the mes-
sage near to their fellow-men. We may conceive the
earnestness with which the evangelist pressed on the atten-
tion of the inquirer a subject of such momentous interest :
not expounding only the meaning of his text, how he
would expatiate on the love of God that provided the
Saviour ; on the marvellous wisdom as well as goodness of
the plan of mercy ; on the necessity of Christ's obedience
and death to the fulfilment of the wondrous design ; on
the blessed hopes unfolded by His resurrection as well as

CONVERSION OF THE ETHIOPIAN,

death ; on the resulting henefil/fe, iiiii the justification now,
and the ghjrification hereai'tei; ctf all who savingly know
God's righteous servant ! "WitHituJt aa appears from the
sequel, he doubtless iulurmed lur i.acet-humen of the duty
of confessing Christ, anc" j»rocluiiaa.i;iig His salvation to
others. Hence tlie request of lib* cioavert as here narrated.
It is that he may be allowed io» pri:*'esa his faith in the
Saviour by baptism, and that Ike ifiwDoId thus be enrolled
among the number of the avo-wei 'JimA pledged followers of
the Lamb.

So we read (ver. 36), " ^Vnd a? ft^ey went on their way,
they came unto a certain wa,tei' : jubikI the eunuch said, See,
here is water; what doth hiud^T mrjS' to' be baptized? And
Philip said, If thou belie vest -vrhh all thine heart, thou
mayest."

Their respective parts m tins %vi&i colloquy are alike
honourable to the disciple and to his instructor. The
evangelist, in the spirit that beciatniiDea every shepherd of
Christ's flock, rejoicingly meet« tHntfe very first indication of
a wish so honourable as that oi' ©QUiliessing Christ. And
his catechumen, at the same tiiiie,. i* not in haste, though
he speedily recognises the duty ©If Jfoining himself to the
visible Church. He was not liOkte those who indolently
say, 'It is enough to have the gG»Gi(i tfeeling in the heart; or,
If we know Christ, what signiiie!? an whether we be known
to His church or not ? ' No ; ^mwin^ that it is Christ's
command not only to believe witli ttfcie heart, but with the
mouth to make confession: "Go, ic-udii aE nations, baptizing
them." The administrator of dkisfs ordinance omits not
to charge the inquirer's conscitsiaiifi; fiaithfully as well as

AND HIS BAPTISM.

affectifloateljT. Believing first, confession also: nor is it
fv^'iT kind of believing that suffices ; " If thou believest
ttitli r^!! thine heart, thou mayest." Just as Paul states the
matlOT: •" If thou shalt confess with tliy mouth tlie Lord
.TesiuL*, an<I believe in thine heart that God raised Him
from ttlae dt- ail, thou shalt be saved." " 1 believe," said the
euTjia !n, "that Jesus Christ is the Son of God." No man
caTj "J. ' Iieartily confess Christ, we are assured, but by the
Ht'ly ijFhoat, Yet, no doubt, one may, without this, believe
and <c<i>iiiife33 after a sort. Simon ^lagus believed and won-
dei't"! The very devils believe that Jesus is the Son of
Go<L It was not the expression of simple assent, the con-
fessk'm recorded here ; but the joyful acquiescence, after
cartfuil me|uiry, in a glorious truth, — a truth which stirred
hi? somiil to its depths ! It was an appropriating faith, the
efleet indeed of outward teaching, — for i'aitli cometh by
heaiim^V — ^it withal of a spiritual, internal manifestation,
— am ailmighty energy working with tlie word, and com-
ineiadijnii; the truth with resistless power to the conscience :
" Gfwi, who commanded the light to shine out of darkness,
shimiMg lEito the heart, giving the light of the Icnowledge of
the ^Itorj of God in the face of Jesus Christ." The effect
of swbi a manifestation may be very speedy, as in the case
before: ms. In other instances, it may be more gradual. But,
in all ca-iies, a willingness to follow Chiist is the conse-
q-ueTitTe", and, as here, a desire to confess Him.

It lt titted to show the importance of the article of
Chi.ri'* Godhead, that, in this short confession of the
EtLicKpiaQ convert, it stands so prominent ; stands, indeed,
in the loo-ia of everything else. This is the more remark-

.i^

CONVERSION OF THE ETHIOPIAN,

I -1

'i,f

M M

■\

a '£

able since, as we have said, the doctrine here confessed is
not taught, directly at least, in the passage of Scripture
which was more immediately the subject of discourse.
Once seen, however, the preciousness of the doctrine of
Clirist's Godhead commends itself to the heart. Let the
soul be but once awakened to feel its sins, once enlightened
to know the purity of God's holy law; then it sees, indeed,
that He neec^'^d to be more than one born of woman, though
not despising the virgin's womb, who was to destroy the
serpent's power, and tread the wine-press of Jehovah's
anger. It is felt, that no arm of Hesh could avert the
liaming sword which barred the sinner's approach to the
tree of life ; no blood of creature can purify the conscience
from dead works ! " Who is he that overcometh, but he
that believetli that Jesus is the Son of God?"

It is a brief creed this, which was put by Philip to his
disciple * It does not follow, Ir-wever, that no other article
of confession is to be a condition of recognised communion
with a Church. Tliis may be but a specimen of M'hnt tlie
eunuch was called to profess. At any rate, as a believer
in tlie propliL* i already, this was the main test to be in-
sisted on with a Jewish convert or a proselyte of righteous-
i;css. Jk\t, the very fact that, in defining the objects of
faith, tlie apostles use a variety of phraseology, arid do not
always limit themselves to tliis one article of belief, war-
rants the exacting of other conditions of admission to the
sealing ordinances of Christ's house. The multiform shapes

* The absence of the verse from such nianu^toripts a»s the Vatican, Alex-
aiulnno, and Smaitio, is startling. 15ut we liavo seen no satisfactory
e.\j)ianation on tl*- prevailing hypothesis, for the text of so nuiuy of the
early fathers ii freeing substantially with our authorised version.

AND HIS BAPTISM.

■M

which the spirit of error has assumed since that early day
have necessitated, on the part of the Church, more de-
tailed statements of doctrine. But, in the case of one like
the Ethioj)ian convert, who believed the Jewish Scriptures,
this was the present truth to be owned : I believe that
Jesus is the Christ, the promised Messiah ; I believe that
Jesus Christ is the Son of God. These two articles are
embraced in this one formula. Some have confounded tlie
jMessialiship of Jesus with his Sonship : they are not
identical. It may be observed tha. Jesus Christ is the
sul)ject of the proposition : the thing emphatically predi-
cated is, that He is "the Son of iJlod."

Philip complies with the eunuch's desire ; " They went
doN\ n into " (or " to ") " the water, both Philip and the
eunuch ; and he baptized him."

With a few remarks on tlie circumstances of this admini-
stration of a sacramental ordinance, we conclude our expo-
sition of the passage. The narrative sliows impressively
the relation in which faith and a profession of faith stand
to the sacraments.

First, The circumstance tliat the baptized party was
interrogated as to his faith, and such a faitli with all tlie
heart as doubtless implies regeneration, demonstrates that
baptism was not viewed by the apostles as tlie means of
regeneration, or an essential condition of it. The > i-h'itual
change was a fact already ; tlie union with Chr t, — if a
true faith is the bond of union — already existed. ])a])tism
was tlie sign and seal, rather than the means, of this spiri-
tual engrafting. It was the external token of admission
to the church, and visible form of the acceptance of the

m^^^m^m^rm

I I

■ I «

ill!

CONVERSION OF THE ETHIOPIAN,

covenant. So, in tlie house of Cornelius afterwards, upon
the Gentiles came the gift of the Holy Ghost, with the
word alone, — with the preaching of the gospel by Peter.
It waited not for the baptism ; the baptism waited for it.
" Can any man forbid water (said the apostle) that these
should not be baptized, which have received the Holy
Ghost as well as we ?"

2. The confession was required before baptism ;. being
the case of an adult person. It does not follow that bap-
tism may not be dispensed to infants, — though incapable
personally of confessing, — on the confession of the believing
parents. Nothing is more natural than that we should
read more explicitly of the conditions laid down in the
case of grown persons ; tlie gospel in the first instance ad-
dressed itself to such. We have the formula, " He that
believeth sliall be baptized," or, " Repent, and be baptized."
But, in the very same way, the necessity of faith to salva-
tion is asserted in the formula, " He that believeth shall be
saved," — as if the sacred writers were thinking of adult
persons alone. Now, just as they did not mean by the one
formula to exclude infants from salvation, though incapable
of actually or personally believing; so, neither does the
condition of confession expressed in the other formularies
applicable to adults, decide against child baptism. Salva-
tion might come to the liousc of a believer ; children re-
ceiving the blessing in connection with the faith and
prayers of parents, previous to their own capability of faith
aiul prayer: and it is but in keei)ing with this, a thing
most congruous, that the sign and seal sliould not be with-
held, simply because of that incapacity. Nor is it more

AND HIS BAPTISM.

surprising that the special warrant for infant baptism
should not be set forth in so many words, than that the
special manner of infant salvation is not set forth. The
saving change can be effected by the operation of the Holy
Ghost, anterior to any power of believing. '* He thatbelie-
vetli shall be saved " is the rule ; yet tlie kingdom of
heaven is largely of those who knew not to believe. So the
general rule was and is, He that believed and confessed was
to be baptized ; but not to the prejudice of the interest of
infant children in the covenant. Indeed, the absence of
any positive command to baptize the tender offspring of
believing parents may be ascribed to its being the recog-
nised and undoubted privilege of the cliild, according to all
previous associations, to receive the seal of the covenant,
and to be counted among the constituency of the Churcli.
liather it was to be expected that, if the time-hallowed
privilege was now to be withdrawn, we should find a dis-
tinct ordinance of repeal, or prohibition of administering it to
the infantile subject.* The command to give llie seal of the
promise was not necessary to those who had always under-
stood that the promise was to them and to their chilli. on.
Finally, the children of believers are called 'holy,' — though
born in sin (1 Cor. vii.) ; — and while we cannot atlirm the
actual presence of saving grace with every ba[)tized infant,
how can we understand this as importing less than that
those born into religious families are in some sense within
the bond of the Church covenant ? If the promise is to
believers and to their children, as an apostle declares, — if
God has promised to be their God and the God of their

* So Lightfoot unci others have well reasoned.

mmmm

CONVERSION OF THE ETHIOPIAN,

seed, surely it is but consistent with these declarations,
warranting at least the hope of saving grace, and implying
God's claims of propriety in children as His heritage, that,
as of old, tlie sign should not be withheld by wliicli such
hope may be confirmed, and such claims devoutly recog-
nised.

3. Xor does this case of the converted Ethiopian rule the
question as to tlie mode of baptism, though it is said that
Philip went down into the water. The word " into" in the
original often means simply " to," or close to. It is the
same word which is used elsewhere, when it is said, Jesus
came to the mountain — of course not into it. It may de-
scribe simple contact; but even taking it, as it doubtless may
be taken, in the sense of more than contact, or, as trans-
lated here " into," it does not follow that the water was of
adequate depth for immersing. Indeed, if travellers who
have visited those places may be believed, there was no
water at this point in which baptism could have been ad-
ministered by inmiersing. And, how unlikely that a
traveller, with no anticipation of sv.ch a thing, was pre-
pared for receiving the ordinance in that mode ! whereas;
the very circumstance that he was travelling — no house of
his own at liand — rendered the going down to, or into, the
stream, natural, if, by the applicatluu of water in the mode
of sprinkling or affusion, the ordinance was to be dispensed
at all. How much less likely that baptism was admini-
stered universally by immersion, — where whole households
were baptized indoors, and where often the means must
have been wanting for such a method of administration ;
in fact, where no convenient or decent accommodation was

•j

AND HIS BAPTISM.

■-f

to be obtained ! It is no small confirmation to our mind
of the warrantableness of " sprinkling," that this is the term
so often used, or the kindred one of " pouring," to denote
that application of the blood of Christ, or washing of re-
generation, which gives to the ordinance all its significancy.
Xor may we fail to observe that, in the immediate context
of the passage in Isaiah discoursed upon by Philip, these
words occur : ' So shall he sprinkle many nations : ' (Isa.
lii. 15), words variously interpreted indeed, but most reason-
ably, as it appears to us, to be understood * of the willing
subjection of the nations to the sceptre of Immanuel; and
suggesting the method and form of confession we now
defend.

4. The joy of the baptized, as he went on his way,
warrants the reflection that the blessing of God is ready to
crown consistent and avowed discipleship. Another argu-
ment this for a full confession of Christ ; and a reply to the
indolent and selfish plea, ' We may have the good thing in
our heart though we make no profession. What use of
sacraments ? What use of joining any visible church V
The eunuch's joy sprang mainly, no doubt, from what he
believed. Good cause had he to rejoice in having found
the pearl of great price — enriching him far more than could
all the treasures of Ethiopia : but his joy may also have
sprung, in part, from the consciousness of having been ad-
mitted to the communion of saints, — God's sacramental
host in the world ; and, beyond doubt, to confess Christ
and to own Him, yea, to suffer for Him, has tlie promise
of a present and a future reward. Yet, see in the close of

* See Alexander on Isaiah.

CONVERSION OF THE ETHIOPIAN,

the narrative tlmt, as if to hide pride from the human in-
strument of his liappiness, and to teach that the virtue
of ordinances rests not in the administrator, " the Spirit
caught away Philip, tliat the eunuch saw him no more."
The convert would naturally desire more of the company
of his spiritual father ; but He who had, by the interven-
tion of his servant, brought him to the faith, could, by His
power, preserve and perfect the good work, and more than
supply the lack of an earthly guide *

The eunuch went on his way rejoicing. Happy day for
him — the day of his spiritual birth ; or of his spiritual es-
pousals ! He had found Him of whom the prophets spake ;
and, doubtless, as Andrew with Peter, or Philip with
Nathanael, he longed to communicate to others of his new-
born joy. The probability, that the Etliiopian convert
carried the gospel to his countrymen, is favoured by the in-
teresting historical fact, that an Ethiopian or Abyssinian
church has existed in those parts from the early ages — a
church long remarkable, too, for its steady attachment to
the pure doctrines and rites of Christianity.

A few reflections may be added in the way of improving,
practically, our subject of discourse.

1. Let us mark the care of the Divine Shepherd in seek-

! 1

* " JIow atlmirablo," it is well remarked by a pious author, " how perfect
are the works of God ! These two are brought together by the agency of
an angel, and now they are parted asunder by a miracle ; but a miracle of
wisdom as well as of power. For this sudden and supernatural removal of
the preacher was a powerful confinnation of the doctrine which he taught,
and had an obvious tendency to impress on the mind of the new convert
this important truth, that although a man had been t ■^ployed as the instru-
ment of his conversion, yet the work itself was truly divine, and the glory
of it due to God alone." — He v. K. Walkj£B, Edinburgh, colleague of Blair.

1 .

! i

AND niS BAPTISM.

ing out His own. " Them also I must bring," He elsewhere
says. He has all means, all agencies under His control ;
and see here the value of one soul in the eyes of the
Saviour. See heavenly as well as earthly messengers em-
ployed ; yea, the Spirit of the Lord concerning Himself
directly in the spread of the gospel of the kingdom ! Can
we doubt his interest in the gospel still, or his deliglit in
glorifying Christ by taking of the things that are His, and
showing them unto men ?

2. Shall we not commend the example of this humble
inquirer, and his diligence in seeking more light; his
care to redeem time, his making a chosen companion of the
Book of Heaven, even in his journeying hours ? — which
leads us to retlect :

3. Thirdly, how precious is the privilege of free access to
the sacred Scriptures ! How manifestly is it the will of
Christ tliat we should search them ! How criminal the
policy, by whomsoever ])erpetrated, which would withhold
the light of Divine revelation from any, in the face of the
Saviour's command !

But wo see too that, though to the law and to the testi-
mony everything must be brought, a blessing also stands
connected with the preaching of the gospel, especially the
exposition of the word itself. AVe have a fine proof here
that, to them that have, more shall be given ; that they wlio,
with humble mind, seek to know the will of God more
fully, shall find Him ready to meet them 'n the way of
righteousness.

4. Shall we not test ourselves by tiie example of the
Ethiopian's faith, and his respect for positive Institutions ?

CONVERSION OF THE ETIIIOriAN

■ I

Let us judge ourselves by the character of his faith as a
faith with the heart — a faith which engaged his affections,
— wliich wrought in him a love of Christ, and a desire to
obey Him. Is our faitli no more than a cold assent to
truth ; is it but an educational tiling ? Is it of heaven
or of men 1 Does it rest on a Divine Saviour ? Do we
feel, like this convert, that it is founded on a perception of
the glory and sufficiency of the Son of God? He, this
confessor of Christ, was able to give a reason for his belief.
Though faith is not mere knowledge, it is no blind prin-
ciple : It is declared, " He that seeth the Son, and believeth
on Him, shall have eternal life."

Finally, shall we not find cause of blame in ourselves,
if aught earthly afford us greater joy, as we go on in the
journey of life, than to liave found the kingdom of heaven,
or to have known the true God, and Jesus Christ whom
He hath sent ? Our Saviour himself supplies us with a
standard of judgment, by which we are to estimate present
and eternal things comparatively when He likens the
kingdom of God to a man who findeth a treasure hid in a
field, and who goeth and selleth all he hath — undervalues
it comparatively, that is — and buys that field : Or, with
Paul, he counts all things loss for Christ ; eager ' to win
Him, and be found in Him.'

I I

IV.

MEDIATORY PREROGATIVES OF CHRIST.

" For as the Father raiseth up the dead, ami quickeneth them ; even so the
Son ([uickeneth whom he will." — John v. 21-29.

In these verses, the Saviour continues the discourse con-
cerning His claims as the true ^lessiah, into Avhich He had
been led by some fault-finders among the Jews. While
He vindicates Himself from their reproaches, in connection
with a work of mercy performed by Him on the Sabbath
day, He asserts his authority in terms only appropriate to
one who was conscious of possessing Divine attributes in
common with God the Father, and at the same time, who
in his mediatory capacity as the Messenger of the covenant,
owned obedience to the Father's law. Various expressioi s
in this discourse, accordingly, apply to Him in respect ot
His original or underived power as the Son of God : imleed
this very appellation is used by Him in a high and peculiar
sense, as che Jews rightly understood the term. Other ex-
pressions apply to Him more in respect of his delegated
autliority ; but even these latter describe powers and pre-
rogatives which imply divinity, or are such as only a
divine person is competent to wield. Thus, at verse
twenty-first. He challenges as his prerogative the power
of giving life, or cxuickeniug Lhe dead. ' For as the Father

MEDIATORY PREROGATIVES

raisctli up the dead, and quickencth them; even so the
Sou quickenetli whom he will.'

We may understand this either of Ilis power to convey
spiritual life to tlie spiritually dead, or to restore natural life
to tliose ill whom the natural life has been extinguished.
lUit, taken either way, how great and how far exalted ahove
creature power is the prerogative asserted Ly him ! AVho
can give life hut God only ? If the Son, then, gives life,
and even .as the Father gives, lie must l)e God. For, this
is something f t greater than the power which prophets
and apostles exercised in the name of God, and in the
name of Jesus ; — a power which they did not pretend to
exercise at will, and the glory of wliich they ascribed to
God entirely. This power which lie lays claim to \\..^ no
limit, it appears, hut his own will, or the Father's, as one
with his own ; and it is said here to be so exercised by
Him as that the glory is his in fellowship with the Father,
or that all men, even as they honour the Father, are to
honour the Son. In the twenty-second verse, in like
manner, "all judgment " is said to be committed to the
Son. This, like the (quickening of the dead mentioned in
the former verse, may comprehend the spiritual judgment
which he exercises even in this present state, — in superin-
tending the kingdom of grace, dispensing its privileges,
and determining the condition of its subjects, — as well as
the final judgment; for the latter is more particularly
referred to in the subsequent verses, as is also the general
resurrection.

"We do not, therefore, consider this as mere unnecessary
repetition. In the following verses, where He touches so

OF CHRIST.

7.V

'/i

solemnly on the resurrection find the judgment, we undcr-
stiiiid liini as particularising what in the twenty-tirst and
twenty-second verses He exf)resses more generally ; or, He
descril)es, as concerned in those great iinal events, the same
power, which before He has described in the more compre-
Jicnsive sense as exercised in deciding on the spiritual
states of men.

And so, before going on to these particular assertions of
hia autliority in respect of the resurrection of the body,
and the final judgment, our Lord declares another impor-
tant truth, which implies in it no less really and conclu-
sively his claim to Divine attributes ; that is, that believing
on Him as the sent of God is the means of eternal safety
for the soul. And mark the emphatic manner in which
this is declared : " Verily, verily, I say unto you (ver. 24),
He that heareth my word, and believeth on hira th.at sent
me, hath everlasting life, and shall not come into condem-
nation ; but is passed from death unto life." A glorious
declaration ! and one which, as we shall afterwards see,
affords the most delightful encouragement to sinful
creatures ; but which we notice now chieliy as containing an
implied testimony to the Divine character of Christ. For,
wlio that reflects upon the frequent mention of this as the
great, the decisive condition on which man's eternal wel-
fare depends, this trust in Jesus, — but must see that such
language would have been altogether unsuited to any mere
creature, the hiost exalted ? A confidence so firm, so im-
plicit, so unreserved, and accompanied with a supreme
esteem of the Saviour, — such devotion to Him as we ever
find connected with the scripture delineation.^ of faith, —

i^B*

RTF

MEDIATORY HiEMfJATirES

could not oe reposed in any arau '(A flesh, without according
to it that honour whicli .ScTijirtnnirte' forbids to be given.
" Cursed is lie who trusteth im nrasin, or maketh flesh his
arm :" is one of the immutable la'r* <otj/.rod. Yet, frequently,
unceasingly, are we invited bo to ttiuat in tlie Itedeemer.
Christ himself invites the gnjj.ty, the weary, the heavy
laden, to make Him their confidenuite. " Ye believe in God ;
believe also in me." And here, im ih& passage immediately
before us, though He speaks oi l<fcllii<mng in Him who sent
him, yet it is evident tliat tin* i.-, in effect, believing
in Himself as the sent. Now, 'oaa tMa hearing His words,
and believing on Him, turns the ifjjitK^tion of men's deliver-
ance from condemnation, and •emjioijment of eternal life.
Up to the time of their belieriomtg im Him, they are under
condemnation — dead, so to speaJk. *>iiward, from the time
of believing, they live ; they E^te m the sense of being
justified, they are accepted with Oto4; and they live in the
sense also of being sanctified, qmtkfrneil to spiritual con-
sciousness and capacities of fjpmCaal enjoyment. So
accepted are they, that from 1M«^ htstt& of justiKcation they
never can utterly fall ; so quickenuicidt tfiat this new life can
never be extinguished. Not inentellj shall such have life ;
they already, He declares, have it ItJ h not only said " they
shall pass," but "they are passed* Ifitom. death unto life.

Thus it is that, indeed, the So»m <'j_ui(^keneth whom He
will, or that the second Adam i$ •" a quickening spirit;"
and in the twenty-fifth verse, w^t may consider Him as
still speaking of a spiritual resxmttie'tliion, though He comes
anon to speak of the resuiTectic>ii xd the body also.

Ver. 25. — ' Verily, verily, I saj umtio you, The hour is

OF CHRIST.

r IS

ccimiiig, and now is:" — there were instances of this already
in the conversions of souls which were t. :ki"g place, and
also, already, in the reaniniati.)n of dead bodies, as an
earnest and pledi^^e of the final rising of the dead from
tLd: _Tav^:H( ;— " when," says lie, " the dead shall hear the
voioe <fj'£ the Son of God : and they that hear shall live.
Forever. 2('>) as the Father hath life in Himself; so hath
\{^ ;pv<eitt to the Son to have life in Himself." We might
■uuKk-j-^arid these words either of the Son's essential gcne-
ratioij .L-i'iri the Father, or of his mediatory derived power,
wliicJi) i.i.-t we the rather understand to be meant, that
He ir >5»«oken of in the next verse as the Son of ^Man : " And
haiL ;:'iven him authority to execute judgment also, be-
cau:-* \vft L.^ the Son of man."

N ;:ideed, but a God could judge the world; yet
Ijei-e 'A IS -aid, " Because He is man, judgment is committed
iiiito Mm,'' For, our Hedeemer possesses a human as well as
a divme nature : As man alone, indeed, He could not have
been '."rmpetent to such a trust or prerogative ; yet it was
moel iBiiat he who is to be the judge should also be man.
It vra? naett that He should have a human nature who was
to In.^*: those who are of the human nature. It is fitting
thai, a,- a Judge, He should be visible to the senses : " Every
eye sball see him." Besides, " the Son of man" denotes him
the ^raietv and the Saviour incarnate ; and there is a
fitnes* tiut He who was to be the Mediator between God
and njiit-n should have the power of adjudging to happiness
the willing subjects of His grace, or to misery the recusants
of His authority. To be a Saviour fully, it is necessary
He filn&iild be a judge as well as a prophet and a priest — a

MEDIATORY PREROGATIVES

priest to atone : a proplicc to instruct ; a judge to award
blessing or curse, death or life. How suitable that He
wlio is the author and finisher ot i'aith, the deliverer of the
spiritual captives from the power of Satan, should also be
empowered to see to the idtinuite acquitta^ of His ran-
somed ones, and himself introduce them with gladness to
their rest and inheritance ! It was fitting as a part of his
mediatory reward, that having humbled himself low. He
should thus be exalted very high ; and, hence, so often we
read of the Son of man coming •' in His glory," and " in the
glory of the Father," as opposed to His original coming in
liis humiliation. How to his own who look for Him will
the majesty of the scene be thus attempered with grace !
liow it will enhance their joy to recognise in the Judge the
same glorious One whom they have trusted as their Savi-
our ! And how fitted to enhance the terriblenoss of the
judgment to the heirs of damnation, to see Him the
Inistower of crowns whose cross they refused to bear ! Him
the acknowledged Lord of the dead and the living, wjiom
they rejected as tlie man of sorrows, and the root out of
a dry ground !

So, he adds emphatically (ver. 28), " jMarvel not at tliis :
for the hour is coming in wliich all that are in the graves
shall hear His voice, and shall come forth ; tliey that have
done good, unto the resurrection of life; and they that
have done evil, nnto the resurrection of damnation." What
tremendous words these ! Who can exaggerate their im-
portance ? All shall hear His voice, — all, all, each one,
every one, shall hear the voice of the Sou of God ! The
trumpet shall sound ; and at that sound, the generations

OF CUBIST.

I
1

that have slept their long sleep shall spring forth from the
bosom of corruption. That sound shall penetrate the
deepest recesses of earth, and the lowest caverns of ocean.
None sliall fail to hear, none refuse to answer. None shall
he able to elude His all-seeing eye, nor decline His all-
powerful mandate. The dead in Christ will arise with
gladness; they look uj:), and know that the day of their re-
demption has come ; the others cannot refuse obedience to
the summons, though tliey would. Before the power of
Christ, what resistance shall avail ? In vain will they in-
voke the mountains to cover them from His sight; the
graves to which they would cling will not conceal nor retain
them; nor shall one conceal or deliver his fellow. In that
great day " we must," says the apostle, " all appear before
the judgment-seat of Christ : every one of us shall give
account of himself to (Jod" (Rom. xiv. ; 2 Cor. v.) He
will judge the secrets of men by Jesus Christ. In acting
thus, then, the Son is not alone. He comes in the glory
of the Father. In his mediatory character, He will
execute the Father's high and sovereign mandates. He
hath committed all judgment to the Son, and ///.s judgment
is final. Of Christ's .acquittal of the righteous there shall
be no reversal; from His coudemnation of the unbelieving
no appeal !

l! ;

ruACTiCAL iMi'HO^'r.MKNT. — The practical lessons of the
whole passage are such as these : — How pn.'cious is faith !
how reasonable ! How mucli depends on it for the future;
for everlasting; and for the present also !

The alternative, even now, is condemuatiou or salvation,

• <yi" i^*" fi«^^

! 1

MEDIATORY PREROGAriVES

Tlie unbeliever is "condemned already :" The nnsaved sin-
ner, the carnal worldling, is dead M'hile he liveth. There
is Ji twofold judgment in this passage ; and also a twofold
resiUToction. Our concern is imnieditite with Him to
whom the Father hatli committed the ministration of life.
He speaks to us from heaven noin; by the still small voice
of the Gospel docs lie seek to awaken us from our death
in sins; Ids quickening power is in and with his word of
invitation and of connnand — Relieve and live; "awake, thou
tliat sloei)e>rt (in tliy sins), and arise from the dead, and
Christ snail give tliee light." The Son of man had power
on earth to forgive sins ; and now, as surely, and elfectually,
to all of you who hear His word, and who trust in Him, He
shall .separate between you and yroir sins, between you and
tlui vrath tiiat lies on you, as He will at length surely pro-
nounce your admission to life everlasting, or seal the unbe-
liever's doom. Is He to come in the glory of the Father 1
Air !ady He comes in that glory, llefusing Him, child
of disobedience, you refuse CJod. His name is in Him.
He sent him ; He sealed him ; from the heavens He has
said, "Hear ye Him." He himself declares, "I am the
way, and tlie truth, and the life: no man cometh unto
the Father but by me." And tlie Spirit saith, Come, lie
glorifies Christ; He communicates no saving life apart
from Him.

Further; how well warranted, sinner, is your faith in
this Saviour, the ambassador of God, yea, Himself very
God of very God ! At once God and man, your hope in
Him v.ill not disappoint you. The faithful and true wit*
ness, He assures you of the terms of life : He has the right

■^PIP

■89

OF CHRIST,

to propose tliese terms. ITow encoura^^nng arc thoy, how
simple, how suitable to you! He asks no price, He im-
poses no burden, He prescribes no penance. Hear, believe,
and your soul shall live. " 7/'; that hearetli." " miosocrcr
helieveth in Him." It is as individuals He deals with us ;
as individuals he addresses himself to us. Is life eternal
so sniaii an interest that we can treat the invitations of
Christ with cold indifTcrence ? Is His authority such as
we may with safety despise ? Unbelief is rebellion ; and
to have refused to obey the gospel of our Lord Jesus Christ
is proounced to have, for its end, " everlasting destruction."
In proportion to the greatness of the salvation offered to
us will be the judgment against gospel despisers. Clrace
abused is followed l)y wrath, yea, the wrath of the Lamb.

Again, the passage teaches \is that not oidy the judg-
ment is now, but that the resurrection is now. Xo resur-
rection of the body, I mean no blessed resurrection, without
a resurrection — a j^uickening of the soul ! Xor do we
realise experimentally the extent of our moral necessity, or
the value of the salvation that we have in Christ, if we
Jind not, with faith in Him, a regeneration to a new life.
H' you have truly passed fiom your death of condemnation
by believing on Christ, you will also have passed from your
death in trespasses and sins. Happy are they in whom
this change has been effected ! A new life has entered
your souls ; you are new creatures ; you were contrary to
(Jod as well as separate from God, You now live and
have your being in Him not as creatures only, but new
creatures; your life is hid with Him, is by Him, and unto
Him. No formal thing now your obedience to Christ;

MEDIATORY PREROGATIVES

there is life in it: no forced thing; it is yonr second
nature. You breathe as in a new element. One Llood
with Adam, you are now as really one spirit with Christ,
It is not His lavour only, it is His image which is restored
to you. "j'liis is the resurrection of the soul, and an indis-
pensable antecedent to the blessed resurrection of the body.
Those only are worthy of that hope, the children of the
resurrection, whose souls alive now are conversant with
the things unseen of a spiritual world, and who are en-
dued with the new capacities, breathe the new desires, and
follow the new aims and ends of spiritual men.

Finally, realise the certain prospect of a judgment and
resurrection day as here so solennily announced. The day,
the hour comcth : See how emphatic are His words : fitted
to summon attention, to reprove security, to inspire joy.
Blessed prospect ! Let the children of God exult in the
anticipation ; let them be looking and hastening to the
day of God ; let them, amidst trials of faith, possess their
souls in ])ationce. Though the vision tarry, wait for it ; it
will not always tarry. And let not others jiresumptuously
ask, " Where is the prondsc of his coming? — all things con-
tinue in the same course, the same evenly round." If the
Lord is not slack concerning his promise, as men count
slackness, neither is he slack concerning his threatening ?
Every hour is bringing that hour nearer, which is laden
with issues so portentous. Let the unbelieving and un-
godly know that their judgment lingereth not, and their
damnation slumbereth not. Let not the patience or long-
suifering of the Lord mislead them. He hath appointed a
day : it will certainly come. And, oh, how precious are

■A

OF CHRIST.

tliose opportunities still with us, but so brief and so uncer-
tain, on which, according as tliey are well used or lost, the
question turns of acceptance, or rejection, by the righteous
Judge of all ; of a resurrection to life, or a resurrection to
damnation and shame ! The door is yet open ! It will —
who knows how speedily ? — be shut !

u >

I ll

THE MESSIAH'S WORK AND REWARD.

' Hi; sh.all see of the travail f)f his soxil and shall be satisfied : By his know-
ledge shall my righteous servant justify many ; for He shall bear their
iniijuities.' — Isaiah liii. 11.

This book of prophecy lias been justly accounted remark-
able for the clearness and fulness of its predictions con-
cerning the Messiah. The references in the Xew Testament
to this very chapter, place beyond all doubt the application
of the prophecy to Christ: though, if these had been less
explicit, tin delineations both of Christ's sufferings and of
His glory are so minute that wo. may well wonder, now at
least, that with any it should be a question :— Of whom
speaketh the prophet this ? Only the veil of Jewish pre-
judice, or the spirit of a wayward criticism, can hide the
tniLii from Jew or Gentile.

It is not in one verse only that Christ is pointeu to as
onr atoning Priest, and as Himself the victim of sacrifice.
The sul)ject fills the chapter ; and what a variety of par-
ticulars concerning the character and object of His suffer-
ings, and the demeanour of the glorious sufferer, may be
gathered from these few verses ! Here is touchingly de-
scribed the humble manner of His advent, — 'He shall
grow up before Him as a tender plant, and as a root out of

THE MESSIAH'S WORK.

a dry groand ; " the ungrateful reception given to Him by
His own, or a world He came to save, — " we hid as it were
our faces from Him:" Then, tlie intensity of His sufferings,
and their variety — I'rom the hand of man — from the hand
of God — sulierings of body, sufferings of soul ; the evidence
of His own will being concerned, as of one consecrating
Himself, not dragged reluctant to the altar, " led as a sheep
to the slaughter " — " pouring out His soul unto death:" The
agency of the Divine lawgiver in the exaction of the award
from the surety, — " It pleased the Lord to bruise Him ; "
the relation of His sufferings to our sins as their cause, and
to our reconciliation as their design : withal, the blessed
fruit, in the Saviour's exaltation, and the redemption of
His people. All these momentous points are here as-
sembled, and in liow brief space ! The scenes of the
Saviour's humiliation, thougli future, pass belbre the pro-
phot's eye as if present, and they are described by him in
tlie glowing, yet tender, language of an interested and
affected spectator. Like a fifth evangelist, as Isaiali has
sometimes been termed, he miglit seem as if standing beside
the forerunner of Jesus, when he exclaimed, pointing to
the AVord manifested in the llesh, " Behold the Lamb of
God ! "

The words of our text combine a reference at once to the
humiliation and exaltation of Christ. We propose, in
dependence on the Divine blessing, to speak : —

I. Of the ollice which Christ sustains, as here denomi-
nated Jehovah's servant :

IL Of His suffering work as here described, the " travail
of His soul:"

THE MESSIAH'S WORK

III. Of tliG blessed result as here affirmed, and

IV. Lastly, Of the manner or means of our partici-
]>atin<,f in that result; " Ijy the kuo\vled;.,'e of Ilim, shall my
righteous servant justify many."

I. We invite attention to the denomination here applied
to the ^Messiah, Jehovah's " righteous servant." It may at
once be seen that the covenant of redemption is implied.
It is only by a voluntary arrangement that He — Jeho-
vah's equal or fellow — was to appear in a subordinate
capacity. But though he was a Son, He condescended to
be obedient — a servant and sullerer for our sakes. In this
capacity we find the Eternal Fiither, in other parts of pro-
phecy as well as here, connnending Him to the faith and
admiration of men: " lieliold my servant whom I uphold,
mine elect in whom my soul deligliteth (Isaiah xlii.);" and
again, " JJohold, I will bring fortli my servant tlie Branch."
It is surely confirmatory of our fait]\ to hear the Eternal
Lawgiver, ages before the Saviour's advent, thus evincing
interest in his great undertaking, and confidence in his
sufficiency. He who by a voice I'rom the excellent glory
avouclied Him His beloved Son, no less owns Him in the
humble capacity He had assumed as the messenger of
the covenant : for Him hath God the Father sealed.

And so it is not only as "servant," l)ut as Jehovah's
" righteous servant " He is spoken of. Either His inherent
moral excellence is here meant ; for such an high priest
became us, who was holy, harndess, undefiled, " needing
not first to olfer for Himself;" or, His fulfilment of all
righteousness iu his capacity of surety may be in view

AND llEJf^ARD.

and it concerns our comfort to hear from the lip.s of the
Soverei^Hi Lawgiver this testimony to liis fiilclity — like
!^^oses — to llim wlio appointed him, — this assurance that
in nothing wouhl he fail to render to the hxw's precept the
rL'(|uired oljedience, nor witlihokl auglit of the exacted sub-
nussi(3n to its penal award. In the Xew Testament, as in
tlie Ohl, He is denominated " the just one." "A faitliful as
well as merciful high-priest in thhigs pertaining to God," is
the (pialihcation ailirmed of Him hy one apostle ; and an-
other characterises Ilini "Jesus Christ the righteous " — so
the beloved apostle denominates llim, in the act of direct-
ing the sin-stricken soul to His propitiation and advocacy.

II. Let us next, then, look at the description, by the
prophet, of the Messiah's work. It was no liglit labour
tiiat devolved on llim. They form a very inadecpuite idea
of the cost of redemption, who think only of what was
bdibly and visible in tlie Saviour's sufferings, licdemption,
our tt'xt tells us, was "the travail of His soul." How
litted this to recall His own words: "Now is my soul
trou'uled ! and what shall I say ? Father, save me from this
hoiu'!" Nor need we limit his soul travail to tlie hours of
his agony, usually so called ; for, throughout His entire
course on earth, though relieved by intervals of j'oy in the
consciousness of the Father's presence, and the prospect of
the reward set before him, He was " a man of sorrows,"
familiar witli grief; from birth to deatli fullilling the work
given him to do, under the weight of the incumbent curse.
Lut, then espuciidly, did He travail as in birth fur a world's
regeneration, when He bowed his head under the imme-

=ac

■|

riiE MESSIAH'S jroiiK

(liate pressure of JelKn'ah's IkukI, and drank to its dregs
the bitter cup \vliicli tliat very hand had mixed. Who
can tell the import of those sorrowful words uttered in His
latest hours ? "Who can fathom the depths of that ani^uish
which ut) words were adeipiati; to exjjress, and which
sought expi -ssion in the blood-like sweat, and in the sore
crying and tears ? No wonder that earth shook, and that
the sun, as ashamed, retired from the sight, when the very
Sun of righteousness went down in bhjod, and the beloved
One of the Father, as one Ibrsaken, was heard to invoke the
Father's interposition, and, as it might seem, invoked it
in vain ! — yet, not in vain. For "He was heard in that
He feaii'd." Even then lie saw of the travail of his soul
— He saM- it and was glad. As the dying coniiueror shuts
his eyes in peace, and smiles on the wound that is mortal,
when the banners of victory are waving over his head; or
as the mother forgets her toils for joy tliat a man-child is
born into the world ; so that hour of darkness and of wrath,
which closed the eyes of the sufferingSaviour, was brightened
by the inward satisfaction, the conscious triumph of victory.
lie exclaimed, " It is finished !" and the (quaking earth, and
the rending rocks, echoed back the sound !

TIT. The text declares, accordingly, the result of Christ's
sulferings, the success of His undertaking. Xorisit man's
salvation alone that was designed. "When, in the context,
we read of the "pleasure of Jehovah prospering in His
hand," a still higher object must be considered, as in the
contemplation of (lod's righteous servant. AVe learn what
was his highest ain], from Christ's own words. Hear His

AND REWARD.

declaration in his prayer to tlie Father : " I have glorified
Thee on the eartli ; " and in connection witli the words al-
ready quoted, uttered in all but ] lis latest hour: "Now is
my soul troubled : and hat shall I say ? Father, save mo
from this hour : " let us mark what lie adds : " but for thi.^
cause came I unto this hour. Father, glorify thy name."
IIow full of interest the fact, that on the very eve of the
great crisis, — in the prospect of llis iiual encounter with
the powers of darkness. His eye is fixed only on the gi'cat
end, as if looking past all that was between : " leather,
glorify thy name ! "

Sin had tarnished the Divine glory. The devil, in se-
ducing man from God, and in turning into a theatre of
rebellion and misery a world formed to be the abode of
innocence and bliss, might seem to have triumphed, or
defeated the Almighty's purpose. Hence it is said : " The
Son of God was manifested, to destroy the works of the
devil." H' it be inquired, How ? our answer is, — As sin
was the occasion of his usurped power, its expiation was
the destruction of that power. The hour when sin was
condemned in the flesh of the Son of God, was the knell oi
Satan's thraldom : then was the head of the serpent bruised;
God's rightful dominion re-established. And, surely, if the
Saviour rejoiced in spirit when He beheld Satan fall as
lightning from heaven, on occasion of the release of indi-
vidual souls from the grasp of the oppressor ; much more
did He see of the travail of his soul, and rejoice, when He
spoiled princijjalities and powers, and made a show of them
openly in his cross ! So, also, if the glory of God was tar-
nished in the law being set at nought, its honours were re-

THE MESSIAirS WORK

tricvcci by an obedience diviuelT fitrfect, and a sacrifice of
priceless value. Here deatk, t'lr-. !rK:i;i:Lve<l its own death,
when that which was its stin;:; ira* W that sacrifice "put
away," and the condemDing Lnr, whence sin derives its
" strength," was magnified.

And so the prospect of the peFuflU tfi man, as well as the
glory redounding to God, is pepre»<-:nt(il as constituting
largely an element in the Savioui's- *ii.tLsfaction : — " By His
knowledge shall my righteous Bw^auuli .fustify many." This
is set forth as the mediator's reir;juri'l It is made certain
by the covenant. It is not left a ItBuimig of contingency. It
is promised to Him — a definite fllwlt of a defined and ful-
filled condition; that coudiliom \iw\ig Hia bearing his
people's iniquities.

In no part of Scripture is the realkr of a vicarious atone-
ment and its definite design l)!rioi(ia;iJlit more clearly out.
Here are cause and eil'ect — ^the BiJlT;3iCi(jn of a people con-
nected with the bearing of their minitiea by the surety.
The words of the yacred M-riter ajff ijilike irreconcilable with
the Soci"ian's theory ; and with tL^a ^Puch, evading the idea
of commutative satisfaction to tLe jinatice of God, reduces
the atonement to a general iiic»jrjJ •demonstration of the
Divine holiness, united with a di*-f Hij of His willingness
to save as many as might seek ji';!'.!:^ througli the recon-
ciliation. The first theory — ^thal ^A the Socinian — in re-
fusing all idea of satisfaction td JioBtii^e, only shifts the
difficulty it seeks to evade. For, Bm»w can they vindicate
the permission by a holy God f>if -a innocent one being
subjected to sufl'ering — and such i^tmlffeTring ! — if the sufferer
stood in no relation to the sinner, nrnTolving obligation to a

AND IlEWARD.

recon-
in re-
s the
dicate
being
ifferer
n toa

violated law ? The otiier theory leaves us almost as per-
]>Ifcx<:^i It supposes a demonstration of God's hatred of
{•in nec-<e*;ary ; but, liow it could illustrate holiness in the
liiwjjiver, if we exclude the idea of vicarious satisfaction, or
the imi>ulUition of guilt, it is not easy to see ; nor, what ira-
j)res.'^ion it could make on the universe as to God's rectoral
justic-e, if no acquittal on the one part was to be secured,
any uaoife than a transfer of sin to the surety recognised.
On this theory of a general demonstration, Christ seems
scaiL'fclv more identified with sinners of mankind than with
sinning aii;;;;els ; and it seems impossible to explain how, if
no claim of righteousness reqiiired to be satisfied, the effect
sliou]<i ha the justification of many. Let it be observed, it
\^jUJiKifimikon which is affirmed to be the effect; it is not
simply fcrij'iveness. The idea is not the dispensing of ar-
bilraiy Javour ; it is no mere act of clemency ; no simple
amnefctv. Justification is a different thing. It involves
llie rec-'y^iTiiitioQ of a claim, not indeed of merit in the justi-
fied — for how then could God be said to justify the un-
godly ? — but of service by the surety. It is on the footing
of righlieoiisness such an act proceeds, not on the ground
of any oc^mpromise, any evasion of tlie requirements of law.
Christ warn " made under the law." He is the end of tlie law
"for ii«ljit(f,-oasness." Its requii-ements fulfilled, the debt
paid, the lij^htful conseciuence is represented as following
— the dfcUor is dischargeil, the condemnation is cancelled;
the sijiii<fcr u more than pardoned, is regarded as standing
iniioc-ent, or as if just at God's tribunal ; is accepted as
right4X*5i5, as if in his own person he had done all, fulfilled
all : Ihfc biukas surety not more really having been " made

' i

II, I

! t

TUE MESSIAB'S WORK

sin" by imputation of guilt, tlian the believinfj; sinner
is by imputation " mad the righteousness of God in Him."
And, in liarmony witli this idea, mark how in our text, not
only is tlie justilication of i^^any recogniocd as a rightful
consequence of the humiliation of tlie surety, but the act
of justifying is recognised as His. It is elsewhere, indeed,
attribuUid to the Father. " It is God that justifieth : " yet
so, it a})))ears, th.^t all judgment is committed to the ►Son.
The meaning jdainly is, Christ is admitted to claim as His
l»v right of ])urchase, those destined to be His by the
Father's grant.

In some sense, each Divine Person is concerned in the
justifying as well ."iS sanctifying of the saved. If it is in
the name of Jesus, it is also " by the Spint of our God,"
working in them the faith which apprehends Christ for
righteousness. So truly " are all things of God (as saitli the
apostle), who hath ixiconciled us to Himself by Jesus Christ,"

IV. So, llnally, we mark in our text the way of our
being eH'cctually interested in the work of the Saviour.
By His knowledge, or — for it seems to be objectively
meant — by knowledge of, or faith in Him, are ' the many '
justified. Knov.lc^ge and faith are in this matter identi-
fied. These are, indeed, distinguished from one another
sometimes. All knowledge is not faith ; yet the latter in-
cludes the fimuer. He that scdh the Son, and believeth on
Him, hath eternal life. Such, however, is the freedom of
Scripture language — not to be limited by our technicalities
— that knowledge again is, in a compnihensive sense of
the term, inclusive of luith, and thus is made to express

Ea*'

AND REIFAIW,

the

ivcly
laiiy '
leuti-
ither
\\ in-
h on
ini of
ities
iO of
press

all that is ulterior as well as elementary in fellowship
with Christ. The apostle uses this word to express the
highest object of his spiritual ambition : — " Tiuit T may
know Him in tlie power of His resun-eetion, as well as
be found in Him." In the occurrence of the word here, it
may be taken as synonymous with faith, or standing in the
same relation to the justification of the sinn'.ri-. The thing
claiming our chief notice is, that, by eitlier or botli, it is
meant to exclude all pretensions of inhen?nt worth in man
himself : either word is a word of contrast with all self-jus-
tifying claims. And what can so inniressively magnify
grace, ard silence boasting, as that simply by knowing, or
believing in Christ, we pass from condenmation U) life?
Not by labouring for it, not as presimiing on works of
righteousness whicli we have done, but by looking to the
glorious ol)ject set up before the eye of the mind ; by
knowing II im, trusting, receiving; only thus are we in-
vested with the riglit whicli is in no wise found in our-
selves, and admitteu to the grace which no deeds of ours
are suilicient to . arn. Th's is heaven's " easy plan," not
man's circuitous, la)»Oiiou^: way; presumptuous withal.
For, in exalting Ir's Vi\in endeavours to satisfy the law, lie
but evinces that he underrates the law. It is not that man
owes not v/orks, or that Cod's law doth not require them ;
it is that he hath not adequate works to offer, and he is re-
mitted, for all hope of justification, to such a righteousness
as is found for him in another. So do we find Old Testa-
ment and New harmonizing. *' Look unto Me, and be ye
saved; for T am God." " The Son of ^lan must be lifted up,
that whoso believeth in Him should not perish." And how

1/ 1

''^

THE MESSIAH'S WORK

expressive arc tlieso nppcals of the apostle, dcsi.L^med to com-
mend free and sovcrei^fu grace on the one hand, yet hy
faitli to cstaHisli the law! — "Say not in thine heart, Who
shall ascend into heaven ? (that is, to bring Christ down
from ahove :) or, Who shall descend into the dee]) ? (that
is, to bring n]) Christ again from the dead.) lUit what
saith it ? Tlu; word is nigh thee, even in tliy mouth, and
in thy heart : that is, the word of faith, which we preach ;
— That if tluju shalt confess with thv month the Lord
Jesus, and shs.lt believe in thine heart, that God hath raised
Him from th(! de.id, thou shalt be saved : for ^vith the
heart man belic^veth unto righteousness ; and with the
mouth confession is made unto salvation."

I >

PiiACTiCAL T^rmovEMENT. — The subject sugg; sts valuable
instruction as well as to our duty as to our privilege. It
may be observed that the woixls of out text bear the form of
a jn'omise ; saying nothing of man's ]tart, or any activity of
his own. Tt is a characteristic of the method of grace, that
the very faith on which his salvation depends is secured
by covenant. The promises to Christ by the Fatlusr em-
brace the part re([uired of His ])eople. " To Jlim shall men
con)e." "Tliy people shall be willing in the dayof thy power."
Nevertheless, faith is a duty as well ns a grace, a duty of
imperative obligation. The i)r(miise is designed to stimu-
late, not to KUi)ersede, activity. Man must toixw- -mnst
ivitt. It is not by violence to his rational nature his
obfMlience of laitli is secured ; and, that knowledge is here
put fur faith, only manifests the more that Cod's saving
purpose takes effect through the eidiglitenmeut of the

AND REJFABD.

11 of
[y of

•er.'

y of

iini-

/// II, 'it

liis

loro

the

iinderstnnding, and its appreciation at once of the sinner's
need, and tlie Saviour's sulliciency — ' with the heart man
believetli unto ri<^liteousne.ss.' If the connuand to believe
is urgent, the danger of unbelief is great. Examine your-
selves whether ye be in the faith, is the counsel of inspired
wisdom. ^Vllile we are Justiiied by faith only, yet faith it-
self niust lie justiiied by the works that How from it. A sal-
vation so based on righteousness implies, that any faith is
false that issues not in the establishing of the law in the
conscience, and the love of the law in the heart.

• Hcaveu'8 cawy, artless, umncuinboreil plan" *

docs not mean, that salvation by giace is "easy" in tlic
sense that there can be no miscarrying, no believing in
va!iL i!0 need for earnest solicitude, Nay, rather, what
cost tlie travail of his .soul to the surety may well wan.uit
fear and trembling on the part of him who would make
sure of a])pro'T'iating the benefit ; yet, when the Son of
!Man cometh. shall He find faith on the earth ? Such, it
seems, is man's i)ronbness to cling to self-righteous hopes —
his av(!rsion to submit to the righteousne.ss of God — that
it may be our consolation that faith is here promised as to
many. The strength (A the gospel preacher, in plying the
ministry of reconciliation, lies not in any pre-supposed
power of man's depraved will ; l)ut in this, that C'lirist
SHALL see of the travail of Hi.; .soul, and shal) not have
died in vain. JJut; he only acts tb? rational pa'-t who gives
all diligence to make his calling and election sure ; yea,
who gives no resl to his eye.s, nor slumlx-r to his eye-li(!.s,
till \Mi km>ws himself amor.g the justiiied, and ceases to be

* C'owixir.

:'l^

ii!yjU|niiii^|||jI.ijlUl|i|!IUHaUlk»>aiUI .^JIIBKI H>..ILII

JKH.llJUNk. U-.

THE MESSIAH'S WORK AND llEJVARD.

of tlie condemned ; — till God is glorified, till Christ is satis-
fied, in his salvation.

Finally, we would urge the great truth implied in our
text, as an incentive to your actjuiescence in the method of
gi'ace : God is glorified by it. And as well as the Son, the
Father is satisfied, ^lercy and truth meet together here.
Tlie Lawgiver rests well pleased with the olicdiencc of His
righteous servant. He grudges Him not his reward ! He
remembers his gifts ; accepts his sacrifice. Yea, His own
love, as well as the Son's, is in the matter ; providing the
surety, honouring Him, exalting Him ; loving llhu the
more, that He laid down his life for the sheep. All divine
persons are harmonized, and all divine perfections. The
Spirit and tlie bride say, Come. And, " whosoever will, let
him take tlie \vater of life freely."

m v

VI.

THE COMMUNION OF CimiST'S BODY AND BLOOD.

" For my flesh is meat indeed, and my blcod is drink indeed." — JoHU vi. 55.

That a si)iritual participation of Clirist is here meant, it
will Le our first object to show ; or, in otluT words, that
not only is no mere eorjjural or carnal ]>nrticipation of His
lle.sh and blood intended, sucli as .some explain tlie Lord's
Supper to 'imply, but that not even a sacramental partici-
pation at all is the subject discoursed of.

Our second object is to illustrate the real meaning of
the passage, as setting foilh in figurative terms the nature
of the life of faith ; or, faith's conmiunion with the Savi-
our, in its preciousncss as thus represented in respect of
its object, its nature, and its blessed effects.

Kr-

I. When we say that the passage is wrongly interpreted
of the Lord's Supper, we do not mean, of course, that the
communion of faith here described may not be enjoyed in
that ordinance. The Apostle Paul expressly says (1 Cor,
X. 10), "The bread which we l»reak, is it not the com-
munion of the body of Christ ? The cup of bles.sing which
we bless, is it not the communion of the blood of Christ i? "
We certainly have, thus, apostolic authority for lielieving

(' ■

■• '

THE COMMUNION OF

tliiit tlio oreliiiance of tlie Lord's Sup])or is a means — yea,
an (Miiineut moans — of onjoyin^f the connnuniou with
Christ liere insisted on ; or that the ordinance sacrament-
ally re])iesents, seals, and ai)i)lies Clirist and His benefits
to the l»c!liever. It is one tliinj,' to assert tliis ; it is (|uito
another tliinj^' to say that on. Lord is here imnieuiately
treating' of that sacrament. He is si)eakinL; of a spiritntd
communion, for wliich tlie ordinance of the supper alfords
a choice o])i(ortunity and advantiige, and without which
it is of little value; which connnuniou, however, is not
limiteil to any one ordinance ; nay, ought to be known and
ex]»urienceil in substance by every one who would be
saved, before he takes the syndjols of Christ's body luid
blood into his hands, and whether he may ever have
opportunity for observing that sacred ordinance* or not.

First of all, one may see a strong presumption against a
literal interpretation, in the fact that the sacrament of the
supi)er ha<l not yet l)een instituted when our Lord held
this discourse; whereas He is here asserting a truth of
immediate and universal concern : ilirccting his hearers
to labour for the true bread, of which ile sa^s, " ^ly Father
giveth it to you:" nay, declaring the impossibility of enjoy-
ing spiritual life in tlie neglect of this spiritual proviaion.
Then, does He not add towiirds the close of his discourse,
tts if guarding against applying his words to aught material
or external (ver. 03), " It is the spirit that cpuckeneth'; the
11 !sh jtrohteth nothing : the words that 1 speak unto you,
they are spirit, and tln'y are life."*

• The viow here ifiven of our Lord's worilH coincides wit)i that given hy
Calvin, wlio iipiirovoH AugtiHtiuo, that, in exiilaiaing this chapter, ho never

CHRIST'S BODY AND BLOOD.

But, what decisively proves, that the eatincr of Christ's
body and the drinking of His l>lood are not to be identitiud
with, or h'niited to, any ontward or sacramental participa-
tion, is, that both wliat our Saviour sets forth of the benefit
on the one hand, and of the danger or loss on the other,
would conilict with fact, if understood of observing or
neglecting the sacramental rite. Can we for a moment
suppose that Christ meant to saj, that whoever fails to
take the sacrament of His body and blood }»erislies ? Yet
He does s:iy, " Except ye eat the tlesh of the Son of ^lan
and drink His blood, ye have no life in you : " i)rovhig that
the words must be s])iritually mcfuit. Or, is it not equally
incredible that, when the Saviour asserts that he tliat
eateth of this bread shall live for ever, He means to assure
every one, who simply complies with the sacred rite, of
eternal life ? How evidently, we say, wi-uld both the
declarations, so understood, conflict with facts ! Have not
thousands of persons who never sat at the table of the T.ord
— many of tiiem never liaving enjoyed even the opportuiiity
— young persons, for example, dying in non-age — have
they n«jt yet exhibited un([uestiouable evidence of having
a saving part in Christ ? Can we refuse to believe the
same of some wlio iiave departed in adult years, having
neglected this ordinrmce — to their loss, (bnibtless, — yet
who repented of this as of other sins of omission, and wel-
comoil, though late, the message of mercy ^ Then, who

touchis tho subjivt i)f tln! Hiicranu.nt till hu conits to the •■lul. Hut Calvin,
aa well aa Au^Mistinu, uUowh that Christ vvoulil have the sacraiiniit of the
sujip'^r to b(j a sigii aud seal of this spiritual participation : ' Et certe inop-
turn fuiiwet ac iuteuipestivum de cuua tunc disserere, <|uam nmduni
iimtituerat.'

Li.

; ' '■

THE COMMUNION OF

knows not that many have used tho sarrod rite to no
savin},' purpose; yea, liave eaten and (h'ank to their con-
demnation, — only complyin<< witli custom; or, worse,
taking into tlieir hands, avowedly for mere secular ends,
the memorials of a Saviour whose cross they despised, and
whose yoke they scorned to bear ?

TI. What, then, it may be asked, was the design of using
siu!h words, if something spiritual, not carnal, is intended ?
Now, we shall see a fitness in the language emp/loyed
■worthy of the great Teacher, if we interpret it in the light
of the si!n])ler terms elsewhere used as to the foundation of a
sinner's hope, and tlie means of the soul's fellowship with
(lod. It is no violent .straining of language to apply tho
metaphor (»f eating or drinking to intellectual exercise'.;
nor is it ]ieculiar to this ])assage of Srri])ture to represent
spiritual desire and satisfaction by language taken from
the bodily senses or appetites. " Wisdom " invites to
"come, eat of her bread, and drink of the wine which .she
lias mingled " (Prov. ix.) In similar wt)rds, the Trophot
Lsaiah (chap. Iv.) commends the true food, or spiritual
dainties, in distinction from tliat which is "not l)read, and
satisfieth not," — meaning, by this last, worhijy or creature
good, apart from (Jod. Tt is nothing alien, then, to the
style of Scrijjture, when the Saviour here says, " I am the
living bread, the bread of God which conn?th tlown from
heaven." Ciiristis, to the soul, as indispensable, for its
sj)iritual life and strength, as the bread whicli ])erishes is
needful to the life of the body. Nor is it this general
truth alone that our Lord expresses, lie ac(|uaints us how

CIIRISrS BODY AND BLOOD.

it is tliat He is our life, or by what means: 'The hread
that I will j,'ive is my ilesh, which I will ^ive for the life
of tlio world' (ver. 51). We learn here, as to the spiritual
counmmion, how hu^jcly the doctrine of Christ's substitu-
tion and sacrilice enters into the object of faith ; and also
have presented to us an instructive view of the nature of
failli itsell", or how it is to be exercised, as well as on, or
about, what. Who can fail to see, that Christ is a Saviour
specially or primarily by His atoning work as our Triest'^
Tile lan^fuage here employed is all suitable to this view,
and consistent with no other. How is it possible to
acconnaodate it to the low and attenuated meaning, tliat
we must receive and digest Clirist's precepts, and receive
into our minds the message of immortality which He
brouglit ? — A c(jld interi)retation sought to be forced on
our Lord's words by those who would evade the great
central article of our iaith, so prominent in the teachings
botii of our Lord Himself and His apostles! Wlien we
know, from His own declarations, that He came to hiy
down His life a ransom for many; when we hear one
apostle glorying in this, as the prime article of his ])reacli-
ing, — Christ crucified, the power of God, and the wisdom
of (lod unto salvation; another declaring tliat He is the
inopitiation for the shis of the whole world; a third tliat
Clirist redeemed us by 1 lis precious blood, as of a lamb witli-
out blemish and without spot; — how can we understand
our Saviour as meaning less tlian tliat this doctrine is vital
to the life of our souls ; that this we must receive and
digest as the essential aliment of our spiritu;d being ? The
great mastery of godlineas, God mauifciit in tho lletih,

'.i

r///:; COMMUNION OF

though a stuinblin<f-l)l()ck to the Jew, and to the Orcek
fool i si moss, wo must ac([uicsce in and take to our liearts.
It is ho who bclievetli that Jesus Christ has come in tlie
llosh who is of God. Jhit neither is it His coniin<; in the
llcisli that is alone insisted on as the object of our faith.
Why is His blmxl mentioned a^ain and a•^'lin, and the
drinkin<,M)f His l)l()od, but to impress upon us, that it was
not His incarnation ak)no, or His comin*; into the fellow-
sliij) of (Mir connnon nature, that sulliced ; but in tliat
nature dyin<^ tlie death for us ? So much emphatic men-
tion of eatinj^ His ilesh and drinkin«,' His lilood is surely
desi!.,fned to teach, that it is in his doini,' and dyiui,' He ful-
iilled all ri<,diteousncss ; and that it is in the faith of this
doin^' and dyinf,' alone, they who are "without strength"
find themselves stronj,' to stand before the holy (lod ! Yet
neither, as regards tlie object of faith, is it enough that our
reliance be on the suflering mrm. We may observe that
the divinity, as well as humanity, of Christ is that which is
to be appropriated and rested on. " 1 am," He says, " the
bread which came down from heaven."

A faith in the humanity alone does not suffice : nor
could reliance on the sulfcring of a mere man impart peace
to the anxious spirit. It is in the contemplation of the
God-man bearing the burden of its guilt, the soul liiids the
strength it seeks, and attains to a ground of hoj)e sure and
satisfying. Here, he that thirstetli tinds the living v/ater;
he that hungereth " eats that which is good."

And next, mark as to faith's exercise as well as object,
how it terminates on Christ Himself, not only his benelits:
" He that eateth me, he shall live by me." Faith resits on

"la

CIIRISTS BODY AND BLOOD.

the

nor
loace
Iho
the
and
iter ;

/i.

Clirist's person and work. Faitli unites to Clirist, hrings
Him near, identifies tlie believing' soul witli lliiu: just as
in eating bread, there is a close union between the ]>Mrtaker
and that whicli is particii)ated of, so is it here. We are
douljtless nnninded, by sueli a conijjarison, how very dif-
ferent a thini,' saving appropriating beliei" is from a vague,
cold, assent to the gospel message. We must tasU- as well
as hear, or inlellectuidly know, that (Jod is good ; \\v. must
receive and use the living bread ; we must be in Christ,
and Clirist in us. J/aith is reitresented in Scripture l)y a
diversity of words and metajihors, in allusion to each
bodily sense. It is hetiring, seeing, touching, smelling ; but
no analogy is more expressive, more fitted to suggest what
faith effects as the bond of union with the Saviour, than
this of "eating" the bread: tliat wiiich is eaten becomes iden-
tified with our body, yea, by assimilation, a part of our
very selves. Some would say, with Calvin, that not faith
sim])ly is meant by tlie eating and drinking, but I'aiih
together with the sense of enjoyment, which is scarcely
separable i 'om it; or, if we rigidly distinguish faith from its
accompaniments or effects, it is only more confirmatory of
what has been said by us against the sacranu;ntarian inter-
pretation ; that the effect which is in some verses described
in iigurative lanj^uage, is in another verse of the sanu; dis-
cour.se simply attributed to a "coming to Christ;" and this
"coming" is made identical with "believing" (ver. 35), "lie
that conuith to me shall never hunger ; and he that be-
lieveth on me shall never thirst.'

III. llow great, then, is the blessedness which accom-

IMAGE EVALUATION
TEST TARGET (MT-3)

(/.

(/j
^

1.0 !ifi^ IM

I.I

11.25

£; us 12.0

1.4 11 1.6

Photographic

Sdences
Corporation

23 Wit:ST MAIN STREET

WEBSTER, NY. 14580

(716) S 72-4503

.'%'

J^^

i/.J.

mmmmBfirwir.

THE COMMUNION OF

' '< I

panies or flows from union with the Saviour, or communion
with Him ! No more hunger, no more thirst : satisfaction,
content, is signified ; something which no earthly things
can minister to the mind. These, at the best, leave the
mind restless. In vain all human specifics to relieve the
conscience, or to fill the heart ! Only he who eats of wis-
dom's bread can say, I have found that which is good.
Not, certainly, that in every sense of the word the believer
shall cease to hunger or cease to thirst ; for " blessed are
they that hunger and thirst after righteousness." But the
meaning is, nothing shall be desired in comparison with
Christ and His salvation; nothing instead will content;
here is what will satisfy, yet never sate ; the conscience,
the heart, are no more restless; nothing is left to be
desired in comparison ; nothing for the sake of which this
would be parted with. Having tasted of this bread, the
Christian says, " Ever give me of this ; " having drunk of
this wat€r, this wine, he only longs to drink it new and
more abundantly in his Father's kingdom.

Again, the blessedness is described thus: "He hath
eternal life," — " hath," not simply " shall have." And ex-
tending the meaning of " life " to the resurrection of the
body, as well as to the blessedness of the soul, the Saviour
adds, " And I will raise him up at the last day."

Well might the heavenly Teacher say, looking at these
effects of spiritual communion with Christ's body and blood :
" My flesh is meat indeed, and my blood is drink indeed ! "
as if to assure us that, though the language is figurative,
the meaning is gloriously real; no mere figurative or
hyperbolical utterance of what, when stripped of metaphor,

a.-<V-" •

CHRIST'S BODY AND BLOOD.

dwindles to a small or common thing. ITo, the truth far
exceeds the figure. Other bread sustains the body ; this
the soul : yea, to the body also secures life from the dead.
Other bread prolongs life ; this perpetuates it ; I may say,
initiates it also. 0th 3r bread is assimilated to the parti-
cipant ; here is assimilation as real, but it is of the
participant to the living bread. The effect of faith in
Christ is the conformity of the soul to the image of God's
Son ; and, of the body " to His own glorious body."

Yet one thing more is here ; and this last is the greatest
element in the blessedness : " He dwelleth in me," says the
Saviour, "and I in Him." Who can tell the import of such
v^ords ? We see at least something habitual, not occasional,
is meant ; something permanent, not transient ; and what
closeness of intimacy is suggested ! what communion of
interests, of sympathy, of affection ! It is more than
union : for those already in Christ, the apostle prays that
Christ may " dwell " in their hearts by faith, and that they
may be filled with the fulness of God. And mark how
Christ Himself elsewhere promises this high privilege —
not attained at once — to those by whom faith is diligently
exercised, a faith that approves itself the spring of active
and fervent love. " If a man love me, he shall be loved of
my Father ; and I will love him ; and we w^ill come unto
him and make our abode with him."

Application. — Surely our part is more than to under-
stand the meaning of such words. Can we hear of this
spiritual provision, of which there is enough in our Father's
house, and to spare, and shall we perish with hunger?

y<i

li)

>':

THE COMMUNION OF

Assuredly we need not. For of this heavenly bread it
may be affirmed, it multiplies in the breaking ; and how
freely is it dispensed ! "My Father," said Jesus, "giveth you
the true bread from heaven." Yet, as of the living water,
(John iv.) so also of the heavenly bread He would say, " If
thou hadst asked of him, he would have given thee." And
see how he exhorts, " Labour (more than anything earthly)
for the bread which endureth unto eternal life." " Labour
for it ; " — not that labour can earn it, not that money can
purchase it, but that pains as well as prayers, through
faith in Christ, are necessary to secure it. Make earnest
work of it, he means. True faith, as we have seen, is ap-
propriating. What would earthly bread avail us if simply
talked about, looked at, handled ? We must " receive " the
Lord Jesus. And religion begins in the sense of need:
"blessed," Jesus himself said, "are they that hunger."
Happy are they who art emptied of themselves : we must
become poor that we may be rich. N"ot till we see that
we are sinners ready to perish will we value the spiritual
provision. But, once truly convinced of sin and misery, then
in proportion to our sense of helplessness, will be our dili-
gence in working out our salvation, in making our calling
and our election sure. Strange that so many, while alive
to bodily wants, look so little to their eternal! How
much more rational to forget all lower interests in com-
parison ! " Labour not for the bread that perislieth, but
for that which endureth unto eternal life." It is com-
paraiively meant : He does not seek to discourage industry'.
But here, — He would say — is the chief field for industry ;
here is the one object to be lived for, or to which every

CHRIST'S BODY AXD BLOOD.

m
i-

other should be subordinate*! Instead of leaving the
kingdom of God to be sought, after all other necessities
are provided for, account this your chief necessity : " Seek
first the kingdom of God, and his righteousness."

Then, another lesson of this passage is that of daily
dependence on Christ for spiritual life, and strength, and
comfort. Bread is of daily nK-essity : it is not once, it is
often you must recur to it: use ; othervvise you languish,
you pine away. So it is not once, it is not at conversion
only, tliat Christ will be estieemed precious. We must
abide in him : w^e must be coming to him daily : our life
must be by the faith of the Son of God, from day to day,
from hour to hour. And how nee»ifiil is it that we beware
of so turning aside to other objects as to lose our relish for
this spiritual food, or, even of so resting in grace received as
that thus, like the manna reserve^ in the neglect of fresh
gathering, our very virtues should keep us from Christ !

Nor will we conclude without adverting to the subject
of the Lord's Supper in its true design and use : the rather
that in the commencement of c ur discourse we felt it to be
incumbent on us to rescue the passage before us from mis-
interpretation ; and, in so doing, denied that our Lord is
here speaking of that ordinance at alL Just the more,
would we now assert its preciousness in its proper place
In one passage already refened to, we do read that the
bread which is broken is the commnnion of the body, and
the cup of blessing is the commumon of the blood of
Christ, — significant of them as emblems — our partaking of
them significant of our believing reception of Christ and his
benefits. Not however that the real participation is to be

• /

THE COMMUNION, ETC.

identified with the external observance — though the latter
may assist and subserve the former; nor that the spiritual
eating and drinking is limited to the eucharist : but let it
be conceded, nay let it be affirmed and urged, that this
sacred ordinance is singularly adapted to minister to that
communion with the Saviour in which the quickened soul
delights, and which by every likely means it should
cherish. Here the senses come eminently to the aid of
faith. And where may the presence of tlie Lord be
expected ? Where may the spiritual affections be likely
to flow forth, the spices of the graces to yield their fragrance,
and Christ himself to draw near and eat his pleasant fruits,
— if not at that table spread in remembrance of Him ;
where tlie covenant is sealed anew, and the devout wor-
shipper, in obedience to Christ's endearing command, takes
into liis hands the affecting symbols of his cross and pas-
sion, the pledges of his love, and of his coming again ; the
token also, on the Christian's side, of his love and fidelity
to his absent Lord, in whom, though not seeing him, he
believes, and with whom he hopes to dwell for ever, and
to behold his glory, in the mansions He has gone to
prepare ?

> I

VII.

THE FRUIT OF THE SPIRIT— PEACE, ETC.

" But the frviit of the Spirit is love, joy, peace, longsuffering, gentleness,
goodness, faith, meekness, temperance ; against such there is no law."
—Gal. v. 22, 23.

I *

As with most of his other epistles, the inspired writer
occupies the first part of this with doctrine ; the latter
with inculcations of duty. And it is worthy of remark
that in none of the sacred writings are the obligations of
morality, or the duties of life, insisted on with greater
minuteness, than in those which contain the fullest asser-
tion of the doctrines of grace. It is not uncommon for the
adversaries of these doctrines to demand, Wliere is the
security for holy living, if men are to be told that salvation
is not at all by human works ? If no righteousness of
man can avail to justify him before God ; if his own good
works are to be held to be destitute of merit ; what induce-
ment remains to regulate our lives studiously by the moral
law ? Unquestionable it is that nowhere is it moie un-
compromisingly laid down that justification is by faith
alone, than throughout this same epistle : yet where — we
may ask — is there to be found in all the writings of
heathen moralists anything approaching to the exalted and

THE FRUIT OF THE SPIRIT—

refined rule of Christian virtue here exhibited ? See here
what cognizance Christianity takes of the whole man ; —
his tempers, his affections, as well as his outward conduct !
What a revolution in the human character is here sup-
posed to be effected in every one who believes the gospel !
Ic is not in one summary word that the influence of faith
on the life is described. What detail in this enumeration
of the graces ! what accumulation of terms ! what various
■degrees and shadings of virtuousness ! — love, joy, peace,
fidelity, temperance, meekness ! Who does not see, that, if
these be the certain fruits of Christian regeneration — and
it is here affirmed that they are such — the Gospel is indeed
the friend of good morals, and that the moral structure whose
foundation is laid in a true Gospel faith is as surpassing in.
its breadth or height, or the comprehensiveness of its
range, as the foundation itself is deep-laid in a change of
our very nature ?

W^e would, therefore, invite attention to the designation
applied to the graces or virtues here enumerated : Secondly,
we would analyse one (or more) of these, and exhibit its
relation to the rest.

I. The expression " fruit " of the Spirit is fitted to
instruct us, considered whether in the relation in which
the word stands to the preceding context generally, or to
what are termed the works of the flesh enumerated imme-
diately before.

1. That the Christian graces are called "fruit," suggests
their right place in the Christian scheme, and in Christian
experience. They do not go before, but follow our accept-

PEACE, ETC.

ance with God. They are not the conditions of our justi
ficatioD ; they presuppose it : they are the evidence, the
effect, hut not the cause of our being in a reconciled state.
2. Again, while called the fruit " of the Spirit," they are
not the less to be reckoned fruit growing on the true vine,
Christ himself. " Every branch in mc " — he says — " that
beareth fruit" ..." without me ye can do nothing." From
Him truly is all our fruit found : " abide in me, and I in
you " are his precious words. The apostle does not forget
this dependence of the graces on Christ : in the very
bosom of this passage he reminds us of it. He says,
"They that are Christ's have crucified the flesh" (ver. 24)
— what is of the Spirit efficaciously is of Christ meritori-
ously. This relation of the Son to the Spirit is often
brought before us by the sacred writers. In treating of
the work of grace, they may be found referring to both, or
to one and the other Divine person indifferently, — inter-
changeably; the Spirit being the immediate agent in
sanctification, yet so acting from Christ that what is attri-
buted to the one is also in another respect attributed to
the other. The Saviour, in promising the Holy Ghost,
leads us to expect in this the fulfilment of the promise of
His own presence. " Yet a little while, and the world
seeth me no more ; but ye see me : because I live, ye shall
live also " (John xiv. 19). And as a remarkable illustra-
tion of the same thing, we may note how Paul, in one
verse of the eighth of Eomans, speaks of the Spirit as
dwelling in Christians, and, almost in the next clause,
says, " If Christ be in you." Such is the effect of the
undivided unity of Persons in the glorious Trinity — such

THE FRUIT OF THE SPIIilT—

their oneness, as in essence, so in their operations in the
economy of grace.

3. Again, the fruit of the Spirit is emphatically con-
trasted with " the works of the flesh." We might perhaps
have expected the phrase, " works of the Spirit : " but the
contrast is so put — "ivories of the flesh; fi'uit of the
Spirit : " as if to remind us that this latter is altogether
different from what is innate or indigenous. The one — the
evil tempers and passions are our own — our native works
— the appropriate development, alas, of our vitiated nature.
Nothing else, nothing spiritually good, comes from it. Not
that each of these is in each man developed ; but there is
none righteous : not one. "NVliatever is spiritually good is
attributed to the Divine sanctifier — supposes an engrafting
into the new stock ; it is an exotic, not indigenous. Hence
it is not so much as called the " work " of the renewed
man, but rather the work of the Spirit in the man ; though
indeed also the working, the development of the new life
imparted to him. Not one of these spiritual dispositions
or acts belongs to the old nature !

4. Which again, suggests the remark, that, though there
may be resemblances of these virtues in natural men, and
some of the very names here given to spiritual graces are,
in "nr popular language, given to certain qualities found
in unregenerated persons ; these qualities, whose value is
not to be denied, are yet entirely different from, and
inferior to, the corresponding constituent elements of the
renewed nature. You may find in natural men, we readily
admit, specimens of comparative virtuous excellence ;
fidelity or honour; meekness; temperance; charity, in

PEACE, ETC.

certain forms of it ; and amiable philanthropy. J hit, ^vllat
is implied in the apostle's words here, is, that you cannot
find whether a pure charity, whether a comprehensive self-
control, or temperance, or meekness, or whether a genuine
and refined integrity, but not only in the new or heaven-
born man. They are but superficial resemblances or
counterfeits of any of these graces that are to be found in
" the ilesh." " That which is born of the flesh," the Savi-
our declares to be — but " flesh." For, observe, the word
" flesh " is evidently used there, and here in our text also,
of the carnal mind, and not of the hochj alone. We have
but to name some of the works or passions liere enumerated,
" wrath, emulations, heresies ; " — to prove that not gross
bodily appetites only are so designated. !Now, when the
utmost is allowed to our fallen nature that can be claimed ;
even when it is admitted, as we cordially admit, that you
will find in unconverted men specimens, say, of meek-
ness, of honour, and of charity or philanthropy, praise-
worthy, and to society as well as to themselves highly
profitable ; nay, more, such specimens as may seem
to equal or surpass the developments of th*^ new life in
corresponding features of the character of renewed men :
yet, so far from this fact yielding any just inference to the
disadvantage of Christianity, — however it may be to the
deserved reproach of Christians— it will be found, we
affirm, on a fair analysis, that, first of all, these virtues of
natural men are but a reflection of Christianity itself, an
effect of an unacknowledged cause, or largely due to the
presence and influence of believers among those who
ignore their faith; and, secondly, when examined, these

^/^

ll.<

THE FRUIT OF THE SPIRIT—

virtues, so called, rivalling the efflorescence of real Chris-
tian principle, but lacking the root, arc found, in the long-
run, to come as far short of the graces of which they arc
the imitation, as the heavenly may be expected to excel
the earthly, " Love " is the first element of the spiritual
nature here enumerated. Now, though a natural or un-
spiriiual man may love virtuously, — may love parent, or
child, or wife; or the woman her husband, her sister: —
this i,« little more than may be conceded as to inferior
animate.' 1 Injings, But, admit more; — suppose this man of
■natural virtue to be liberal in his aims ana largesses,
bej'ond the family circle ; a man of generous philanthrop)y
and lofty patriotism : still, bring the Scripture test to bear
ou this show of excellence; we ask. Is this love, which often
may be found in separation from the love of God, to be com-
pared wii\\ that love of man, and of the brotherhood, which
is basei on obedience to the first and great commandment ?
Is that truly to be called love ? — at least, is it love in its
highest kind, which cares indeed for the bodily wants of chil-
dren or servants, but neglects the necessary provision for
the perishing souls of either ? Or, are good faith, honour,
gratitude, though worthy of praise by all means — are these
in their manifestations toward fellow men, while limited
to t\as sphere, to be counted equivalent to the faith and
the iiratitade which look to the claims of the Creator as
well as of the creature ?

Xaj" ; take one more admission — Say that now and again,
you shall find among the children of nature instances of
self-government, meekness, temperance, equalling those
spiritiml developments, in some Christians, included under

■

1 1

PEACE, ETC.

[in,

)se

ler

•s?

the names of meekness and temperance — nay, not equallin<j;
only, but surpassing: — still; before we call this by the
name of Christian virtue, or exalt it in comparison with
the defective power of self-government in certain Chris-
tians, let it be considered whether such meekness existing
apart from godliness may not be a mere indolent passive-
ness of nature, or even an indifference to moral distinctions.
Into this last it certainly may sometimes be resolved,
especially when set against that greater spiritual sensitive-
ness, which joined with zeal may, on some occi fci"ns, sub-
ject the Christian, because of his very fidelity or his im-
patience with sin, to the charge of beir ' a troublcr of
Israel.

5. And so, finally, the language of this passage suggests
thciL all the graces, not some of them only, are present in
every true believer, albeit not in equal measure of deve-
lopment. It is not said, " the fruits " of the Spirit " are ; "
though we may warrantably thus speak of the Christian
graces, looking at them in detail : but the singular term
" fruit " is applied to them in the aggregate ; appropriately
indicating that, in every one having the Spirit, they are all
present in their germ at least — are all essential elements
of the " new man." Take, again, the ga^acious disposition
of meekness. A devout man, who fails remarkably in the
regulation of his temper, is justly disapproved. " A saint
in the church and a devil at home," has been, perhaps with
exaggeration, alleged as the character of some Christian
professors ; and what sight can be more unseemly ? We do
remember hearing that one emin-^nt Christian said of
another, who yet was not unworthily held in reputation

THE FRUIT OF THE SPIRIT—

for godliness, My brother has grace enough for two men,
but he has not enough for himself ! " Admitting such a
case — shall we say that such a person lacked meekness
altogether, because sooner angry than many, and surpassed
in self-government by unconverted men beside him?
Before we pronounce so sweeping a judgment, let us see
which surpasses the other in manifestations of meekness
on the large scale ; when we have subjected that grace, or
its rival virtue in natural men, to more comprehensive
tests. I have heard of a really religious man who so scan-
dalised a Christian brother by an outburst of passion, — on
the eve, too, of an occasion of celebrating the Lord's
Supper, — that the other had well-nigh resolved not to as-
sociate with him at the sacred feast. They happened to
sojourn under one roof for the night, brought together by
their common purpose of keeping the holy ordinance. The
offended party, who had listened, grieved, to the ebullition
of passion, had also the opportunity, unsought, to hear at
midnight — what ? — his offending brother's wrestlings in
prayer. It was even with sore crying and tears, that he
agonised, while he lay low before the Lord, reproaching
himself bitterly, entreating pardon, vowing watchfulness,
imploring grace ! In this prostration of spirit, might not
the All-seeing eye discern the lowliness, ay, the meekness,
which, failing in the hour of temptation, was not wanting
in the hour of revision ? Might not a humiliation be seen
here which some one prompter, but; prouder too, in subord-
inating his natural impulses, never ^o deeply appreciated his
sins as to feel, never so mastered his self-righteous pride,
as once in earnest to express ? Who shall say but that, in

PEACE, ETC.

the estimation of Him who trieth the heart, there came up
a sweeter odour from this self-obeisance of the contrite one,
than from the victory over himself easily won by the man
of gentler temper, or prouder self-control ? At any rate, if
praise be accorded to him whom an equal provocation
shall scarcely have discomposed or ruffled, let it not be
denied that meekness in another form was here. We only
seek to prove, not that every grace is equally developed in
every Christian, but that the one " fruit " of the Spirit is
inclusive of the germ or seed of all.

ien
rd-
his
de,
in

II. Let us, as proposed, analyse more directly one of
these graces, looking at it in its relation to others. Let us
select " Peace." How frequent the mention in Scripture
of this blessing — "the peace of God," which "passeth
understanding ! " Surely it is no common-place thing — no
mere negation — but an invaluable positive acquirement.
"Grace and peace" are often put as the summary of all good ;
or the latter term, peace, comprehends all that is most to
be desired in effect, as grace describes the source or cause.

Peace, in its relation to Christ, or to the work of Christ,
denotes primarily our reconciliation to Ood. ''He hath
made peace by the blood of his cross : He is our peace."
In the passage now before us, peace, in its relation to the
Spirit, denotes rather something wrought in our minds, an
effect of the reconciliation. The one is our state; the
other is the feeling or consciousness of our state. How
blessed an effect of the Gospel being believed ! and, gene-
rally, hoy/ sure an element in the regenerated nature —
whether we understand peace of conscience, or. in a larger

THE FRUIT OF THE SPIRIT—

sense, rest and content of mind ! Primarily it is in the
conscience peace has its seat. It comes of the blood of
sprinkling, and by the sprinkling of the blood, to the
awakened or alarmed soul. It is the echo within the man
of the sentence of justification pronounced without. It is
a copy, so to speak, registered in the court of the conscience,
of the act of pardon passed in the court of heaven. It is,
we have said, no mere negative thing ; not the peace of
ignorance, but of faith ; not the mere absence of concern
in one who has never feared : there is a false tranquillity,
or " being at ease," to which enlightened reason refuses its
warrant, and on which Scripture pronounces a woe. The
true peace is not the peace of a conscience that has never
been burdened — of an innocent being who has never
sinned, or of the presumptuous who judges of himself as if
he needed no repentance. But it is the peace of one for-
given — of one who has feared'; and often it is greatest
where the fear or alarm has been greatest : " He never
knew," says the poet, "to hope, who never knew to fear."
It is a tranquil sense of acceptance with God that can show
a reason for itself. It is the gift of the Saviour, who
giveth not as the world giveth. It is the work of his
power, as well as the purchase of his blood. It is the
kingdom of God — with righteousness — attesting the reign
of the Prince of peace within, by the presence of the Holy
Ghost, the Comforter. Happy fruit of the reconciliation —
pledge and earnest of heaven ! How justly put as another
word for happiness ! For, beginr^ng in the conscience,
it " keeps also the heart and mind through Christ Jesus ! "
(Phil. iv. 7.)

PEACE, ETC.

rer

>iy

ler

36,

And so we may not restrict peace to justification
as the ground on which it rests. Coming of a believer's
adoption as well as justification, nay, of sanctification
as well as either, it is that satisfaction of soul which
can point as its warrant not only to the blood of atone-
ment, but to the covenant sealed with that blood : it is the
natural concomitant of a sure interest in all the promises
of a reconciled Father's love, and of a consciousness of
begun and progressive conformity to that Father's will.
Happy, indeed ! — at peace with his God, the spiritual man
is at peace with himself: he is at peace with all holy
beings : his soul is in harmony with the harmonies of
creation : he lives, he walks as in a Father's world ; sees
God in everything, tastes God in every mercy. Everything
was cursed to him before ; everything is blessed to him
now. Heaven shines more radiant; earth looks greener,
fairer to his eye. The sun beams on him unreluctant ; the
trees and fiowers give forth their sweetness without a
grudge. The grandest, the most formidable of nature's
elements — there is nothing in them to alarm. As surely
as in the rainbow spanning the heavens, he sees the token
of a covenant of peace — even so, in the thunder, he hears his
Father's voice, but the still small voice. The everlasting
arm that guides the lightning is the arm that is under-
neath him — the beasts of the field are at peace with him —
the stones of the field are in league with him. — And espe-
cially with his brother man, he who is first reconciled to
God is at peace : — The word peace includes the mean-
ing, doubtless, of peaceable, " easy to be reconciled," de-
clared elsewhere to be an attribute of the wisdom that is

THE FRUIT OF THE SPIEIT—

from above. Glory to God joins with peace on earth, and
good will to men. The good man reflects this union. How
can he but love much, who has been forgiven much ? So,
love, in our text, while including love to God, is most
surely also love to our neighbour — our brother — to the
household of faith — to all men : not a love to their sins —
not a love that fails to reprove for sin ; but a love of bene-
volence to the very worst — to enemies, as well as special
love to good men.

And appropriately, accordingly, do we find here, not love
only, but " gentleness, long-suffering, and goodness," l)y the
side of peace, or peaceableness. Eeasoning even from
earthly analogies — whom do you expect to be most con-
siderate of his neighbour, most forbearing, most forgiving ?
Is it not the man who is satisfied from himself — who is
content at heart ? not the man who is fretful and ill at
ease ; — either filled with so J'-reproach, or discontented with
the allotments of Providence ? You would not, if desiring
another's favour, go to a man in the moment of his discon-
tent to urge your suit. You approach him with greater
confidence in the hour of his prosperity and gratitude.
You expect of him that, when jubilant amidst his own
successes, he will prove open-hearted — large-hearted — to
his fellows. Can it be, then, that he, whose heart is at
rest in God, — his conscience pacified, his soul satisfied, —
shall be other than peaceful, loving, generous, to his fellow-
creatures? — long-suffering, slow to anger — like as his
Father in heaven is ? — " good " to all : the " goodness "
here meaning not inoffensive only, but beneficent, " ready
to distribute, willing to communicate."

PEACE. ETC.

Finally, if faith here, besides the faith of Christ, includes
fidelity, as seems likely, from the place it holds in this
description of the Spirit's fruit — fidelity, honour in all
transactions; where should this be found so surely, so
naturally, as in the soul that rests in Christ, that has God
for its portion ? What is left to be desired, especially
what to be basely coveted, by him to whom it is said, " All
things are yours ? " In riches, or in poverty, he has suffi-
ciency. In prosperous or adverse fortune, abounding or
suffering lack, he either has G«3d in all, or all in God.
While permitted, yea bound, to provide things honest in
the sight of all men, he, the heir of God, need take no
anxious thought for to-morrow, far less need defraud his
brother or go beyond. This were not only to belie his
faith; it were to cross his nature, and grieve the Holy
S'):.i'it whir I dwsileth in him.

le.
rn

Application. — The subject has been so largely practical,
it will be enough to suggest a few thoughts, in the review,
as inferential lessons.

1. If the grace of the Spirit, distinct as He is from the
Son, is yet of the Son meritoriously, how evidently is union
to Christ by faith essential to sanctification as well as to
justification ! It is the law of the Spirit of life in Christ
Jesus that makes as free from the law of sin and death
(Kom. viii. 2). " We are saved," Paul says again, by " the
washing of regeneration shed on us abundantly through
Jesus Christ our Saviour " (Titus iil 6).

2. If all spiritual graces imply a supernatural source,

let us be careful not to confound with these the partial

THE FRUIT OF THE SPIRIT—

ameliorations of character which too many mistake for
grace. The water can rise no higher tiian its source : the
tree must be made good ere the fruit shall be good. Ye
must be born again !

3. If graces may be unequally developed, to the Chris-
tian's loss, and to the derogating from the effect of his ex-
ample, our efforts should specially be directed to growth
and amendment in those points in which our Christianity
is defective. It is not enough to believe in the Holy
Ghost generally, nor to have received the Holy Ghost to
general saving effect ; surely we ought -to cherish the com-
munion of the Spirit, by faith and prayer and watchfulness,
in reference to what in our character is most lacking or
weak. "He is given to them that ask," says Christ —
" Your Father in heaven shall give the Holy Spirit." This
is to be still putting on the new man,

4. If the influence of the truth through the Spirit is so
moralising as well as comforting to the individual man,
and influential through him upon others., how valuable
must needs be the Gospel to society also ! How precious
the Scripture element in any schemes of human education,
from which we would expect large moral results ! No
power biit that of the Spirit of God can regenerate human
nature : whatever may be allowed as to certain restraints
on human passion, or a certain degree of social ameliora-
tion by means affecting the outward habits, nothing
assuredly will go to the root of the evil, nor influence inter-
nally and permanently depraved man, but God's appointed
instrumentalities. Let other influefl^jes have their praise :
but how far mere intellectual culture will secure moral

PEACE, ETC.

3r-
led
le:
U

amelioration, let Greece and Rome, let India and China
witness! "The world by wisdom knew not God. It
pleased God by the foolishness of preaching " to effectuate
what the wise of this world failed, if they indeed ever seri-
ously aimed, to accomplish, for raising the mass of humanity
from degradation. It is the truth that sanctifies — with
the truth and by it does the Almighty Spirit operate:
" Received ye the Spirit," demands the Apostle, " by the
law, or (not rather) by the hearing of faith ?" His ques-
tion is an appeal with confidence.

Would we, then, see men not only loving G^d, but one
another ; — would we see society adorned with the amenities
of life ; — would we see the breath of social intercourse
sweetened by what is gentle in temper, and speech, and
act, not humane only : see here that this adorning of life
and of man comes of that Gospel being known and be-
lieved, of which the Psalmist says, — when replying to the
question. Wherewithal shall a young man purify his way ?
— " By giving heed thereto according to thy word." " The
law of the Lord is perfect, converting the soul : the testi-
mony of the Lord is sure, making wise the simple."

VIII.

PECULIAR OR HIGHER PRIVILEGES OF BELIEVERS.

" Now he which stablisheth us with you in Christ, and hath anointed us, is
God ; who hath also sealed us, and given the earnest of the Spirit in
our hearts."— 2 COK. i. 21, 22.

The religion of the believer is not a thing possessed by
him as an uncertainty. He is able to give a reason of the
hope which is in him, though with meekness and fear.
" The sceptic may wrangle, and the mocker may blaspheme,
but he knows that his confidence is not misplaced, by an
evidence that, to their minds, is indeed incomprehensible,
but to his own, is overwhelming, irresistible, and divine."
How beautifully is this sentiment expressed by the apostle
in the preceding verses ! — " As God is true, our word
toward you was not yea and nay. For the Son of God,
Jesus Christ, who was preached among you by us, was not
yea and nay, but in him was yea," that is, sure, infallible,
and to be depended on. For (says he) " all the promises of
God in him are yea, and in him Amen, unto the glory of
God by us." And the like character of stability that
belongs to the word of God, belongs also to his works,
especially his work of grace in the soul. It is God's work,
and it is worthy of him. It speaks for itself, or is mani-

PECULIAR PRIVILEGES, ETC.

101

fested Ly a peculiar and indubitable evidence, so that the
Christian, when his faith is in proper exercise, or when
the Spirit of God shines upon the grace of His own im-
planting in the soul, is enabled to say in triumph, as one
resting upon a Divine foundation — " He who stablishetli
us with you in Christ, and hath anointed us, is God ; who
hath also sealed us, and given the earnest of the Spirit in
our hearts."

Let us consider the Christian's privileges here described,
in the order in which they are mentioned in the text : —

I. "He who stablishetli us with you in Christ," says
the apostle, that is, establisheth us and you in Christ, is
God. This supposes, as you may see, union to Christ by
faith, for that is the beginning of the enjoyment of every
new covenant privilege.

It is when we unite with him that we are justified,
adopted, and sanctified; the last blessing being ours in
part as soon as we are united to him, and our growth in
sanctification being promoted by influences derived from
him as the head of the body — the church.

Our justification is perfect at once. There is no con-
demnation to them who are in Christ Jesus. Their perfect
freedom from condemnation is founded on Christ's perfect
righteousness, which, once imputed to us, remains on us
for ever. We are stablished in him as to the ground of
our peace, firmly and immoveably, so that though, as to
the comfortable knowledge of his interest in Christ, there
may be a variety in the Christian's case and frame, his
state in Christ remains always the same.

102

PECULIAR PRIVILEGES

But the staUishment may be understood in reference to
sanctification as well as justification. He is introduced by
union to Jesus, into communion with him, in all the ful-
ness of his grace. He receives the sanctifying Spirit by
degrees only, it is true ; but as the grace of holiness is pur-
chased for him by the blood of Christ, it is sure to him ;
and, laid up in Jesus as his head, it cannot be lost. It is not
committed to his own keeping. He receives it as he needs
it. But the promises of God provide surely and infallibly
for its seasonable communication. Believers are the "pre-
served in Christ Jesus." They have access by faith into
the grace wherein they stand ; and by the intercession of
Christ, and the seasonable supply of the Spirit, they are
enabled to be active in the life of faith, and in the exercise
of holiness. They are kept by the power of God through
faith unto salvation. They are strengthened in the Lord,
and enabled to walk up and down in his name.

II'
b

II. "Anointed us," says the apostle: one of the most
honourable and most valuable of the Christian's privileges.
It marks strongly, also, his union to Christ, and conformity
to him. The name Christ, we ought to know, signifies
anointed. The name Christian denotes that believers also
are anointed. How ? By the same Spirit with which
Christ w^as anointed. To him, he was given without
measure — to them, in measure. On his head, as the great
High Priest, it was poured copiously, as on Aaron's of old,
running down to the skirts of his garments : On them
sprinkled, as the other, the common priests, were sprinkled.
"God, even thy God (it is said of the Eedeemer), hath

OF BELIEVERS IN CHRIST.

103

anointed thee with the oil of gladness above thy fellows."
" Ye have," says an apostle to Christians generally, " an
unction from the Holy One whereby ye know all things."

Now, what purpose did the anointing of Christ serve ?
It served to mark him the appointed and approved Savi-
our. It also qualified him for his great work, in replenish-
ing his human nature with all needful gifts and graces. It
made him joyful, for it was the oil of gladness. It adorned
him, and made him to shine in all the beauties of holi-
ness. It perfumed the garments of his human nature,
according to that beautiful address to the ^Messiah in the
45tli Psalm —

" Of aloea, myrrh, and cassia,
A smell thy garments had."

In other words : having descended from heaven to
earth, and clothed thyself with the vestments of a human
nature ; yet so enriched with all heavenly graces was the
holy humanity thou didst assume, that the God was easily
discernible by the spiritual beholder in the man Christ
Jesus ; the only begotten of the Father was beheld among
us, full of grace and truth. Oil, even in its common use,
beautified the countenance, and it is a suitable emblem of
health, and of vigour, and of excellence ; but the holy oil
of anointing was peculiar, it was reserved for sacred use ;
the Israelites were forbidden to compound anything like it.
A happy symbol this of Christ's pre-eminence in all things,
and also, as regards the fellowship of his pjeople with him,
of their peculiar character and privileges. On the chosen
and called alone is the Spirit bestowed ; in the peculiar
people only are the blessed effects of his presence visible :

•^p

104

PECULIAR PRIVILEGES

(

ill

and how wonderful are these effects, and how incapable of
bein^g produced by any otlier cause or agency ! Grace
makes their faces to shine in some resemblance to Jesus.
Grace imparts to them a spiritual and heavenly fragrance.
It softens and subdues, and yet strengthens them. As the
oil of gladness, it diffuses an inward peace and joy. As
precioDS eye salve, it illuminates their understandings,
enabling them, as by a new sense, to apprehend spiritual
things.

This last idea seems very particularly to be intended.
For, the believer's establishment in Christ had just been
mentioned; and we learn elsewhere, (1 John ii. 27), that
on the anointing of the Spirit, as the means of their super-
natural and effectual illumination, the stability of Chris
tians depends. "The anointing which ye have receivet
of him," says the apostle John, " abideth in you, and ye
need not that any man teach you : but as the same anoint-
ing teacheth you all things, and is truth, and is no lie, and
even as it hath taught you, ye shall abide in him." This
■was the apostle's confidence with respect to those believers,
at a time when great endeavours were made to seduce
them from the faith. The anointing abideth. Once in-
structed by divine and effectual grace, the power of the
truth continues for ever to be felt. The mind never alto-
gether loses the savour of spiritual things. Its convictions
can never be totally eradicated. How vain, accordingly,
all the efforts of earth and hell to overturn the confidence,
or extinguish the love, of the heaven-born and devout
soul! The Christian, weak in himself — the unlettered
Christian, little capable of giving a reply to every cavil of

OF BELIEVERS IN CHRIST.

105

the unbeliever, still, — though he may lose the battle of
argument, loses not his hold of the truth. He krows it is
no lie. lie experiences its influence deep in his soul. All
the engines of infidelity are insufficient to counterwork the
work of God.

III. A privilege closely connected with these others is
the scaling of believers : " Who hath also sealed us," says
our text. As the Holy Spirit is the unction, or the anoint-
ing, so he is also the seal, according to that statement in
the epistle to the Ephesians, (1st chapter), "After that ye
believed in Christ, ye were sealed with that Holy Spirit of
promise."

Some refer the scaling to one distinct operation of the
Spirit, others to his presence and inhabitation in general.
The m( .uing of the expression may be so far collected from
the phras' s immediately preceding and following, as well
as from thi common uses of a seal among men. The
Apostle is setting forth the ample security of the Chris-
tian's great interest, as being established in Christ, anointed;
and, in very natural connection with this, he adds, " sealed,"
and that to the day of redemption. Just as men seal, by
■way of securing and authenticating, property and deeds, so
does God, by the Spirit, seal his people — set them apart —
distinguish them from others — and make evident to them-
selves, as in part also to those around them, their peculiar
character, and distinguished happiness. It is not incon-
sistent to understand this, more generally, of all that com-
munion of the Holy Ghost which the Christian enjoys by
faith, and also, more strictly, of certain of His higher opera-

■ il

V ■ <i^

V i!

lOG

PECULIAR PRIVILEGES

tions ; for, even by his illuminating, and quickening, and
sauctifyiiig iiiHuences, as well as by bis comforting presence,
does lie distinguish those who are Christ's, and spiritual,
from those who arc of the world, and sensual, not havitig
the l^plrit. The Apostle Peter, in vindicating the common
right and privilege of Gentiles with Jews, selects this, ac-
cordingly, as tlie grand point in which true believers among
either are made to differ from the rest of mankind, (Acts
XV. 8), " God bare them witness, giving them the Holy Ghost,
even as he did unto %is ; and put no difference between us
and them, iiurifging tlicir hearts by faith."

Tlie Apostle Taul, again, says, "After ye believed, ye were
sealed:" which warrants us, in a strict sense, to apply
the term to the work of the Spirit, not so as to include the
work of faith ; and it is clear, indeed, that, to the Chris-
tian's own comfort and assurance he is not sealed till after
he has believed. lie must be a Christian before he
discerns in himself tlie marks or tokens of a Christian.
Still, however, faith itself is just one oi" these marks, or
tokens ; and, even in the very production or infusion of
this first principle of the spiritual life, has that Divine
agent been stamping him with the impression and charac-
ter of a child and heir of heaven — the mark and token of
God. By the first, as well as by the ulterior operations of
the Spirit, is he sealed reallg : it is after the Holy Ghost
has taken up a gracious abode in the heart, and mani-
fested His presencii to his consciousness, that he is sealed
foi'nudly, or to his comfort. More strictly, then, may
we understand the term before us, not of the work of the
Spirit generally, but of the light he casts ou his work ; not

OF BELIEVERS IN CHRIST.

107

of setting tlie mark of God ii.pon the believer, but, at some
seasons, making that mark more distinctly legible, and
enabling the Christian, beyond all doubt and uncertainty,
to understand and to feel it.

The sealing of believers, like their anointing, has been
Iiappily iUnstrated by reference to the Saviour, of whom it
is suiil, " llim hath God the Father sealed." The sealing
of Christ was the communicatiu •. to liim of the Spirit in
all his fulness, and the evidence thereby given to the Son
of the presence and approval of thr: Father who sent him.
He bore the proper impress of h javen's great Ambassador.
Men were inexcusable in not discovering it. The con-
sciences of many, even among his enemies, witnessed to it.
He was justified in the Spirit. lie was declared to be the
Son of God by the Spirit of Holiness.

So does He manifest the justification, the adoption, tlie
election to eternal life, of all liis people, even by giving
them of tlie same Spirit. " Hereby we know that we
dwell in God, and he in us, because he hath given us of
his Sp'vit." '• Because ye are sons, God hath sent forth the
Spirit of his Son into your hearts, crying, Abba, Father."

I might liere show, as in truth these very passages
demonstrate, that the Holy Ghost is given to be present
with believers, not only in his inlluences, but by a myste-
rious personal inhabitation. How high the honour ! How
wonderful that grace which it manifests ! But the idea
specially before us is, that by that blessed Spirit they are
set apart for God, and by Him they are assured of being
so set apart.

It may be asked. Do we not thus confound the anointing

\ I

U i

I'l I '

h' !

108

PECULIAR PRIVILEGES

and the sealing of Christians together, since we understand
b'th of the Spirit? We answer, Of Him both must be
understood ; but not to the confounding or blending them
with one another. He is considered under different views ;
and it only argues the excellency of his gifts and graces,
that no one representation sufficiently characterises the
benefits believers have by his presence. They are anointed
by him, to denote more peculiarly his light, and effectual
teaching, and their spiritual beauty and fragrance, as
adorned and sanctified by his graces. They are sealed, to
denote His witness and their security.

IV. Still, as following out the same ideas, and as
making them somewhat more complete, it is added, " And
given the earnest of the Spirit in our heart." " He is the
earnest," says the apostle to the Ephesians, " of our inherit-
ance ; " not only the seal, marking us for the inheritance,
our token for heaven, but Himself the earnest, in that our
fellowship of the Holy Ghost, and our experience of his
light, love, and joy, is the very beginning of heaven. It is
implied that the Christian's ha opiness is chiefly future ;
but something of heaven is to be enjoyed on earth. What
a sublime view does this give us of the Christian's privilege,
even while here below ! And how does it go to show that
God is indeed willing that the heirs of promise should
have abundant consolation ; that they should not lack the
clear knowledge of their destined happiness — the joys of
full assurancce !

And here, again, what is said is both capable of being
iinderstood of the Spirit's grace and operations more

OF BELIEVERS IN CHRIST.

109

being
more

generally, and of a certain peculiar enjoyment of the com-
munion of the Holj'- Ghost more particularly.

For, even the man who is comparatively a stranger to
the joys and triumphs of the Christian life, to those near
and realising views of God and of glory, which may be
compared to the grapes of Eshcol, or the sight from Pisgah
of the promised land, yet, if an intelligent Christian, is
warranted to regard that flame of divine love, which is
lighted up in his breast, as the commencement of that love
to God of which the saints in glory shall for ever be full,
and which, as experienced by the happy souls in Paradise,
will be one principal part of their everlasting heavenly
bliss. Surely their purity of conscience and heart is just
that perfect conformity to the Godhead begun, which, in a
liigher degree, will be the perfection of their nature, and
their highest honour and ornament. Their pleasure in
good works is allied to that — a pleasure of the same kind
with that — which shall be felt in doing the will of their
Father in heaven, in His more immediate presence. He
who is living to God has begun to live in heaven. He
has the foretastes of the feast above in his communion of
love and obedience below. But, the first-fruits of the
Spirit enjoyed in more blessed moments, given, however
rarely, to many of the overcomers by faith, even during
the days of their pilgrimage, — given to them as their
choice refreshments, their oil and wine after their battles
and victories, — given as the dainties of heaven, in the
banqueting-house of the ordinances, to serious and spiritual
worshippers ; when the Spirit of glory and of God resteth
upon them ; when faith is already turned into sight, and

ll I

IE 1

110

PECULIAR PRIVILEGES

their joy is made to abound as a river, yea, as a river over-
flowing its banks ; — in such moments of spiritual com-
munion as those, in which Christians have been known to
cry out, "Lord stay thy hand," unable to bear more of
the weight of that glory which our natures must be per-
fectly changed to bear in its entireness : Surely these
especially cunstitute the earnest of the inheritance
given them; not only heaven in hope, or even in the
assurance of hope, but heaven in enjoyment, — a joy
unspeakable, and full of glory — of the same kind with,
and only inferior in degree to, the highest delights of the
church tri amphant !

Improvement. — I congratulate Christians on such choice
privileges — such honourable distinctions. Happy, indeed,
is the people that is in such a case as this !

What remains but that I call on Christians to take the
comfort of it ? Deny not the grace of God, Do not, by
unbelief, by sloth, or by untenderness of practice, lose the
actual enjoyment of the comforts provided for you. Your
union to Christ introduces into a blessed communion with
him. Eooted and grounded in him, nothing can move you.
Taught by the Spirit, no sophiatry of the unbeliever need
bewilder you. Sealed — marked by God, possessing the
token of his favour, why still hang in doubt and fear ? and
especially if you have been enabled in a manner to read that
token, having sometimes obtained the very earnest ; why
doubt the constancy of God's love, his faithfulness to his
promises, in short, your final welfare ?

But I must remind you both of the necessity of cherish-

OF BELIEVERS IX CHRIST.

Ill

the
by
the
our
ith
ou.

leed
the

and
hat

nhy
his

ing the Spirit, and the danger of grieWng, and partially, at
least, quenching him. Yes, that Spirit by whom ye are
sealed ; — by pride, by covetousness, by carnality, you may
grieve him, and forfeit the joys of his presence.

Eather, by active communion \rith Christ, invite his
influences, that you may increase and abound both in your
holiness and comfort. Ye are anointed for God — ye are
set apart for him. Let it appear that the anointing of
your God is upon you — that the holy oil, as of old, is on
your ears, your hands, your feet, — by the devoted ness of
your lives, by your readiness to learn and do in all things
the will of God. Be separated from the world lying in
wickedness ; ye are priests unto God. Draw near to him
in all his ordinances ; and especially value that ordinance,
now in our near prospect, which God has signally honoured
as a sealing ordinance, and where he has often given to
the sanctified their most intimate and satisfying com-
munion with himself. And, as yon would be --jealed there
indeed, give yourselves to prayer — earnest prayer, for tliat
Spirit whose work it is, and who is hi^nself the very oil of
anointing— the seal, the earnest of heavtn.

In fine, earnestly we urge those who liave not yet seen
their need of receiving the Holy Ghost, nor soTight the
honour of his abiding with them, no longer to remain
satisfied without sfuch a blessed privilege. " If any man
have not the Spirit or Christ, he is none of his." If your
chief joy? are those of an earthly kind, surely Ho is not
dwelling ..ith you as yet.

Yet, you must have observed how all the saving bene-
fits of Christians are of the Spirit. He is indeed the

112

PRIVILEGES OF BELIEVERS.

great promise of the New Testament, as the promise of
Christ was that of the Old ; anr"., therefoiG, if strangers to
his operations and to his grace, you are strangers to all
religion. Every thing is hy Christ, and thro^igh the Spirit
— our peace, our consolation — in short, our salvation.

Is not your indifference, then, on this subject a melan-
choly sign ? — and, if any of you feel as if His presence and
operation, because an inexplicable mystery, were therefore
an absurdity, I warn you of this as an affecting proof that
your minds are not brought to the submission and obedi-
ence of faith. And let me not conceal from you that till
your thoughts, your ideas, your tastes, are thoroughly
changed, there is no evidence of your having obtained
through mercy the title to the kingdom, or the v^aaracter
of citizens of the kingdom.

But I remind you, ere I close, that you have every en-
couragement to seek the Spirit. He is the Spirit of promise.
He is promised in no sparing terms. He is promised even
to the foolish and to the scorner. Only seek — only turn
to the Saviour. " Behold, I will pour out my Spirit unto
you ; I will make known my words unto you." "If ye,
being evil, know to give good gifts to your children, how
much more • shall your heavenly Father give the Holy
Spirit to them that ask him?" Jesus has ascended to
shed him forth; and "the promise is unto you and to
your children, ^ to all that are afar off, even as many
as the Lord our God shall call." Amen.

IX.

THE SOVEREIGNTY OF GOD IN REVIVALS.

*' In that hour Jesus rejoiced in spirit, and said, I thank thee, O Father,
Lord of heaven and earth, that thou hast hid these things from the
wise and piudent, and hast revtuled tliem unto babes : even so, Father
for so it seemed good in tliy sight. " — Luke x. 21.

The scene here referred to is not the least interesting and
instructive in the history of our Saviour. It is one which
may justly be recommended to the serious meditation of
those whose minds are apt to rise in disgust at the very
mention of election, and sovereignty, and distinguishing
grace ; and who are ready to impute severity or harshness
to any who would venture a word in vindication of what
they, in the pride of their hearts, spurn away as an un-
merciful doctrine. Even were the doctrine unmerciful,
they are not to be reckoned unmerciful surely who humbly
propound, as an article of faith, what they do feel assured
God has revealed ; or who reckon that worthy of considera-
tion, and good to the use of edifying, which, in the asser-
tion and illustration of it, they believe to fill so important
a place in the sacred volume..

But let them consider with themselves ere they pro-
nounce the doctrine unmerciful. Who is it that speaks
here ? Is it one whose fervent love to the souls of men is

■^

h I.^

'J M !

! i

H i

114

THE SOVEREIGNTY OF

to be doubted — whose heart was devoid of tenderness — or
whose yoke was grievous and burdensome ? And how
speaks He ? what is the sul)ject of the Saviour's thoughts
at the time ? It is just this doctrine of God's discriminat-
ing or sovereign grace, in the enlightening and saving of
some, and the passing by of others ! And speaks He in
tlie style of one hardly consenting to the doctrine, expos-
tulating with God the Father, or even grieving that the
decree of God was unalterable ? No : it is in the language
of humble and profound adoration — of acquiescence in the
will of the Father and Lord of all, as necessarily holy and
good in all its determinations; nay, it is with more than
acquiescence, it is with thanksgiving and joy. " In that
hour Jesus rejoiced in spirit." He rejoiced ; and said, " I
thank thee, Father, Lord of heaven and earth." O yes !
even while his bowels yearned towards a perishing world,
and a little afterwards He looked on the infatuated city
and wept over it, yet it not only reconciles Him, if so I
may speak, to the appointed course of things, but it yields
Him relief, satisfaction, and joy, to contemplate the will of
God as the ultimate rule and reason of the distinction
made : it is enough that so it hath pleased God ; it is a
righteous thing tliat God should be glorified, though
sinners should not universally be saved. He knew that
not only must the judgment of God be according to
truth in the condemnation of any, but, moreover, that it is
fitting that the grace of the Most High should be exercised
freely in the dispensation of the gifts of mercy. The so-
vereign will of God not only is, but ought to be, and with
trustful contentment as well as reverence is to be acknow-

GOD IN REVIVALS.

115

ig to

ledged to be, the sole cause why the Divine benignity is
extended to some and not to others in the one common
mass of a sinful and guilty race ; or, why one is chosen and
another left. Some may inquire how this is to be recon-
ciled with Christ's weeping over the lost. "We reply, that
the tenderness of his human sympathy enhances the value
of that homage which he renders to sovereignty, while it
proves the consistency of the faith of this sublime truth
with the most ardent concern for the welfare of mankind.
Christ, as man, loved all men, delighted in the happiness
of all, grieved in the misery of all. He had not otherwise
been a holy man, obedient to the law of love. But, while
He thus commiserated with human sympathy the ruin of
those whom He knew to be reprobates, yet in submitting
this human affection to the all-wise decree of God, He only
manifested the entire holiness of his nature.

There is no doctrine so revolting to human pride as that
of the absolute sovereignty of the Divine will — none more
opposed by the enmity of the human heart, and so slowly
consented to by the yet unhumbled sinner. It is, however,
in this attribute lies the peculiar glory of God ; it is the
most brilliant pearl in the crown of Heaven. And no
wonder that the sinner's contest should be with this
mainly : it is as acting from Himself alone, as the only cause,
and to his glory as the only ultimate end, that He claims
to be God, " of whom, and through whom, and to whom,
are all things ; " and it is in this that He is removed to
the farthest distance from all rivalship and imitation. The
will of no creature is or ought to be uncontrollable by
causes external to itself; and it is the highest dignity to

i ^4.«a,^i]r4w*»w3niiSiw---'V£'VTk'»^««'-'.v* •

■ I

i I

)

/''

} !

I i

116

ri7^ SOVEREIGNTY OF

which it ought to aspire, to be under the entire control of
God, and to move in harmony with his law ; but on this
very account — that sovereignty is the grand distingishing
difference between God and the creature — does the re-
bellious creature spurn at it. He will acknowledge both
justice and mercy to be in God ; but it is the hardest of all
lessons to acknowledge, as the ultimate rule of what we
are to do and to practise and to believe, that so it hath,
pleased Him.

And yet as the acknowledgment of this was the very joy
of the Saviour's lieart, so it has the assent of all pure and
perfect spirits. Election may be denied on earth, but it is
confessed in heaven. "Thou hast redeemed us out of all
nations," is their untiring theme of wonder ! " Salvation
to our God, who sitteth upon the throne, and unto the
Lamb ! " And it is with no hesitating response — it is with
loud voice — that the ten thousand times ten thousand
angels, and thousands of thousands exclaim, " Worthy is
tlie Lamb that was slain," — and again, " Amen ! Blessing,
and glory, and wisdom, and thanksgiving, and honour, and
power, and might, be unto our God for ever and ever."

In leading your attention to this subject, on which, if on
any, we stand in peculiar need of the leading of the blessed
Spirit, I would,

I. Shortly define the term sovereignty, especially in its
relation to the justice and grace of God.

II. Show how, in its most absolute sense, sovereignty is
manifested not only in the scheme of grace in general, but
in all its unfoldings ; and in the salvation of individuals
as well as of the mass of the elect.

GOD IN REVIVALS.

117

if on
essed

I. I believe that much mistake on this suhject arises
from confounding the free self-determining will of God
with arbitrary and capricious acting. J>ut no such imper-
fection or weakness can belong to one of infinite excellence.
Holiness, wisdom, truth, and mercy, belong to the great
Kuler of all, no less than power. His will therefore, though
limited by nothing without Himself, is, if we may so say,
limited by his justice and wisdom ; or rather, is never
exercised but in full harmony with all his moral perfec-
tions. Tiie apostle, while representing to the Ephesians
the absolute freeness of the grace of Uod, says (i. 5-9, 1 1, 12),
" He hath predestinated us according to the good j^lcasure of
his ivill,tQ the praise of the glory of his grace, whorein ho hath
made us accepted in the Beloved : In whom we have
redemption through his blood, the forgiveness of sins, ac-
cording to the riches of his grace ; " " wherein," ho adds,
" He hath abounded towards us in all wisdom and pru-
dence;" and again, "having made known unto us the
mystery of his will, according to his good pleasure, which
he hath purposed in himself;" and again, "in whom also
we have obtained an inheritance, being predestinated ac-
cording to the purpose of Him who worketh all things
after the counsel of his own will ; that we should be to the
praise of his glory." The inspired apostle speaks, you see,
largely of grace, and of the purpose of God's good pleasure
which he hath purposed in himself; but he speaks of Him
who worketh all things in wisdom, and to the best end,
after the counsel of his oiun will. It is not without counsel,
but it is counsel with himself. For loho hath knoivn the
mind of the Lord, and who hath been his counsellor ? God

rh^^ftiar\^9^ »«r-<«ik2i«

118

THE SOVEREIGNTY OF

M .

}

never acts without a wise end, though he may not disclose
that end to us further than tliat we surely know, of all his
procedure, that it accomplishes tlie manifestation of his
glory ; and to us it is not the needful defence of what He
vnWi that the thing is seen by us to be wise ; it is the
proof that it is wise that He wills it.

Neither is the sovereignty of (Jod ever exercised at the
expeose of justice. The righteous Lord cannot but love
righteousness, and cannot but do righteously. I know that
on the subject of election and reprobation this is the per-
fection tljat is most apt to be arraigned by the pride of
man ; but we may ask boldly, while looking at what
may be accounted the severer instances of his government,
Are not His ways equal ? Were we to say that God is
the author of sin, we should indeed give occasion to the
objector to take offence. And in the coarse way in which
the objections to Divine sovereignty are often stated, this
.seems to be taken for granted, even that God create i many
men to damn them, "^ut let not the creature become a
falje accuser of his Creator : ^^. ' "'^rnot tempt any man
to evil However, then, it is to be acknowledged that sin
is in the world by Divine permission ; and while we hold
that the sovereignty of God is manifested even in choosing
to permit moral evil ; on this the Scripture is express, that
hy man did sin enter: "By one hion sin entered into the
world." And, however unable we may be to reconcile this
with the holiness of God, assuredly it is only of a holy and
wise permission we are to understand whatever passages
seem to connect the sin of moral and rational agents with
any cansal influence on the part of the Creator. Thus

GOD IN REVIVALS.

119

M
1

when our Saviour here recognises the Divine sovereignty
in Iiiding tlio gospel from the wise find prudent, while it
is revealed unto babes, we should err were we to consider
him as meaning that God directly c-auses the blindness of
uuliclievers. AVherever He is said to visit men with a
s})irit of blindness or strong delusion, it is not in mere
sovc'i'cignty, but in righteous judgment.

Sovereignty, however, as well as judgment, is concerned
in such dispensations thus far ; that, while He might, if he
pleased, reveal the truth to those from whom he liides it,
he does not will to interpose in the gracious and saving
nianil'estation of himself to every sinner. That is, in other
wovtls, he is sovereign in the exercise of his mercy ; not
arbitrary, however, but righteous, in his retributive judg-
ments. "Thou hast hid these things from the wise and
prudent, and revealed them unto babes : Even so, Father,
for so it seemed good in thy sight."

This leads me to observe, that sovereignty in respect of
sinners of the human race is chiefly displayed in the exer-
cise of His n; cy and grace : And that it is not with God's
mercy as with his justice, that the exercise of it must be
uniform and invariable. God must be just ; He is just to
all : But it is a presumption altogether unwarranted, to
suppose that God must be merciful to all ; I mean merci-
ful in pardoning and saving every sinful and miserable
creature. He declares otherwise. He said to j\Ioses, " I
will be gracious to whom I will be gracious, and will show
mercy on whom I will show mercy." Thus is the grand
distinction between these two attributes of the Divine
nature clearly indicated. You never hear Jehovah speak-

^fmmif>f»!mwmmi-*iipii^' '

120

TEE SOVEREIGNTY OF

ing thus of his justice. He never says, " I will be just to
vhoni J will Ob just." But though he cannot, as the judge
of the earth, do but what is right, he claims to show mercy
on whom he pleaseth. God forbid I should hide the mercy
of God, or conceal his goodness ! We know he is ricli in
mercy, ready to forgive ; yea, we know that it is a great part
of the glory of God to forgive. I go farther ; I hold that
in the perfect freeness and sovereignty of the Divine mercy
is found tlie very best refuge of the sinner. For, if the
mercy of God were not sovereign, or He not sovereign in
the exercise of it, the sinner wh^ moet needs mercy might
most despair of it. It is the glory of God that he can he
merciful, to the very greatest sinner, as well as to the
least. There is this comfort hidden in the declaration, I
will show mercy on whom I will show mercy. Enough
that God wills it. It does not go by the rule or principle
of human merit at all ; and therefore if God has promised,
as we are sure he has, that the chief of sinners who be-
lieveth on his Son, shall be saved, the chief of sinners
needs not despair; yea, may certainly believe that God
will forgive him, since he has said he loill, and his will is
ever exercised in harmony with his faithfulness. For we
are not claiming for Jehovah, under the plea of vindicating
his sovereignty, a power of dispensing with his promises.
But what we affirm is that, except by his word and gracious
promise, he is not obliged to exercise compassion to the
sinner. Therefore his words, " I will be gracious to whom
I will be gracious," while they speak blessed comfort to
the sinner who flees to the provided refuge, rebuke at the
same time the presumption that God must provide a re-

GOD IN REVIVALS.

121

fiige to every one who is guilty, or a lielp for every self-
ruined one. The glory of his justice requires that sin be
punished. He who passed by and proclaimed his name,
" The Lord, the Lord God, merciful and gracious," declared
he would " by no means clear the guilty," So truly if,
this principle acted upon; that, wherever mercy is extended
at all, it is only on the basis or through the medium of
satisfaction rendered to Divine justice. Now, as it was
entirely of himself to provide that satisfaction by a Surety,
so it rests with himself to apply the benefit of it. To how
many, or to how few, is a question only to be determined
by liimself.

And here it is that sovereignty is very specially con-
cerned. God will manifest his goodness in such a way
as shall not only be glorif\'ing to his justice, bu b illustra-
tive of his absolute and uncontrollable right to give or
withhold his favour as seemeth good to him. It is striking
to observe that, even in answering favourably !Mo3es'
prayer, who imploringly asked (Exod. xxxiii. 18, 19), "I
beseech thee, show me thy glory," He said indeed, " 1 will
make all my goodness pass before thee ; " but added, as de-
fining its exercise, " I will be gracious to whom I will be
gracious, and will sliaw mercy to whom I will show mercy :"
as if the glory of God were not sufficiently seen in his
dispensations of goodness, but when tliat goodness is seen
to be exercised in his mere good pleasure ; given or with-
held in no consideration of the relative merits of the elect
on the one hand, or reprobates 07i the other, but because
' oO it hath pleased him."

Many of the objections to the doctrine of sovereignty

122

THE SOVEREIGNTY OF

C I

would vanish, were it kept in mind that the decree of
Election does not merely contemplate mankind as such,
but as sinners ; not men absolutely considered, but sinful
men, meriting the wrath of God. This is what in ordinary
conversation on the subject is often kept out of sight ; but
it is what the Bible never fails to keep foremost and pro-
minent. And, this being taken into the account, the whole
question, as far as the character of God is affected, assumes
a different complexion. It is no longer the case of a
supreme arbitrary Being deciding upon the fate of millions
of rational creatures, and clioosing them to happiness or
consigning them to damnation, without rule Oi reason. It
is the case of a Just and Holy Governor of all, contemplat-
ing a sinful and lost race of his creatures ; and, while the
purity of his nature and the honour of his throne rendered
retribution necessary ; nay, Avhen in strict justice that
retribution might have been universally exacted ; never-
theless, desiring to glorify his mercy in the salvation of
some, yea, many, at the same time that, for the glory of
his other attributes, he awards condenmation to the rest.
There is here no act of injustice to complain of, but an act
of mercy to admire. The murmur must not be that
many perish, when all have sinned; — what througli
eternity will be matter of wonder and praise is that many
arc saved !

Hence, too, a difference may be stated here between the
ground of the condemnation of a sinner, and the ground of
his reprobation or of his being passed by in distinction from
others who obtain mercy. It is of the utmost importance
to recollect that it is not sovereignty that is the cause of

GOD IN REVIVALS.

123

condemnation, though election is the cause of salvation.
No reason can be given for the salvation of sinners but
that so it hath pleased God. It is not so with those who
perish ; the ground of their condemnation is their sin. Yet,
when again you ask, what is the reason why, when all have
sinned, some perish and others are saved ? (tliat- is, not,
what is the ground of condemnation, but, wliat is the
reason of any being passed by ?) our answer must then
refer to sovereignty as well as justice : " So it hath pleased
Him ! '' This is the only solution our Saviour gives here.
He refers it to the will of God. He might doubtless have
said, that from many these things are hidden, because they
love not the truth, or that, being sinners, it is what they
deserve, to l)e left to perish ; but, because he is here giving
the reason, not of tl eir condemnation, but of some being
saved and others passed by, among those who in common
arc sinners, his explanation is, " Even so. Father, for so it
hath seemed good in thy sight."

We ordy add that the same explanation is given by the
Apostle to the lioraans, in that memorable passage in the
Olh chapter of that Epistle, where he is holding discourse
«<(' the deep judgments of God. Having shown that all
'io not Israel who are of Israel, and that the children of
.' Ue (.romise are counted for Abraham's seed, not by natural
bi ui, but by grace, he refers back to the words of God to
Koses, a little ago quoted ; adding, " So then it is not of
him that willeth, nor of him that runneth, but of God that
showeth mercy." And, then, taking up the objection
against absolute sovereignty as necessarily leaving the
blame of our perdition at the door of God himself, he asks,

V i

3' i J

124

TEE SOVEREIGNTY OF

" Nay, but man, who art thou that repliest against God ?
Shall the thing formed say to him that formed it, why
hast thou made me thus ? Hath not the potter power over
the clay, of the same lump to make one vessel unto honour,
and another unto dishonour ? " It is observable that he
here takes the high ground of absolute sovereignty ; not,
however, but that the cause of Israel's condemnation was
their own sin, eypecially unbelief, as he afterwards shows ;
but when he would say, wherefore God, out of the one
sinful mass i ^^ ^ aie to be a vessel of mercy, while on
another he sho\. >s wrath, as a vessel of wrath, he seeks
no other reason, he gives no other explanation, than that
" So it hath pleased him."

II. The whole history of redemption, through all its
unfoldings, manifests free and sovereign grace. I confine
myself, in the present discourse, to the displays of God's
sovereignty in the salvation of men; though it were easy
to show that Creation and Providence, so full of the illus-
tration of the wisdom and goodness of God, abound also
with satisfactory testimony to His absolute dominion.
Creation ! to what can it be attributed but to the will of
God ? He was under no necessity to give being to any
creature : " Thou hast created all things, and for thy plea-
sure they are and were created." Providence ! the whole
scheme of the Divine government in heaven and on earth,
is just the development of the counsel of the Lord. Even
a heathen king could say (Dan. iv. 35), " I blessed the
Most High — he doeth according to his will in the army of
heaven, and among the inhabitants of the earth ; and none

GOD IX REVIVALS.

125

can stay his hand, or say unto him, "What dost thou ? "
" Our God is in the heavens," says an inspired song, " He
liath done whatsoever he hath pleased" (Ps. cxv. 3).
" Whatsoever the Lord pleased, that did he in the heaven,
and in earth, in the seas, and in aU deep places." Paul
preached at Athens the sovereignty of God in the allot-
ments of the time of life, and place in the world, of each
individual : " He hath determined the times before ap-
pointed, and the bounds of our habitation."

But as the absolute sovereignty of God, as instanced in
the dispensations of grace, is most affecting, so the proof
of it is most ample. It is one grand object of the revel-
ations, both of Old Testament and of Xew, to make it mani-
fest. Grace ! grace ! is the constant theme — free, un-
solicited, undeserved mercy, in opposition to every claim
or pretension of human merit — sovtni^n grace, in opposition
to any compulsion or necessity on the part of the Giver,
or any supposed ground of preference in one guilty creature
as compared with another! — This, the whole history of
redemption, in its contrivance, accomplishment, and appli-
cation, commends to our humble faith, and our grateful
admiration.

1. The salvation of men, not of angels, illustrates it.
That a Saviour was provided for sinners at all, was of the
love of God, or his mere mercy : " Herein God com-
mendeth his love toward us, in that, while we were yet
sinners, Christ died for us " (Rom. v. 8). " Not by works
of righteousness which we have done, but according to his
mercy he saved us " (Titus iiL 5). Thus do we see r/race
asserted in opposition to all human merit. But lest any

■

)

126

THE SOVEREIGNTY OF

one sliould tliiiik that while Divine grace thus provided
or tlie salvation of the guilty, it could not possibly have
been otherwise ; behold the same gracious God passing by
a nobler race than that of man, and fixing his regards upon
an inferior rebel family ! " Verily, he took not upon him
the nature of argels, but he took hold of the seed of Abra-
ham " (Ueb. il IG). Those sons of God, those morning
stars, are suffered to go into everlasting darkness, while
worms of the dust no less vile morally, far inferior intel-
lectually, are exalted to the dignity of children, and inherit
all things.

But then, among the human race themselves, look at the
distinction a<;ain ! " He showed his word unto Jacob, his
statutes and judgments unto Israel. He hath not dealt so
with any nation" (Ps. cxlvii. 19). Wherefore this dis-
tinction ? can it be referred to merit ? can it be traced
even to a comparative merit ? So far from this, the Jews
were a nation singularly perverse and foolish. They were
foreknown by Jehovah as a people who would deal treach-
erously : " I knew," says he, " that thou wouldst deal very
treacherously, and wast called a transgressor from the
womb" (Isa. xlviii. 8). "They did worse than the heathen,
whom the Lord had destroyed before them : " so testifies
the sacred historian (2 Chron. xxxiii. 9). When God set
his love upon them, he saw in them no moral beauty; nay,
rather pollution, as well as helplessness : " Thou wast cast
out in the open field to the loathing of thy person, in the
day that thou wast born," says Jehovah by his prophet
(Ezek. xvi. 5). It was not that they were better than
other nations in their origin. Lest they should think so.

GOD IN REVIVALS.

127

Tovided
ly have
ising by
ds upon
>oii him
if Abra-
aiorning
s, while
)r intel-
l inherit

k at the
icob, his
dealt so
.his dis-
e traced
he Jews
ley were
L treacli-
eal very
•om the
heathen,

testifies
God set
ty; nay,
vast cast
n, in the

prophet
ter than
;hink so,

He addresses them thus : " Thy birth and tliy nativity is
of the land of Canaan ; thy father was an Amorite, and
thy mother a liittite." It was not for their virtuousncss
they were singled out from among the nations : " Not for
thy righteousness, says Moses, or for the uprightness of
thine heart, dost thou go in to possess tlieir laud ; " and he
adds what strikingly illustrates our position a little ago
stated, " for the wickedness of these nations the Lord thv
God dotli drive them out from before thee;" election
bein'j; held forth as the sole cause of Israel's salvation and
blessedness, but the destruction of the Canaanites as no
less a demonstration of justice than of scvereignty. In
fine, as little can we refer the distinction to their number
or //rt'«^^?c.s5 as a people : "The Lord did not set his love
upon you," says Moses, " nor choose you, because ye were
more in number than any people ; for ye were the fewest
of all people : but because the Lord loved you, and because
he would keep the oath which he had sworn unto your
fathers " (Deut. vii. 7, 8). The faithfulness of Jehovah, or
his adherence to his word of promise, is introduced as ex-
plaining his wondrous interpositions in behalf of Israel :
but his gratuitous love is the cause or spring to which the
promise itself must be traced up ; for there is no promise
of God, which mercy was not as nmch concerned in the
making as truth in the fulfilling. " He loved you because
he loved you," is the short sum of the matter.

It might be shown, too, how, in the forbearance of God
with that people of Israel, and his returning to them in
the manifestations of his favour and reviving presence
after seasons of controversy with them for their sins,

128

THE SOVEREIGNTY OF

sovereign mercy still appears in a most affecting manner.
See in proof of this Isaiah Ivii. 17, 18 : Thus he speaks of
Israel, " I have seen his ways and will heal him : I will
lead him also, and restore comforts nnto him and to his
mourners." One would think, to hear such a promise, that
it must be meant that Israel had so amended their ways,
as that Jehovah could again return with favour without
injury to his glory ; but how stands the fact ? The pre-
ceding words are (ver. 17), " For the iniquity of his covet-
ousness was I wroth and smote him : I hid me, and was
wroth, and he went on frowardly in the way of his heart."
No amendment — yea, progress in declension ! yet in this
very connection occur the words, " I have seen his ways,
and wdll heal him." Let w not mistake. It surely is not
meant that, without reformation and independently of it,
the tokens of Jehovah's complacency could be realised to
the full. Reformation must, in the order of things, pre-
cede the external blessings promised ; and hence these are
often represented as hingeing upon national righteousness :
" If ye be willing and obedient, ye shall eat the fruit of
the land" (Isa. i. 19). But let it not be forgotten, nor the
proof we are referring to be unobserved, that the very re-
formation of national manners is itself a fruit and mani-
festation of grace ; and that the healing of the people takes
rank among the unmerited and unsolicited gifts of sove-
reign love : " I have seen his ways, and will heal
him!"

The twentieth and thirty-sixth chapters of Ezekiel may
be consulted for illustrations of the same thing: "I
wrought for my name's sake, not according to your wicked

GOD IN REVIVALS.

129

manner.
Deaks of
: I will
d to his
ise, tliat
iir ways,
without
Che pre-
is covet-
and was
s heart."
it in this
lis ways,
sly is not
tly of it,
salised to
ngs, pre-
these are
jousness :
e fruit of
I, nor the
J very re-
nd mani-
ple takes
of sove-
vill heal

jkiel may
ling : " I
ir wicked

ways, nor according to your corrupt doings, ye house of
Israel, saitli the Lord God."

Kow, Israel was typical, in its election by God, of the
election of grace everywhere ; and although the choice of
that nation as a nation is irrevocaltle — and their preser-
vation to this day is a proof that the gifts and calling of
God, in this respect also, are witliout repentance — yet the
apostle reasons tliat the particular and individual election,
Loth of Jews and Gentiles, is that chiefly in which this
great national election terminates. There existed all
along, as he shows, this special gracious election of in-
dividuals as distinguished from the nation in general.
God had reserved to himself, out of that people, seven
thousand men, in the days of Elias : "And even so," he
concludes, " at the present time also, there is a remnant
according to the election of grace."

How striking is the display of grace and sovereignty in
the families of the patriarchs ! We might go back to the
earliest of tliem. In the family of Adam himself we see
a distinction made — Abel accei)ted, and Cain passed by !
Faith, indeed, constituted the grand point of difference ;
but what is faith but a gift of God? Again, special favour
rests on the line of Seth. But his descendants sink into
degen.eracy. Then Noah found " grace " in the eyes of
the Lord. Again, in the family of Noah, the line of Shem
is chosen. It was long after, that God was to pensuade
Japheth. In the family or line of Shem, at length per-
mitted to lapse into idolatry, mercy rests upon Abraham.
He is singled out from amidst an idolatrous world — him-
self, for aught that appears, an idolater. What peculiar,

( '•

130

THE SOVEREIGNTY OF

'I V

U ■;

\ !

yea infinite, favour, bestowed upon him for no other reason
but that so it pleased God ! " Who raised up the right-
eous man from the East, called him to His foot, gave the
nations before him, and made him rule over kings ] Who
hath wrought and done it ? I the Lord, the first and the
last ; I am He " (Isa. xli. 2). Again, in the family of
Abraham, see Ishmael passed by, and Isaac chosen : " ^ly
covenant will I establish with Isaac."

But of all early examples, the case of Isaac's family
sets in the most impressive light the Divine grace and
sovereignty. This ii the apostle's chosen illustration.
Jacob and Esau, twin children of common parents; the
same mother as well as the same father; of one birth as
well as one womb ; enjoying the like advantages of re-
ligious culture — behold, of these one is loved of God, the
other hated ! that is, passed by — hated comparatively —
not loved with the same peculiar favour as he — hated,
not as a creature, but as a sinful creature : " For the
children, being not yet born, neither having done good
or evil, that the purpose of God according to election
might stand, not of works, but cf him that calleth ; it was
said unto her. The elder shall serve the younger,"

In immediate connection with this illustration the
sacred writer introduces the mention of Pharaoh (Rom.
ix. 17). In him God would show his power and make
his name known. In His holy and sovereign dispensation
He hardened his heart ; or, if it is thought safer so to ex-
press it, permitted Pharaoh to harden his own heart, and
to become the victim of his guilty obduracy ; mercy not
interposing to dispel his illusion or to prevent the judg-

GOD IN REVIVALS.

131

re-

good
ection
it was

the
(Rom.

make
isation

to ex-
rt, and
3y not

judg-

ments which he provoked from taking their course upon
the haughty oppressor, " So then," reasons the apostle,
" it is not of him that willetn, nor of him that runnetli,
hut of God that showeth mercy. For the Scripture saith
unto riiaraoh, Even for this purpose have I raised thee
up," — " Angels must be here," says one, speaking of
the sovereignty of God's dispensations, " to show the reach
of God's sovereignty to heaven. So, as extending to the
liighest and most glorious among men and angels, Beel-
zebub and Pharaoh must be here ! "*

But, in every case of conversion or revival, the same fact
holds. It is not in the consideration of the moral worth or
the excellency otherwise, of any individuals, that we are to
find the reason of their salvation : it is in God's sovereign
appointment. And that the will of the creature is as little
the cause of salvation as the merit of the creature, what a
proof have we in Saul of Tarsus, in Lydia, in the members of
the Corinthian Church ! Saul, exceedingly zealous of the
traditions of the Jews, and furious in his opposition to the
cause of the gospel, becomes a thankful, humble, vessel of
mercy ,and zealous preacher of the faith he had destroyed.
See too in what circumstances he was chosen — on his way
to Damascus, in company with others embarked in the same
impious design, but himself the very ringleader of the
band! It is he who is "the chosen vessel!" Him +■ ?
voice of Christ addresses. The others, less guilty it would
seem, hear a voice, but see not who speaks. They are
amazed, but Saul is converted. " It pleased God," says he,
(no wonder he thus speaks !) "who separated me from my
* Blackwell's Sacred Scheme.

132

THE SOVEREIGNTY OF

mother's woml), find called mc by his grace, to reveal his
Son in me" (Gal. i. 15, IG). "Nor thieves, nor covetous,
nor ciriiiikards, nor revilers, nor extortioners, shall inherit
the kingdom of God. And such were some of you : " says
the apostle to the'se reclaimed ones; "hut ye are washed,
but ye are sanctified, but ye are justified, in the name of
the Lord Jesus, and by the Spint of our God " (1 Cor. vi.)
On the same principle we may perceive that the sub-
jects of conversion still are in many cases the most un-
likely persons ; <^r, wlien a day of divine power is experi-
encerl, let it not appear surprising that you behold or hear
cf scoffing infidels receiving the humbling truths of the
gosi>el with obedient minds. God chooses some of sucli,
the more to impress ns that all is according to his purpose.
He reveals these things to babes, persons illiterate it may
be, comparatively foolish, very simple ones : " Even so,
Father, because it seemeed good in thy sight." The wise
man glorying in his wisdom may stand by amazed or
incredulous : the thing revealed to others may be hidden
to \Am. There is partly justice and judgment in this, it is
true ; God thus punishes human presumption : " For judg-
ment am I come into this world, that they which see not
might see; and that they which see might be made blind."
But let us not view it as an act of judgment alone: it is
mercy, mere mercy, which chose the one; it is in sovereignty,
pure sovereignty, that God, who could, did not choose the
other: "Not many wise men after the flesh, not many
mighty, ncu many noble, are called ; but God hath chosen
the weak things of the world to confound +he things
which are mighty; and base things of the world, and

GOD IN REVIVALS.

133

tilings which are despised, Imtii God chosen, yea, and
tilings wliich are not, to bring to nought things that are :
that no llesh should glory in his presence " (1 Cor. I 2G-28).

Sovereignty appears in the cho(jsing of the ^daccs where
He is pleased to manifest the power of Iiis grace. The
aposHes or ministers of the word are directed to go to one
people or country, and forbidden to go to another. Just
as, for a long period, "He showed his word unto Jaccjb," :ind
as the preachers of Christ and of his kingdom were not at
once permitted to go " into the way of the Gentiles ; " so
again the Gentiles, despised by the Jews, are chosen to
inherit the blessing when Israel is in righteous jucgment
"blinded:" "the diminishing of the one" becomes "the
riches" of the other. Again, among the (.entiles, in one
city rather than another, the apostles are appointed to
labour, the Lord having "people there." Mark how the
suggestions of the sovereign Spirit of God overrule the
purposes of Paul and his companions : " When they had
gone throughout Phrygia and the region of Galatia, and
were forbidden of the Holy Ghost to preach the word in
Asia, after they were come to ^Mysia, they as'=^ayed to go
into Bithynia : but the Spirit," says the sacred historian,
" suffered them not ! " (Acts xvi. G, 7). Asia (proconsular)
indeed afterwards received the word — the time to favour
it came. Meanwhile, the appointed season for its entrance
into Europe had arrived; and Paul obeys the signal to
pass inlo Macedonia.

Further : sovereignty appears in the means and instru-
mentality by wliich conversion or revival is accomplished.
It is ever the word which God honours, but it may not

ill

i :

134

THE SOVEREIGNTY OF

always 1)C the likeliest exhibition of that word. The man
of eloquence may be blessed, and has been blessed ; but
the simple statement of the truth of God, in unostentatious
style, may prove the weapon of greater power. It has
often been so from the beginning. It is so still. " Not by
might, nor by power, but by my Spirit," " Paul may
plant, and Apollos may water; but it is God alone that
giveth the increase." And, that no man may glory, not
the same word only, but also ministered by the same person,
is the power of God to one, inid falls ineffectual on another.
Under tlie ministry of Paul himself, " Some believed the
things which were spoken, and some believed not " (Acts
xxviii. 24). "The wind of the Spirit bloweth where it listeth.*'

To humble the pride of man, too, it has sometimes hap-
pened that the same individual minister, blessed to gain
many souls to Christ in one place, has proved himseli' com-
paratively fruitless in another. The celebrated Living-
stone, so successful in his ministrations at Shotts, found
liimself without sense of his Master's presence, and almost
without power of utterance, when mhiistering elsewhere
sorje time after. It is said of Dr. Stewart of Dingwall,
that he perceived little or no effect of his preaching the
same kind of doctrine at Dingwall, which God had owned
so much at Moulin.

And when I speak of doctrine, I must add that, even as
•we have already shown, that sovereignty is never exercised
at the expense of justice ; so, although God does bless
sometimes an imperfect ministration of his word, and, it
may be, at the same time or in the same place, may seem
to honour with success those who differ in sentiment on

GOD IN REVIVALS.

135

certain articles of tlio faith, as well as differ in their mode
of stating the truths in which they agree ; this is no proof,
nor ever ought to be so interpreted, that soundness in the
faith is of little importance. AVe are to beware of deducing
sweeping conclusions from scanty premises. God may
bless the fidelity of an Episcopalian, without setting His
seal to Episcopac}' : but I must not, in forming my esti-
mate of the truth or error of the system of Episcopacy, look
to the blessing attending a faithful minister here and
there; I must look at its workings on the whole, and,
above all, compare its pretensions with the Scriptures.
God may bless an Arminian. I believe, some who conceal
or deny the very doctrine I now preach — that of divine
sovereignty — have done good : but I cannot compute the
harm they have done. And I think it probable that they
might have elfected tenfold more good, had they declared
the whole counsel of God. I the rather touch on this
point, because of the sensitive jealousy of some, lest the
exhibition of the doctrine of election should prove a
hinderance to conversion, by stumbling and discouraging
those who may happen to misunderstand it. Away with
such time-serving policy ! If God may sometimes bless
those who in ignorance withhohl this doctrine, I believe
He will frown upon those who thus advisedly dissemble or
keep back his counsel. Are we wiser than God ? No
doubt, the doctrine requires to be hanr jd with caution;
but, I know too, it may be preached ao as to prove con-
solatory and confirming to tlie saints of God, and a means
of awakening and stimulating sinners. I am happy to
add here the testimony of that good man, Mr. Robert Hal-

I;„

)\\

l| n

J
\

» ■!(

)!|

^15^

II II!

136

THE SOVEREIGNTY OF

dane ; who, .speaking of some partial revival on the con-
tinent of Europe a few years ago, says, " Tliere was nothing
brought under the consideration of the students of divinity
who attended nie at Geneva, which appeared to contribute
so effectually to overthrow their false system of religion,
founded on philosophy and A^ain deceit, as the sublime
view of the majesty of God presented in the concluding
verses of tho 11th chapter of Iiomans, ending thus, ' Of
liim, and through him, and to him are all things ' —
Here God is described as his own last end in everything
that he does. Judging of God as such an one as them-
selves, they were at first startled at the idea, that He nuist
love himself supremely, infinitely more than the whole
universe, and, consequently, must prefer His own glory to
everything besides. But when they were reminded that
God, in reality, is infinitely more amiable and more valu-
able than the whole creation, and that, consequently, if he
views things as tliey really are. He must regard himself as
infinitely worthy of being more valued and loved, they saw
that this truth was incontrovertible."

The time of conversion and revival manifests sovereignty :
The time, I mean, both of its occurrence, and, in the case
of a revival, of its continuance. It is true of the individual
believer, that the spiritual comfort or grace which he seeks
may not be bestowed at the time expected. It may be
delayed till hope deferred maketh the heart sick. So also
the prayers of churches may be so long in being answered,
that M'hen the answer comes they may be like men that
dreamed. A good and eminent minister of God has been
found to labour long in his place in the vineyard with

:maana!nm

GOD IN REVIVALS.

137

little success, tliougli -with mucli prayer : Another has
scarcely begun the work when a full reward is given into
his bosom : Again, wliile means are being plied by the
same individual with equal industry, or, it may be, greater,
Clirist may seem to have withdrawn himself and to be gone.
As regards conversion, tlie time of its occurrence has
often been not the least impressive proof to the individual
tliat the mercy of God is exercised sovereignly. Xot only
has the scoffer become the subject of converting grace, but
sometimes in tlie very scene of his contemptuous manifes-
tations. It was thus, if we may credit history, in the
experience of some individuals, who went, in past i)eriods
of revival, to scoff at the word which was to be addressed
to assembled multitudes, but were apprehended of Divine
grace, and became the willing captives of the Saviour they
despised. What more expressive instance, indeed, than
Paul's conversion on the way to Damascus ? The furious
persecutor might, if it had so pleased God, liave been made
to yield to the sceptre of the Lord Jesus before. His journey
to Damascus might have been prevt nted ; his very plans
anticipated: but it is not till he is in the mid-^L of their
execution that mercy arrests him.

Surely the very first of our practical reflections on all
this ought to be — What gratitude, what unbounded grati-
tude and praise, is due to God, from those to whom lie
has given reason humbly to feel assured that grace has
triumphed through righteousness in their salvation ! that
a boon so unspeakable, withheld from many, is conferred
on them, not more deserving !

hi'

¥.1 i

I '

!. il

f ;

) *

138

THE SOVEREIGNTY OF

Our very next reflection may well be — AVliat humility
becomes tliem ! for " who maketh thee to differ ? " Let
pride be for ever far from the vessels of mercy ; neither let
any, under the garb of humility, of professed humility,
judge hardly of God, or his mercy, as being too sparingly
manifested through a scheme which does not effectually
secure the salvation of all men and all angels. Remember
that salvation is not the only end, nay, we are justified in
saying, it is not the chief end of the scheme of Providence.
God's ultimate end in all his counsels is his own glor}'.
He doth all things for himself; nor can lie who is infinite
do otherwise.

AVhat an affecting view does the whole subject present
of man's dependence, and of Jehovah's supremacy ! How
does the creature a[)pear nothing, and God all in all ! And
yet is not this the fitting station for the creature to occupy
in the presence of the Creator — the worm of a day, before
the Eternal ? " What is man, tliat God should be mindful
of him ? Behold, all nations are before him as nothing ;
yea, less than nothing, and vanity ! " Is it fitting then,
that in the arrangements of infinite wisdom, or in the dis-
pensation of an infinite bounty, the fancied merits of any
creature should be of serious account ? Who can define
the rights of the creature but lie who made it ? AVhat
rights has the sinful creature ? Is it not the due homage
to the Almighty that man should feel and confess his de-
pendence ? Pride, a desire to be independent of God and
his will, has been the spring of all misery. It is the pur-
pose of God to hide pride from man ; to subdue this tower-
ing spirit of self-sufficiency; and to bring him to see that,

GOD IX REVIVALS.

139

as the glory of God is the creature's chief end, so the will
of the Creator should be his onlv ultimate rule. Nor does
this end of all the Divine dispensations subserve more
surely the vindication of the rights of Jehovah tlian the
interest and well-being of man himself. It is when most
abased before the Lord ; it is when most brought off from
self-dependence ; it is when most denied to his own wis-
dom, his own righteousness, and his own strengtli ; and
clinging the most to God as his stay, liis hope, his portion;
it is when seeing himself to be nothing, his interests and
his glory utterly insignificant, as viewed apart from the
glory of God ; it is then man is most truly blessed. By
pride came destruction ; and by humility is the pathway
to honour acjain.

But while the appropriate use of the whole subject is to
lead us to see that God is in all things to be glorified, it is
necessary to guard against the practical abuse of the doc-
trine : and the explanations which have been given may
enable us to see how ill-grounded are those prejudices which
are taken at the Divine sovereignty, or the jtleas founded
on it, whether to extenuate an indolent neglect of the
means of salvation, or a heartless despondency and distrust.
It is not indeed for us to pretend to clear up the dark
mystery of God's ways. He giveth not account of His
matters. If all were plain and intelligible to the human
mind, the Apostle had not exclaimed, " the depth of the
riches both of the wisdom and knowledge of God ! " But
though we cannot fathom the depths of the Divine purposes,
we may remove some of the adventitious difficulties which
owe their existence to human misconception.

I [I

I \

J '

\>i

I i

140

TILE SOVEREIGNTY OF

First of all, sin is of man, not of God. In vain we seek
to charge it upon our Creator : He disclaims it. Our con-
sciences pronounce in accordance with this ; they accuse
and condemn us ; and men accuse and condemn one
anotlier. If our wills are not free to choose the good till
they are made free, it is sin that has hound and enslaved
them. Let this he remembered.

And again, the grace of God in the manner .of its
operation, or the decree in the manner of its acom-
plishment, harmonises witli our rational nature. It
does no violence to our real liberty. It neither super-
sedes the exercise of reason and understanding, nor the
habits of attention, and least of all, our duty of obedience
to the calls and commands of God that are addressed
to us.

And this leads to the remark, that it is the invitations,
the promises, the precepts of Scripture, that constitute our
rule of duty and warrant of faith and hope. It is with
these, not with the decree and purpose of God, that we
have, in tlie first instance, to do. Xot that the decree is
to be disbelieved, nor the doctrine of the decree to be
concealed ; but it is all-important to bear in mind, that
the invitations to faith in Christ are addressed to us freely
and particularly, and, beyond all doubt, sincerely and in-
genuously ; and it is not for us to neglect compliance with
these in a dependence on the promised aids of grace,
on any pretence of our ignorance of God's purposes. The
secret purposes of God, we may rest assured, will ever be
found to be in harmony with his revealed purposes ; and
the word, the very oath of God, r akes it certain that he

GOD IN REVIVALS.

141

that cometli shall not he cast out. And let this give lieart
to the preacher. The deplorable opposition of men to
the word of salvation need not discourage him who
helieves that the ministry of reconciliation is the divinely
appointed method of hringing men to God; and with which
the grace of the Spirit mny be expected to be concurrent
to the effect of bowing the sinner's will by an influence as
welcome as irresistible. The decree may give confidence;
for the sovereignty of that decree, while it calls fur a
humble reference of the whole effect of his ministrations to
the Divine purpose, assures him, at the same time, tbrt
wherever God has a people, no resistance from. hell or
earth shall hinder their conversion ; nay, their own hard
and obdurate Mills shall yield ; and though not against
their consent, yet without their previous preparation, and
independently of their merits, the most degraded captives
of Satan may become willing in a day of the liedeemer's
power. Of course, diligent preparation in waiting on God
belongs to our duty, and is indispensable. But, often is
God found of them who sought him not. His ways are
not our ways.

Again, the sovereignty of God is misunderstood, when
Christians are supposed to have any reason in this doctrine
for relaxing,' in their watchfulness against sin. On the
contrary, it supplies an urgent motive to Christian dili-
gence. Holiness is the evidence of faith, as faith is the
evidence of election.* Whom God has foreknown he has
predestinated to be conforimd to th^ image of his Son.
This is the end of God's electing ^ arpose ; and, just in so
far as they discern the evidences of this progressive confer-

142

THE SOVEREIGNTY OF

' ' ! I (

matioii, can the heirs of promise be assured of their happy
interest in the everlasting covenant. It is not the doc-
trine of our dependence on sovereign grace which teaches
men to be content with a low standard of duty ; it is
rather that which, presuming on human power and suffi-
ciency, is driven to bring down the rule, to meet and ac-
commodate tlie offers of self-sufficient righteousness. lie
who believes that his salvation is according to God's eter-
nal purpose and love, will find himself urged by the very
thou<!ht of such a cause and origin of the work, to attribute
corresponding importance and magnitude to the work
itself ! * The fruits of righteousness he looks for are such
as are worthy of the eternal design, and of the Divine
agency, to which he refers and attributes every step of his
sanctification. Hear the apostle adducing this considera-
tion as a motive to diligence, not an excuse for indolence :
"Work out your salvation with fear and trembling; for it
is God who worketh in you to will and to do of his good
pleasure " (Phil. ii. 12.) Nor does he allow of any evidence
of conversion as satisfactoij but what demonstrates the
great power of the Divine Spirit. " Knowing, brethren
beloved, your election of God," (1 Thess. i. 4,) says he to
the Thessalonians ; and it is followed up by this : " For
our gospel came not unto you in word only, but also in
power, and in the Holy Ghost, and in much assurance."

In fine, while the decree of sovereignty requires, in order
to our assurance, such decisive tests of the good work of
God in us, what stability does it impart to our consolation
and hope, when we are enabled to trace to such a lasting
and unchangeable source our spiritual experience, instead

GOD IN REVIVALS.

143

of having to regard our religion as dependent on our un-
stable and capricious will ! lie who hath begun the good
work will perfect it. Tiie foundation of the Lord standeth
sure.

In truth, the liabit of reflection on the sovereignty of
God is calculated to inspire the Christian M'itli peace
and comfort amidst all the changes and trials of his present
state. It is the part of a wise man, as in reference to sal-
vation, so in discharge of the ordinary duties of time, to
be. active and conscientious, knowing that the care and
blessing of the Almighty are not promised to indolence and
to imprudence : But if, at the post of duty, vexations
await us ; if disappointments which sagacity could not fore-
see, and industry could not prevent, thwart our honest
plans ; we shall find, in the consideration of the Divine
purposes and counsels, no small relief to our hearts, in
being able to recognise, in the events that befall us, a pre-
siding AVill which is ever designing no less wisely and
faithfully than powerfully and irresistibly. "The Lord
reigneth; let the earth be glad." ("Ps. xcvii.) ''We know
that all things work together for good to them that
love God, to them who are the called according to iJis pur-
pose." (Rom. viii. 28.)

:i!

i I

ETERNAL ELECTION NO DISCOURAGEMENT TO FAITH,
AND NO EXCUSE FOR INACTION.

I '

** But we are bound to give thanks always to God for you, brethren bek>ved
of the Lord, because God hath from the beginning chosen you to salva-
tion through sanctification of the Spirit and belief of the trtith : wherc-
unto he called you by our gosjiel, to the obtaining of the glory of our
Lord Jesus Clirist. Therefore, brethren, stand fa.st, and hold the tra-
ditions which ye have been taught, whether by word, or our epistle. Now
our Lord Jesus Christ himself, and God, even our Father, which hath
loved us, and hath given us everlasting consolation anu good hope
through grace, comfort your hearts, and stablish you in every good
word and work."— 2 Thess. iL 13-17.

The preceding verses contain one of the plainest predic-
tions of the rise of the ^Man of Sin, and most striking
delineations of the character of that apostasy, to be found
in all the Bible. The general consent of Protestant in-
terpreters has referred tlie passage to the Church of liome ;
and its agreement with history as to the manner in which
the great antichristian system attained to sucli formidable
infiueuce is certainly confirmatory of this interpretation.
It may be observed that the apostle speaks of the subject
as one with whicli the Christians at Thessalonica were
familiar, and on which he had discoursed when present
with them - " Eemember ye not that when I was yet with
you, I told you these things; and now ye know what

ETERNAL ELECTION, ETC.

145

witliholdeth that he mi|^fht be revealed in his time. For
the mystery of inir^iiity doth already work : only he who
now letteth will let, until he be taken out of the way."
The prophet iJaniol liad foretold the rise of the great
spiritual usurpation as coincident witli ' the dismember-
ment of the Itoman Empire ; and tlie apostle had no doubt
pointed the attention of the Ciiurch to so remarkable a
prediction, since lie supposes those to whom lie wrote to
understand what was yet the " let " or hinderance to the full
development of the apostasy. Home Tagan — the empire —
still stood, of whose dismemberment when it should occur
the Pa[)al power was to take advantage. It is in dreadful
terms that the havoc this antichristian system should
make of men's souls is here described, as well as the dia-
bolical policy by which it sliould insinuate itself: "Even
him whose coming is after the working of Satan, with all
power and signs and lying wonders, and with all deceiv-
ableness of unrighteousness in them that perish ; because
they received not the love of the truth that they might be
saved." It is not necessary, indeed, to take these words
and the following — " that they all might be damned," as
necessarily importing that every adherent of the Tapacy
is doomed to certain destruction.* But surely it is a very
solemn warning of the danger of wilful de[)a.rture from the
truth ; since the ajjostle at least affirms that, where error
^\ork3 its full effect in enslaving the mind and ci)rru}»t-
ing the heart, it is indeed deadly or damning. Xor are
the fulal cousef[uences the less certain, that in righteous

* The wortl literally means " judged," — yet iu the sense of " condemned,"
as our English Version takes it.

! r

146

ETEllNAL ELECTION NO

1:^

judf,inent a holy God mpy have permitted the victims of
deally error to be deceived, yea, has " sent them strong
delusion that they shoukl believe a lie : " For still it is,
because they received not the love of the truth, and, first
of all, had pleasure in unrighteousness. 1 low relieving it
is to find such an awful statement accompanied with so
clear a testimony to the certain connection between faith
and salvation ! — " they received not the love of the trutli,
that they might be saved." This implies tliat salvation is
in very deed brought nigh. How relieving it is also to
find, along with this prediction of the dismal night of error
that was soon to set in upon the church, so distinct an in-
timation of its destined close also, or of the sure decline of
antichri.stlanism, and its destruction in due season : — " that
wicked one, whom the Lord shall consume with the spirit of
his mouth, and destroy with the brightness of his coming ! "
The apostle, moreover, comforts himself with the assured
expectation which he felt warranted to entertain, that
faithful witnesses should not be wanting in the darkest
time, and that these, his converts at Thessalonica, should
stand fast in the hour of temptation. It is well, however,
to l>e warned against even the beginnings of spiritual de-
clension; and it is just when one is contemplating the
dismal effects of error in those who have never been truly
enlightened, that the most intense gratitude should be felt
to a gracious Providence, if it has preserved us from the
seducing and corrupting influences which might have
proved fatal to us no less than to others. This is the
spirit that characterizes the apostle's expressions in the
verses we have selected for exposition :

DISCOURAGEMENT NOR EXCUSE.

the
j,ve
the
the

Ver. 13, " But we are bound to give thanks alvvajs to
God for you, brethren beloved of the Lord." He does not
so much praise or flatter their constancy, as ho gives
thanks on their account. ]>ut neither does he hesitate to
tell the elect of their safety. He spoaks of all believers as
of that number ; all wlio love the truth are saved. In the
beginning of tlio former epistle he had told his Thes-
salonian converts how he knew tlieir election of God. It
■was not by any sight granted to him more than to others
of the book of the decrees, or of the names written in the
book of life ; it was by the reception they had given to
the gospel, and the fruits it had produced in their lives.
But it is very instructive to observe, that Paul rests his
confidence of their final well-being and steadfast preserv-
ance on God's unchanging purpose. Nor does he dream
of its being unsafe to assure tliem of their interest in that
prrpose. We shall see immediately how he guards against
an abuse of this doctrine. But mark first, how, so far
from concealing his belief of their interest in the decree
of love, when he would give expression to his firmest
hope of their constancy, it is with this he begins , "' Breth-
ren, beloved of the Lord." Such is the designation ho
applies to them, recognising in this the surest guarantee
for their abiding in the faith : — they were interested in
that special love or grace which, having eternally chosen
them to everlasting life, would not fail to carry on the
good work to its consummation. Few passages appear to
us more explicit than this, in proving a decree of election,
and in demonstrating that the election has been from
everlasting ; that it respects individuals j that it is free.

^\l

148

ETERN4L ELECTION NO

\ ' !

uncaused, I mean, by the foresight of tlie faith or good
works of some as compared with others ; tluit it is holy
withal, including provision for the sanctificatioii as well
as salvation and final hap[)iness of the chosen.

" From the beginning," says the apostle, " he hath chosen
you." This is undoubtedly exprcssi . . of the eternity of
the choice. It was before all time. It is in vain that it
lias been attempted to give another meaning to the M'ords,
as if denoting the begiiuiing of the gos[)el only : for it is
matter of history that tlie Thessalonians liad not received
the (lospel from "the beginning," in that sense of the
words.* Tliey were later than many others in receiving it.
Any readtn" of " tlie Acts " may remember that the apostles
had largely prosecuted the work of tlieir mission in otlicr
parts before tliey were beckoned to go into ^lacedonia;
and Tliessalonica was one of the famous ^Macedonian
churches. Lesides, the expression — " from the beginning,"

* The interi)rtt:iti()n Kouu'lit to Ik- forced on tlio uunls, "in tlie lieyin-
ning," — thotiyh KUitported )iy Mitli;it;lix, has bt-en rejected on critical
grounds, hy Schott, Ellicott, I<iUi;,'e, i"kc. Tlie ar;,'unient brielly is, tiiat
Buch a sense would re(|uire some sui>pleiiieiitary exinvs^iou with urrUe. (as
in Phil. iv. lij), or obviously involved in the context (as in ] John ii. 7, 2i^.
See also 1 )r. Kailie 'on Eph. i. ' ), who justly marvels at Adam ( 'larke finding
an allusion in the phrase "from the foundation of the world" to tiie coni-
mencei'ieiit of the Jewish Htate. Neander trifles with the siibjeet in a like
manner. ( 'alvin rightly saw, long ago, that the apostle's object wiis to comfort
the elect in all time, us well as Christians of the earliest age of the C.ospel.
Indeed no relief is found fnmi the supposed diflieulty of those subjects in
any theories that suppose a reference merely to a general choice of the
Gentiles to the privilege of a (iospel state ; for sovereignty must still on this
hypothesis be coinVssed. All nations have not been chosen, anil masses of
the outwardly called reject the ofTered salvation. Surely it Wt-vs not for a
thing of so uncertain result that the ajwatlc breaks forth in thanksgivings
and blessings so fervent !

;■ ;

DISCOURAGEMENT NOR EXCUSE.

149

has its obvious interpretation in parallel passages \vliere
we have the same idea, only in different words. Thus in
Eph. i 4, " before the foundation of the world," is the
phrase used in the very same relation to electing love :
" IJlessed be the God and Fatlier of our Lord Jesus Christ,
wbo hath blessed us with all spiritual blessings in heaveidy
jdaccs in Cln-ist : according as he hath chosen us in him
before tlie foundation of the world, that we should be
holy and without blame before liim in love."

Tiien, further, the election is " to salvation." It is not
merely to the opportunities or means for salvation. To
these also, no doubt: tlicy are mentioned anon. lUit sal-
vation itself is here, and here first — the end before the
means. For, that final salvation is to be uiulerstood, is
plain from this, that the salvation is inclusive of " the
glory of our Lord Jesus Christ" mentioned in next verse,
as the end both of the election and of the calling; and
because, moreover, it is distinguished from sand ificat ion
M'liich, though itself a part of the salvation, is here raid\ed
as a means to the complete end, — "through sanctificatiou
of the spirit, and belief of the truth."

llow interesting to observe the relation among these
things ! Salvation is first stated comprehensively as the
fruit of electing love. But, lest any one should exclaim :
Is our safety then irres[)ective of our holy living? — So
essential, says the Apostle, is sanctificatiou, that it is no
less provided for, no less certainly related to final glory,
than is the belief of tlie truth : nav, so essential is sancti-
fication, that whatever of salvation is enjoyed in the pre-
sent life may be comprehended under that very word or

150

ETERNAL ELECTIOX NO

' \

V 1

name. And this Gospc;! lioliiicFs is as inucli deeper and
more tliorough than any mere virtue of man, as the Divine
person Avho undertakes for it is greater than a mere
creature : the love of the Father is carried into effect by
"the love of the Spirit."

"SVe seem to miss here "redemption" hy the Son. But,
besides that " the glory " to be obtained is called the glory
of OUT Lord Jesus Christ, I doubt not tlie word " sanctifica-
tion" here is to be taken in its largest extent of meaning,
including all that the Spirit as the applier of redemption
works in the soul, from its first enlightenment in the
i'vnowledge of Christ and union -with liini, to its highest
advances in conformity to his image. Redemption, then,
or reconciliation by the cross, is implied. And next to
sanct.fication of the Spirit, comes here "belief of the
truth :" before it, no doubt, in the order of our experience.
As belonging to the external means, it is, in its own place,
as essential as the agency of the Holy Ghost. Let no one
say, then, If we are so passive in the hands of God, and if
salvation, as it would appear, is so independent of us, we
may leave ourselves to fate, or wait inactive the will of
our sanctifier. Xo ! lie who ai>[)lies redemption — He
Avhose work sanctification is, retpiires faith as m-cU as in-
clines us to exercise it. Nor does he pass by the under-
standing, but acts through the medium of it, presenting
the truth to the mind, and enabling us to receive it, and
love it : — " tl\rough belief of the truth." Not to perceive
that truth — by so clear a light does it shine — is repre-
sented in the preceding context as the evidence of a heart
ill affected to the matter of the truth ; and, so, they who

DISCOURAGEMENT NOR EXCUSE.

151

perish arc said to pcrisli because " tliey have not received
the love of the truth that they might be saved." Sad
doom! Eut tlieir coudemnatioii, observe, is connected with
their sin ; and how inscrutable so ever to us the decree
M'hich abandons uubelievers to their choice, or leaves chem
to believe a lie. even these darkest words of the jiassage or
its context ini}>ly the most comforting assurance against
any mere arbitrary procedure on God's part, or such exer-
cise of absolute sovereignty as n)ight render faitli or dili-
gence vain. The election does not take effect but througli
faith ; and none who believes perishes. Eifectual calling
is the very evidence of electing love ; and we need no
more than the outward call, the gospel invitation, to
warrant faith : — " whercunto he called you by our gospel."

" lie called you," and " by out Gospel."

The "calling" is inclusive, dciibtless, both of tlie external
and internal or eifectual call. The Apostle undoubtedly
refers to both in the case of those to whom he was writing
— they ere such as had believed. lUit the outward call
or invitation had been addressed to them just in common
with others. The secret decree of God's love could oidy
be aftlrmed of them when that outward or common call
was complied with. And how expressive of conversion
this word " called ! " IIow expressive of the power as well
as the sovereignty of grace concerned in that change ! He
hni calls ; he speaks to the heart — and it is doiie. "][e
hath saved us arid called us (2 Tim. i.) with an Iioly
calling, not according to fair works, but according to his
own purpose and grace, which was given us iu Christ Jesus,
before the world began."

' •

^ , ;

i ■!

H ;

152

ETERNAL ELECTION NO

And \vc learn, too, ^vllat is the means or instriinient in
the liand of tlie Spirit, in this elfectual operation. Xo
douht, tlie whole word of truth — law as well as gospel — is
of use ; but emphatically it is said, " by our Gospel." This
is the great power of God. This it is which moves, draws
the soul ; convinced and alarmed by the law — but now
only sweetly constrained. "Our Gospel" — the gospel
which I preach — says Paul : and he leaves us at no un-
certainty what this M'as; — "We preach Christ crucified; to
the Jews a stumbling-block, and to the Greeks foolishness ;
but unto them which are called, both Jews and Greeks,
Christ the power of God, and the wisdom of God." In tlie
Gospel is eminently beheld the glory of CJod in the face of
Jesus. Tlicre is ec* a ])rovided the righteousness which
the Law requires. There conscience finds the satisfying
answer to its question How shall I come before the Lord ?
There the balm eflectual to heal its wounds. Nor are the
jiromises of the Gospel limite<l to forgiveness. As free as
its offer of grace is its promise of glory, and the attainment
of it assured to him who believeth. No partial salvation
this, nor uncertain, nor conditional; for, observe, it is "to
the obtaining of the glory of our Lord Jesus Christ," we
are called. The sacred writer embraces all as posses.sed
by one faith^ — received on one calling. The very first step
on the way of life, once taken, is no surer than the final
prize is sure that is yet to be run for and pressed towards.
Clu'ist has purchased all ; and he gives all or none !

So it is called " His glory," — tliat glory transcendant and
eternal which He was made perfect through sufferings to
bring many sons to enjoy — His also, as being in his hand

!(l

DISCOURAGEMEXT XOR EXCUSE.

153

to be dispensed by him in that day. Wlio is competent
to describe that glory ? "What tongue of man or angel can
describe it ? Xo expectation, nor imagination, surely, can
exceed M'hat is not so much described as only indicated
by this representation of it : it is the glory of our Lord
Jesus Christ; a glory •which is the reward of the Saviour's
merits, and proportional to these ; a glory which he has
gone into the heavens to receive, and prepare for his
people ; and which he will give to them to enjoy in fellow-
s])ip with himself eternally. For, says he, "the glory
which thou hast given to me I have given to them." How
enhanced the sweetness of the reward, that it is to be en-
joyed by believers as joint heirs with Christ; given by
Him, tlio Lord, the righteous Judge, and secured by their
mystical -'Miion to His very i>erson ! The Apostle lingers
on the Saviour's name, every letter in which is precious, as
connected with so blessed a prospect : — " the glory of our
Lord, Jesus, Christ ! "

The conclusion of the paijsage contains an exhortation
and a prayer : very suitable both, as following his words
of congratulation or thanksgiving. Just as if the final
salvation were uncertain, or conditional, ho enj'oins
"standing fast" as a duty; and, knowing that for all duty
assisting grace is needful, lie commends his converts to
tliat grace.

" Therefore, Ijrethrcn, stand fast" Yes, he urges as a
motive to diligence and steadfastness, the very knowledge
of their interesl in the «livine love on which he had con-
gratulated them. This is ever the way of the sacred
writers. The same Apostle who tells us that the founda-

154

ETERNAL ELECTION NO

\ !
I-

tion of God staudeth sure, liaving tins seal, " The Lord
Iviiowetli tlieni that are His," adds unhesitatingly as on
the obverse, " Let every one that nanieth the iiarie of
Christ depart from ini([uity " (2 Tim. ii. 10). Pi'id does
not ^vait to reconcile tliese things, or to satisfy every
caviller how it can be that the certainty of an interest in
the divine love influences the Christian not to abate, but
to increase his watchfulness. So John as I'aul. lie who
says (1 P'p. ii. 27), "The anointing which ye have received
of Jiini abidelh in you," says again (v. 28), "And now, little
cliildren, abide in llini;" and again (2 Ep. v. 8), "' Look
to yourselves, that we lose not those things which wq have
wrought, but tliat we receive a full reward." lioth things
are true — throughout all Scripture are recognised as true
— the adequacy of tlie provisions of the covenant of grace,
or the unconditioiud nature of the promises, as concerns
the end; yet, the n<!cessary relation of the means to the
end, or the CDiiditional dependence of one blessing on
anoiiicr, as indispensably anterior to its enjoyment.
Sanctification, itself a part of the free salvation, is condi-
tional of the full salvation. Faith, itself a grace, is the
preretjuisite to ulterior grace. So, perseverance is both a
secured privilege and a commanded duty. "Therefore,"
says the Apostle, " stand fast," not the les that he says
elsewhere, iiu who stablisheth us with you in Christ,
and hath anointed us, is (lod; wiio hath also sealed us, and
given the earnest of the Spirit in our hearts " (2 Cor. i.)

And in order to this standing fast, see how he again
commends the word of truth, ever honoureil as the means
of spiritual life and growth in gri^ce. What is of the spirit

'I :- i

DISCOURAGEMENT NOR EXCUSE.

155

a
>»

efTiictually is, our Saviour himself tells us, of the word of
God instrunientally : — " Sanctify them through tliy truth :
thy word is truth." And the Apostle, like his blaster,
tells Christians that they are clean through tlic word as
v.'ell as through the blood of Ciirist (Eph. v.) Clnist
" loved the Church and gave himself for it ; that ho might
sanctify and cleanse it with the washing of water by the
word."

"Hold tlie traditions." — I need scarcely exidain that
there are no other traditions recognised by Paul than the
oral or written words of inspired men : what was after-
wards written was yet partly oral, lie explains himself —
" whether by word or our epistle." The canon being not
yet complete in thnt day, be naturally charges it on these
Thessalonians, who had enjoyed his personal ministrations,
to have his doctrines in remembrance. The quarnd of
Protestants is not with the word "tradition," which signi-
fies what has been delivered to the Church, and committed
to it as a sacred deposit to be guarded and handed down
from one generation to another. All Scripture is a " tradi-
tion " in this LTOod .sense. It is unauthorised traditions
and uncertain, which we decline ; such as have too often
been substituted for tlie word of tlie living God. And the
very command to hold fast the Apostolic tradition, oral
once, now written, and well authenticated, is what renders
imperative the avoiding the mere commandments of men.

Finally, — tlie prayer of this passage — how much is it in
keeping with the doctrine and with the precept foregoing !
The matter of the prayer; how much in few words! tlie
manner, how assured, and how assuring! The apostle

I
i

i ^

■']

156

ETERNAL ELECTION NO

insinuates the ample grounds for expecting tlie blessings
prayed for, in his introduction, or description of the source
M'hence lie invokes them. " Now our Lord Jesus Christ,
and (j!od, even our Father." lie lingers again on the pre-
cious names of the Saviour, in this instance mentioned
before the Father, as if to remind us that he is no less
than the Father, and Avitli the Spirit, the fountain of grace;
as \vell as especially, and so most frequently represented,
the channel througli \vliicli it flows: — "our Lord," — divine
Master; "Jesus," Saviour; " Clnist," anointed : No vain
tautology, since each name is suggestive of grounds of en-
couragement in prayer. ]}ut, just as the IVFaster himself
tauglit his disciples to comfort tliemselves -with this also,
"The Father himself loveth you" (John xvi. 27) ; so does
the apostle add, "and (Jod, even our Father, who hath
loved us." And both from what he is, and from what he
hath done, he draws the cheering inference as to what he
will do : " may he comfort your hearts ! " His is the power
to reach the heart ; no other can soothe it effectually :
"and stablish you in every good word and work." Lehold
here the far-reaching morality of the Gospel ! See the
help provided for every faithful and obedient disciple !
Thus, as the apostle does not the less enjoin the duty of
standing fast, that he has just told them of the securities
of the covenant ; so, not the less does he plead for stablish-
ing grace, that such grace is promised. Tiie promises are
our warrant to plead ; and the Spirit of adoption teaches
Christians to guide themselves by all God's revealed will.
Enough for them to know that lie will be inquired of for
these things to do them for them. They use without gain-

DISCOURAGEMENT NOR EXCUSE.

157

saying tlie appointed instrumentality ; and the Llessing
comes only sweetened the more, that what was rendered suro
by love is seen to be accomplished in laitldulness : — the gift
at once of preventing grace, an<l the i'ullilnient of prayer!

Pkagtical l.MritovK.MKNT.— Tlie exposition has nearly
anticipated our practical remarks. Yet wc; would invito
attention to certain great lessons to be derived I'roni the
passage as a whole.

1. It is very significant how often Paul exem})lifies the
duty of thanksgiving for distinguishing grace. It is not in
i\\Q, spiiit of vain boasting that any one sliould contemplate
the grace that has made him to dilfer. Lut neither is it
a small matter for congratulation, if mercy hath chosen us.
There are some who would take away the praise of virtue
by referring to the various lots of individuals, and by sup-
posing what might have been the event had your circuni-
stauces and disadvantages been the same as those of
others. They think they assign a sullicient reason not
only for sympathy with the ignorant or the errorist, but
for holding the chances of acceptance with God equal as
between men of sound creed and unsound, when they can
say: "Had you been born where these were, and trained
as they were, you ni'ght have thought as they do, and feel
as they do. AVhy value yourselves on a distinction of
privilege which as to you has been so accidental ] " AVe
would, they would say " Providential," and then the taunt
is already half answered. I'or it is all very well to rebuke
the spirit of boasting; the Scripture itself rebukes it, and
says, AVho maketh thee to difler ? But does it follow that

153

ETERXAL ELECTION NO

i r .

tlie gootlnoss of rrovidence is not to be devoutly acknow-
ledged ? Does it make trutlr the less valuable, that the
mind that has been privileged to see it must own a divine
illumination? And if, by human instrumentalities pro-
vided to us without our foresiglit, and by favourable
inlluences brought to bear on us while yet unconscious of
them, our minds were induced to choose the good and
avoid the evil, are we less to appreciate the favour of Pro-
vidence that led us thus in the right way, and preserved us
from the paths of the destroyer? The fact, if admitted,
that under other circumstances we might have been what
others are, is no argument that all circumstances arc indif-
ferent, or all creeds alike safe. The apostle does not speak
thus, lie distinguishes between the truth that saves, and
the lie that is damning. He connects the hope of salva-
tion with the belief and love of the truth, and he gives
thanks on behalf of those — surely teaching them to be
thankful themselves — whom God had chosen, and who by
the gospel had been called. Only be sure that you have
been brought to know the truth spiritually, and that
you are able to give a reason for your faith and your
hope ; then care not for the taunt, — " you believe just as
your fathers and mothers believed." None the worse surely
for your faith, if these loved it before you ; and only an
additional reason for thanksgiving to God's preventing
goodness, who, purposing your salvation, anticipated your
own choice and counsel; and so early familiarised you
with the lessons of wisdom, that your decision at length
for God and for truth seemed easy, and your very preju-
dices have seemed to be on virtue's side. But it is well,

DISCOURAGEMENT NOR EXCUSE.

159

howsoever you derived your convictions, ^vllen you can
say, like the ];»eo}>le of Samaria to lier who first guiiU-'d
thcni to Christ: " Xow we believe, not because of your
word, but we have leard him ourselves." So, however
led by pareu, <, or led by pastors, bless (Jod if you liavo
heard and proved the word to your own cont(;nt. And to
him wlio would say — "Had you been born amouL,' ;^^aho-
nietans, you would have been a ^Mahometan ; liad you
been trained a lionianist, you mi.uht have lived and died u
Ilomanist;" let it bo your reply: " Possibly so it mij^lit
have been ; but it is not less cause for -ly humble grati-
tude to Him who makes me to differ, that the Uible and
not the Koran came into contact witli mv mind, and that
I was trained to know the true traditions of tlic inspirid
word of life, and to turn a deaf ear to those inventions of
men which might have corruptcil my lieart, and perilled
my soul." Do men less value civilisation because it may bo
true that, if born in other times or in other circumstances,
they might have been contented with what now they
would esteem as barbarism ? Is liberty the less prized, or
is the distinction between freedom and bondage less real,
because the degraded vassal of tyranny loves his chains,
or in other circumstances luight have been as free as we
are? Our thanksgiving for distinguishing grace is to in-
clude the circumstances of our lot, tiie means, the appli-
ances, the Providential arrangements, whereby the result
on which we congratulate ourselves was brouglit about.
Paul blesses God for electing love ! We can do this with-
out despising others, and without extolling ourselves.
2. "We see how eternal election, so alarming to many,

ICO

ETERNAL ELECTION NO

may be viewed as a iloctrine fraii^L^lit witli comfurt. Only
know your election ; wliat is this but to know that God
loves you, tliat his covenant is establislied witli you ?
"What a repose to the soul, and what a stimulus to s[)iritual
action, that every j,'ain nuulo in the si)irituid life is the
development of an eternal purpose of fjracc ! — that every
step taken in the 8i)iritual journey is a nearer ai)})ro;uh to
a blessed consummation infallibly secured ! Only let our
election be once made sure by our calling; and let our
calling be proved by the appropriate tests. And hence,

3. We may observe how different a thing election is, in
its connection with life and practice, from what by many
it is supposed to be. It is no less an election to holiness
than to glorv. AVe cannot know that God hath chosen us
or others, apart from the consciousness or perception of the
fruits of faith, and progress in sanctilication. Wiiat a
motive liere to holy diligence ! what an answer to every
plea of indolence, or false security, as if once elected and
knowing ourselves the elect, we may conclude to live as
we list ; On the contrary, the value of holy deec^s is en-
hanced by this, that they are proofs indispensable of a
title to heaven. Xor, surely, are Ciiristians less likely to
love God, — and love is the fulfilling of the law, — when
they have once attained to the knowledge that God has
first loved them. Surely the certainty, as well as the
greatness, of the provisions Divine love is seen to have
made for our safety and happiness, must operate by a
sufficiently natural and intelligible law to induce a grate-
ful ingenuous obedience.

And we see that the passage just expounded proceeds

DISCOURAGEMENT NOR EXCUSE.

IGl

il3
'11-

a
to
leu
lias
llie
ivo
a
te-
ds

;

on this : " Tlierefore" says the apostle, " stand fast ; " just
as elsewliore he makes tliis practical appeal to the hearts
of Christians (Col. iii. 12) : " Put on therefore, as the
elect of Ciod, holy and helovod, howels of mercies, kindness,
humhlencss of mind, meekness, ... If any man have a
quarrel against any : oven as Christ forgave you, so also
do ye."

4. In its aspect on the inquirer as well as on the man
alreadv leading the Christian life, the decree of love has
really nothing to discourage. Election is not God's taking
one and refusing another, of those who seek, and seek
perhaps with like earnestness. So some picture the
matter, and others wantonly misrepresent it. Election is
the cause of any one seeking — it hinders none who seek
from finding. So that, as wo cannot know our election
but by our calling, the very first or incipient desire God-
wards and heavenwards is a symptom of the Divine favour
for us. The decree bars the access of none who would
come, nor docs the condemnation of any sinner rest on
non-election. The invitation is indefinite to all. Instead
of being discouraj^ed because God has not alike loved and
chosen all, oh, let it encourage and excite us, that God has
loved any of our race whatever, yea, many ! and that sure
as the connection established between God's plans and
their accomplishment, is the connection between faith and
salvation, between holiness and heaven, between seeking
in earnest and finding ! The very sovereignty connected
with the freeness of God's choice is calculated to inspire
hope into the breast even of the chief of sinners. For,
since it is not foreseen faith or holiness that determines

»ll

162

ETERNAL ELECTION, ETC.

the Divine decree, or is acknowledged as the cause of the
Divine choice; seeing that out of a condemned world God
saves whom lie will, and llis decree of salvation is a decree
to save by 'anctifying ; the unsanctified may venture to
hope — the most unsanctified need not tlespair. " I will be
gracious to wIiott. I will be gracious," silences every claim
of comparative merit ; but it should equally prevent every
feeling of despondency. Jehovali may will your salvation,
oh sinner; and who shall let it ? Nay, take not merely hope,
but certainty, from his pi'omise, if only you lay hold on it
believingly, penitently. Tlie husbandman may sow and
never reap ; yet on the general probability of gatluiring he
goes fortli, bcjaring the precious seed Had yoii no more
ground of liopo than he, tlie part of wisdom would be to
seek, to try — to knock at the door of mercy. Ikit you
have greater ground of confidence than this : " they that
sow to the Spirit" ever reap; "they that seek shall find."
" All tliat the Father hath given to me shall come to me ;
and him that comuth to me I will in nowise cast out."

XI.

WALKING WITH GOD, A.v'D IT.S HAPPY ISSl'E/

" And Knoch walked with r.od : aud he w^as not ; fur God took him."

— Gen. V, 24.

" Vanity of vanities ! " siii<l the rroacher ; "all is vanity."
Nearly tlie whole of tlrf. chapter may be said to be a com-
lueiilary on that tleclaration, as applied to human life, and
earthly affairs. In how short compass is included all that
the Si)irit of God has seen it meet to record of the ^a-eater
part of those patriarchs wl'o lived between Adam aud
Noah ! Long as was the life of those men, and very long
as that of some of them, tlieir birth and their diath are
here separated oidy by a few lines. " And he died," is the
aflectiiig close of tlie little narrative of one after another.
Evtu the huti"^ Methuselah, over wlujm nine hundred
sixty and nine years rolled in long aud weary succession,
passes Irum us with this brief memorial, " he died." Was it
because their lives were so unprolitably spent, that nothing *
was judged to bo worthy of record ? Or was it because, in
their times, no important addition was made to the stock
of revealed truth— no further light thrown on the designs

•Preached in Glasgow, on Oct. 14, 1S27, on occasion of the death of the
ftuthor'.s father, the Kev. William WillL.

^S'

16t

WALKING jriTH GOD,

■l

?! .Jfe

of mnrcy, obsciiroly intimated in the first promise, and
unfolded by subsequent events, which were tlierefore
jud.i,'ed more deserving of ta phice in the sacred history ?
Whatevei may have been the reason, we are sure, at least,
it was not because during those successive generations
there was wanting a like variety of incid(^nts, a like mix-
ture of good and evil, to that which che([uers the life of
men now. Enos and Cainan, .Tared and Methuselah, liad
their jdeasures and their pains, their joys and their griefs,
just as Abraham and Jacob Imd. They liiid their active
days, and the days when they leaned on the stalT, and sat
at the door of the tent. Once the cultivators of the
ground, they at length looked on, as otliers handled the
implements they could no longer wield. Tliey married
and gave in marriage, they built and they planti^d, they
sowed and they gathered, tlujy rcrred altars, and slew
sacrilices. lUit when gone by, how short does their long
day api)ear! What a little i)urtion of the line (tf time
does it Jill up ! " Their love, and tlieir hatred, and tlieir
envy, are now perished, neither have they any more a
portion for ever in any thing that is done under the sun."
The short sum is this : they were born — they lived a while
— they died.

But who is this of wiioni the sacred historian speaks in
somewhat different terms ? — whose character is recorded as
well as the fact that he lived. It is Enoch, the seventh
from Adam, one who, though subject to p. like vicissitude
of lot witli the rest, death excepted, rose above them all
in piety ; and whose example as well as name shall be
held in everlasting remembrance. By him the lessons of

AND ITS IljrrV ISSUE.

165

III

ilS

lull

Ibe

religion uhicli Adam had tnu^dit liis children liad been
treasured up with still greater care than the lessons of
liushandry : and, at the termination of Ids course on earth,
the review of the wliole, alas ! in most cases presenting
little that is valuable, jn-esented in his, little but what was
truly so. Keligion liad been the ol)ject, not of his oc-
casional thoughts, but of his supreme attention and desire,
Not a few days at the end of his life had he remembered
liis Creator : his remembrance of the Lord gave the lead-
ing colour to the line of liis history, so that everything else
is sunk in the recollection that " lie walked witli CkxI."

Honourable attestation! infinitely metre honourable
than if it had stood recorded tliat he had associated with
princes, or himself liad conquiired kingdoms. It pleased
God to distinguish with his .'•inguhir favour, at the closo
of his jiilgriimge, the man who liad so lioiioured Him
throughout its duration. " He was not ; for God took him."
" He was not found," says the writer to tlie Hebrews. The
expression in tlie text may denote removal from the earth
by deaih or otherwise. "Joseph is nut:" " Rachel weep-
ing lor her children, because they are not." Enoch,
thougli he may be said to liave de))arted this life, died not,
in the ordinary .sense of tlie term. His body was changed,
doubth.'ss, an the bodies of tlioso are to be who shall re-
main on the earth to the ti'iic of the resurrection. But,
Mhile yet united to his soul, it was glorioush' translated to
the mansions of tlie blessed al.)Ove. This was a rare and
happy lot. It was the lot of this individual alone, and
cue other besides. Yet it is only in the manner and cir-
cuiustuuccti of the ohauge, that these stand distinguished

: :<

166

TVALKING IFITII GOD,

from other saints. To die safely and liappily, is nearly
the same as not to die at ull= Our blessed I/)rd has
eni})hati(3ally said, "Tie that belie-. etli in nie shall never
die." And how often, when the believer has l)een one
wlio has walked with Clod for a len«;th of time, are tlio
painful circnmstances of death so niitij^'ated as to render it
something like v translation — so peaeefnl — so joyful — so
trium])hant ! 1 say often, not always : and I speak con-
cerning snch as have walked with God eminently, and for
a length of time : For tliere is a kind of religion, tliat can-
not be expected to lead to snch a liappy i.s.^ue. Some die
aafely who die not with ctnnfort. Would wc wish to liave
this last for our lot, let us study well that sort of life
and character with whicli this high and honourable
privilege is so generally connected.

I would then, looking for the Divine Idessing, consider,
in the first jilace, In what walking with (lod consists : and,
secondly, Connnend it to you l)y various considerations,
and especially, by its happy influence on the circumstances
of a believer's death.

I, Let us in(piire what it is 1:o M'alk with God.

T would regard it as including true faith in God, dis-
tinguished fellowship with him, and devoted obedi( nee to
his authority.

The idea of fellowship is that which the word most
naturally .suggests: but, as two cannot walk together, ex-
cept they be agreed, fellowship sup]>oses/nV/uM?)). Now,
tliere is no way of coming to the Father but bv the Son.
God is reconciled to us in him only, and it is when we are

AXD ITS UAVPY ISSUE.

167

incliiicMl by the Holy Spirit to rest on Iliin alone that we
can feul ourselves at i)eaco with Heaven, lie it is who
has "made i)eace by the blood of his cross." Accordinj^'ly,
the apostle nicjitions Enoch among tliose worthies wlio
obtained a good report throtiqh f'uth. "By faitli Kiioeh
was translated tliat lie should not see death ; and was not
luund, because God had translated him: lor before his
translation he had this testimony, that he pleased (Jod."
" But," adds the apostle, " without faith ii is impossible to
please him." Thus we see that, even in the case of the
')iitriarchs, faith in God through the coming jMessiah, was
the grand first principle of all acceptable religion. The
saciitices which they were accustomed to ofler were a C(jn-
stant monitor of sin, and of the necessity of a mediator:
and had they not found peace of conscience in the believ-
ing expectation of that sacrifice by which in the end of
the world Ciaist should put sin away, there could liave
been no haj[)py fellowship with God for thcni. They must
have lived and died untlcr that spirit of bondage, that
slavish fear of the Almighty, which renders the unre-
conciled sinner averse to the tlioughts of God, and
induces lum to drown, if possible, all retlection upon
eternity.

U is of grea,t moment to have distinct ideas of saving
faith. In the man who walks with God, it is another sort
of thing than that v.i^Mie and general belief of the Scrip-
tures in which, it is lu be tiMnd, too many rest satisiied.
It is geneniUy i»r« . by a deep conviction of sin, some-

times l)y great alarm and agitation , the awakened sinner
being made to .^aa, like the jailor at riiilippi, " What

ii' it

L(M'

[!■

i..

m '!

1G8

WALKING JFITH GOD,

shall I do to be saved ? " Though it renders the man
willing to know the whole mind of the Lord, yet it ter-
minates especially on Christ and the doctrines that more
immediately respect his person and work. It includes in
it a persuasion of his ability and willingness to save, and,
along with a persuasion of this, an actual relying upon
Him and the proni'.'.es of the Gospel as given us in him.
Hence it is that faith is sometime:^ .spoken of as a receiv-
ing of Christ. And, in truth, however, it may be conceded
that, metaphysically si»eaking, the faith which is unto
salvation is the sanif.; act of mind that is denoteil by be-
lieving in its ordinary and uniform in>})ort ; we do well
never to lose sight of that distinctive cliaracter which, as
a grace of the Holy Ghost, the Scrijjtures assign to it.
Then; it is Avith great fre(pu;ncy exhibited as taking a
peculiar character from its source, its object, and its effects:
so that there is a myslerious and spiritual union formed
between Christ and every believer — a union so intimate
that in virtue of it, Christ is said to be in believers, and
they in him. To the reality of this union the Scrii)tures
largely bear testimony: and without it there is no com-
inuni(.M. *' / inll come viio him ami sup with hifii " —
" Abide Ml me and 1 in yt)U." And why is it that the
mystery of communion with Clirist is so little valueil, but
because this mystery of the union with him is so little
considered ? But, search the record.", of those men who
have been, distinguished for fellowship with God — take
their sense of this nuitter. Why, the union of which I
speak they considered to lie at the foundation of every-
thing : and such a faith as does not receive Christ into

//AT) ITS UAPPY ISSUE.

1G9

the soul, to dwell there hy his Spirit, they considered as
•" no faith at all.

As agreeing with this, we may notice how the writer to
the liehrews speaks of faitl;, in that cliapter to wliieh
I have already referred as containing the record of the
worthies of former times. " Faith, ' says he, " is the sub-
stance of things hoped for, the evidence of things not
seen." Tt is the substance of them — it brings spiritual
and eternal things near — gives tliem a presence, a sub-
stance, a convincing evidence in the mind, so that they are
seen to be important and momentous beyond all otliers.
And to a like purpose arc the words of John, " He that
believeth on tiie Son of God hath the M'itness in himself."

I am the more particular in urging these views, because
much of the soul's conjfort depends o!i them ; and to loose
or hiaccurate conceptions on this subject may be ascribed
thttt want of spiritual enjoymcEt in life, and that want of
assurance in (U^ath, whicli many amiable professing Cliris-
tians have so often to deplore.

In the second place, walking with God, iiicludes liabilual
fellowship with Clod, consequent upon this faith in liini.

To tliose in whom deep convictions of sin have led the
way to a peaceful reliance on tlie promises of the (Jospel,
it is not wonderful that udigion should appear the principal
end and business of tlu^ir lives. They who have not that
convincing impression of s[)irilual things whicli true faith
implies, may regard as fanaticism the fblloving hard atter
God : but, on the part of believers, tliere is a blessed
traffic carried on with heaven, wliich yields the most
certain and iflorious returns. AMiile

Ml\

any

'ho

ill

170

WALKING JriTII GOD,

will sliuw us any gouJ ?" their prayer is, " Lord, lift ou us
the light of thy countenance" — "the desire of our souls
ia to thy name, and to the renienihrance of thee." Head
the cxjierience of ])avid, — read the Sonj,' of Solomon, — and
learn there that God deals familiarly with men ! And if
some in every age, encouraged by these delineations of
true godliness, have made it a i)rincipal aim of their lives
to experience much of the gracious iireaence of Christ — if,
not contenting themselves wilh superficial views and at-
tainments in religion, they have longed to bo brought into
the ban(pieting-house, and to behold the glory of the L(jrd;
have sought to come near to a reconciled God, ami to have
the joyful experience of feeling llim coming near to their
souls — if they have exulted in the near access and delight-
ful communion ; or have mourned when the God in whom
was all their desire, has seemed to cover the face of his
throne with a cloud, or, in the language of the Song, when
their "beloved has withdrawn Himself, and has gone" —
call it not enthusiasm ! L*!t God be true, and every man a
liar. There is such a fellowship, — there are these views
of the glory of the Lord — there is the stirring of the
gracious affections, and the melting of the soul, ami the
joy unspeakable, and the heavenly transjjort. And, ou
the other hand, there is the withdrawing, the cloud as well
as the sunshine, the painful experience of deadness, and
darkness, and distance. If there is sometimes the blessed
satisfaction, " Lord, it is good for us to bo here ; " there is,
too, the mournful cry, " Ihing my soul out of prison." If
there is the boast in God, there is also the complaint,
"Lord, how long! — God, my soul is cast down in me."

AND ITS HAPPY ISSUE.

171

tlui

lio

•ell

iiii'l

Jblid

1) is,
If
jut,

In this various expciicuco, lies mucli of wliat is pi rly
tornu'd " walkiuj,' with fJod." And lot it not be thought
tliiit this i.s a kind of religion whi(!h may do for the
closet of the man \\\\o lives retired from the bu-stle of
th(! world, but is not i)racticable to other n..eji. I say
not that every true believer has equal opportunity of
holding high converse with Heaven, in meditation and
prayer. Often sincere Christians are contented with
scanty measures of spiritual enjoyment ; and the con-
sequences are mournful ; but it is a vain plea that there
is not time or place. God is noi confined to temples
made with hands. It is not oidy in the hours sacred
to devotion thai the ('hristian realises it : It may be
on the road as well as in the closet. The mo.st striking
experience of this kind that ever I read of, was that of
an eminent Christian to whom God appeared when he was
on a journey, and accomplished the jiromise, "I will mani-
fest myself unto him;" accomplished it in such a signal
and overpowering manner, that he ever afterwards tlunight
of that as a day of heaven, illustrating to him what (iod
is, and what are his riches in glory, more than all his
former reading, and study, and prayer. ]>ut ordinarily, it
is just in the diligent use of the word, and in a diligent
waiting on insVituted ordinances, j)ublic, private, and
secret, according to our opportunity, that this fellowship
is to be nuiiutained, and the .seals of th(i Divine love en-
joyed. Of these ordinances it is that the believer says,
" lie maketli me to lie down in green pastures : he leadeth

me beside the still waters.

Tell me," .savs the church,

at.

Idressing herself to Christ, " thou whom

j\'

172

WALKING WITH GOD,

lovetli, where thou fecdest, wlicre thou niakcst thy flock
to rest at noon : for why shoukl I be as one that turneth
aside by the flocks of thy companions?" The reply is,
" If thou know not, O tliou fairest among women, go thy
w.ay forth by tlie footsteps of the lloek, and feed thy kids
beside the shei)lierds* tents." Ask the Christian, where
he lias met with Christ, where he has walked in com-
munion with him ? " In yonder church, or in yonder
ground," will he say, " while I listened to the tidings of
the Gospel, or while I joined in the songs of Zion : how
my heart was enlarged ! how my affections were moved !
how my spirit rejoiced in God my Saviour!" or "yonder,
at the communion table, I was brought into the Itanrpiut-
ing-housc, and his banner over me was love. Nay, in that
little r(jom, where I met with those men of prayer, and
as I bowed the knee along with them, how my soul was
wafted to heaven, and my eyes moistened with tears!"
Ah, the joy of those tears, and the delights of that
spiritual elevation ! " Nay, yonder also," says the Cliris-
tian, " as I walked by the way and was sad, Jesus drew
nigh to me, as to the two disciples of old, and opened to
me the Scriptures. While I mused on the words of life,
rid on the hopes of heaven, he gave me to see a glory in
these subjects I neve saw before." " I found Him whom
my soul loveth : I held him, and would not let him go."

But, thirdly, walking with God, includes unreserved
devotedness to him.

It is a great mistake to think of that spiritual enjoy-
ment which is found in communion with God, as if it were
not of practical value in its influence on the heart and the

AND ITS HAPPY ISSUE.

173

life. It cannot be tliat a man may bo mucli in the
Divine presence, anil not take on soniethin;,' of tlie Divine
likeness 1 No ; true converse witli Ciod lias invariably
a sanctilVin"' efl'ect. In tlie communications of men with
one another, how great is tlie intluunce on each which
their converse reciprocally produces ! " Kvil communica-
tions corrupt good manner.^ — He that walkcth with wise
men shall be wise." Oh then, though our goodness
e.xtendt'th not to God, yet, on the othi.'r part, how can the
person who is much with llim fail of being the most
devoted in holy obedience ? Tiiere are views and feelings
that come into operation in tlio believing ami renewed
soul, to which the mere formalist, and the mere moralist,
are strangers — views and feelings whose tendency it is to
make the Cliristian most jealously watchful against sin,
not only against outward acts of sin, but even the thought
and the i)urposc of it. The impression which he has of
the evil of all sin, as opposed to the holy nature and will
of God; his very experience of its effects, in interrupting
that communion with Heaven which he values above all
earthly enjoyments ; his desire to abound in the fruits of
faith, and to keep his evidences clear : these are habitual
feelings and desires with the renewed man ; and these,
converse with God is calculated to strengthen and con-
firm.

Accordingly, when we look to the Scripture saints, or to
the recorded experience of those who have walked with
God, in later times ; we find them as much exercised unto
practical godliness as to comforting fellowship. Of what
kind are those longings after his Almighty Father and

^^\.^%

^w.

IMAGE EVALUATION
TEST TARGET (MT-S)

SL/.

1.0

I.I

1.25

!f IM IIIIIM

2.0

U III 1.6

<r ^ q^ ^

Photogi'aphic

Sciences

Corpomtion

23 WEST MAIN STREET

WEBSTER, NY. 14580

(716) 872-4503

€3

,.<~ ^

4iJ

174

WALKING WITH GOD,

Friend which David so often ^ours forth from his ardent
heart ? Does he long for the peace of God only ? Does
he not long also after purity ? — Is it not the same man
who says, " A day in thy courts is better than a thousand "
who cries also, " Who can understand his errors ? cleanse
thou me from secret faults " ? Are his lamentations after
an absent God more affecting than his mournful acknow-
ledgments of indwelling sin, "Against thee, thee only,
have I sinned " ? — The truth is, the more the light of heaven
shines into the mind ; and the more the love of God is felt
in the heart ; the more clearly does the Christian discern
remaining evil, and the more sensibly does he feel and
bewail it. While the mere moralist is happy, if his out-
ward life is on the whole pure ; the humble and contrite
one, in having to tax himself with wandering thoughts,
languid zeal, or abated vigilance against evil — feels that he
has sufficient occasion for renewing his errand to the
throne, and his resolutions to follow holiness. "I hate
vain thoughts ; but thy law do I love — Hold thou me up,
and I shall be safe : and I will have respect unto thy
statutes continually."

Behold here one of the mysteries of the life of grace ! —
a mystery in the eyes of the man that knoweth not these
things, — that the more the Christian is assured of his
interest in the new and everlasting covenant, instead
of being the less humble and watchful, he is just the more
so. Gratitude and love, the sure accompaniments of faith,
are the motives of his obedience : and every augmentation
of privilege brings with it an increased sense of obligation.
So much is this the case, that a man who cares about the

i \

AND ITS HAPPY ISSUE.

175

f '
k

letter only of the Divine law, and about pleasing men —
were he to read the charges which the believer often
brings against himself, in his dealings with his God, and
his own heart, as they are to be seen in the recorded expe-
rience of the Scripture saints, or others — would be per-
plexed to know what all this meaneth ; and would conclude,
were there no other evidence before him, that, of a truth,
these men must have been either very bad or very hypo-
critical. Is it not Paul who exclaims, " The law is spiri-
tual ; but I am carnal, sold under sin : for that which I do
I allow not ; for what I would, that do I not ; but what I
hate, that do I " ? Was Paul then a loose liver ? — ;the man
who, when he spoke of the earthly-minded and the volup-
tuous, spoke weeping, and characterised them as enemies
of the cross of Christ — he who could say, in humble yet
confident appeal to the Thessalonians, among whom he
had conversed, "Ye are witnesses, and God also, how
holily, and justly, and unblameably we behaved ourselves
among you that believe." And again to others, " I have
coveted no man's silver, or gold, or apparel " ? And so,
in the experience and aims of later Christians, how much
warring against corruption ! how much contrition ! how
much abhorrence of themselves ! what prayers ! what
resolutions ! what vows ! what readiness to ascribe spiritual
discomfort as well as outward chastening to their own sin-
fulness, and to acknowledge that God afflicts less than
their iniquities deserve ! Walking with God, in short,
comprehends this as an important part of it — a regard to
His commandments — a conscientious regard, as helped of
God, to the greatest and also to the least of them. " I

176

WALKING WITH GOD,

will delight myself in thy commandments, which I have
loved."

11. I come now, as proposed, to commend to you walk-
ing with God, by various considerations.

I might speak of it as the highest honour. — If to have
conversed with kings is counted a matter of boast, how
much more has he, to whom it is given to converse with
his Maker, cause of rejoicing! As much as Moses was
honoured above the rest of the Israelites, in being called up
to the mountain and receiving directly from Jehovah the
message which was to be conveyed to them, so much is
that man honoured above his brethren whom God is
pleased to distinguish with these high manifestations of
his favour. With him is the "secret of the Lord." His it
is " to eat of the hidden manna : " his is the " new name
which no man knoweth saving he that receiveth it."
"While yet in the wilderness, he tastes of the grapes of
Eshcol, and sees from afar the good and the pleasant land.
"Would you then seek the truest honour, seek ye this : It
was man's chief honour in paradise — it will be the very
glory of heaven — to walk with God.

I may commend it to you as a source of pleasure — a
pleasure in its nature pure, sublime, substantial, imperish-
able. What compared with this are the pleasures of the
worldling, and of the sensualist ? They are a canker that
wasteth, a serpent that biteth — a little while, and they
who have set their hearts on these will mourn that their
gods are lost, and that their flesh and their body are con-
sumed. Here is a wine that cheers without intoxicating,

AND ITS HAPPY ISSUE.

177

pleasure that satiates without tiring, gain that enriches
without becoming a snare. Nor think tliat when a man
sets his heart upon those spiritual enjoyments that are to
be found in fellowship with God, he must debar himself
from the innocent enjoyments of this world : these he will
use with increased relish, though with sanctified modera-
tion. " Godliness is profitable unto all things, having pro-
mise of the life that now is, and of that which is to come."
It is altogether a mistake that the religious man must
necessarily be melancholy. Look to the reason of the
thing: Who should be so happy as the favourite of heaven,
tlie man who' has fellowship with his Maker, who uses
present comforts, sweetened by the Divine blessing, as the
earnest of more uudecaying enjoyments in another state ;
the man who thinks of his God with peace, and looks for-
ward into eternity with triumph ? And look to the fact —
Have not the best Christians, the closest walkers with
God, acknowledged that the pleasures of creation, and the
bounties of Providence, were never to them so productive
of enjoyment, as after they have been brought into friend-
ship with the great Creator and bountiful Giver Himself ?
The mercies which before were tasteless, have now a charm
of a peculiar kind, when God is seen in all, and felt in all.
" Come and see," is the joyful language of the Christian.
" Oh, taste and see that the Lord is good " !

But I would, chiefly, recommend the cultivation of that
spiritual and experimental religion of which I have been
speaking, as having a most happy influence in preparir •
us for comfortable dying. Nothing — nothing will support the
mind in the prospect of dissolution, but true vital godliness.

178

WALKING WITH GOD,

I am not speaking, at present, of extreme cases or excep-
tions. I speak not of death-bed conversions, which, with-
out doubt, sometimes occur. But we speak of what is to
be expected, and what we are warranted to expect ; and I
would impress it on your minds that, however we may
be satisfied with superficial views of religion and super-
ficial attainments, while we are looking as from a distance
to that great change which awaits us, — only well-founded
confidence in Christ, and that evinced and proved by
some experience of the peace and joy and purity that are
to be found in walking with God, will prepare us for
relinquishing the world without regret, and entering on
the new and untried scene beyond it without terror.

The contrast is hardly greater between the death of
the careless sinner, and the believer in Jesus who though
late has come to him ; than between the death of the late
convert, and the man who has long proved the armour
with which he is called to contend against the last enemy.
Well it is, we know that even the grain of saving faith
will neither be lost nor rejected : and let us never forget
that in every case, as well of him who has lived the
nearest to God, as of the late repenting prodigal, it is the
righteousness of Christ alone that justifieth : it is not the
experience of either : No ; neither in whole nor in part
does this come into reckoning on the great point of justifi-
cation or acceptance : But ah ! what a difference in point
of comfort and of evidence ! How fearful is death still to
him who has been little trained to the exercises and the
joys of heaven ! How loath is he to quit the world who
is yet little weaned from it ! and to whom the question is

TirniVi

«^,l

AND ITS HAPPY ISSUE.

179

still occurring and again occurring ; What if my faith is
not true ? what if my love is not genuine ? and what if
after all death is to convey me to outer darkness ? I trust
I have come to Christ, but assuredlv I have not walked
with him. — I would hope I am depending on his grace,
but it is true, at least, I have little prized his friendship !
— Compare him with the man who feels himself, as he ap-
proaches the borders of eternity, approaching to those
objects round which his heart has long been entwined, and
with which all his tastes and feelings have become con-
genial — who has long counted heaven his home, and this
world a strange land, a howling wilderness — who, while
his trust is only and wholly in the merits of the Eedeemer,
has this evidence that his faith is true, that he has felt,
and felt often, the joy and peace which are its sure effects :
With what composure, with what desire, with what triumph
does he enter the dark valley — scarce dark to him ! There
is no trepidation, no hurrying bustle, the indication of
conscious unpreparedness. The business of his day of life
is done : and he is ready for the journey. He knows that
He who has been his guide throughout the rest of the
way will be his rod and staff in this closing stage of it. A
passing cloud may go over him; but the star, which at
first directed him to the Saviour of sinners, appears again
as he comes nigh the place wdiere Jesus is. In the twink-
ling of an eye, he finds himself in the light ineffable,
not by the side of the humbled babe of Bethlehem, but in
the presence of the King, in the company of cherubim and
seraphim ; the song which he had begun on earth ex-
changed for the harp which he shall never lay down.

180

WALKING WITH GOD,

In tlie review of this whole subject, may not some find
a lesson of reproof? The reason, we see, why so many die
witli little comfort, is with themselves. I am not forget-
ting that Christians have sometimes departed in a frame of
mind very different from that of triumphant assurance :
but the general rule unquestionably is that they wlio have
lived to God die happily. How strange is it then that
many should be so indifferent about securing this happi-
ness, when they know, or ought to know, that the way to
God tlu'ough Jesus Christ is as open to them as to any
who have already found access ! But, besides the impro-
per views wliich are formed of religion itself, we are to
account for the culpable security of professing Christians,
from the influence of the world, and the artifices of Satan.
Against these, be watchful. Eemember that "the
friendship of this world is enmity with God ; " and better
is it to encounter any worldly inconvenience, than to for-
feit communion with Him. See that time be secured for
the special exercises of faith and devotion. Resist the
diversions by which the great adversary would turn you
aside from them. Leave not these precious opportunities
to the hazard of circumstances ; let them have their place
in your fixed arrangements. Assuredly, all the time which
yo» thus devote will be found to have been limited enough,
when you come to die.

I would only farther, in my direct improvement of the
subject, notice, as suggested by it, the advantage of early
religion. To have much comfortable experience in the
ways of God, we must begin betimes. Calculate not on a
death-bed repentance. Though you could promise your-

AND ITS HAPPY ISSUE.

181

selves tlie power and opportunity for this, which you can-
not, docs it content you to be saved as by fire ? " Blessed"
indeed, " are the dead which die in the Lord ? " But who
are they on whom this blessing is so emphatically pro-
nounced ? The following words show that it it is mainly
applicable, and in its highest import, to tliose who have
fought a good fight, and evinced their faith by a course of
obedience : " Yea, saith the Spirit, that they may rest from
their labours ; and their works do follow them."

the
jarly

the

Ion a

rour-

I know, you have anticipated my reference in these
thoughts to my aged relative now with God, whose re-
moval from us I this day mourn, and iu mourning for
whom T feel assured of your sympathy. Of the observa-
tions which have just been made, his life and death were,
in no ordinary degree, illustrative. His religion was of
that fervent kind which I have described. Few, I may
venture to say, have walked more closely with God ; few
have tasted more abundantly of those spiritual pleasures,
or more ardently and perseveringly sought them.

My father's religion began early, was deeply laid, and
solid. ^Like Timothy, whose faith dwelt before in his
grandmother Lois, and his mother Eunice; it was his
privilege to be brought up under a very pious mother,
whose greatest anxiety concerning her children was about
their salvation. He had been deprived of his other parent
at a very early period of his life, and was thus the more
dependent on her instructions : and, happily for him, she
felt it incumbent on her to be doubly painful. He used
to think with much interest, and speak with warm affec-

I v

,->^— T liT'-I ^ lu

mmm

^^ i

182

WALKING WITH GOD,

tion, of her eminent godliness, and her deep concern about
his best interests. It may be useful as an encouragement
to mothers, to state that it was her practice to keep up the
worsliip of God in her family morning and eveniug ; and
her son remembered, even to his old age, her prayers, often
accompanied with many tears.

It frequently happens that those, who are thus re-
ligiously trained in early life, slide by a comparatively easy
and almost imperceptible process into the possession of the
comforts of the Gospel, and the habits of Christian char-
acter, without being subjected to any severe exercise under
the terrors of the law. But it was not so with him. He
was probably, as I know he thought he had been, the sub-
ject of the saving operations of the Holy Ghost even in
early boyhood : but when somewhat advanced, though still
a young man, he was the subject of a very painful law-
work, under which he was made to know the terrors of the
Lord, and to say, " What shall I do ? " For many weeks,
almost every thought was engrossed about the state of his
soul. The interests of eternity were felt by him in their
momentous value. Though he had been of most regular
habits, he saw that in himself he was a helpless sinner —
every page of the Bible seemed to speak wrath to him.
Such an efiect had the terrors of the Lord upon his soul,
and also upon his body, that his situation attracted the
anxious concern of persons of his Christian acquaintance.
He, at length, found joy and peace in a believing accept-
ance of Christ, as exhibited in the promises of the Gospel.
But the exercise of soul through which he had been made
to pass, left impressions of the serious importance of

AND ITS HAPPY ISSUE.

183

iner —

him.

soul,

d the

itance.

ccept-

ospel.

made

■ice of

spiritual things upon his mind, which were never
efiacod.

Some of the first evidences of his regeneration which he
perceived, were a love to tlie people of God, and a delight
in attending on Cliristian ordinances. He joined himself
at an early period of his life (it was about sixty years ago)
to a society fur prayer and fellowship in this city, com-
posed, as I have heard Idni relate, of five individuals besides
himself — all of them old men, any one of whom, he said,
might have been his grandfather. "When he M'as intro-
duced to these pious persons, two of them were appointed
to converse with him, I presume according to their cus-
tom, one of whom expressed his agreeable surprise at this
indication of a decidedly serious taste in so young a man,
and facetiously asked him, if he would not prefer to spend
his hours of recreation in other entertainments with per-
sons of his own years. He used to recollect with much
pleasure, the heavenly hours which he spent in the com-
pany of these men of prayer.

In a mind so impressed, it is natural to suppose, the
thoughts of giving himself to the work of the ministry,
would be solemnly entertained, and, only, after mature de-
liberation, adopted. He observed the leadings of Provi-
dence, and considered himself as it were shut up to prose-
cute learning with a view to the sacred office. AVhile a
student of Divinity, he occupied a situation as tutor in a
family in the south country, where his charge mainly con-
sisted in superintending the education of one young gentle-
man, of amiable manners. Here, his labours and prayers
were as anxiously directed to the spiritual improvement

184

WALKING JVITU GOD,

of his pupil, as to his culture as a scholar ; and my father
remarked with much gratitude to God the decided evi-
dences of a blessing having attended his pains — happy
presage of his future usefulness !

Soon after his license, my deceased relative was invited
to the charge of the Congregation of Greenock ; and about
the same time, having been sent to preach during a few
Sabbaths to the congregation of "Well's-street, London, ra-
ceived a call to take the charge of their souls. Both calls
were unanimous j and were to him the occasion of much
spiritual exercise : the former was preferred. The day of
his ordination in Greenock was recorded by him as a day
in which he had enjoyed an eminent down-pouring of the
Holy Spirit, and much inward consolation. He had other
early tokens of the favour of his Divine Master, and seals
of his ministry.

How largely hisi time was devoted to the searching of
the Scriptures of truth, and to converse with God, might
almost be inferred from the delight with which he was
accustomed to address himself to Christians, and the ease
with which he applied, out of the word of God, the conso-
lations and directions suited to their various cases. But
those only knew his intense ardour in the study of the
Bible, and the cultivation of this retired heavenly fellow-
ship, who were near him and about him, the witnesses of
his daily habits. His closet was a Bethel : the word of
God was scarcely ever shut on his table, or out of his hands ;
and often when intruded on, he was found in tears. — In
the enjoyment of the fulness of the Spirit, he could not
refrain from uttering forth the praises of his God and his

AND ITS UAPPY ISSUE.

185

longings after him ; and his musings gently audiljle, and
in his case too habitual to be ascribed to doubtful motives,
■were calculated to make a solemn and interesting impres-
sion on the minds of all who were by.

It was his custom to read the whole of the Scriptures
four times, occasionally, I believe, even six times in a year.
And I need not tell you, my respected hearers, who had so
often the opportunity of observing it, how readily and
accurately he coild quote the words of the Holy Ghost,
to the very last. His discuai '^s in general abounded with
Scripture illustration, and, liaving early taken up the
opinion of the good Halyl urton in favour of the abundant
use of Scripture language, he S'^arculy seemed to feel him-
self happy in giving forth t'"'0 ov three statements of his
own, without subjoining a confirmation of them in the
very words of the Spirit. He minded little the ornaments
of composition, though possessed of a powerful imagination
which, with a little pains, might have commanded them.
With him, the intellectual exercise of study was largely
merged in the spiritual and devotional, and, when employed
in preparing Divine truths for others, his attitude and
countenance showed that he was feeding upon them himself.

Of his faithfulness in his other ministerial duties, and
especially in annual visitation an^l catechising, during the
long period of his incumbency, both in his first and his
latter charge, he has left a testimony in the consciences of
many.

But it is a higher praise that the character of the
minister was supported by him, in a very exemplary de-
gree, when not eni^loyed directly in his professional duties.

Mi
Mi

186

WALKING WITH GOD,

The spiritual character of his conversation was \vhat few
who had ever been in company with him failed to remark.
You could hardly speak on any subject to him, but he took
occasion to introduce pious sentiments, and so naturally
withal, that they appeared anything but forced or un-
seasonable. His piety was accompanied with cheerfulness,
yet not with levity — and the slightest approach to indecent
conversation — alas ! too common among some of no suudl
professions — he checked in a moment. There was no
point that seemed a more settled one with him, than this
— to carry his religion about with him ; to urge it offen-
sively nowhere, but to own it with manly courage any-
where.

I might mention, in connection with the spirituality of
his conversation, his temi)erance, which was of the strictest
kind, uniform and invariable.

Another leading feature in his character was uprightness
— stern, unbending uprightness. Here was, in fact, the
side on which it was most easy to take advantage of him.
He was so ignorant of the world's cunning, and could so
little conceive even, of the devices and intrigue of men of
double mind, that persons, however inferior in intellectual
capacity or in dignity of moral and Christian character,
could, if possessed of a little craftiness, or worldly policy,
almost as easily impose on him as on a child. For such
he was no match. I could mention some incidents strik-
ingly illustrative of this part of his character, but I fear to
be tedious.

None were more willing to allow him the praise of
honesty than some of the very men with whom, twenty-

■i 'i

AND ITS HAPPY ISSUE.

187

50 of

iiity-

eiglit years ago, lie had occasion to contend in his zealous
concern for the principles of the covenanted reformation,
the principles of the Church of Scotland in its hest times.
From the first, and throughout the whole of that contro-
versy, he acted a consistent part ; and with the most up-
right motives. For, instead of Leing impelled merely by
temper, or led hy motives of interest, he lelt the separation
from that respected body in which were many to wliom he
was warmly attached, as a sacrifice that he could have
yielded to only in obedience to the convictions of his con-
science. And, though it fell to him to take a lead on one
side, he unifonnly avoided seehing any advantage from the
schemes or canvassings to which the leaders of parties so
often resort as means of carrying their measures. When
an aged and amiable Father, of the same sentiments with
him, but perplexed in his mind what course to adopt,
asked my deceased parent, " What is to be done ] " his re-
ply, as I have heard him relate, was, " Lift your heart to
God, and seek direction IVoni him : for my part, T have
taken my resolution, and hope to l)e firm." In truth, at
the time when he left the Synod, he did not even know
wliether his congregation would decide in the same
manner."* But he was lixed in his purpose rather to retire
from his ministry, tlian acquiesce in changes which he
could not reconcile with his ordination vows.

* lie was tlion in Greenock. It is h;ir(lly nocossary to say that the
great body of that congregation steadily adhered to him, both from princi-
ple and atfoction. 'Nor, though but a few years afterwards, he yielded to
an urgent and repeated call from another ijtiarter, did he ever cease to
cherish towards his first congregation, an affectioniito recollection of their
kind and duteous attachment, duiing the long period of iLcir connection
with him.

r '

188

WALKING WITH GOD,

The veneration which those I have referred to cherished
for his character to the last of his days, though adopting,
conscientiously also, I believe, different views of the ques-
tions that divided them, was alike honourable to his in-
tegrity and to their candour.

After the division, his brethren of the same side com-
mitted to him the charge of training their students of
divinity for the sacred office, — a charge, however, which,
in a few years after, he resigned into their hands, chiefly
I believe in consequence of their finding it impossible to
supply his pulpit with the ministrations of others, during
the time of the young men being with him, and his sense
of the incompatibility without this of such a double charge,
in the case at least of the head of a large family, and the
minister of a widely scattered congregation.

I may be allowed to add what a gratification I, as his
son, have felt in having heard the affectionate attestations
of pious persons in almost every part of the country where
I have had occasion to preach, and to converse with mem-
bers of the church, to the comfort and edification whicli
they and others have derived from the spiritual and
savoury ministrations of my father.

I only further add, that never did I admire the power of
religion in him more than under the growing infirmities of
age, and during his last afflictions. His soul was as a
weaned child. His patience and meekness were well cal-
culated to commend the grace of God — the more so as his
feelings were naturally strong, and his temper ardent.
How often did he acknowledge the kindness of his Father
in heaven ; and, as to men, never did I hear him utter one

AND ITS HAPPY ISSUE.

189

er of
es of
as a
cal-
ls liis
jdent.
lather
Ir one

harsh expression, under his long confinement and illness,
against any parties by whom he had been injured. Though
of keen feelings he was most forgiving. His " heart was
fixed, trusting in the Lord." He viewed His providence
in every thing, and with a smile often expressed his con-
fidence in the Ruler of all, when he thought of the ingrati-
tude of men, or the faithlessness of false brethren.*

If I discovered any impatience in him, it was in his
longings to be " home at his Father's house," but which he
expressed in submission to the will of God. Often have I
heard him repeating those lines of a devout poet, —

" O make haste to bring me home

To that delicious place,
Where fears and doubts can never come,

Nor clouds to vail thy face." — Erskine.

He has now obtained his desire. He is not — God has
taken him, and like Enoch, before his translation, he had
this testimony, in his own mind as well as the mind of
others, that he pleased God. It was delightful to see him
to the last, holding fast his confidence through liis Lord
and Saviour — calling God " Father," and often dwelling on
the name, — beginning the song of glory ere he had yet
mingled with the spirits of the just made perfect. " Glory,"
was one of the last expressions which I heard him utter ;

* Of his later flock, as well as earlier, he enjoyed the warm affection :
though, in his old age, questions with the local managers caused him grief
— which could easily have been adjusted by candid co-presbyters ; — especi-
ally as he offered reference to arbiters. It was a satisfaction to his family
that the proceedings of what was nominally a " Synod," — though really a
few called together in haste, — were repented of by most of the actors ; and
that a full Synod ultimately expunged the very record, with expressions of
regret and reverence towards their much esteemed father.

;■

i
s

190

JFALKING JFITH GOD,

he thrice repeated the word, and added, " He loved me, and
gave himself for me,"

It is now our part to remember them who have spoken
to us the good word of God ; and, while we glorify the
grace of God in them, to be followers of their faith and
patience. For let us not omit to say, that in describing
the excellences of our departed friend, our time would be
ill spent if this served no better purpose than that of offer-
ing the incense of praise to a spirit now beyond the reach
equally of our praise and blame. In so far as he attained
to a resemblance . of God, he was just what the grace of
God made him ; and to God belongs the praise ; to us the
duty of imitating his virtues, — I trust it has been to the
edification and comfort of not a few among you, that this
congregation enjoyed the last labours of one whom even a
son may be permitted to call a devoted servant of Christ.
It is not yet very many months since he addressed you
with liis wonted recollection and earnestness. — Within
that short time, we liave seen others of the devout and
faithful called away ! On the same day on which the re-
mains of my father were committed to the dust, a good
man was laid in the grave, who officiated for a while
among you in the work of the Eldership, and to whom,
nothing should make you forget that, as a worshipping
society, you lie under very considerable obligations. Hov
large a portion of his time, and labours, and prayers were
given to your interests at an early period of your existence
as a congregation, many of you know. He was a man
who appeared to be very conscientious in all his relative
duties ; and in his diligent performance of his duties as an

AND ITS HAPPY ISSUE.

191

elder, particularly in the visiting of the sick, was exceeded,
I will say, by none of the worthy men around me.

Thus we have call upon call. Not the very aged only,
but those in middle age are removed ; not those in middle
age only, but even in youth and in childhood. Some of
you are clad in mourning for infants of whom God has be-
reaved you, when you liad but for a little called them
yours. Let us be up and be doing. AVhile the door of mercy
is open, let us enter by faith, — let us walk with God. So,
when we shall have finished our course, shall we. also be
received into those habitations of peace and purity, where
troubles and temptations have for ever ceased.

II' mv^iiw^fwwpww^w^fiiBf* i.HinjB i^^fun^'wim^vmv*^

I :i

XII.

NOAH'S FAITH— PROMISE OF THE SEASONS,

" And Noah buildecl an altar unto the Lord ; and took of every clean beast,
and of every clean fowl, and offered burnt offerings on the altar. And
the Lord smelled a sweet savour ; and the Lord said in his heart, I
will not again curse the {rround any more for man's sake : for the
imagination of man's heart is evil from his youth ; neither will I again
Bmite any more every thing living, as I have done. While the earth
remaineth, seed-time and harvest, and cold and heat, and summer and
winter, and day and night, shall not cease." — Gen, viii, 20-22,

It is sad to reflect liow soon tlie history of the human race
becomes a record of sin and misery ! The preceding chap-
ters relate how ah^eady the cup of iniquity was so full as
to have provoked the indignation of the Almighty ruler :
and how sin persisted in with a high hand was avenged
with a flood, which swept from the earth's surface the
existing generation. The event remains a monument of
Heaven's retributive justice, and is pointed to in later
Scripture as a token and prelude of " the judgment of the
great day." Yet, justice was not unmixed with mercy in
those dealings of an offended Creator and Judge. We see
mercy in the long-suffering of God, which, for a hundred
and twenty years while the ark was a preparing, bore with
impious men, and by the ministry of His servant Noah

NOAH'S FAITH, ETC.

193

warned them. "We see mercy also, in a remnant being
spared, and in the promise given to Noah, and in him to
the race, that judgment on so devastating a scale should
not be repeated. For, man miglit have been tempted to
forebode a repetition of the catastrophe : the hand of in-
dustry might have been paralysed, if in sowing his fields
the labourer had no security that he should gather. As if
in anticipation of this fear, it is here announced by the
Almighty that He would not again destroy all flesh as He
had done : — that by goodness, rather than by severity, He
would try his creature man ; and the earth should be a
theatre on which his forbearance and grace should be
manifested. The terms are very remarkable in which this
assurance is given. The prefatory words are such as seem
fitted to introduce a message of denunciation rathe:. The
design of mercy is put on a ground which might serve
more for the vindication of judgment : " I will not again
curse tlie ground any more for man's sake ; for the imagin-
ation of man's heart is evil from his youth " {for, or, as it
may .0 read, thoiigli). It seems like the relenting of a
father, slow to strike : as if God would say, I will not con-
tend against hiri at such odds, as to bring My strength
against his weakness : The depravity so incorrigible by
judgment lot me pity : the appeal from judgment to mercy
I will hear. He shall have his opportunity; the earth
shall be spared to him ; the ground shall yield its fruit.
Behold here the charter by which is held the hope of a
regular succession of tlie seasons ! — here the hold which

even the ungodly husbandman has on the patience of his

194

KOAWS FAITH—

unacknowledged Benefactor ! and — here the promise which
the pious husbandman is encouraged to plead !

It will he a part of our business to show the different
aspects in which the promise regards the one and the
other — the righteous and the sinner. But,

I. It may be profitable to consider the circumstances in
which the promise was made, or, to express it otherwise,
let us consider the gospel of Noah's day, as it is to be
learned from what is testified of him, in the context ; and
especially from the act of worship, in connection with
which the promise in our text was given.

1. It may be observed that Noah is declared to have
been a righteous man ; and his safety was connected with
his righteousness. In chapter vii. ver. 1st, the Almighty
addresses him thus : " Come thou and all thy house into
the ark : for thee have I seen righteous before me in this
generation." We may observe, in this instance, as in
mnuy, that verily it is well with the righteous : and the
Lord knoweth how to deliver the godly out of temptation.

But, 2dly, grace is recognised in the narrative as the
source of his righteousness. It may be remarked, that,
previous to any mention of his personal goodness it is
said, Noah found grace in the eyes of the Lord (chap. vi. 8).
So we are prevented from referring the distinction made
in Noah's favour, or in that of his family, to any inherent
merit, as if he had been any exception to the description
given of the race in general, — that they had all gone out
of the way. He was a sinner in common with others:
nay, after he had learned to walk with God, the history

mmr.

PROMISE OF THE SEASONS.

195

too plainly proves that he was but in a comparative sense
perfect, — not exempt from the moral infirmities which
cleave even to the sanctified :

And so, — 3dly, we remark — that Noah was a man of
faith — faith in a Saviour yet to be revealed, and in the
like promises of pardon on which other believers rely.
Taith was in his case, as in that of others, the spring, in
subordination to grace, of all his moral excellence.

That he was a believer in Christ, besides being evident
from the apostle's assertion that by faith he prepared the
ark — and that he was an heir of the righteousness which
is by faith (Heb. xi.) — is evinced further by the sacrifice
which he offered — as described in the sacred narrative —
no act of will-worship, we may be assured, but performed
according to Divine requirement, and having all its signi-
ficance in its reference to Christ, the Lamb of God, who
taketh away sin. How can we otherwise think of such
an act of worship being so pleasing to Jehovah as that it
should be said, He smelled a sweet savour in it, — cordially
accepted, or was gratified by it ? Can we suppose that
the Almighty delights in the blood of an animal, or the
burning of its flesh on the altar ? Does He need the flesh of
bulls, — or does He drink the blood of goats ? No ! the cattle
on a thousand hills are His. If He smelled a sweet savour,
it was that He delighted in the manifestation of the patri-
arch's faith : or delighted in the forethought of that repara-
tion to His injured law, to be made in due season by the
shedding of more precious blood. This is what propitiated
Divine justice : this is what averted the cloud of Divine
anger, and made the sky above Noah's head serene : On

- -tnwm'iamm'

196

NOAH'S FAITII-

this blood of the Covenant rested the promise of all
spiritual and temporal good. Hence it is worthy of being
observed, that by the Apostle Paul the same language
here used, in respect of the typical offering, is applied to
the true antitypical sacrifice : Eph. v. 2, — " Christ hath
loved us and given himself for us, an offering and a sacrifice
to God for a sweet smelling savour." AVhich leads again
to our remarking, —

4. That Noah is not to be considered, though receiving
promises for others as well as for himself, as standing in
a like federal relation to mankind, or being such a cove-
nant head as Adam was, or as Christ is. It is true, the
promise concerned others as well as himself; and in a
certain sense Noah was a second father of the human race.
The blessing was connected, in the way of gracious rew^ard,
with his faith ; and others are blessed along with him.
So it is in the case of many a good man. He believes and
is saved ; and " his house " with him. But we do not say,
in him ; or that his righteousness is directly imputed to
them. In the strict sense of representatives, whose acts
affect others directly, Adam and Christ stand alone. They
are the "first" and the "second" man : Adam the head of
the entire race ; Christ of a spiritual seed. The covenant
with Noah concerned one matter simply, and that rather
a temporal than a spiritual matter. It was indeed made
with him for the benefit of many; but it was not a
covenant of works; nor was it the covenant of grace,
though to Noah it was a certain development of the
latter ; a leaf of it — an appendage to it. It was a promise
having an important relation to the designs ot grace ; and

PROMISE OF THE SEASONS.

197

to all who have Noah's faith, it comes with the other and
better blessings of that covenant — comes as itself a spiri •
tual benefit, though concerning earthly things. To others,
— to the unbelieving — it is not such ; it is but in the for-
bearance of God they share in the earthly good, to which
believers have the covenant right. Noah received tho
promise as a believing and accepted man ; others enjoy
it with him for good or for evil, in the love or only in
tlie long-suffering of God, just according as they are, or
are not, heirs with him of the righteousness which is by
faith.

and
say,

ed to
acts

They

II. Let us examine the promise itself. The terms of it
are remarkable. It is a promise of mercy: "I will not again
curse the ground for man's sake." Yet the reason given
might seem, as we said, more fitted to preface an announce-
ment of judgment ; "for the imagination of man's heart
is evil from his youth," — {for, or though, as some prefer to
translate). Strange reason ! but how worthy of God ! He
fetches an argument from man's weakness for the restraint
of his own power. He will not contend with his poor sin-
ning creature at such odds. Man's depravity — his invete-
rate, and, except by grace, incurable depravity, might
warrant judgment without measure; but the Creator sees
in it an appeal from His power to His mercy in man's
behalf: "I will spare him; by goodness will I try him,
and not again destroy the earth as I have done." Behold
the relentings of a Father's heart ! — of one who loves to
bless rather than to curse — to whom judgment is "His
strange work ! "

nT %

198

NOAirS FAITH—

I 1

\ \

It is not implicil that the original ciirso on the earth is
totally removed. What is said is that lie will not again
curse the gronnd in such sort : — so, one clause explains
another, — " neither will I again smite everytliing living as
I have done."

It is an assurance that tlie course of nature shall not
again be suddenly interrupted, or the elements confused,
as when th.e fountains of the great deep had been broken
np, and the windows of lieaven opened. Sun and moon
sliould fulfil their revolutions with constancy ; earth and
sea should obey their assigned limits ; day and night, sum-
mer and winter, should observe their vicissitudes.

How great the power which ordained these laws, and con-
trols these elements ! How surely, by the removal for one
moment of the Creator's upholding bar , would the order
of the universe 'be again exchanged li . uproar and wild
misrule ! How slight tlie change necessary in the position
of the earth's axis — how small the derangement in its rela-
tion, to the sun, to affect injuriously those alternations of
day and night, of cold and heat, of seed-time and harvest !
How easily, by a retardation or acceleration of ^the earth's
movements, might a flood be made to return again, and the
waters at ^he equator be precipitated on the poles, or those
at the poles on the equator ! But how gloriously constant
are the ordinances of heaven ! with wdiat unbroken rejiu-
larity has the clock of time proceeded in its rounds ! Not
a day's variation, not an hour's, in the sun's returnings, in
the moon's waxings or wanings, during all the generations
since Noah's day. The most perfect chronometer of man's
constructing has its deflections — wdiat touching, what

PROMISE OF THE SEASOi\S.

199

correcting is requisite to clicck tliese ? But no variations
licre. Have you ever sceu the morning wlien the looked-
for orient beam failed to break upon the mountains ?
Have you ever seen the winter which did not usher in the
spring ? lias it ever failed that earth has put on its ver-
dure, and trees and flowers have bloomed again ? Has the
cherishing glow of summer been denied to the tender herb,
the product of earth's cold womb ? Have the appointed
weeks of harvest failed to gladden the expectant husband-
man ? Have the fields failed to wave with their yellow
treasures, wherewith the mower has filled his hand, and he
that bindeth sheaves his bosom ?

But we must consider what the text docs not warrant us
to expect as well as does. It does not mean that seed-
time and harvest shall always bless alike every locality.
"While keeping truth with the race, the God of judgment
has not surrendered His right to deal with communities of
men, or with individuals, as befits a moral administrator.
Day and night, summer and winter, so regular in their
vicissitudes, are not unvarying in their character. The
heavens may be made to be as brass, and the earth as iron,
for the transgressions of a land. Famine, as well as pesti-
lence or the sword, may be the rod of God's indignation.
"Your sins," says Jeremiah, speaking of the appointed
weeks of harvest, " have withholden good things from you "
(chap. V.) Yet the remark may be justified that, as if in
iegard to the literality of the promise, it is seldom that,
among the threatenings of the word of God, inundations are
mentioned, or alarming overflows of water. Drought — the
absence rather than the excess of water — has been com-

f^m

I •ip,,iJ«WJHI»l ijlPWliWi;,' Hf lliU^J"|S»FIIJM'«l«,Wf-^;^»>.»«WI!J' •»» ■■

' t !

200

NOAirS FAITir-

rnisHioncd to plead tlie quarrel of IFis covenant. Still, not
in Ezra's time alone, tlie rain of heavcjii has fallen alarm-
ingly. IJrooks have ixjrientously 3\voll(!n ; neiglibourljooJs
familiar to us have seen fields and floeks and dwelling.s
.swept nway by the mountain torrent. 1 he lowe ' ig yky
lias emptied its dreaded waterspout on tlu; frail bark of the
mariner. (Jod has not j)roniised that tlie heavens shall
not gatlier blackness; but lie has promised that the bow
shall be seen in tlie cloud, and tliat lie will rememljcr his
covenant with all flesh.

The cha[)ter following that where the text lies, tells us
of this token by which, in gracious condescension, Jehovah
confirmed Ills covenant. Not surely fliat the simple
])r()mise of God requires confirmation. Yet the better to
allay man's lea/s, He adds the sign, just as He added to Ilis
"Word His oath for ^lie abundant consolation of the heirs of
greater promises : — " 1 dv> i;et my bow in the cloud, and it
shall be for a token of a covenant between me and the

earth I will look upon it, that I may remember the

everlasting covenant between God and every living
creature of all flesh that is upon the earth " (Gen. ix.
13-lG).

Shall we notice the cavil of the sciolist, that Moses
seems to date only from the time of the Hood the occur-
rence of such a phenonienon as the rainbow ? It is enough
to say that the sacred historian by the term " set " or
" appoint " does not describe the rainbow as now for the
first time to ai)pear. Granted that in certain dispositions
of the watery cloud in relation to the sun, the phenomenon
must often have been visible before, — though after all wo

PROMISE OF THE SEJSONS.

201

do not know tlio.se previous dispositions — tlic words do
not necessarily mean any more than that what was already
a I'aniiliar sight ^;houhl now and lieneetbrth w; a sign. In
giving or appointing seals on other occasions, things (dready
existing were taken • the materials were not created of
new. So it was with the sacramental bread and wine. So
with JoslMia's stones ol' memorial.

" TJie bow shall be in the cloud ; I will look upon it that
I may remembei " (ver. IG). How graciously assuring!
Again, "The bow sh;dl be in the cloud ; " he repeats it and
repeats it — " This is the token of the covenant which
I have established between Gotl and every living creature
of all llesh that is M[)on the earth — and the waters shall
no more beconu; a ih)od to destroy all flesli."

I[ow the security thus given increases in value, wh(;n
the stability of this covenant with Noah can be, with
Cod's own warrant, api)lied to illustrate the stability of the
b(^tter covenant, and made a pledge of the Divine I'aitli-
fulness for the accomplishment of its greater pnjmises!
So does he declare by Isaiah (chap, liv.), "This is as the
waters of Noah unto me : for as I have sworn that tho
waters of Noah should no more go over the earth ; so have
I sworn that I would not be wroth with thee, nor rebuke
thee. For the mountains shall depart, and the hills bo
removed ; but my kindness shall not depart from thee,
neither shall the covenant of my peace be removed, saitU
the Loud that hath mercy on thee."

PuACTLCAL LMritovEMENT.— The practical lessons of our
subject are —

202

NOAH'S FAITE-

' 1. That we ought to see God in the seasons ; and be-
ware of abusing the constancy of nature, by resting in
second causes, or giving to nature's laws the glory that
belongs to Him who ordained them. How many under
the name of nature practically worship the idol of neces-
sity or chance ! Strange tliat He who gives us all our
blessings, should be hidden from us, or unacknowledged,
just because the flow of his goodness* is so constant, his
mercies so innumerable ! Many walk God's earth, and
drink every hour at the streams of his benignity, yet
scarcely invoke his blessing on the bounties they partake
of — scarcely name the Giver but to curse by that holy
name, or to bless by it, in as irreverent accents and as
meaningless. By the devout man. who walks with God,
every mercy is seen to come from His hand. Where
others at best discern a power which they fear rather than
love, he recognises the faithfulness and goodness of a cove-
nant God and Father. So,

2. AVe are taught by the example of Noah, what are the
real conditions of earthly enjoyment, or to whom it is that
the blessings of the seasons are blessings indeed. The fact
of Xoah's acceptance first, ere the promise of the text was
given to him, instructs us that an interest in the Saviour's
sacrifice, or acceptance in the Beloved, gives the real ticle
to. the temporal cs well as spiritual good of the covenant.
Otherwise, we may indeed sliare in the fruits of the field — :
in the blessinfrs brought forth by sun and moon : Day
and night, and summer and winter, may pass over us in
their grateful alternations. But are we contented to be
merely monuments of God's long-suffering, and to remain

PROMISE OF THE SEASONS.

203

strangers to His love ? Shall we be in the world, only as
the place of Divine forbearance, from which we must soon
pass away, relinquishing for ever the mercies we have
abused, and with no foundation secured for the time to
come ? AVhat avails earthly good, if alone ? The seasons
shall not revolve for ever. The sun shall not always shine.
The promise to Noah secures, at most, that "while the
earth remaineth," day and night, seed-time and harvest,
shall not cease. The earth is not always to remain. But
there is a covenant whose blessings never fade : — " things
present aud things to cc^me " are alike secured to all within
its bond. Happy indeed are they who take hold of it !
Death shall not terminate their enjoyments, but enhance
and augment them. But folly unutterable it is to rest in
a temporary, fading portion ; when by faith in the Saviour
we might be assured no less of earth than of heaven, and
of heaven than of eartli. To whom is the world promised ?
Is it not to them that are Christ's, it is said, "All things are
yours ? " " Seek ye first," said Jesus, " the kingdom of God
and His righteousness ; and all these things shall be added
unto you."

3. The subject instructs us in the importance both of
personal and of social righteousness. Indirectly, thousands
reap the fruits of Noah's faith — themselves strangers to his
piety; and blessings innumerable crown the lot of the
irreligious for righteous men's sake. But if the explana-
tion, as we have seen, of the apparent failure sometimes of
the promise in our text, be that God has, while assuring
us of day and night, and summer and winter, reserved in
His hands the rights of a moral administrator, we learn

¥.

t I

I '

204

NOAirS FAITH—

where to place the blame of unpropitious seasons — whether
backward Springs, or deficient Harvests. It is sin thai; is
the cause. It is the prayerlessness and unthankfulness
and ungodliness of men. Tliese seal up the heavens —
these bring the moth, the caterpillar, the worm, the rust —
God's great army, the ministers of his displeasure. I do
not assert that personal righteousness or social is the title
to life. Life in the full sense of the term is the gift of
God through Jesus Christ. No sinner may hope for it
otherwise. Union to him, as has just been said, is the
tenure by which earthly as well as heavenly good is prim-
arily held. Still, with personal and social righteousness as
the fruit of faith, the promise connects both private and
public prosperity. We must give proofs of faith; our
walk must be with God, by faith. We have seen that
Noah was a righteous man ; not in the sense of being a
believer only. And in many a passage of the word of God
we find the truth illustrated that righteousness, in the
sense of holy living and holy walking, exalts whether the
individual or the nation.

To conclude with a few passages. Hear Isaiah. How de-
scribes he the man who has around him the everlasting arms ?
Chap, xxxiii — "He that walketh righteously and speaketh
uprightly ; he that despiseth the gain of oppressions, that
shaketh his hands from holding of bribes, that stoppeth his
ears from hearing of blood, and shutteth his eyes from seeing
evil; He shall dwell on high: Ids place of defence shall be the
munitions of rocks : bread shall be given him ; his waters
shall be sure." And of a land or people, as of an ii dividual,
hear Hosea, or Malachi. By the first, after a threat-

PROMISE OF THE SEASONS.

205

ening of judgment on idolatry, — " Therefore will I return,
and take away my corn in the time thereof — my wine — my
wool — my flax" — Jehovah thus comforts his nation in
connection with a time of revival and reform : " I will take

away the names of Baalim out of her mouth And

in tliat day will I make a covenant for them with the
beasts of the field ; . . . . and I will break the bow and

the sword, and make them to lie down safely Thou

shalt know the Lord. And it shall come to pass in that
day, I will hear, saith the Lord, I will hear the heavens,
and they shall hear the earth ; and the earth shall hear
the corn, and the wine, and the oil ; and they shall hear
Jezreel." So INIalachi (chap, iii.) The nation had been
cursed with a curse — the prophet explains why : They had
robbed God — they had neglected His house and polluted
His offerings. He assures them of returning providential
favours, but only in connection with their return to God.

" Eeturn unto me, and I will return unto you And

I will rebuke the devourer for your sakes, and he shall not
destroy the fruits of your ground ; neither shall your vine
cast her fruit before the time in the field, saith the Lord of
hosts. And all nations shall call you blessed : for ye shall
be a delightsome land, saith the Lord of hosts."

XIII.

CHEIST THE COVENANT OE THE PEOPLE.

"Thus saitli the Lord, .... I will give thee for a covenant of the people.
Also the sons of the stranger, &c., every one that taketh hold of my
covenant ; even them will I bring to my holy mountain, ond make
them joyful in my house of prayer," &c. — Isaiah xlix. 8 ; Ivi. 6. 7.

The prophet Isaiah, so remarkable for the clearness of his
predictions as to the Messiah, is no less remarkable for his
vivid delineations of the latter-day glory of the Church —
in many passages dwelling in rapturous prophetic strains
on the blessing in store for Gentiles as well as Jews, under
the expanding light of the New Testament economy.

Our text speaks of " the stranger," and pleasing words do
both the passages embraced in it speak for the man of any
nation, or dwelling however far from the scene of ancient
revelations, who comes and joins himself to the Lord, to
love the Lord, and serve him. Here is presented, in the
language of Jehovah himself, the stranger's warrant of
faith — his assurance of acceptance. The prophet says in
prediction what apostles afterwards say in congratulation,
addressing Gentile converts to the faith : " Ye are no
longer strangers and foreigners, but fellow citizens with the

}

CUBIST THE COVENANT, ETC.

207

saints, and of the houseliold of God, and arc built upon the
foundation of the apostles and prophets, Jesus Christ him-
self being the chief corner stone " (Eph. ii.)

The rich variety of the manner of the Scripture writers
in illustrating the common truth may minister to tlie
strengthening of our faith. What an apostle represents of
the unity of the Church, by reference to the one founda-
tion stone, the prophet represents by inclusion in one
covenant.

I propose, in dependence on Divine guidance,

I. To consider the words here addressed to Christ, sug-
gestive as they are of the nature and method of the gospel
salvation ;

II. To explain what is meant by taking hold of the
covenant; and

III. To open up the import of the encouraging promise
connected in the text with this privilege or duty.

I. Though the idea of God's entering into covenant
with man is familiar to readers of the Bible, it is not
the less a subject for holy wonder and gratitude that thegreat
God should ever have condescended to treat with his
creatures by such a way of covenant. Considering that
the creature owes his every power of action and very being
tu the Almighty Creator, He might have dealt with man in
the way of absolute dominion, prescribing a law of life,
and reserving in His own hands undisclosed the result or
issue of obedience. But, from the beginning and all along,
it has pleased Him graciously to encourage obedience by
announcing terms of life, and bringing Himself, so to speak,

208

CnmST THE COVENANT

under bond by promise : in the first intance, or in what we
are accustomed to call the covenant of works, making
man's continuance in happiness to depend on the easy con-
dition of serving God with the powers conferred upon him ;
— powers whose very exercise was a part of liis blessed-
ness ; and of obeying the limits to self gratification which
Divine goodness and wisdom as well as sovereignty saw it
fit to impose. Man, being in honour, did not abide. The
law ordained for life became a law unto eath. It has
not been laid on man again to work for life. It was still
indeed by covenant his state was to be retrieved ; but the
language of our text points to the peculiarity of that
blessed arrangement by which salvation is secured for him
rather than achieved by him. It is a covenant with a
Mediator in his behalf; so entirely fulfilled as to its con-
dition independently of mere human agency ; so absolutely
conveying eternal life in the way of a gift ; that man's part
is mainly to take hold of it, and Christ is here called the
very " covenant," as being the fulfiller of all righteousness,
in whom its promises are all " Yea and Amen."

This peculiarity of the covenant of grace comes out in
the frequent style of Scripture, as well where the covenant
is not literally mentioned as where it is. The promises
are not only in Christ, but made to him. They are sum-
marily of two kinds : those which more immediately re-
spect the Mediator himself as the Head, and those which
respect the members of His spiritual body. In the text
and context we may observe assurance given by the
Father to the Son, of His pleasure in the glorious under-
taking, and of His sustaining presence and help. And in

OF THE PEOPLE.

209

,':

corresponding passages of this same Look we find the
Father's promise, that his servant in M'hom his soul de-
iighteth shall not fail nor be discouraged till He " shall set
judgment in the earth, and the isles shall wait for his law; "
and again, " I will divide him a portion with the great, and
He shall divide the spoil with the strong." AVe see in such
passages that the only direct parties in the covenant are
God and Christ. ]\Ian does not appear at all, except as
concerned in the results of the Saviour's work. We
may observe that the earliest revelation of grace or first
promise points to the intervention of a third party who
should bruise the serpent's head ; and the spirit of tliis
early revelation characterises the prophecies throughout, as
they all bear witness to the chosen One, the Father's
righteous servant, and identify human redemption with His
conflict, and with ilis reward and triumph.

The second class of promises consists of those which
more directly respect His ransomed people. In these the
blessings promised, though fruits of the Eedeemer's travail
of soul, and depending on his everlasting righteousness,
are connected apparently with conditions and qualifications
in the heirs of promise themselves ; — they are promises to
faith, to prayer, to new obedience. They are for those who
fear God's name ; for the poor, the contrite, those that
trust in the Lord and wait for Him ; for those, as in the
verses before us, who join themselves to the Lord, to serve
him and to love his name. So far the covenant may
appear to be made with man : yet are we ever to remember,
that these very qualifications, which seem to stand in such
passages as conditions, are provided for in the promises

u \\

■''i

210

CEBIST THE COVENANT

directly made to the surety. Yes ; fiiitli itself and repent-
ance and obedience and even prayer — the promises to
Christ eml3race all. They are all of grace — they are
grace — God's work in ns, though they are also so many de-
scriptions of man's duty, and no less necessarily, in their
act and exercise, man's, than they are, in their principle and
cause, of God. In other words, as lias been well expressed
by a practical writer* there are no conditional promises in
the covenant which may not be resolved into unconditional
grace ; or it may be affirmed that as, on the one hand, there
are no promises made to the IVIediator but wliich result in
benefits corresponding secured to His people ; — his justifi-
cation, in effect, theirs ; his victory theirs ; his glory theirs :
^so, on the other hand, there is no promise made to them,
which is not included in, and founded on, the promises to
the Head, and as fulfilled in them, terminates in His
glory also. We find in this the explanation of what might
seem anomalous. Looking at passages in which the new
covenant is described, as Jer. xxxi. or Heb. x. ; where it
is said "This is the covenant which I will make with
them after those days," we naturally expect that we shall
find mention of two parties, not one : or we expect at
least condition and promise, reciprocal engagements. But
what do we find ? promise on one side only ; nothing but
promise. One single party speaks ; the other only appears
indirectly, as a recipient or subject of grace, nothing more :
destined indeed to be made active and obedient ; but this
activity of the new nature, this obedience as a part of
the promised blessing undertaken for — secured. All is

*Mrs. Graham.

OF THE PEOPLE,

211

promise, nothing but promise : " I will forgive their ini-
quity, I will put my laws in their heart : I will be their
God ; they shall be my people." Is it then no covenant
really ? Is there no second contracting party ? Are we
not accustomed to say, There are two at any bargain or
compact ? The apostle will answer this question. When
he quotes these promises, it is in the act of his reasoning
of Christ's priesthood, and the perfection of that work
whereby He did the will of God in the body prepared for
him ; it is in the act of showing the great ransom-price,
and the benefit resulting ; the correspondence in value of
the blessing with the perfection of the sacrifice. It is an
offering once for all, not needing to be repeated ; and the
justification is once for all,— from all sin, so as " no more
to be remembered " in judgment. Yea, sanctification no less
than justification is secured; subjective or internal, as well
as objective grace : " I will put my laws into their mind,
and write them in their hearts." Nor grace alone, but glory
— all good present and to come : " I will be to them a God,
and they shall be to me a people."

Here, then, is the meaning of " I will give thee for a cove-
nant : " Christ has done all, has fulfilled all. " Of the people
there was none with him." They inherit, but it is in His
right ; the covenant is indeed made with them, but only as
being in him : most strictly to define, it is made with Him
for them. The covenant unconditional to us was conditional
to Christ : and the reason that nothing but promise is here,
no voice but the voice of a promising God heard here, is
that the covenant is to us a deed, a conveyance, a char-
ter, a testament, — a name, indeed this last, which the cove-

il?

li.

212

CZTiJ/^r THE COVENANT

nant of grace once and again receives. Hence, too, the
blood of Christ is the blood of the covenant ; and the sac-
ramental cup is called the cup of the testament in his blood.
The covenant is to believers one of promise alone ; they
receive a full and free salvation; and any covenant or vow of
theirs, any engagement on tlieir part at the sacramental table
or otherwise, is but the response of love and gratitude, in a
recognition of those obligations of duty which are insepa-
rable from the gifts of grace.

II. This leads to the consideration of what is meant by
" taking hold of the covenant."

It is inclusive of three things : first, the appropriation
of Christ himself by the faith which unites to him :
secondly, the pleading, applying, and resting on the pro-
mises : thirdly, the consenting to the whole design of the
covenant, or cordial acquiescence in all its conditions or
implied obligations, as well as rccepMon of its privileges.

1. !Man's activity is not dispensed with or superseded
by gra . The taking hold of the covenant is one of those
descriptions oi x...'''^ which suggest that it must be no
mere speculative assent to the gospel message. Other
representations of it — for they are very various — also
remind us how earnest and how particular should be our
appropriation of the blessing. And if, as we have seen,
Christ is the all of .he covenant, what is faith primarily
but a receiving of Him ? Its very preciousness lies in its
uniting us to the Saviour ; and union to Himself is the
tenure by which the blessings are held. Hence the fre-
quency of the expression " in Christ Jesus : " " Of Him are

ye in Cli
wisdom,
" All are
" Receivii
is the evn
received
God, ever
not unap
blessing
"see the
degree en
the Savic
cleave to
preventin
than the
to the hoj
2. It is
grace. S(
word. T]
writers i\:
trust in G
They evei
promineni
Paul: "T
But there
embi

them" w
which is
in faith,"-
received 1

■NMaMfiaMUBM

OF TUB PEOPLE.

213

ye in Christ (1 Cor. i. 30), who of God is made unto us
wisdom, righteousness, sanctification, and redemption."
" All are yours ; and ye are Christ's," says the aposMe.
" Eeceivinrj the Lord Jesus " is Paul's word for faith, as it
is the evangelist John's also (chap. i. 12), " To as many as
received him, to them gave He power to become sons of
God, even to them that believe on His name." Faith has
not unaptly been called the hand of the soul by which the
blessing is received ; it is the eye no less by wliich wo
"see the Son." Nor till the understanding is in some
degree enlightened to appreciate the soul's necessity, and
the Saviour's sufficiency, will it with due earnestness
clpave to Him. But, once enlightened, once persuaded by
preventing grace, what more suitable to express its action
than the taking hold of the covenant, or " fleeing for refuge
to the hope set before us ? "

2. It is the appropriating, and pleading, the promised
grace. Some have defined faith to be a taking God at his
word. This is no unsuitable definition ; and the inspired
writers themselves not unfrequently represent faith as a
trust in God's word, the repose of the soul in his promises.
They ever indeed keep its relation to the person of Christ
prominent : " I live by the faith of the Son of God," says
Paul: "To them that believe on his name," says John.
But there is a taking liold of the promises also. There is
an "embracing them," as well as being "persuaded of
them" which characterises the heirs of salvation, and
which is exemplified by Scripture saints : " These all died
in faith," — it is testified of the early believers, — "not having
received the promises, but having seen them afar off, were

214

CHRIST THE COVENANT

(

! %

persuaded of them, and embraced them." Such faith in-
spired the prayers of Jacob, as he thus pleaded : " Thou
didst say, I -will surely do thee good," and the wrestlings
of Moses as he appeals to the Divine mercy and truth on
behalf of Israel, " Eeraember thy servants Abraham, Isaac,
and Jacob.'* So also another prophet (Micah vii.) pleads,
" Tiiou wilt perform the truth to Jacob, and the mercy to
Abraham, which thou hast sworn unto our fathers from
the days of old." How great is the honour belonging to
all the true Israel in being thus permitted to plead, to
reason with God, by his plighted truth as well as mercy !
It is the part of faith to put God in remembrance, and He
takes it well at their hand. The text assures us of this.
Yea, elsewhere it is noted t't the reproach of his people
that they failed to use this permitted privilege : " There is
none that calleth on thy name, that stirreth up himself to
take hold of thee ; " and again, " Fury is not in Me : . . . .
let him take hold of my strength, that ha may make
peace with me ; and he shall make peace with me " (Isa.
xxvii.)

3. The consenting to the whole design of the covenant
may be included in the idea of the text : that is, the soul
acquiesces in every condition involved in the covenant,
consenting, well pleased, to be all that God M'ould it
should he, as well as to receive all that God wills it should
enjoy. This is what has sometimes been called covenant-
ing with God, not however as a making of terms with our
!Maker : the conditions of which we speak as involved in
the covenant are very different from the condition of the
covenant itself. It is not that anything that believers

^WP

waa

OF THE PEOPLE.

215

may be or can do is viewed as the ground on wliicli the
privilege turns, nor is it accounted any equivalent for
grace received. Xo : all the obedience and all the devo-
tion which men can vow is felt to be due to God, whether
it be formally plighted or no. But the grateful soul recog-
nising Divine goodness iinds in its new necessities, or in
new manifestations of mercy, fresh calls to reciprocal
stipulations of duty. If to oblige one's-self by formal promise
may deepen one's sense of that duty, or give definiteness in
time, manner, or amount, to the pure spontaneous returns
of gratitude, is there anything in this incompatible with
ingenuous obedience ? Is there aught of the self-righteous
or the mercenary, in men connecting their vows of self-
cousecration with either the experience or the hope of new
mercies ? It is on this principle we may explain and
vindicate covenants of duty, without at all confounding
them with covenants of works, or disparaging the one
covenant of grace. In their form, indeed, these covenants,
personal or social, may seem on some occasions to look
like attempts at bargaining with the Almighty. "If God
will be with me," said Jacob in his vov ai: Bevhel, " and
wiU keep me in the way that I go, and will give me bread
tj eat, and raiment to put on, so that I come again to my
father's house in peace, then shall the Lord be my God :
and this stone shall be God's house : and of all that thou
shalt give me, I will surely give the tenth unto thee."

This is the very dictate of nature ; it is no sordid nor mer-
cenary sentiment, which disposes to bind the sacrii'ice to
the horns of the altar, or to raise the pillar and vow the
vow, under the constraining power of goodness experienced,

.': I

: [i

\ ;|

•^{iqn^Bi^^ai, ijiiumu

216

CIIRIf^T "fUE COVENANT

.■

or deliverance anticipated. Though in form conditional,
like this vow of the patriarch, such is but another mode of
expressing the suppliant's assured hope, Jacob had already
received the promise of the Divine presence and protec-
tion : he needed not to regard it as a thing contingent ; so
that " If God will be with me," is in effect but saying,
" Since God will be with me." It is no condilional vow :
it is faith and love antedating the compliance with new
calls to duty, or recognising in anticipation fresh occasions
of thanksgiving and praise. So, such a vow just comes
to rank with other engagements of self-consecration by
which devout souls gladly bind themselves : ?" <re&up-
posing faith's reception of the message of gr. . e, ^ii done
in dependence on grace ; all meaning no more than the
solemn recognition of claims on God's part to such returns
of love and obedience, as cjratitude calls for.

We have often thought that partakers of the Lord's
Supper may not be beyond the need of being guarded
against erroi's which right view^s of the covenant of grace
would correct — the errors of a self-righteous feeling on the
one hand, and of discouraging fear on the other. The sacra-
ments are, doubtless, seals of the covenant of grace ; and, vi
the institution of the sacred ordinance of the 3 tipper, ii-^
Saviour expressly said, "This cup is the new testament,
or covenant, in my blood." Our translators render the
term, which signifies either covenant or testament, by the
latter word here. But, whether covenant or testament,
it is primarily +he seal on God's part that is to be regarded,
not the seal or pledge on ours. Primarily, we say, for therfj
is implied the pledge on our part also. Lut it is a mi^u. .e

OF THE PEOPLE.

217

to consider the great or first design of the ordinance to be
the sealing of tlie engagement on man's side. It comes of
this view of the matter that many shrink from approach-
ing tlie table of tlie Lord, because of the supposed difficulty
of fulfilling the terms of their covenant, or the danger of
breaking so solemn a sacramental pledge. Others may
consider the willimifness to make such a surrender of them-
selves to the Lord as the main business, and may rest
satisfied when this is, to all their consciousness, sincerely
done. But, seen in its true light, the sacrament sets forth
the Gospel in its rich provisions, and, as a seal of the cove-
nant of grace, confirms the promises on God's part. These
promises, as we have seen, cover man's part indeed also ;
and the communicating act signifies at once the reception
of grace, and the recognition of God's claim, as the free
giver, and promiser, to the obedience of the receiver. So in
that ordinance is sealed the promise of the needed grace and
strength — the covenant embraces all, — the faith, the love,
the holy obediential life. How different is the feeling of
him who vows, not as a party contracting, so properly, bub
as a party acquiescing : promising indeed to God ; but in
the faith of God's promise first — receiving first, not giving ;
though giving also, in hearty self-consecration ! And oh,
how heartily, under such influences, will the soul engage
or renew its engagement to be the Lord's ! Where more
ready with its promise, its vow, than at the feast of love ;
in the sight of those costly provisions of grace ; or while
handling those memorials suggestive of the most impellent
motives to ne\v obedience, and so fitted to help in the ap-
propriation of the needed strength !

t, u

218

CnmST THE COVENANT

>. >y

*,♦■

III. The promise in the text itself is one that sounds
pleasing to tlie ear ; and will not fail in the experience of
the true believer, and earnest worshipper. It is no vain
thing to seeiv God : they shall not be ashamed that wait
for Him. Eeligion has in it the materials of a rational joy.
Heathen worship is mainly dictated by fear. But the
true God wills that we should trust him, love him, and
serve him in love. Faith, the real faith by which men
take hold of the covenant, can hardly fail to be attended
with some measure of joy. The free pardon experienced,
^ ' ■ "^ pirit of adoption received, sanctifying grace felt in its
po, r, bringing tlie mind into accordance with the will of
God-rthese are the materials of joy, the blessings which
by the covenant are secured to the vessels of mercy even
now. And, then, who can describe what is beyond,
secured no less, and already known in foretaste ?

But, our text supposes that a certain divine agency may
be necessary to enable Christians to assure themselves
that they do indeed possess the heavenly treasure. While
the treasure belongs to all the children of God, it is not
every believer that realises the joy, at least in its higher
measures, which is a natural accompaniment of faith ; nor
does the same Christian possess equally at all times the
promised comfort. We hear highly-favoured saints pray-
ing, " Restore to me the joy of Thy salvation." How en-
couraging such a promise as this in our text ! — " I will
bring him," says Jehovah, " and make him joyful." It is
at once an assurance to every believer of his being blessed
in believing ; and to some, if not all, at certain seasons, of
a higher joy.

OF THE PEOPLE.

219

So also the place of the blessing is described — " My
holy mountain, — ]\Iy house of prayer." It is in and by
the ordinances that faitli, and hope, and joy will be quick-
ened and nourished. Not that to any one locality the
promise is restricted; for tlie time should come — it has
come — when neither with Jerusalem, nor with Gerizim,
is God's house identified. It is anyv here and everywhere
the promise is to be accomplished, where the Father is
worshipped in spirit and in truth. There, wlierever His
covenant is trusted in, is the church of the living God.
As wide as the world, is the sphere of spiritual fellowship
with Father, Son, and Holy Ghost. Ere yet Jerusalem
w\as the place of Jehovah's name, Jacob found the house
of God and the gate of heaven on the plains of Bethel.
Those disciples who walked with Jesus on the road to
Emmans, were not less joyful in tlie liedeemer than they
whose prayers ascended from the courts of the temple.
I^either were the joys of martyrs and saints less, when in
dens and caves of the earth they found their only sanctu-
ary ; nor did the prison walls which enclosed the persons
of the worshippers, hinder the incense of their praise rising
from the unseen spiritual altar. Yet, though we are thus
fully warranted to take the expression in so large and
comprehensive a sense, — for it nnist be in a figurative
sense, surely, that the mountain of the Lord's house was to
be established on the top of the mountains, and all nations
were to flow to it : — yet, we may rightly understand the
promise as holding forth a special encouragement to at-
tendance on the public ordinances of grace. The Lord
loveth the gates of Zion more than all the dwellings of

220

CHRIST THE COVENANT

. !l

Jacob ! The wilful despiser of the public sanctuary would
seeni to forfeit such a promise as this — he who, on the
plea that he can alone, and apart, commune with his God,
deserts the courts of the Lord, and cares not to cultivate
the communion of saints. They doubtless can best tell of
the fulfilment of this promise, who, while indeed seeking
God apart also, are ready to say with the Psalmist, " How
amiable are Thy tabernacles. Lord God of hosts ! " "I was
glad when they said unto me, Let us go up to the house
of the Lord." Nor is the promise restricted to any on^
ordinance of grace : all of them are precious, and by means
of any of them may Christ manifest liiraself to His earnest
seekers. Yet it may truly be claimed for that sacrament
in which Christ crucified is so evidently set forth, and the
covenant of redemption ratified over the affecting emblems
of His body and blood, that at that sacred feast souls have
been comforted and assured, and made to sing as on the
heights of Zion. There God has often sealed their interest
in His love : and there they have sealed their consecration
to Kim It is true indeed, sovereignty is to be recognised
even there. It is not always that at a sacramental table,
the joy of the devout soul is full. The same Christian
who has in prayer, it may be, found Him whom his soul
loveth, has gone from the communion table sorrowing that
he sought Him and found Him not. But to how many
again has it been honoured as the very presence-chamber
or banqueting-house of the King of glory ! There faith
has been turned into vision, and as the eye of the soul has
seen the King in his beauty, and beheld the land afar off.
There hope has taken wing, and mingled its transports

OF THE PEOPLE.

221

with the songs of the blessed. There love has gone forth
in enLarged affection and desire, and reposed complacent
on the bosom of the chiefest among ten thousand. There
repentance has washed Christ's feet with the tears of joy
and tears of contrition. And gratitude has anointed the
pillar and vowed the vow ; and there the springs of holy
activity, refreshed with the oil of the Spirit, have made
the soul, in the aspirings of new obedience, like the chariots
of Amminadib. How expressive the language of the
Church, in that song. "Draw me, we will run after
Thee : the King hath brought me into His chambers : we
will be glad and rejoice in thee, we will remember Thy
love more than wine : the upright love Thee ! "

Application. — Let me congratulate those in whom the
words of our text have been fulfilled. Let me affection-
ately beseech others not to put away from themselves the
blessing promised in such encouraging terms.

First, Ye children of the covenant, know your privilege.
"Walk worthy of it ; glorify God by a faith corresponding
in steadfastness with the grounds of confidence presented
in His word. Count Him faithful who hath promised; and
when events may be disappointing and trying, comfort
yourselves with this, as did the man according to God's
own heart : " He hath made with me an everlasting cove-
nant, ordered in all things and sure." With me, he says. It
is, as we have seen, with Christ it is made : but with you
also, if he has brought you within the bond of it, and if
by faith you have united wath Him in whom we have
obtained the inheritance And He will be mindful of his

222

CHRIST THE COVENANT

covenant : it stands fast with you, for you, in your blessed
Head. As surely as the Father takes not his love from
Him, neither shall his faithfulness to you fail ; though He
may visit your sins with the rod, and your faults with chas-
tisement. But be ye steadfast also in His covenant. The
taking hold of it is both your privilege and your duty.
And the duty as well as privilege is not limited to the
day of your first faith, or your conversion. It is your
wisdom to strengthen your heart every day by con-
templating the richness, the freshness, the stability of
its provisions. And, truly, while looking at these pro-
visions, you may see how reasonably it is required of you
to rejoice in the Lord alway. Yet it is not the joy of the
worlding this : nor is it incompatible with frequent ex-
ercises of re^.ontance, and godly sorrow for sin. Yea,
blessed are they that mourn, for they shall be comforted.
And very precious promises are on record, made to those
who take deeply to heart the dishonour done to Jehovah's
name by the sins of others, as well as by their own. To
such He will manifest His covenant, and clearly teach His
way. " I will gather them — Jehovah says — that are sorrow-
ful for the solemn assembly, to whom the reproach of it
was a burden." Such contrite ones, such mourners. He will
bring to his holy mountain and make joyful, in the mea-
sure and in the season which to his wisdom shall seem meet.
Second, The subject illustrates the difference between
a true and a false faith, or between a well warranted con-
fidence in God, and presumption. It is with a covenant
God alone we may safely take to do. They who disregard
the revealed method of access to Him, what do they but

.nt
rd

lUt

OF THE PEOPLE.

223

peril their souls on the veriest speculations ? AVere it
enough simply to hope in Divine mercy, or the general
uncovenanted goodness of God, why was the scheme of
grace revealed ? why a covenant made at all ? Is it not
our obvious interest to have a reason for our hope, and to
seek certainty, if it be attainable ? But, what certainty
can there be apart from the grounds of confidence to
which God Himself has set His seal ? It was a saying of
the great reformer, Lutner : " I will have nothing to do
with an absolute God ! " The words might seem irrever-
ent : but they had their very meaning in his deep rever-
ence ; his consciousness of unfitness in himself, in common
with every sinner, to stand before a holy God — his fear of
presumption, though also his boldness of faith. How
little, with too many, of this fear ! How boldly they take
God in their own hand ! How cruel to tlieir own souls
in resting in vague, conjectural, notions of the Divine cha-
racter ; of what He should do, must do, as a God of mercy ;
instead of taking hold of His promise, and hoping on the
warranted grounds of the Divine truth and faithfulness !

Thirdly, and lastly, Who would not desire to be of that
people vvhose God is the Lord ? And who need despair ?
Not the stranger: let him take encouragement. The
promise here is for such as he is. Let him draw near to
the throne of grace. Nor is it the stranger only in the
sense of being an alien from the commonwealth of IsraeL
It is the " stranger," be he Jew or Gentile — (for even they
who were "the nigh*' are now far off), — who is found
wandering from God — from the only home and rest of the
immortal spirit, and who is vainly seeking in the creature

•i w

\ is

nil ■■J^^Mlu^^u^VMflNJi.llpvw!

224

CIiniST THE COVENANT, ETC.

what is only to be found in the Creator. A stranger he is
indeed ; alone, whether in solitude or in the crowd , who is
without God and without Christ ! Your Father in heaven
beckons you back, oh wanderer ; you are his by right. He
formed you to be for his praise and service. He formed
you to be happy in the enjoyment of Himself as your
supreme good. And, especially, to every baptized person
may we appeal on God's bohalf, yea, on your own. His
name is on you : you bear about with you the token of
God's propriety in you ; we would also say — the token of
a special relationship to Him as your Father in heaven,
which will be found to be a reality and no fiction, unless
you are untrue to yourselves — a reality, if in luith you
plead it — a reality, in respect of responsibility at least,
even if you cast it off. But loill you cast it off ? surely
no ! Cast off as nothing what parents' solicitude did for
you while yet unconscious ? did in the prayerful wrestling
of their faith, taking hold for you of the covenant, initiat-
ing you in the fellowship of its proffered grace : Do you
account this nothing ? And if they also undertook, in
anticipation, the vow by which you should own yourselves
to be the Lord's, will you spurn away that early act of
dedication, by which, in seeking to bind you to God's
service, they only consulted for your best freedom, your
real happiness ? Eatlier let us hope you will ratify the
parental act by your own act, — taking hold of the cove-
nant for yourselves — by faith, we mean, and also, as oc-
casion may be afforded, by a compliance with the ordin-
ances which symbolize at once your acceptance of the
grace, and your acquiescence in the obligations !

XIV.

THE FOUNTAIN OPENED FOR SIN.

" In that clay there shall be a fountain opened to the house of David, and
to the inhabitants of Jerusalem, for sin and for uucleanness. — Zech.
xiii. 1,

The book of prophecy in which this promise occurs is
one of the latest in the Old Testament Scriptures : and, as
might be expected, the announcements of a coming re-
demption by those inspired men who flourished nearest to
the time of the advent are remarkable for their clearness.
Malachi, the very latest, foretells the coming of the Lord
to His temple, and congratulates men on the rising of the
sun of righteousness. Zechariah prophesies, in this
chapter, of the man, Jehovah's fellow, against whom the
command should go forth, " Awake, sword, against my
Shepherd " — words referred to by the Redeemer himself, on
that night when he was betrayed into the hands of sinners:
and, in the chapter immediately preceding, occurs that
affecting prediction fulfilled in the \^ v of Christ's cruci-
fixion, and so quoted by the evangeiisL, " They shall look
on him whom they pierced." These prophecies standing
so near to our text fix its meaning as beyond all doubt
applying to the Gospel salvation. Spiritual and heavenly

IMi

22G

THE FOUNTAIN

blessings are mentioned in many a passage where the name
of Christ does not literally occur; for the testimony of
Jesus is the spirit of propliecy. And since we are assured
that to Him gave all the pr()])hets witness, that, tlirouga
his name, whosoever believetli in Him sliall receive re-
mii sion of sins (Acts x.), we are fully warranted to inter-
pret the prophecy in our text of those provisions for the
purifying and h.f^aling of the soul which were to depend
on the Messiah's coming. The day so emphatically
pointed lo is tlie same whose glories the prophets so often
expatiate upon ; and the apostle Paul's conmient on
Isaiah's word " day " (2 Cor. vi. 2) equally assists in inter-
■nreting Zechariah's : for wlien directing his Corinthians to
the address of Jehovah the Pather to the Son — " In an
acceptable time have I heard thee, and in a day of salva-
tion have I succoured thee," the apostle immei^ ' ly adds,
" Behold, now is the accepted time ; behold, . . is the
day of salvation " — 'thus identifying the day with the era
of Gospel privilege continuously.

I. Let ns, in dependence on God's guidance, consider
man's spiritual necessity as .here implied, and the adapta-
tion to it of the provisions of grace.

II. Show what is meant by the opening of the Fountain,
and especially in the Gospel day.

III. Who the persons are for whom these cleansing
waters are intended, a^ described in the text — the house of
David, and the inhabitants of Jerusalem.

Such is the natural order of illustration ; but we may
usefully, in the present ca£,e, so far reverse the oider, as to

I'Vi-t-

OPENED FOR SIN.

007

*4*d I

treat the third head first : For, while the text speaks of
something encouraging, it niiglit appear as if the blessing,
whatever it be, belonged to a very circumscribed class.
Some may be ready to say, The prophet speaks indeed of
a certain precious boon ; but, if it be for the house of
David, or for the inhabitants of Jerusalem, specially, what
part have we in it ? It is important, then, at the outset,
to relieve the mind of the inquirer, by making clear the
larger meaning of these expressions, or their wider applica-
tion. Now, just as the prophets often point to a future
day, meaning a future period or era, so, in describing the
privileges of the Gospel, and the Gentile Church, they
often employ a phraseology derived from their associations
with the place and the people with which God set his
name in the ancient times. David — need I say ? — is another
appellation for Christ, who was to come in David's line ;
and He is thus identified with David and David's throne,
the better to keep in remembrance of the truth of God,
and in expectation of the fulfilment of his promises. So,
with the earthly Jerusalem, as a type of the Church
in general, " the Jerusalem tk^it is above, and is the
mother of us all," is identiried in Scripture style; reminding
us that the Church of all ages is one, interested in one
covenant, and holding of one Head and Redeemer. " Ye
are come (Heb, xii.) unto Mount Zion," says Paul to the
Christian Hebrews, " and unto the city of the living God,
the heavenly Jerusalem." He would teach us that, if
only in Christ, we are " fellow-heirs, and of one spiritual
body, and partakers of the promise in Christ by the Gos-
pel" (Eph. iii.) "To the house of David," then, is as if it

228

THE FOUNTAIN

\ *

had been said by the prophet, " to the house of Christ ; to
the Church anywhere and everywliere calling on the name
of the Lord." Every true member of Christ is a dweller in
Jerusalem, in respect of a real participation in the blessing
here foretold; yea, every one within the range of the
valley of vision, if only a member of the Church visible, is,
in respect of the privilege of access, included here.

Yet, while the words require this large interpretation,
they are also unquestionably defining or limiting words.
I mean, as against all who would undervalue God's light
of revelation, and method of sovereign grace, these words
teach us very plainly that in Judah is God's tabernacle, —
in Zion is his seat : that salvation, though in no sectarian
sense of the expression, is " of the chuich " — that wo may
not warrantably despise the ordinances, or convert the
cheering truth, that wherever the spiritual worshipper is,
there the Father accepteth him, into a ground for presum-
ing on the general and uncovenanted mercy of God, to the
necflect of the house of the Lord and his testimonies. These
waters of life are everywliere represented as in connection
with God's sanctuary — flowing forth from thence (Ezek.
xlvii. ; Joel iii.) to refresh, and cleanse, and irrigate. There,
" whither these waters come," and there alone, is the heal-
ing : the miry places being given to salt. The words of
the text, then, when stretched to their largest meaning,
still imply that v/e may not safely remain without the
spiritual Jerusalem ; that it is with a covenant God, the
God of Abr'diam and of David, we may with confidence
take to do. Of the stranger, though heretofore alienated
from the covenants of promise, Jehovah says, in words of

OPENED FOR SIN.

229

large grace, " I will bring him ; " — but it is " to min-: holy
mountain — for mine house shall be called an house of
praj^er lor all people."

II. The spiritual necessity here supposed, and the
adaptation to it of the provisions of grace.

Under many various representations does Scripture set
forth man's lost and helpless state. Xow he is described
as a wanderer from God : now as a captive of sin and
Satan : again as one stricken with a moral malady — the
whole head sick, the whole heart faint. It is yet another
view which our text gives of his moral disability : he is
unclean in God's sight — unfit for fellowship with the holy ;
and by heaven's righteous judgment debarred from such
fellowship. The text, in distinguishing sin from unclean-
ness — though sin is itself uncleanness — suggests this two-
fold disability under which fallen man lies : guilt and
internal depravation, rendering necessary the double cure
— the twofold cleansing by the blood of Christ and by His
Spirit. Both may be understood by the water : to both
we fiind purification or cleansing ascribed. "We read that
the blood of Christ, God's Son, and because he i.^ God's
Son, cleanseth from all sin : that is, the poor soul, naked,
polluted, ashamed to come before the Lord, finds in the
Saviour's perfect purity and righteousness what emboldens
it to draw nigh; His sinlessness avails the soul that is
sinful; the sinner 'ocomes righteous, being made the
righteousness of God in Ilim.

And, as nothing less than the infinitely meritorious
righteousness of the Saviour will avail to remove the legal

230

THE FOUNTAIN

uncleanness or guilt, nothing less than the grace of the
Spirit of Christ, or the washing of regeneration, will suffice
to take away the moral stain from the soul itself, or cure
the spiritual taint which vitiates th^ very nature to its
core. Of all other processes for self-renovation, all ame-
liorations depending on the power of native virtue or the
philosophies of earth, we may say in the language of Job,
" If I wash myself with snow water, and make my hands
never so clean ; yet shalt thou plunge me in the ditch, and
mine own clothes shall abhor me : For He is not a man as
I am, that I should answer him, and that we should come
together in judgment." It is " the law of the Spirit of life
in Christ Jesus " that can alone " make us free from the
law of sin and death." It is He who can touch and reno-
vate the secret springs of action. This is the water that
can go deep into the soul, and flow forth in rivers of living,
fertilising influence on the character and life.

And how suitably are the blood of Christ and the grace
of His Spirit likened, not only to water, but to water at the
fountain, or to the fountain itself ! The ideas of fulness or
sufficiency, of freeness of access, of permanency, of purity
also, are implied : — fulness and permanency ; the cistern
may fail, but we expect the fountain to be perennial : —
freeness ; the well may be enclosed and appropriated, but
we expect the fountain to be common : generally, at least,
access is unrestricted ; and, if the waters are healing as well
as refreshing, reason revolts from the selfishness which
would grudge their being available to all comers : — pure-
uess; the stream may in its course become turbid or
muddy, but at the spring or source the waters are pure.

mmmmmim

• OPENED FOB SIN.

231

How answerable to expectation in all these particulars is
this fountain for spiritual cleansing ! What innumerable
multitudes have proved its virtue, and still its etBceicy is
unimpaired ! Jesus Christ is the same yesterday, to-day,
and for ever. How free of access its waters ! — no money,
no price ! suited to all, necessary to all, the chief of sinners
is not beyond the reach of their power to purify. Then
how pure this fountain ! I will sprinkle you, says Jeho-
vah, with clcmi water (Ezek. xxxvi. 26). The blood that
atones is the blood of God — the God-man — how can the
water be but pure ? The very humanity which suffered
was spotless — and see how the apostle reasons on this
ground for the efficacy of the sacrifice to purify as well as
to atone ; to atone God, and to cleanse the conscience : *' If
the blood of bulls and of goats, and the ashes of an heifer
sprinkling the unclean, sanctified to the purifying of the
Hesh; how much more shall the blood of Christ, who
through the eternal Spirit offered himself without spot to
God, purge your co .science from dead works to serve the
living God ? " And how unswerably perfect is the purifi-
cation ! "I will sprinkle i lean water upon you," says
Jehovah, "and ye shall be clean : from all your filthiness,
and from all your idols, will I cleanse you. A new heart
also will I give you, a new spirit will I put within you."

There is a double cleansing necessary : first, then, the
justification is perfect which is by faith in Christ : it is a
justification, says an apostle, "from all tilings, from which
ye could not be justified by the law of Moses." And
shall not the Holy Spirit produce by that washing of re-
generation which is attributed to Him, au effect worthy of

232

THE FOUNTAIN

so mighty an agent ? His name, said another apostle,
speaking of a miracle of healing — the name of Jesus,
through faith in His name, " hath given him this perfect
soundness in the presence of you all " — " perfect sound-
ness !" which, in a sense, is applicable to the sanctification of
the soul. No doubt sanctification is not, like justification,
perfect at once. Yet it is a perfect, a divine work in its
kind- The believer, cleansed, needeth not save to wash
his feet : Pardoned all his sins as to the guilt of eternal
wrath, he yet needs to sue for fatherly pardon for offences
against a father's law. He still requires, by renewed acts.
of faith in the blood of sprinkling, to cleanse his conscience,
if he would sustain his peace ; and so he needs, by the
communion of the Holy Ghost, to heal it, to refine it, to
perfect its perceptions, that he may approve the things
that are excellent, that he may be sincere and without
offence till the day of Christ. So long as in any degree
moral corruption adheres to him, it is his privilege, as it is
his duty, " to mortify the deeds of the body through the
Spirit." But how sure is the result ! Already free from
the law of sin and death — the reigning power of sin —
he is destined to be purified from its very being. Deep
into his soul — we say again — go these cleansing waters ;
and the last stain shall be effaced ; and every wrinkle as
well as stain shall vanish — every effect of sin — every
sorrow and pain : " All things shall be made new; He who
loved the Church, and gave himself for it, that he might
sanctify and cleanse it with the washing of water by the
word, shall present it to Himself a glorious church, not
having spot or wrinkle, or any such thing."

rmmimmmm

OPENED FOB SIN.

233

ITT. It remains to consider the opening of the fountain ;
and specially in that day — the Gospel day.

It is not meant that the means of spiritual purification
were unknown before. Like many other expressions of a
similar kind, this is to be taken comparatively. Just as
when it is said, " the law was given by Moses, but grace
and truth came by Jesus Christ," it is not meant that
there was no grace, — no truth, before His advent : so
neither did the virtue whether of Christ's atoning blood
or his sanctifying Spirit wait for the New Testament day.
Who can doubt that patriarchs and prophets washed in
this fountain ? Did not David know of these cleansing
waters, when he said, " Purge thou me, and I shall be
clean ; wash me, and I shall be whiter than the snow " ?
Did not Job, who exclaims, " I have sinned ; what shall I
do unto thee, thou preserver of men ? " know of the In-
terpreter, one among a thousand ? and does he not encour-
age others to seek to Him who can deliver from going
down to the pit, and saith, " I have found a ransom ? " Did
Isaiah only proclaim to others ? — were not he and the
men of his day themselves concerned in the message,
" Come now, and let us reason together, saith tlie Lord ;
though your sins be as scarlet, they shall be as white as
snow ; though they be red like crimson, they shall be as
wool ? " The very command, by Isaiah, " "Wash ye, make
you clean," implies a knowledge of the waters. Truly,
we may say, there was an opening of this fountain, when
that first word and warrant of hope was pronounced in the
garden of Eden ; and our guilty progenitors were assured
that one born of woman was to bruise the serpent's head.

234

THE FOUNTAIN

'.^

Nay, may we not go further back ? Was not the promise of
life in Clirist Jesus in the eternal covenant the beGfinning
of that flow of water from the throne of God and of the
Lamb ? Next, in tlie types and shadows of many ages ; in
the smitten rock, and the streams of water that followed
the wandering hosts of Israel ; in the manifold sa rifices
and washings and sprinklings of the ancient law ; grace
was revealed, and order taken, to humble man indeed
under a sense of his moral pollution, but withal to raise
him from despair. But eminently in the day of Christ's
manifestation ; in his teachings grace was declared, and in
his miracles betokened : Above all, it was in his death and
blood-shedding that Divine love welled up and gushed
forth. Tlie blood and water that streamed from Christ's
sacred side, pierced by the spear of the ruthless soldier,
proclaimed not the fact alone that the Ransomer had died,
but for 'vhat He died ; told of man's needs, and the Savi-
our's sufficiency, — of reconciliation accomplished, and
spiritual cleansing secured. Then, emphatically, the foun-
tain was opened, as well as the way into the holiest made
manifest ; and, what but so many streams and conduits of
the water of life do we recognise in the preaching of the
apostles, in the descent of the Holy Spirit, in His power
and demonstration attending the ministers of the word, in
souls convinced, converted, healed ? And has not that
grace which was shed abundantly through Jesus Christ in
the early time still accompanied the ministry of reconcili-
ation ? Wisdom has from age to age been justified of her
children. A Lactantius could thus appeal to the heathen
in his day: "Give me a man who is passionate, and by

■

OPENED FOR SIN.

235

the grace of God he shall be rendered as meek as a lamb.
Give me a man who is covetous, and he shall be made
liberal. Give me one who is unclean, by the grace of God
he shall be made chaste." In fine, as long as this gospel
is preached, and wherever it is preached, there ilow those
healing waters of the sanctuary ; and they shall flow till
the vision of the prophet shall be realised (Ezek. xlvii.)
" He brought me to the door of the house .... he
measured a thousand cubits : and he brought me through
the waters ; the waters were to the ankles. Again he
measured a thousand, and brought me through the waters ;
the waters were to the knees. Again he measured a thou-
sand, and brought me through ; tlie waters were to the
loins. Afterward he measured a thousand ; and it was a
river that I could not pass over : for the waters were risen,
waters to swiin in, a river that could not be passed over."
What is thus foretold in prophetical language may elevate
our expectations of the latter-day glory of ihe Church, in
a far wider spreading of the word of truth, and a riclier
experience of the power and presence of the Spirit of
grace, changing the ft. t; of the earth, and filling it witli the
fruits of righteousness. It is truly significant that where-
as everything is said to live, whither tlie rivers come,
" the miry places and the marshes," — it is added, — " shall
not be healed; they shall be given tD salt !"

No power but that of the Gospel is made miglity through
God to convert the soul, or to moralise nations. T'.a law
is weak through tlir flesh : the lessons of oarthh wisdom
may exert a rest ^ming influence on the outward habits of
men; education may refine them: but grace alone can

P 1

236

THE FOUNTAIN

heal the plagues of the heart ; and the word of the gospel
is the lionoured vehicle of the Spirit. AVho would not
rejoice tlien in anticipation of such enlargement of the
kingdom of God as Ezekiel describes, or which Isaiah in
still more rapturous terms foretells ? — "Arise, shine ; for thy
light is come, and the glory of the Lord is risen upon thee.
Lift up tliine eyes round about, and see ; all they gather
themselves together, they come to thee : Then thou shalt
see, and flow together, and thine heart shall fear, and be
enlarged ; because the abundance of the sea sliall be con-
verted unto thee, the forces of the Gentiles shall come
unto thee " (Isa. Ix.)

Practical Improvement. — The subject is fraught with
instruction, comfort, warning, to every hearer of the
Gospel.

Know your need of this grace, oh brethren. Avail your-
selves of the provision: weigh your responsibility. The
day liere predicted has come. You live in its light.
Though a continuous season, this day, — like every other
day, the day of eternity excepted, — has its end as well as
its beginning : Though running parallel with all the Chris-
tian ages, it is to the individual limited to the day of life.

Have you seen your need? Have you felt oppressed
with the thought of your guilt, and moral defilement ? If
you would make sure work, beware of healing the wound
slightly. AVould to God we knew ourselves ! — that, in-
stead of comparing ourselves among ourselves, we brought
ourselves into comparison with the pure and perfect law !
What a correction of false judgments would be the conse-

in-

OPENED FOR SIN.

287

quence ! What shame, and self-loathing, where now there
is content or boast ! How much more appropriate would
be found the prayer of the publican ; yea, the cry of the
leper ; than the self-gratulation of the Pharisee ! There is
a generation that are pure in their own eyes, — says tlie wise
man — yet are not washed from their filthiness. Listen to
the words of a Job, an Isaiah, a Peter : Hear in them the
confessions of heaven-taught souls on whom had beamed
forth some rays of the holiness of the God of glory : " 1
have heard of thee by the hearing of the ear ; but now
mine eye seeth thee : wherefore I abhor myself, and repent
in dust and ashes." " Woe is me ! for I am undone ; because
I am a man of unclean lips, and I dwell in the midst of a
people of unclean lips : for mine eyes have seen the King,
Jehovah of hosts." " Depart from me ; for I am a sinful
man, Lord ! "

No : draw near, humble soul : it is not to repel you lie
stands beside these waters : it is to invite you. Yea, He
stoops down ; He girds himself as one who came not to be
ministered to, but to minister ; and says, " If I wash thee
not, thou hast no part in me." It is Christ's work ; yet so
as that we earnestly put ourselves in His hands.

Does any inquire or hesitate, saying, " The well is deep
— we would know what we must have wherewith to draw."
Believe : that is the cord — faith and the prayer of faith.
Have faith in the sufficiency of the remedy : trust the sin-
cerity of the Saviour, when He proclaims, or sends his ser-
vants to proclaim, " Ho ! -^very one iJiat thirsteth, come ye
to the waters," — every one sick, defiled, let him come ! Do
Appropriate the blessing by faith, and by the prayer

238

THE FOUNTAIN

of faith. In that fountain filled with blood from Ira-
raanuel's veins, doubt not, oh sinner, that the guiltiest
plunged may wash every stain away.

And as it would be a false humility to judge ourselves
beyond the reach of this provision of abounding grace ; so,
on the other hand, let us not imitate the folly of the leprous
Naaman in turning away from the appointed method of cure,
because it is so much a method of grace — preferring some de-
vice of human wisdom to God's simple plan, " Behold, said
he, I thought. He will surely come out to me, and stand, and
call on the name of the Lord his God, and do thus and
thus — and recover tlie leper. Are not Abana and Phar-
par, rivers of Damascus, better than all the waters of
Israel ? may I not wash in them and be clean ? " " So he
turned," says the historian, " and went away in a rage." It
is against a like folly our Saviour guards us when He says,
" Blessed is he whosoever shall not be offended in me." It
was well for the Syrian courtier that listening to the re-
monstrance of his attendants, " If the prophet had bidden
thee do some great thing, wouldst thou not have done it ?
how much more when he saith to thee. Wash, and be
clean," he obeyed, and went and plunged himself into
the waters of Jordan seven times, so that " his flesh came
again like the flesh of a little child, and he was clean."
So it is well, when the sinner forsaking his own devices
for self-justification and for self-amendment, submits to
tlie righteousness of God, and applies himself with all
earnestness to the observance of God's appointments.
With all earnestness, we say. It was not once, but seven
times, Naaman was to dip himself in Jordan. And see in

OPENED FOR SIN.

239

ill

;s.
in
n

the typical law how minutely those washings and sprink-
lings were prescribed in the case of the ceremonially un-
clean, or the desperately leprous : "the seven times" oc-
curs there once and again ; and see how the body, even
to tlio ti}) of the linger, or the tip of the ear, was to be
sprinkled. Let us learn that God's simple plan of saving
us dues not dispense with painful and solicitous applica-
tion, yea, bespeaks the intense exertion of the spirit, and
puts in requisition every faculty of the soul. Nor do they
honour forgiving grace wlio hold themselves excused from
the need — besides internal humiliation — of ingenuous and
full confession of guilt, yea, and, on occasion, to man also.
For I should not hesitate to tell the sinner, while I invite
him to wash in these provided waters, — to wash himself,
and make himself clean besides, in the manner described
by the prophet Isaiah, (chap, i.), " put away the evil of
your doings, cease to do evil ; learn to do well." liepent-
ing truly of sin is one element of purification : and he is
not pure before God, who, standing on the freeness of the
Gospel pardon, cares not that some vice or evil paseion
still reigns within him ; yea, or who cares not that a fel-
low-creature whom he has offended continues unacknow-
ledged in his just claim for restitution, when it mr.y be in
the power of his hand to render it. The apostle bears
this noble testimony to the sincere penitence of the Cor-
inthians : " For behold this self-same thing, that ye sor-
rowed after a godly sort, wliat carefulness it wrouglit in
you, yea, what cleansing of yourselves !" I do not take
this to mean — what justifying of yourselves : which M-ould
be a contradiction; but rather full resolvedness to be right

mw > 1% , Pi.»» mimr^ww^m

«|^n^Hf« ■! IU««M ■!

240

r//i; FOUNTAIN

}

with God and with conscience on the one hand, and on the
other, with man, by ingenuous reparation of wrong, if
wrong has been done, to fellow-creatures. A repentance
wliich ignores this duty is of doubtful ingenuousness.
Says a poet, —

" Pardon and penitence,
When they have done their utmost ;
Still, in the distance far beyond, and out of reach,
Stands injury, unchang'd and changeless ! "

The apostle adds, " Yea, wliat indignation, yea, what vehe-
ment desire, yea, what revenge ! "against themselves is mean 1 ,
just as " the clearing of yourselves" means, not self-justifica-
tion, but thorough application of the blood of sprinkling,
both for peace and for purity. And, as neither the freoness
of grace, nor its cleansing virtue, supersedes solicitude on the
part of the penitent to bring forth fruits meet for repentance ;
so no peace can be solid or enduring, if not sustained by a
continuous faith in the Gospel promises, by which we aic
made partakers of the divine nature, and escape the
corruption that is in the world through lust.

Finally, let us remind the free-thinker of what we
urged in the beginning of the sermon as a lesson of the
text before us, that free grace is not the same with univer-
sal grace. Nor is the salvation of Christ, wonderfully as it
is adapted to men of every nation and character, on that
account to be thought of as equally and alike sure to all
modes of faith, and to any faith or none. Let him know
that there is a God in Israel, or, as saith the prophet here,
that the fountain opened is " to the house of David, and to
the inhabitants of Jerusalem."

XV.

ADA^I iAN^D CHIUST— IlETfJX OF GRACE.*

*' For if by one man's offence death reij^'ned 'ly one ; much more they wliidi
receive abundance of grace and of the gift of righteousness shall reign
in life by one, Jchus Christ. " — RoM. v. 1 7.

What a cheering light does Scripture cast on the dark-
nes.s of the human condition ! The pas.sago before us, witli
its context, answers the question, How death has come
into the world. The cause of our liability to the dissolu-
tion of this earthly tabernacle is sin : not to any seeds of
decay and mortality sown in our nature originally is death
to be traced, but to the violation of the covenant of God.
With 7\dam as the root, tlie whole tree is smitten : and
the apostle expresses the certainty and power with which
the doom pronounced on man the sinner has taken effect,
by these words, "Death has reigned by one."

But, blessed be God, Scriptrire does not leave us at this
stage of our information. It tells ns of the remedy as
well as the disease — of that wondrous device of wisdom
by which the calamity of our state has been retrieved ;
yea, more than retrieved. For, the reasoning of the sacred
writer implies that Divine mercy has taken occasion to
manifest itself the more illustriously from the ruins of the
Fall : as if sin had been permitted to enter, and death by

* Preached on occasion of the death of Rev. Professor Esson, in April
1853.

242

JDAM AND CIIPJST—

sin, as a foil to set off the great reclemption, and the IViiits
accruing to the objects of redeeming love from the doing
and the dying of the Son of God. He — tlie second man —
has more than restored what was lost to those who receive
abundance of grace and of the gift of righteousness. Eev-
erently looking for 7'^-"vine guidance, let us —

I. Fix attention on tlie fact of a covenant of M'orks
having been made with our race, and on the eflects of the
breach of that covenant on the race universally. In
Adam all sinned: in Adam all die. The "one man" is
compared or contrasted with th j second " one," — tlie dis-
obedience of the one with the righteousness fulfilled by
the other. A holy God was pleased in sovereignty to deal
with mankind by covenant. We may not question the
wisdom or equity of the arrangement by which one was
constituted tlie representative of many. We know that
the Judge of all the earth must needs do right. It is with
the fact we have to do ; and the fact is stated clearly.
The evidence of it lies in the universal reach of the
penalty, to those who never sinned after the similitude of
Adam's transgression. Even little children — how are tliey
seen to sicken and die, though free from actual sin, and
therefore free from guilt, unless as identified with their
iirst parent, and sharing as the represented in the sin and
judgment of the representative !

And so death has come on all. Nor is it the death of
the body only : not more certainly is the body ailected
than the soul. Nay, this is the chiefest death — not the
extinction, but the depravation of the immortal spiiit; the

REIGN OF GRACE.

243

Ith of
3ctetl
the
the

loss of God's image in the higher part of our nature. This
is as universal as the law of decay affecting the outward
man. How sadly visible is the reign of this spiritual
death ! How does sin develop itself in the child of a few
days ! They go astray, soon as born, speaking lies : it is
only more flagrantly developed in adult man. In all
nations, everywhere, and in all times, it is the same : " The
Lord looketh down from heaven, and belioldeth the sons
of men : to see if there were any understood. — There is none
rigliteous — no, not one : there is none that understandetli ;
there is none that seeketh after God." Whence the cry
of oppression ? — the song of the drunkard ? — the reeling
of the earth to and fro under its maddened inhabitants ?
Oh child of the dust, thou art merry in the valley of death,
and deemest thyself free ! What clouds thine understand-
ing thus ? Wliat debases thine aflections thus ? Is Gud
unworthy of thy love that thou refusest Plim thy con-
fidence ? Is heaven so little desirable tliat thou re-
nouncest it for the husks of eartli ? Art thou so con-
tented with Satan as thy master; with hell as thy i)re pared
place ; that thou wanderest on, regardless of the voice of
thy Father that calls thee back ? This, this is the ex-
planation : Death reigns ; the vail is upon the lieart ; the
face-covering is on the nations !

Lastly, Would we know tlie full import of death's reign,
let us listen to the wailing in yonder unseen ; let us realise
the horrors of the place of despair. IJut who can realise
them ? Let inspiration itself put words upon wliat no
imagmation of man can conceive, nor pen describe, of " tlie
worm that never dieth," of the fire that shall " never be

qp*

244

ADJM AND CnmST-

quenclied." Oh, what is the death of the body to the
death of the soul ? — temporal death to eternal ? — A soul
not only without God, but contrary to God, and abiding
under His curse for ever ! Can words of man exaggerate
the doom of which God Himself has thus spoken ? — " they
shall drink of the wrath of God which is poured out with-
out mixture into the cup of His indignation; and they shall
be tormented with fire and brimstone in the presence
of the holy angels, and in the presence of the Lamb :
And the smoke of their torment ascendeth up for ever
and ever: and they have no rest day nor night." This is
said eminently of those '' who worship the beast and his
image, and whosoever receivetli the mark of his name "
(liev. xiv.) : but the terms are the same in effect with the
langu...:,^e employed by the npostles elsewhere, and by the
Saviour and Judge himself, with regard to every im-
penitent one, every one who knows not God, and who
obeys not the gospel of our Lord Jesus Clirist (Mat. xiii.
50 ; xviii, 9 ; ix. 35 ; 2 Thess. i. 8, 9). Such are said to be
condemned already. They die in their sins. The wrath
of God abideth on them ! Surely there is no straining in
calling tliis spiritual death — the separation of the soul
from God : this is death indeed ! Nor does Christ use the
word witli less extension when He says of the believer,
but only of him, that he shall not be condemned ; but is
passed from death to life. Thus the condemnation and
the death are one : and justification and life one.

IL Let us turn then to this brighter side of the picture.
Let us mark Low the covenant of redemption more than

If I: St

EEIGN OF GRACE.

245

retrieves our loss : Even as Christ has said, I am come
that they may have life, and that more abundantly. " If
by one man's offence, death lias reigned by one ; much more
they which receive abundance of grace and of the gift of
righteousness shall reign in life by one, Jesus Clirist."

Let it be observed, it is of those " wlio receive " the gift
this is aflirmed. Tiie question of universal or particular
redemption is not involved liere. A comparison is traced
between the first and second Adam, in regard to tlioir in-
fluence respectively, on as many as hold relation to them
as representative heads. Universal terms are used in both
cases : " the many " and " the all " are repeated to make
emphatic the antithesis to '* the one : " the point insisted
on being, that each representative head affects the whole
body of the represented : the entire seed of Adam in the
cue case, so Jaatl; has come on the all: the entire seed of
Christ in the other, so the all inherit eternal life. Indeed,
for anything that is said here, the finally saved may he
more in nuni'oer than the iinally lost ; but neither is there
ground in this passage for the assertion that the wiiole
human race is redeemed by the second Adam. The
question of numbers is not before the sacred writer. Tiio
very expression, " nmcli more " precludes the idea : for,
even were all men saved, the redeemed would not e.Kceed in
number those on whom, through Adam, judgment has come
unto condenmation. The " abounding " and " the more "
are to be understood, then, of the surpassin'r excellence
of the benefit, not of the extent of its app'i '"on: The
obedience of the second Adam has availed to a lar greater
effect than simply retrieving their loss to those who arc

246

ADAM AND CHRIST—

saved at all ; — securing justification, not from one offence,
but from many offences, and investing every pardoned one
with a title to eternal life more unalterable than that by
which the first Adam held his primeval blessedness.

The text, in its various expressions, describes the salva-
tion as well as the saved: — describes it in its grand
characteristics — as a salvation flowing from grace as its
source, through righteousness as its channel ; and withal
as in its kind excellent and glorious. Every word is rich
in import : " grace," and that abundant ; " righteousness,"
and that righteousness, " a gift ; " life, and a " reign in life "
by one, Jesus Christ. Cheering words indeed ! Let the
sinner take hope : Here is the antidote to all the evils of
his state ! — and let the saint come and drink again of the
living water !

J?alvation is here, we say, in its source — grace, free,
sovereign, abounding: — free, that is uncaused, unmerited
by any thing found in the vessels of mercy, "Not by
works of righteousness — says the apostle — which we
have done " : — sovereign, emanating from no necessity in
the Divine nature, but according to the purpose of His own
will. Grace chose the persons; grace found the Surety;
Efrace applies the redemption as well as devised it; not
only proffering the gift, but moving the soul to accept it ;
and no less securing to its objects the end of their faith in
the complete salvation of their souls, than working in
them to will and to do of God's good pleasure.

2. " Through righteousness," by one Jesus Christ — this
is the channel. If it be inquired, — how is it by Jesus
Christ ? we answer, it is by Him as the Mediator of the

REIGN OF GRACE.

247

. ■

new'covenant, who lias fulfilled its condition, and to whom,
as the representative of a ransomed world, the promises
were eternally made. It is on the footing of His obedi-
er.ce as the second Adam the many are made righteous.
Jehovah would manifest Himself a just God while justify-
ing the ungodly ; but this He could not have been seen to
be, had He not, in exercising His mercy, maintained the
honour of His law. God is holy ; He cannot look on sin.
Sin committed inferred suffering, and sin committed against
an infinitely holy God required a sufferer infinite. Be-
hold here righteousness and peace meeciiig together ! "No
letting down the claims of Heaven's law ; rather shall the
Lawgiver Himself, in the person of the Son, stoop to obey
it. Eternal life, though a free gift, comes in a channel so
holy, that the condition of the covenant lacks not its ful-
filment ; yet so that the righteousness wrought out for us,
and brought in, is itself a gift as really as is the life.

3. Can we wonder, then, if in its matter the life itself
be glorious, sure in its tenure, eternal in its duration :
" shall reign in life " ? The expression is evidently one of
contrast with the " reign of death." The remedy is illus-
trated, in its certainty and efficacy, by the ruin. We see
how God's word of threatening has stood true ; with
what undeviating constancy the decree of death takes
effect ! Who can retain the spirit in the da_v of the spirit ?
But, alike — who shall hinder the decree of mercy ? Grace
" reigns " no less resistless: no opposition ^rom earth or from
hell siiall avail to hinder the blessing, even as all the
cavillings and questionings of finite wisdom have failed to
hinder the condemnation or curse. Life — how full of

248

ADAM AND CHRIST—

! :]

meaning this word ! and " reign in liie " — how expressive
of certainty and continuance ! Blessed in its kind — a life
in God'3 favour, justification of life, — a standing accepted
in the beloved : a life of sanctification also — a new spirit-
ual being with new capacities of enjoyment, and new
capabilities of action, begun in regeneration by the spirit,
continued by the faith of the Son of God, consummates^
in glory ! Blessed in its continuance as well as in
its nature ! They " shall reign in life," says our text.
No element of decay inherent in this new existence ; no
power from without capable of extinguishing it. The
death of. the body shall not affect it : death but transports
to a higher life — the soul but begins to live more truly.
The vicissitudes of time shall not affect it ; for when ages
shall cease to be numbered and time shall be no more ;
when the revolutions of sun, moon, and stars, shall have
ceased ; the rii^hteous shall shine forth as the sun in the
kingdom of their Father. Purified from sin's last dregs ;
Satan bruised under their feet; the world, with all its
sorrows, seen behind in the distance; they shall have
entered on a rest that is perfect and glorious, enhanced
by all the toils of the way: as kings and o/ercomers,
" they shall inherit all things ! "

III. We said the question of numbers is not implied
in the apostle's comparison. But have we yet explained
how it is that a greater efficacy is affirmed on the
side of the new covenant ? The apostle but hints at
the grounds of his conclusion, rather than argues it ex-
plicitly. He contrasts Christ with Adam j obedience with

REIGN OF GRACE.

249

disobedier.ee; condemnation with justification of life.
Then, may not the ground of the " much more " lie in such
considerations as these following ? —

1. The first Adam was a mere man, the second is the
Lord from heaven. If the eartlily has so influenced our
state, how shall not the heavenly ? If our relation to one
who was but a living soul has been fraught with results so far
reaching, what may not be expected to come of a relation,
alike close and alike real, to Him who is a quickening spirit ?

2. If one act of the one man — a single instance of dis-
obedience — has been so fruitful of eventful issues, what
may be expected from the many acts, an entire course of
unfailing obedience, by the second man ? If so much has
followed from the act of a creature, what shall not come
from tlie continuous service and suffering of the Creator ?

And may we not add ? —

3. If a holy God, in pursuance of tlie claims of righteous-
ness, has with so undeviating purpose fulfilled the work
of judgment — His strange work — how nmch more may we
look for glorious developments, where grace, prompted by
no necessity, seeks a sphere for its maidfestation, for the
very end of showing to the ages to come the exceeding
riclies of that grace, in " the kindness of God towards us
through Christ Jesus ; " where also every hindrance to its
honourable manifestation has been taken out of the way I
Surely the good pleasure of His goodness who delighteth
in mercy will abound beyond the measure of His holy
severity ! Surely the river that flows from the throne of
God and of the Lamb will superabound in the depths of
its flow throughout its appointed sphere, — filling in no

250

ADAM AND CHRIST—

'■ !i

stinted measures the vessels of mercy ! And the necessary
exactions of strict law will be outrun by the profuseness of
spontaneous love !

ArriJCATiON. — (1.) We may reflect, How little reason
has man to complain of the equity of God's ways ! In
the absence of the light, had it been withheld, which He
has been pleased to cast on the darker of his dispensations,
it would have become us to say, " Even so, Father : for so
it has seemed good in thy sight." But here we have seen
that the entrance of moral evil has not been without its
countervailing advantages ; and they, at least, to whom so
glorious a remedial scheme has been revealed, may sing of
mercy more than of judgment.

Yet (2) our sentiments towards God should ever unite
reverence of His terrible works with thankful appreciation
of His mercy. In remembrance of the death and condem-
nation escaped from, in the view of the entirely gratuitous
life, but its glorious nature withal ; how may the most
sanctified be humble, and the most happy and assured join
trembling with his mirth !

Lastly, if so much depends on union with the Saviour
in the bonds of a true faith, how does it concern us to sub-
mit ourselves to the righteousness which is of faith ; and
that w^ithout delay ! Strange that, with the priceless boon
within our reach, so many of us should be content to post-
pone the question of safety for eternity ! Is it indeed the
very greatness of the gift and its freeness that makes us
hesitate and delay, as if the good news were too good to be
true? Yet we believe — for we see — that that appalling

REIGN OF GBACE.

251

tlie
us
be

»ng

thing, death, lias come ; of which, if ',ve had not witnessed
its reign, we might as much have doubted tliat ever it
should be permitted to oveiTuu this fair world, and in(;lude
in its devastations the miglitiest and the meanest, the
wisest intellectually and the most untutored or imbecile.
Oh, the lesson of our text is, — hasten, secure the boon for
which divine truth is pledged by all that has been experi-
enced of God's holy severity ! In vain your covenants
with death ; your agreement with hell : tlie hail shall
sweep away every refuge of lies. Yet, with all that the
word sets before us of life and death — with all that every
day reminds us of, as to the suddenness with which the
thread may be snapped asunder wjiereby we hold aught
that is between us and death, — what thousands procras-
tinate, neither awed by threatenings nor allured by the
promises ! They know they are accountable : they know
that one life only is theirs, one opportunity. They walk
among the graves of the dead, and the beds of the dying :
yet the smile of indifference plays upon their counte-
nance, the language of frivolity fills up their con-
versation, the schemes of time engross their thoughts ;
neither the charms of heaven's grandeur, nor the terrors
of the place of woe, avail to waken them from their
dream !

It is well when they who thus trifle, and especially who
falsely imagine that to be serious is weakness, can be re-
ferred to the earnestness with which men of highly
cultivated intellect are seen now and again to cling
in their departing hours to the gospel of Christ, and
to find rest for their souls, after all they have known

^~r

252

ADAM AND CHRIST—

and proved of tlie secrets of wisdom, in tlie rij,ditcoiisnes3
of the Saviour, and the promises of Ilini who cannot lie.

The latest event indeed was not so strikingly sudden ;
though the end of a long illness in the case of our departed
friend, Professor Esson, came with somewhat of an unex-
pected rai)idity, and so far we were taken, here also, by
surprise. I liad the satisfaction to be present with the
deceased at the solemn moment when the spirit was taking
its departure, and joined with the near and dear relatives
in conmiending him to the Saviour in wliom he trusted.
I had again and again offered prayer with him previously,
not without the impression that he was a dying man. He
is gone ! and the cordial regret simultaneously uttered by
a large circle of friends, bears testimony to the void which
his death is felt to have made in the community, and to
the high esteem which his dispositions and virtues had
secured for him in the hearts of his fellow-citizens.

j\Ir. Esson was one whom it was impossible to know and
not to love ; for the noble siniplicity and ingenuousness
of his temper and manners, united with an ardour of spirit
which he carried into his professional pursuits, rendering
his congenial studies a source of constant enjoyment to
himself, and enabling him to interest the hearts as well as
minds of students in comparatively abstract speculations ;
but which never kindled into more fervent enthusiasm,
than when his mind dwelt, in the course of his private
conversation, or public prelections, on the practical ten-
dencies and prospective issues of the labours of studious
men and philanthropists, in accelerating the diftusion of

REIGN OF GRACE.

253

universal Imppincss, and amelioratin*,' the condition, phy-
sical or moral, of tlie human race.

I have seldom, if ever, known a man more in^^'cnuoiis ;
more superior to whatever is mean or sordid in intention,
or sinister and intrij^iiin^' in mode of action ; or with whom
it was more manifest that views of personal interest, aml)i-
tion of power, and love of popularity, were not tlie prin-
ciples that held sway witli liini in council or in con(hict,
in public affairs. Whether you agreed with him in sr>nti-
ment, or whether you differed, you found in him, in tlie
one case, a liearty and honest associate, or, in the other, a
liberal and magnanimous opponent.

The deceased was long engaged in the ministry in ]\Ion-
treal. Nine years ago, at the commencement of Knox'
College, in this city, he threw liimself with all his ardour
into tlie work assigned to him, of directing the studies of
youths intending for the hol>' ministry, especially in the
preliminary department of their training. And not more by
his intellectual than by his moral inlluenro, by his profes-
sional exertions than by his truly paternal interest in those
committed to his charge, did he contril)ute to form the
minds of a considerable proportion of our candidates, and
attach to him.self the confidence of one and all as to a
familiar friend. I have had the best opportunity of wit-
nessing the earnestness with which he sought to impress a
reverence for the word of God on his pupils, and to com-
mend to them the dictates of its Divine wisdom, as the
ultimate rule and arbiter in all philosophic investigations.
I believe he derived his chiefest enjoyment in the study
of man — his favourite study — from the opportunity it gave

! 1

' v\

) '

It.

f I

254

//Z)yfiT/ AND CIiniST-

him of admirin;^ and coininendin^ the Divine Author of
sdl his mental and moral adaptations. He lived in a
region of lofty contemplation, in which, as he retired within
himself, he not only miL;ht seem to withdraw himself from
the ex'^iitements of passing events, — having no heart for
the turmoils of petty strife, and his talents not lying in
the capacity for details in business — but he might seem
even in a degree unsocial ; not because he was austere, but
because his mind was prone to abstraction. Yet ho was
far from being without the social feeling, any more than
inditt'orent to public interests, lie loved his friends ; he
looked forth from his retirement with complacency and
benevolence on all men ; and when l^e allowed himself to
relax in conversation, young and old alike listened de-
lighted to the overflowings of his affectionate heart ; the
utterances which indicated, without ostentation, the richly
furnished mind, trained to habits of observation and saga-
cious reflection. His habits of abstraction, therefore, had
nothing of the morose; and 1 think it was because his
mind was possessed of the peace of the Gospel, and im-
bued with the love of God, as well as provided with the
stores of philosophical and historical lore, that he was so
uniforndy happy, alone or with others ; as the good man is
said to be " satisfied from himself."

The latest hours of our departed friend were in harmony
with the habits of his life. It was not simply the favour
of God, but the likeness of God, that his soul aspired
after ; it was not merely the more selfish question of safety
that exercised his spirit — though that is itself a great and
important question ; and he gave indications, in his expres-

REIGN OF GRACE.

255

lad
his
iiii-
the
s so
nil is

sions, of a contrite and hiunblo mind conversant with j;odly
sorrow ; he loved to hear of the gracious covenant, and of
the everhisting rigliteousness of tlie Mediator. lUit, with
a mind at rest in tlie faitli of Christ, he dwelt in love as
one dwelling in (Jod ; and, 1 believe, that in his view of
heaven itself, he looked not so much at the idea of Ijeing
free from all the ills of life, or possessed of self-gratifying
joys, as at the end to which salvation itself is the means,
in a closer connnunion with the Father of spirits, and a
larger })artici[)ation of the Divine nature.

How mysterious is the Divine Providence ! — lUit a short
while ago, his name was selected as among the likeliest
candidates for a newly erected chair in our university. I
can bear witness to the eciuanimity with which he received
the notification, and waited for the issue. It has pleased
God to assign to him a translation of a different kind ; but
it is not without satisfaction that his many friends can
rellect that a long life of educational service did not close
without this testimony rendered, with very general con-
current sull'rages, to Mr. Esson's learning and his merits as
an instructor of youtli.

There is reason to think that the rapid decay of his
strength latterly, was the etl'ect, to a large extent, of long-
continued mental application. — Ungrudgingly these labours
were given ; but they are of a kind (and it is not always
allowed for or understood) to wear out the frame, inde-
pendently of any organic disease seizing on the vitals. —
The intellectual anxieties which a keen imagination, and a
tender texture of the nervous system, x>roduce, press for-
midably on both the mind and body. The sword may

25G

ADAM AND CHRIST—

prove too sharp for the scabbard ; and it is aflecting to
witness the prostration of the finest powers, yiekling, not
witliout resistance from tlieir natural buoyancy, to the
stern progress of the destroyer ; overcome by the exhaus-
tion which was induced by their very great vigour and
activity!

Truly all things are full of labour ; man cannot utter it :
the eye is not satisfied with seeing, nor tlie ear idled with
hearing. Knowledge itself vanisheth away ; yet not that
knowledge which wrought love — "charity never faileth."
— Though all flesh is grass, and the goodliness of man i? as
the flower of the field, the word of the Lord, in itself and
in its subjective effects in the soul, endureth for ever.
They who have known and loved spiritually shall know
and love yet more and more. Death is not the extinction
of tliought : it but enlarges the sphere of vision ; and at
the fountain, far more than at the streams, shall the happy
spirit quaff unceasing draughts of intellectual grvtification,
and find ever-increasing aliment for its ever-enlarging
desires. " I shall behold thy face in righteousness, and be
satisiii'd, wlien I awake with thy likeness." " The Lamb
in the midst of the throne shall feed them, and lead them
unto living fountains of watero : and God shall wipe away
all tears from their eyes."

,anib

XVI.

THK DUTY OF MOUENINa FOK THE SINS OF A LANJj).

" ( Id tlirougli the micV't «)f the city, through the niid«t of Jenisak-m. and set
a mark upon the h reheads of the man that si|,di and that ti-y fur all the
abomhiationH that be done in the midst thereof." — Ezkkikl ix. \.

We can lianlly open any of tlie books ol" ancient i)i'(jpliccy
or sacrc'l liistory, without seeing tlie connection between
sin and n isery allectingly illustrated. Here, as by a light
from heaven, we may learn to trace and explain the viorul
causes at least of those great national catastrophe.;, whose
peculiar character or suddenness of occurrence batUes the
skill of the mere philosopher to account for them. For,
let ui not think that what is reconled of God's dispeui-a-
tions towards his ancient cliurch and people, or ol' the rise
and fall of other communities whose history is interwoven
with theirs, has ceased to be ai)plicable as a rule, for enab-
ling us to judge of llis dispensations towards the church
and nation^ of New Testament times. "These things,"
we are expressly infoinied, " liajtpened for ensamples : and
are written for our admonition on whom the ends of the
world are come." The great and prominent lessons of
sacred history can never grow obsolete. In all that con*
cerns the moral duty of men, the rights of the Creator and
the responsibility of the creature, numkind are under the.

{ '\

i- H

u'v

" It-

-f

258

THE DUTY OF MOIIINING

same law now as ever they were. Experience and observa-
tion confirm those scripture principles whicli, on the other
hand, best interjn'et passin;^ events. As formerly, so now,
it may be seen tliat righteousneiss is the strength of a nation,
and sin is the re}>roach and ruin of any }i('()})le. As then,
so now, judgments k)ng deferred come at lengtli. As tlien,
so still, God shows himself sovereign and all powerful
in the choice and use of tlie various instrumentsofaccoinpli.sh-
ing his purposes. Now, as of old, judgments often come
suddenly, and iind men variously all'ected by them : and
would to God there were not reason to add, tbat the dis-
position to deny the divine agency — to look away from
the first to second causes — to say. The Lord hath foi-saken
the earth, and the Lord seeth not, is as common with a
large proportion of observers as ever !

Ancient scri})ture is proiitablc for consolation r; a il as
lor direction auu reproof. Was it not to encourage the
fearers of God in all times of calamity that this vision of
Ezekiel was recorded 1 Here mercy goes forth with truth.
The command to oeal nnd s})are His own accompanies tl-o
command to slay u'terly those whose sins had ripi'ned
them for destruction. Can we allirm, then, absolutely that
such distinctions and exceptions are always made in the
day when the Almighty visits nations or cities in his
anger if We cannot. Even under the Old Testament,
such distinctions were not always made : the righteous so
far suffered with the wicked ; but, sure we are, they suf-
feretl not as the wickjd. Often God wonderfidly inter-
posed in behalf of his tjue people; and, where He permitted
them to be in any measure involved in the common

FOR THE SINS OF A LAND.

259

v^;ll as

;e tlie

on of

truth.

s tl-G

|)L'iied

that

1 the

1 his

nent,

us so

suf-

iiter-

itted

iimon

danger or adversity, yet was it ever true tliat, while the
" wicked was driven away in his wicke(hie3s, the righteous
had hope in his death." And so is it still : " The Lord
knoweth how to deliver the godly out of temptation." He
may altogether hide them in the day of his anger ; or He
may appoint as a salutary trial to them what lie sends in
wratliful judgment upon others. Certain we are now as
ever that ill men's rod shall not rest on the lot of the
righteous; and that God seals his own; that under the
watchful and tender guardianship of Christ, who seems to
be represented in the preceding verse by the man clothed
with linen, (tit emblem of our High Priest and Intercessor,
the Holy One of Israel), they are marked out fro»u tlie
others, to be spared from the adversity altogether, or, how-
ever, to be comforted in it, and puritied by it • — their
afllictio.is sent as blessiigs; their death precious in
His sijht. " Lo," said Balaam, " the people shall
dwell alone:" We see it accomplished. In this life
as well as in the next, religion has its rewards.
Who would not wish to enjoy that signal protcn'tiun of the
Almighty; to be safe from the fear of evil; to know that
although a thousand may fall at our riglit hand, or ten
thousand at our left, it shall notcome niglitous; or, though
the water?, swell up to the brim, they siiall not overwhelm
us ? Ijot US learn tlie character of these blessed persons :
it in as peculiar as their privilege. The Old Testament
unites with the'Xtiw. Tlie Lord speaks here in vision, as he
afterwards did when manifested in the th\sh : "lUessedare
they that mourn." How different is the judgment of men
from the judgment of God ! These were persons who, it

'^1

1.;

1 .1

2C0

77//; hl'TV OF MommiNG

may be presumed, in sucli di'i^eiicrate times were reviled
and desj)is(;d. Tiiey may Itavc Itceii accounted as very
fanatics, persons needlessly riuid and precise, — ever look-
ing,' at tlie dark side of tliinj^s ! "If lliey will be so very re-
li,VM'ous, — said the scoHer, — yet wliy so much ado al)Out it ?
If llif'y will vex themselves lor \\u'w own sins, yet why
will tluy bewail and re[»i'oV(! ours, who desire; not tliiMr
counsel, and need not Iheir ])ity T' Ah, let us hear the
v<tice ofrb'hovah, and let it ((trreet our estimate ol' thin,!4S.
"Clo," said He, " through t lie midst of the city, through the
midst of .lentsaleni, and set a mark iipdu the inn-heads ol'
th(! men that si_nh and that ( ry i'or all the; id)ominalions
that be done in tlu! midst Ihercol,"

ll is usual in Scri|"ture to describe the wliohi ol" relii^don
by some (»nc of its parts. Sometimes faith includes all,
])ecans{', in truth, it is the ^rand first princiide of all ac-
C(!jitable iibedienct! and wurshij* : Sometimes, tlu; fear ol'
CJod, because to a holy leverence ol" tlu; divine authority
everythin,<4' else may Ik; r<Mlm;c!d. Hen; the objects of Liu;
divine favour are characterised as mourners, thoui^h not to
the e.\(dusion of the other eleuients of relij^ious character,
nor incompatibly with their possession of that content
and hap|)iness of mind elsewhere allirmi'd of all the tru<!
circumcision. "They rejoice in Christ flesus, as well as
liave no conlidence in the llesli." Ciodly sorrow is perfectly
consistent with si)iritnal joy ; yea, is even a means of ])ro-
)aotin;4 it; ami it has no ncci'ssary connt.'ction with morbid
melancholy. I»ul, this will ap[iear more fully while 1 <^i)
on, ill dei)endence on the divine blessin;^', First, to press
the cultivuliou of this yenuiuu sorrow for abounding sin us

FOR THE SINS OF A LAND.

2G1

a rcasonalilo duty : secondly, as a test of a lii;^li stylo of
C'liristian cliaiacter : and, thirdly, as having' nianifuld ad-
vantages attending it.

>r tlie

lot to

;trt.cr,

itunt

tnnj

i^U as

("ctly

pro-

»rl)id

I go

jH'^'SS

iin us

1. It is a duty liii^lily reasonable. Tlie eontrit(» who
trendile at (lod's word aiv, indeed, lirst and mainly en-
frrossed with the thought ol' tlicir own sins. Ihit tint they
siiould take a n>"!<' cidari^ed concern, and lay deejily to heart
the sins of their time and their country, is aj;recal)le to
every view ol" their character and oblif.^fati(»iis, ^Vhy does
sin cause ,uriel" to tlu; mind of thi; sj)ititually euli^htened
man at all !• Jt is not merely on account (jf its present
liitt(!r consequences; still less is it oidy for its L'itt(!r con-
.seipuiices to hiinscdl". lie has discovered how hateful it
is to (he iMire iaid holy r>(>in_L; whon> he is now tau^^ht to
love — liow contraiy to Ilis nature, — how derogatory to His
ghiry. \\\\A\ the heliever's saving aj>prehensionol' the nier(;y
ol" (lod in Christ lias made sin the nu)re odious and
maligiiani in iiis estimation, as committed against a graci-
ous l)enei'a(;tor, whom iie feeds it would 1)0 ungenerifUs as
^vell as nnreasonal)le to disobey, and to whosf long-s)iffer-
ing and bencilicence tlie very wicked owe so larg(! a d<;bt
of gratitude. Hut, if the honour and .^lory of (!od are
now so much morr". j.rerious to him, surely he must f(;el
that tiu'se an; affiM ted, nol by his own sins aloiif, but by
the sins of others also. If his own sins only should in
this light be Lrricsvous to liiui, migiit thcu'e not bii ground
to su.spect that his re])entan(;e or contrition ;-• i'ounded on
,selH.sli ]>rinci]il(!s, iiid has more respect t(,' the j)ersonal
l)eneiit to be e> jh- u;d than to ti^e character and authority

fi. Ri'!

'■1 i

202

THE DUTY OF MOURNING

and cliiirns of ilie ]iiiw<fivcr ? A^ain, is not the Holy S|»irit
j^iven to every believer? Does ITe not shed abroad the
love of (i(td in the heart? Oiij^ht not this union and
communion with God to evince itbolC in a eonlorniity ol'
nature, — in a sym))athy oC views and sentiments? Is not
the Spirit of God ^^rieved by sin — by all fiin ? And how
can prevailin;^ visible iui(|uity, in whatever (piarter, be
v""wed by him in whom the Spirit dwi^lls but with lively
emotion and eoncern ? in line, if the love of man be an
accon'.jianiment of the love of (Jod, and il' Ik; who has
tasted the sweetness of beiii^;- forgiven, as v.cll as the pain
of bein;^' alarmed, cannot but d(!sire the safety and happi-
ness of all others; thcni, on this Ljround also, ^odly sorrow
for the sins that ])revail around, is, u.s well as grief for his
own, a duty most rcsasonably incund)ent on ever}' Christian.
" Tlu^ waj^cs of sin is (U>a1h," as really in tho case i>f otliers
as, but for a gracious inter])osition, it would have licien in
his own. Abidin^f in unbelief tlie^ are a])idinu' under con-
denniation : and can he, without «,frief of heart, behohl
nuin ripening' for everlasting,' burnings ^ Is it noo reason
enou;4h for the Christian to fast and mourn for them that
they are not mourning for themselves ? Shall he, un-
affected, see them sporting when tlu^'y should weej) :" or,
with such impressions as he has of the power of that wrath
they have, iu)t escaped, behold them tram})lin_, luider loot
the Son of God, treating the blood of the covenant as an
unholy thing, and doing despite to the Spirit of grace?
Shall tem])or!iry suffering call forth sympatiiy ? Will men
sym])athise with others in their reverses of fortune, tlieir
tits ot" sickness and j^^in ? — and shall not the Christiau

I'On TUK SINS OF A LAND.

203

mourn, wlion In; Ik'IidMs discaso prpyin.!; on mon's soul-^,
and liOiucM lost, to iIkmii ? shall lie not weo]) in secret
l)liieo,s over llniir eternal ruin ( Tin; loss ol' one individual
S(ml is incidculablo, because the soul is of itself of inliiiito
value; yet, what crowds of lli()u;^hlless immortals arc
rushiiiL;' on towards an eternal Wdrld, heedless and fearh^ss;
as if to lueetdoil were nothinu, ami as if to hi'ave His
everlasting displeasure wen^ nolhin;^ 1 Surely, whi^n one
conteni])lates hut sliu;h11y tla; truth here, tin; wonder is
that m(!n eidi^liLencid ami awakened, to whom the ,^lory
of God has he(!n reveahjd, and in whose eyes all thin;,'s are
loss e()iujiare(l with the kinmloni of heaven, can look on so
caliidy, — d(» not sii^h and cry more bitterly — do not say
with the Psabnist: " Iiivers of water run down nunc; eyes,
becans(! men keep not thv law," — do not exclaim with the
l*ro[)ii(!t: " Oh, that my hi'ad wei(! wateis, and miiK; eyes
a fdUiiLain of tears, that 1 mi^ht weep day and ni^dit
for the slain of the dau;j,hter of my people!" Which
brings us, —

1 1. Secondly, to urge this as a tc.'st of the higher styh' of
Cliri.stian chaiucter. We ha\'e been vindieat int,' it as
reasonablt! : does not tlic; rarc^ dcLiiec; in wliieh uch a
spirit j)revails rather lu'cil to be vindicated :" Ihit, it
cannot.

U may In; observed that while the elerni^nts of <6»ich,
griei' for sin nuist and do exist in every renewed soul, —
lor thi y who have looked to Jesus cannot but mourn- it
is Ibund specially to have marked the character of \lis-
tinguibhed saints. And the peculiar emphasis with which,

' » .J

I ,

I 1

2C>\

THE DUTY OF MOUnXIXO

Itotli ill our text {iiul clsowluirc, it is noticed ais an oljjcct of
])iviii(! approliation, sctiiiis to indicate tliat ii .goodly pro-
gress must liavci liccu luadu in tin; lifo of {^^odlincss crc the
soul shall expand with these generous Hyni])at]des, or the
heart he touclied in any great degrees with interests so
remote from the sellish. The Holy S])iii1 ((tnvinces every
Christian of sin; hut it is when ile is poured out in grate-
ful sliowers that th(! Iieart is tndy enlaige(l. Tiic mind of
the anxious in(piirer, on l>eing lirst awaivened, is engrossed
with the great (pU'stion of pcsrsonal salvation, — what sliall
I do to lie saved ? Vea, after some prtigi'css lias lieeii made
ill th(! husiness of personal religion, if still assurancH; is yet
to seek, it is jtcrhaps t^ he (expected, though not to he
justified, that the Christian should feel as if to niedilate
nuich on the Divine glory as allected hy the sins of man-
kind generally, or on the precise relation in wliiidi nations
and churches stand to God, were to engage in things too
high for him. A false modesty may even slirink from it
as ]>resumptuous to concern itself deeply witli what may
he termed puhlic; sins : and eharity may interpret the duty
of liiding the multitude of (others') sins, as re([uiriiig one's
turning from the sight of tiiem entirely.

lUit, let us hear the I'salniist: " 1 heludd transgressors,
and was grieved!" It may he remarked of the ])salnis of
David tliat, reseiuhling tlu* ])rogTess of the Christian him-
scll', they consist much in their earlier parts of praytsr, in
the latter more of praise. And, this also 1 would remark,
that they hear this character of mature and elevated ])iety
stamp(!d upon tliem, that they exliihit the workings of a
mind deeply exercised in reference to abounding evils, and

FOR THH SINS OF A LAND.

2t;r.

(if ii Hpirit l)urilenctl on account of vlmtevor of darkness,
Mi'l ciior, :iii<l (l('i»ravity, lie l>oliL'ld . hi^• days and in liis
couiilrv. \\v. n'ay ol)servo tlu! same tliin;^' in tlio Apostle
Paul: Ili.uldy sanctified l)y Divino uraci;, wliat tenderness
of s]»irit distini;uished him ! wliat holy jealousy and fear
for oil u 'IS 1 How (le('i)ly liumldiid and liowed down l>y
every svin])toin of liackslidin'' in elntrehe.s or individuals!
what tre!nl)lini{ solicitude for the hono\ir of thci nosjicl of

Christ! " Who was weak

ant

I he was not weak :' who

was offended, and he Inirned not?" Did he st',e trans-
irressoi-s unallected themselves with tludr liuilt and daniierJ
this was reason enough to him for fastini; and mournin;j,
on their account: " 1 fear," says he to the (Jhristians at
('orinth, " lest when 1 come attain, my (lod will lunnhle me
amon_!4you, and that I shall hewail many wliich iiave siinu'd
already, and have not repented of the umdeanness, and lor-
nication, and laseiviousness, which they have committed."
Shall 1 remind you of Lot, whose righteous soul was
vexed I'rom day to day with the unlawful deeds of his
|)eoi)le ? Shall I remind you of Closes, how he fell down
before the Lord forty days and I'orty nij,dits, oj)piesse(l
with holy shame for his nation's perlidy ? Shall I remind
you of Kli, mor(! broken in sjiirit because the Ark of his
Clod was taken, and the j^lory had (hsparted from Israel,
than because his sons had fallen in battle ( Shall I re-
mind you of Josiah, whose tender heart melted within him
when he thouiiht of the judgments of heaven, which aijes
of crinu! luid aciuumulated on his kin^^dom ? — or Of K/ra,
of Nehemiah, of Jeremiah, of Daniel ? What characterised
these holy men tlie most? — was it not their public spirit (

!■ ;■

111

tts

i ■

200

THE Drrv OF MornxiXG

— their CDUccni lurtlic ^lory ol" (lod — their .uriul" lor ]tro-
vailiii,!L,' sins, ami tlie ab(»iiiiniiti(»iis of their land ? Shall T,
in short, remind you of our liij^liest jiiittern — of Jesus wlio
Ave])t overtlie obstinate unhelier of liis oountrynien aci-ord-
in^ to the llesli, and over the jirospect of tlicir rueful
d(!stiny ( Surely, these exaniph's cond)ine to reprove us,
tliat tliis is so litth* our habit of mind — tliat we v\<q so
little above our own concerns — that wu can look on, so
nnallected and uuaii]iallt'd at sin, even in those <fro.ss
forms in which it is every day meetin;^ our eyes in onr
country and cities : conttuitin^i; ourselves, it may be, with
a passing,' remark — a ;^'oodly sentiment ; but not carin;j; to
make common cause with the Saviour, to burden ourselves
Mith what burdens Him, or to humble ourselves for those
who will lint be Inunbled !

brethren, 1 ]«ress this as a test of a heart truly sanctilled

— if not of the being of piety, of its health fulness. Where
are our siidis and cries ? — our earnest sui>i)lications and
remonstrances ? What place hears our i»leadin,us, our
wrest 1 i n^Li:s ? or sees our niournim!;, our fasting' ^ It may
be true, we concern f)urselves with our ])ersonal sins, and
rightly these call first for self-prostration at the tliroiie:
it may be wo go beyond ourselves, and mourn over love<l
friends — their nenlect of our counsels, their unmerciful-
ncss to their souls. Jlut do Wti not too easily ])Ui, away
from ourselves the responsibility as to other's conduct and
destiny ? — Do we grieve how God is thus wronged in His
own world — far beyoml the range of the little circle in
which self so much entwines itself with our sympathies ?
As we look on, too easily we solace ourselves with the

I'On THE SIXS OF A LAXlK

2G7

uiul
iMio :
ovcd

iful-
iwiiy

and
His

e in

ies?
Hie

consitlcratioii, "SVc; arc not to Maiiu;: it is not our aOUir.
That may (Icrciul ii.s f'roni tlio more direct resjionsibility ;
Init does it vindicate tliu ])ivine glory? does it save the
misery of your fidlow creatures i

The inllucnce of this narrowness of mind, as it may he
called, is dl'ten to Ix; traced in the imlillerencc, on tht^
one hand, with wl)i(^li even relinious jjersons can look on
ahuses th;.t may he j)revailinjj; in the social systenj, civil
or sacred, and that iuc jtroductive of great crime as well
as i,'reat misery; willin<^% it would seem, to risk evcrythin.i;
rather than change; or, not trouhling themselves to look
so far as to the remote causes of the effects they dei>lore:
on the otiier hand, in \\\v. (luicksigJiliMlness of many to
discover and call for the rectification of had laws, or in-
jurious customs, alfecting their temporal interests; while
they can heliold unmoved the delilenient of (lod's sanctu-
ary, or hear th(! profanation of His name and dcniial of
His trutii, without one sigh of grief, or one prayer for the
reviving spirit of the Almighty. How is the temper of
the men of Amos' days repi-oduced in other ages — and
now? "That lie in heds of ivorv, and stretch themselves
upon their couches, . . . that drink wine in howls, and anoint
themselves with the chief ointments : but they are not
grieved for the aflliction of Joseph."

111. An eidarged concern on serious minds because of
abounding irreligion and immorality is advantageous.

(fod is honoiu'cd bv it ; fur thou''li our "rief cannot ex-
piate guilt, and there is no nuirit in the most fervent con-
trition to constitute a pleadable right to mercy, for

t m

ill

I'lityi

?■)■

'; ■'

!■

■■ ! m
11

-1 -n

C-

•^_

*'■•'£>

.9u %%^Z.%

IMAGE EVALUATION
TEST TARGET (MT-3)

/!>

f/.

y.
^

1.0

I.I

11.25

^ '" iiiiiM

iA 1116

/.<

Hiotographic

Sciences

Corporation

is WEST MAIN STREET

WEBSTER, NY. 14580

(71 >) 872-4503

ri>^

^^^

<>-. '^

i/.A

f •-..

263

THE DUTY OF MOURNING

ourselves or for others ; yet in a certain sense it redresses
the wrong which the divine character and the divine
glory had sustained. I mean, it counterbalances, by the
j)raise which thus redounds to God, what sin has kept back
iTom the revenue of his praise. Every sin is an offence
against one or another of Jehovah's attributes, indeed
against ail. It challenges his justice : it disparages his
wisdom ; it defies his power. On the other hand, by
the grief of those to whom the reproach of Zion is a bur-
den, and by their humble confessions, God is justified when
he judgeth : His insulted perfections are, in some corres-
ponding measure to that in wliich they have been injured,,
honoured and exalted. Thus, as the apostle delighted to
think of the gifts of Cliristian beneficence as not only
ministering directly to the wants of the saints, but as
abundant also by many thanksgivings unto God; so the
Christian, while he remembers that the blood of Christ
alone can expiate the sins of an individual or of a nation,
may delight to reflect that what is lacking to the praise of
the divine perfections, what disparagement is cast upon
them by the transgressions of the many, is, in some measure,
counterbalanced by the humiliation, the tears, the prayers
of the few. " I will gather them that are sorrowful for the
solemn assembly," saith Jehovah. So we add, —

It is advantageous to Christians themselves. Besides
having the promise of the divine protection (as in our text)
it has a happy intluence on their minds. It tends to keep
them in a watchful frame and contrite. It excites to
prayer. It carries with it the gratifying evidence of their
imion with God, and their fellowship of sympathy with

FOR TEE SINS OF A LAND.

2G9

Him in tlieir aims and ends. It is fitted to stir up to
earnest efforts to promote the work cf revival.

And, therefore, I tM, — It is advantageous as concerns
our fellow-creatures. Why are we so inactive in putting
forth efforts to save them ? Why are we so little in-
ventive in meth'^ds of arresting their attention, restraining
their wickedness, encouraging their holy purposes ? Why
so backward to warn, exliort, and reprove them ? Doubt-
less, because we lay so little to heart their danger, their
guilt, — the injury done against the divine law by their
sins, — the glory that would redound to God by their
repentance. Xor can I omit the direct benefits that may
result to society, from even a part of its members standing
in the breach deprecating God's judgments, while bearing
on their spirits the causes of God's controversy with their
land. I have said that grief cannot atone for sin, nor re-
pentance merit divine favour. Yet, as in a certain sense,
it redresses the loss to the revenue of God's praise, so lias
it also — even the humiliation of the few, yea, of one, —
warded off' calamity; stayed the arm, — shall I say ? — of the
destroying angel ! Can I forget how the zeal of riiinehas is
said by the Almighty to have turned away Ilis angei-, and
arrested the pestilence in its course ? Can I forget how
Jehovah condescended to treat with Abraham concerninti
the cities of the plain, nor ceased promising before Abra-
ham had ceased to plead ? Were not Job's prayers heard
for his three friends rather than their own ? Shall I re-
mind you how Josiah, in humbling himself before tlie Lord,
prevailed by his tears and supplications, to avert the
threatened indignation, for a season ? And do we not find

, *;;

270

THE DUTY OF MOURNING, ETC.

I I.

li \

Jehovah complaining, by the prophet, that when He sought
for a man among them that should make up the hedge, and
stand in the gap before him for the land, that He should
not destroy it ; He found none ? (Ezek. xxii. 30.)

Times there are, indeed, when the sins of a country have
so fdled up its cup, that no prayers of those that sigh and
cry because of the abominations shall hinder the infliction
of judgment. So tlie Almighty declares in one place :
" Though Noah, Daniel, and Job, were in it, as I live,
saith the Lord God, they shall deliver neither son nor
daughter ; they shall but deliver their own souls by their
righteousness." But at least, even then, it is promised, as
in our text also, they thall deliver their own souls ; not by
virtue of their prayers, or their righteousness as in itself
meritorious, yet as their reward of grace ; honoured as His
praying ones are to hold up the plea which God will ever
regard, derived from his manifested mercy in Christ ; and
as a certain providential protection is, in the connection of
his gifts and blessings, made to attend on repentance, and
reformation, and godliness.*

* This sermon was preached in Glasgow, in 1832, on occasion of a public
calamity.

XVII.

-I

THE MYSTERY— CHRIST IN US.

"To whom GocT would mako kno'wn what is the riches of the glory of this
mystery among the Gentiles ; which is Christ in you, tlie hope of
glory : Whom we preach, warning every man, and teaching every
man in all wisdom ; that we may present every man perfect in Christ
Jesus : whereunto I also labour, striving according to his working,
which worketh in me mightily." — Col. i. 27-29.

These words bring impressively before us the great object
of the Gospel ministry, or the subject with which it is
conversant ; and, as exemplilied by the apostle here, the
spirit of earnestness and conscientiousness befitting the
sacred trust.

We may profitably, in dependence on God's blessing,
apply our minds to both these topics of meditation.

I. The subject. Who may not see that it is something
of which the apostle's mind was full ; something for which,
in the consciousness of having received it by revelation
from God, he with authority claims the attention of men ;
and, in the knowledge of whose intrinsic value to all, he
felt it incumbent on him to promulgate it everywhere ;
uncompromisingly setting himself against all scliemes of
earthly wisdom by which the designs of heaven might be

' 111

mmm

111

THE MYSTERY—

\ •

I I

liindered, or the light of revelation darkened ? Ver, 24 —
" "Who now (says he) rejoice in my sufferings for you, and
fill up tliat which is heliind of the alllictions of Christ in
my llesli for his body's sake, which is the cliurch " —
(meaning, of course, hy " what is behind " no part of
Christ's expiatory sulTering, but that of suffering by which
the sanctification of the mystical body is perfected in fel-
lowsliip with its head) : " Wliereof," he adds, " I am made
a minister, according to the dispensation of God whicli is
given to me for you, to fulfil the word of God; even the
mystery which hath been hid from ages and from genera-
tions, but now is made manifest to his saints."

AVe cannot acquiesce in the bald and meagre interj)reta-
tion — as it appears to us — whicli has been put by some on
the word " mystery," as if that word never in tlie ISTew
Testament meant what is above our comprehension, but
means only what has not before been revealed. A defi-
nition so general removes — it seems to us — all emphasis
from an expression evidently meant to be emphatic. AVhy ;
creation itself — at least, the creation of all things out of
nothing, and by the word of God, — might be called a
mystery according to this definition, as really as the
scheme of redemption : Avhy, then, so emphatically appro-
priated to the Gospel truth ? lS"o doubt, in this passage,
and in one or tw^o more, the word stands in close connec-
tion with the subject of the extension of the Gospel among
the Gentiles, which, in distinction from the more limited
sphere of the Israelitisli dispensation, might be called a
new development of the divine purpose. "If ye have
heard," says the apostle to the Ephesians, "of the dispen-

CHRIST IN US.

273

have
ispen-

sation of the grace of God which is given to me to you-
ward ; how that by revelation lie made known to me the
mystery : " and, again, — " Whereby when ye read, ye may
understand my knowledge in the mystery of Christ, which
in other ages was not made known unto the sons of men
as it is now revealed unto his holy apostles and prophets
by the Spirit; that the Gentiles should be fellow-lieirs,
and of the same body, and partakers of His promise in
Christ b) the gospel." These passages, and one in the
epistle to tiie Romans, do, it must be acknowledged, con-
nect " the mystery " closely with the fact of the introduc-
tion of the Gentiles into the Church of God ; yet still —
and I am happy to be confirmed in my view by some of
our soundest commentators — it is not the fact alone of the
extension of tlie gospel, in distinction from the previous
concealment of this purpose, that constitutes the mystery :
it is the thing revealed ; it is the Gospel itself ; the great
purpose of saving sinners of mankind by the humiliation and
death of the Son of God — a purpose alike wondrous in the
eyes of the enlightened Jew and Gentile, for the manifold
wisdom of God which it unfolds, and bringing into view a
" love that passeth knowledge." The judicious Tholuck,
avoidinrr the rashness and do^jmatism with which some
other critics have attached the one exclusive signification
to the term, includes in his definition what is inaccessible
to reason, or even, when known as a fact, transcends the
comprehension of reason in the mode of the fact. So also,
Olshausen sees, in what the apostle calls the mystery, the
wondrous thing revealed, not merely the revelation; —

called " the mystery among the Gentiles," because its ap-

l,i- I

i. il

'i;i

274

THE MYSTERY—

pearance among them was the " sharpest contrast to the
deep shade " — (of their moral condition, he means).

Our argument briefly in favour of a larger meaning of
the term is this : If the mere fact of the extension of the
Gospel were the mystery, as brought to light in the latter
ages, bow is it that the ancient Scriptures are so full and
clear upon the matter, that when Paul demands, Did not
Israel know ? he answers the question by saying that the
prediction of the accession of the Gentiles was as old not
as Isaiah only, but as David, and even Moses — pervading
the psalms and propliecies : that in Christ's name the
Gentiles should trust; and by a strange people Israel should
be moved to jealousy ? It is true that to the Jewish
mind, larwlv, the fact of the extension of the covenant
blessing on equal terms to Jew and Gentile was a thing
hidden, so that a special revelation was necessary to recon-
cile one apostle to this part of the Divine economy. But
the great apostle Paul, in those animated references to the
secrets of Divine wisdom, is not surely giving such im-
portance to the bigotry of the Hebrew : lie is looking far
higher. It is not the newness of the revelation ; it is the
strangeness, rather, of the matter revealed. He insists on
the contrast between the wisdom of man and the wisdom
of God ; the incapacity and indisposition not of the Jewish
mind alone, but of the natural mind, to give ready
entertainment to this great evolution of the Divine
counsels.

And, then, see how in the very passage immediately
before us, the apostle is looking to the intrinsic quality of
the gospel message. He speaks not only of the mystery,

I *

'iM

CUEIST IN US.

275

I ready
)ivine

liately
lity of
Istery,

but of the glory, nay, " the riches of the glory " of this
mystery, and proceeds to apply the term, in brief, to
Christ himself, or the doctrine concerning Christ;— here
indeed not to the objective doctrine so much, but the
method of its subjective manifestation in the soul ; — Christ
in you the hope of glory. Christ " among you," some have
rendered these words; but the true meaning is iixed by
parallel expressions; such as, "that Christ may dwell in
your ^; earts by faith " — " Abide in me, and I in you : " nor
can it be made intelligible how '* Christ, among them "
only, could give to individuals the hope of glory. Neither
needed the apostle, on this supposition, so earnestly counsel
elsewhere, " Examine yourselves whether Christ be in you,"
— if he had only meant, " among you."

Finally, here, if the word mystery bears any reference
to the heathen mysteries, as some have supposed — or to
those things which by distinction were communicated to
the initiated in their heathen rites ; then^ at least, the
apostle tells us, there is no distinction in Christ's school
as to right of access, between novices and perfect ones
(felcioi) : all may be of the initiated here. In what pleas-
ing harmony with the saying of the ]Master : " To the poor
the gospel is preached," — this of tlie servant, " whom we
preach, warning every man, and teaching etery man in all
wisdom ; that we may present every man perfect in Christ
Jesus ! " —

And, now, more particularly of this summary of the
gospel : how worthy of our meditation ! In some places,
indeed, Paul's summary may be rather said to be expressed
by the formula " Christ on you " — or " Christ unto and

iff"

■J!

! I i'

' II

in .

I \i

\'\

. «

27G

THE MYSTERY—

upon all who believe," — for righteousness. Just as we
find in the New Testament various descriptions of the
great object of faith : — now, " he who believeth that Jesus
Christ is come in the flesh is of God," or, again, "who-
soever shall confess that Jesus is the Son of God, God
dwelleth in him, and he in God" (1 John iv.) — or yet
again, " If thou shalt confess with thy mouth the Lord
Jesus, and shalt believe in thine heart that Goil hath
raised him from the dead, thou shalt be saved : " Just, I
say, as we S(;e this variety in the expression of the great
objective truth : So in representing to us sunnnarily God's
own part in conveying redemption to the soul, sometimes
the justifying act may be put in the foreground : as thus,
— Christ is "made of God righteousness : " or as in the Old
Testament, " Behold I bring near my righteousness." Some-
times as in the text, Christ in us, revealed in us, formed in
us, the hope of glory, is the selected point. But, though
it is the subjective rather than the objective that challenges
our attention here ; that other part of the mystery of the
gospel — God manifested in the flesh — is not forgotten : it is
recognised in the n^.ar context. In the very beginning of
the next chapter of this same epistle to the Colossians,
under the w^ords, " the acknowledgment of the mystery of
God, the Father^ and of Christ," the apostle implies evidently
the whole glorious plan of redemption : nay, in this same
chapter, how largely, before ^^■e come to our text, do we
find the apostle dilating on salvation in its more objective
view : or comprehending the objective with the subjective,
when (in ver. 12, 13, 14) he gives thanks unto the Father,
who hath made us meet to be partakers of the inheritance

f
1 •

ciinisT LY us.

277

of the saints in li;,'lit : wlio hath delivered us from the
powL'r of darkness, and hath transhited us into the king-
dom of Ills dear Son : in wliom ^ve have redemption
throuLili His blood, even the forgiveness of sins I

Lut tlie careful reader of our Lord's or llis apostles' dis-
courses will have seen, that this spiritual union between
Christ and ransomed souls is made very prominent in
tlieir teaching. The manner, too, in which tlui Master as
well as the servant puts the subject before us, is calculated
to inqiress us with the idea that a glorious privilege in-
deed is meant ; something, in the mode of it, transcending
carnal reason, and to be understood and appreciated iully
only in tlie light of experience. Hence, of the Comforter,
the Holy Gho>t, He says, " whom t^ie world cannot receive,
because it seetli him not, neither knoweth him : but ye
know him ; fur He dwelleth with you, and shall be in you."
And ill his prayer to the Father, when crowning all with
that far-reaching expression of his heart's desire, " that the
love wherewith thou hast loved me may he m them,"
He adds, " and I in them," — as if this were the beginning
and end of all. We learn his own estimate of the meaning
of this union when He, a little beiore, compared it, pass-
ing by all inferior illustrations, to the union of the Divine
persons with one another : " As thou Father art in me, and
I in thee, that they also may be one in us," — or, more im-
pressively still, (John xiv. 20), " At that day ye shall know
that I am in my Father, and ye ii me, and I in you."
Here, we see, He passes by all the inferior illusi nations ; yet
need 1 remind you of the variety of these, and their most
interesting significancy ? — the comparison of the vine and

)tl I

'^.n

278

THE MYSTERY-

branches ; the natural body, in tlie unity of head and
luumbers ; the oneness, in the conjugal bond, of those \vho
are declared to be no longer twain, but one flesh.

No mere moral union is this; nor merely relative, or
forensic ; but real, personal, spiritual, llow shall words
describe it ? How shall our largest stretch of mental ap-
prehension reach the full import of" Christ in believers, and
they in Christ, as Christ is in the Father, and tlie Father
in him " ? This, truly, is the exalting of man's position far
above his original position in the state of innocence itself.
If we have lost the integrity of the first Adam, we have
obtained the i)erfection of the second. For, as wo have
just said, it is no mere moral union, or union in feeling,
and sympathy, as when one friend may be said to dwell
in the heart of another. Such sympathy might be affirmed
of angels — but thcij are not said to constitute the body of
Christ, nor to be so joined unto the Lord as tio be one
spirit with Ilim.

Neither is it a mere relative union, as all members of
the visible Church hold of Clirist, or are " in him," by pro-
fession ; for there are branches in him, thus far, that may
be " taken away." These are not said to have Christ in
them.

Nothing less can suffice to be put on this expression as
its real meaning, than that it is a spiritual union effected
through the invisible bond of the Holy Ghost, by faith; in
virtue of which Christ becomes so closely associated with
the souls that by faith apprehend him, that He may be
said not only to be in them, but to live in them ; so by
his living operative presence, affecting the secret springs of

A >

\. I:

as
ited

in
dth

i i

CURIST IN US.

279

action of the whole moral man, — the understanding, tlie
will, tlie affections, that, as Paul puts it, it is not so much
they tliat live as Christ in them. The one Spirit of Christ,
wlio is in the Head without measure, is also given in
measure to every part or member of his mystical
body, dilfusiiig Himself, in some analogy with tlic bloud
or life of tlie natural body, tlirough the whole spiri-
tual frame-work: The relation to the Second man — the
lieaveidy — effecting that they are all of one spirit, even as
the relation ti; the first Adam, their natural head or root,
effects that they are of one blood.

This is a mystery indeed, beyond reason to com])rehend,
just as the oneness of the Diviri' persons to which it is
cri^pared ; beyond, but not contrary to, mere reason. Time
fails, as well as words fail, to spc.ik of the riches — the
glory, of this mystery — Christ in you, — nr of the blessed
state to which a believer is thus elevated. Let us but
glance at the safety — the dignity — of that state, and, as sug-
gested by the text, at the ulterior good, the heavenly inherit-
ance, of which Christ's presence in the soul is the earnest.

The present state : judge of it first by those subordi-
nate illustrations just adverted to — the branch and vine —
the head and body — the conjugal union.

What communion of relations ; what identity of in-
terests ; what sameness of nature and life ; are here implied !

" This is a great mystery," says Paul elsewhere, when he
has just spoken of the human twain in the conjugal bond
becoming one flesh ; but, carrying us in the application of
the term to the higher union shadowed by the lower, " I
speak," he adds, "concerning Christ and the church."

»,:'

'S\\

I rf

280

THE MYSTEJiV-

f I

TIi(!ii, vino find brancli ; one lifo lielon^rs to tliosn — one
nainrc What i,s wantin^f in one fi^niro is .sup))lie(l in tlie
other: iL takes tli(!ni all to illustrate the reality. If" one
life is i[ii])lie(l in the comparison ol" vine and branch, yet
we cannot speak of one interest there; the niarria^^e union
snf,fgests this additional idea. HusljaiHl and wife have all
interests, all relations, in coinnion. So, Christ's intenists
and yours, ('hristinii — yea, Christ's relations and yours, are
one. ][(! ^nves you what is II is : all thin,i,fs an; yours : and,
shall I say, lie assumes what is yours; your sins (or debts)
to exj)iate them; your sorrows to bear thciii. How this
serves to explain the words in our context: " I fill up that
whicji is behind of the afllictions of Christ ! "

Jiut, y)assin;^- by all tlu.'se, nvc.n as Christ in his prayer
passes them ])y ; thirdv a^^ain of bein^^ in Christ as he is in
tluj Fatber, and of Clirist beiuL; in us as the Father is in
Him!

Are believers indeed of like nature with the Son of Ciod
as He is of like nature with the Father? It is even so in
measure. In resemblance, though not in equality, tluy an;
partakers of a divine nature ; not by comniunication of
Oodiiead, nor by confusion of humanity with divinity. As
the Son himself is distinct personally from tlie Father, yet
on(!; so are tluiy not personally — thougli mystically — one
with Christ; human still, }et with Christ one spirit, mem-
bers of His body, Mesh, and bones. " Christ liveth in me,"
saith the a])0stle. How close the union ! how blessed
their communion with the Father also through the Son !

Here too, the communion as of relations, so of inter-
ests ! Can it be presumption in the believing soul to

f^ M--^-*",*--*?!, JUJI. IllfWJ^I^ipVII

CHRIST IN US.

281

ground on its relation to Ood'.s Son, tlio claim of a filial
interest in Tlim of wlioni that Son is constituted heir! a
claim by i^race of ado[)tion to tliat wliicli is the Son's ])y
merit ? Yea, does not Clirist warrant tlu; inference ? —
.supplifiating for nil liis yicoplo an interest as joint heirs in
tlie same love \vh(;re\vit,h IIk; Fatlier has loved Ilim; and
askiuff this, as we liav(! seen, on tin; very ^M'oniid of the
union and mutual indwellin;,^ — "That thf; love wherewith
thou hast loved me may 1)0 in them, and / in f./uvni, " i Yea,
see liow, in another place, lie follows out tin; inference to
all its hh'ssed consequences. In answer to th<; (piestion of
Jiide (JoJin xiv.), " JIow is it that thou wilt manifest tliy-
self to us and not unto the world ? ", lie siiys, " If ii man
love me, he will kee]) my words: and my Fatln^r will love him,
and we will come unto him, and make, our alxjde with him."

Are these thin,L,^s so? Let us without delay ]m;ss the
practical h^ssons they inv(,'lvo. AVhat adorin^^ j,fratitud(,' is
due to (lod for ^^laoe so marvellous — " I'iches inde(^d" —
"riches of glory!" What is man, we may well exclaim,
that thus thou are mindful of him ? "A litth; lower than
angels" — yea, in some res]»(!cts, above angels — is the ])Osi-
tion to which redemjjtion el(;vat(!S him. The lif(; forfeited!
is more than regained : As we have said; for llie integrity of
the first Adam, we hav(j got the j)erfectiou of the sf^cond —
hisrighteousn(!SS oui's, reckoned tons — hisSj)irit jiut within
us. What securit^y of spiritual state in such a communion
of life with Cin-ist — not (Jhrist crucified only, but Christ
exalted, living, reigning ! — not union as with tin; first
Adam fulfilling with doubtful issue his probation ; but

.:iiJ

282

THE MYSTERY—

with a new infallible head, whose probation is consum-
mated ! "Your life," says the apostle, "is hid" — he
means it of security, as well as secrecy — " with Christ in
God."

Next lesson — what an incentive to lioliness of heart and
life ! to tender watchfulness ! Who can fail to see how
inconsistent witli so close a relation to the heavenly — such
a presence of the divinity — is all that is earthly, sensual,
devilisli — nay, all that is light and frivolous ? " Ye are,"
says Paul, "the temple of God:" defile not his temple —
ye are " members of Christ : " keep yourselves pure.

And then — from one member of the body of Christ to
anotlier, wliat love, yea, what reverence is due ! " Destroy
not thy brother," says Paul, "for whom Christ died." May
we not say analogously, offend not, nor heedlessly wound,
thy brother in whom Christ lives ? But more than this
negative duty of mutual inoffensiveness is implied in so
close a union and communion. There arises the obligation
to contribute, each in our part, to the edification of the
whole. How finely is this represented in these words
(Eph. iv.) : "From whom — that is, Christ the head — the
whole body fitly joined together, and compacted by that
which every joint supplieth, according to the effectual
worlcing in the measure of every part, maketh increase of
the body unto the edifying of itself in love ! " The idea is
that not more surely do obstructions in the natural body
hinder the circulation of the blood and spirits, induce
a languishing of the natural strength, and impair its come-
liness, than the want of due affection and communion
among Christians shrivels the spiritual frame, and hinders

CHRIST IN US.

283

the circulation of the vital influence on which the increase
and perfecting of the body of Christ depend.

We have dwelt so long on the sul)ject of the gospel
preaclier's message, that we can only exhibit in outline
what the closing views of tlie chapter suggest as to the
spirit befitting him who is entrusted with such a message.

First, mark the apostle's earnestness, "Whom we preacli,
warning every man, and teaching every man in all wis-
dom " — Christ is liis themp— -His person, work, grace. How
close, how particular his dealing with individual souls !

Second, how lofty his aim ! Not contented with con-
vering men, he seeks their perfecting. How he labours,
agonises (so the word signifies) in the pursuit of tliis object!
Perfection in Christ Jesus means, no doubt, perfection in
holiness, through communion with him, implying the per-
fection in righteousness also, which union to him secures.

See again, in what spirit of humble dependence on a
strength not his own he labours after this great object,
yet in a spirit of hopeful confidence which is fraught witli
suggestiveness — "Striving according to His working, which
worketh in me mightily." He speaks like a man who
knows his ground, who believes in his call to the work,
and has an adequate appreciation of the power of the
instrument given to him to wield: that word which is
mighty through God to the pulling down of strongholds.
He speaks as conscious of a divine power working in him ;
the experience of which power, in the soul of any preacher,
is no mean pledge of the success he labours after : Yet, " in
all wisdom," savs Paul — No fanaticism here : his zeal is

284

THE MYSTERY, ETC.

associated with prudent consideration of method, season,
circumstances ; while, without partiality, and yet without
fear, he warns every man, and instructs every man!

Can I close, fathers and brethren, — can I close this
address better than in commending to you this example of
apostolic zeal, and prudence withal ? — Not here only, but
from the words of the same apostle elsewhere, — learn how
he exemplified that spirit of holy earnestness, and indefa-
tigableness, becoming the man who wotches for souls. He
could appeal to the men of Ephesus : " Remember that I
ceased not to warn every one night and day with tears " —
and to the men of Thessalonica : " Ye are witnesses, and
God also, how holily, and justly, and unblameably, we
behaved ourselves among you that believe : As ye know
how we exhorted, and comforted, and charged every one of
you, as a father doth his children ! "

Let the youn^^ -r labourers in the gospel catch the flame
of a holy emulation. Let the aged employ even waning
strength in the good work — a work which, when, if it so
be, they are unable to forward by " teaching " and " warn-
ing" with their living voice, they can further by their
prayers in secret places. The poet says —

" They also serve who only stand and wait." *

* The above discourse was preached at the opening of the General As-
sembly of the Canada Presbyterian Church, in Quebec, June 1871.

..' I:

ii 1

XVIII.

DEATH MADE TRIBUTARY TO THE GLORY OF GOD.

i'i

"This spake He, signifying by what ileath he should glorify God." —

John xxi. 19.

It has not been overlooked, as belonging to the very evi-
dences of Christianity, and of the Saviour's Divine com-
mission, that He on so many occasions foretold future
events, — foretold tliem, too, with thai particularity of
detail or circumstance which bespeaks tlie confidence of
the true prophet. We find Him predicting tlie destinies
of the infant Church, and of his own nation; the pait of
other nations also relatively to it. In a second class of
passages, He foretells his own sufferings, death, and resur-
rection, in terms of reserve indeed, and with consideration
of what his humble attached followers were able to bear,
yet with sufficient plainness to make tlie truth of his pro-
phecies apparent as the events developed themselves : —
these events again in their very kind being such as no
mere human foresight could anticipate, and implying a

* Preached at Toronto in August 1869, on occasion of the death of the
Rev. Robert Burns, D.D., Professor of Church History in Knox'
College.

i"
t'S'"

t^m

286

DEATH MADE TRIBUTARY

i\ :

test of truth to which no impi^stor would have committed
himself. Thus, it is not His death only that he fore-
tells, but the kind or manner of it, — " When ye shall have
lifted up the Son of man : " He thus addresses his country-
men, though crucifixion is known to have been no Jewish
but a Roman punishment ; neither is it his resurrection
only He foretells, but his resurrection on the third day. And
who can fail to remark the calm self-possession with which
He anticipates what was before him of humiliation and
suffering, and the marked contrast between this unruflied
composure so becoming one who knew himself fulfilling
an eternal covenant, and the perplexity and trepidation
often evinced by his immediate disr-iples ?

Again, there is a third class of passages, — to it the words of
our context belong — in which the Saviour foretells the future
of particular individuals among the disciples themselves.
There is something most touching in His language concern-
ing both Peter and John. We see in His manner with
these apostles at once the dignity of the master and the
condescending familiarity of the friend. It was not the
habit of Jesus to gratify needless curiosity ; and He gently
chides the ardent Peter, who still appears here in the
closing stage of this Gospel narrative, — in character shall I
say ?— presuming somewhat too much on his friendship
with his loved master. And so his question, as to the
future of his fellow apostle John, is only answered in
obscure terms, accompanied with the suggestion to mind
his present duty : " Follow thou me." Nor is it uninte-
resting to mark the evidence of the good man's disposition
to acquiesce. Jesus had already said, Follow me; and

V 'i

TO THE GLORY OF GOD.

287

11' 1

observe, it is said that, turning about, Peter saw that other
disciple coming after him — a proof, this, that Peter was
already on the way. The words, Follow me, have witli
reason been interpreted, in the light of another passage, as
meaning. Follow me in suffering ; make up your mind to
fellowship with me in the cross: for it is recorded in
chapter thirteenth that when Simon Peter asked of Jesus,
Whither goest thou ? his Divine ^Master replied, Whither I
go, thou canst not follow me now ; but thou shalt follow
me afterwards. The words, " thou shalt stretch forth thy
hands " aptly apply to crucifixion ; and it is the very uni-
form tradition of the early Church that Peter died this
manner of death at Eome, crucified on the same day on
which Paul was beheaded — that is, about the year sixty-
eight, or the last year of the Emperor Nero. It is, more-
over, a tradition that the holy man was crucified with
his head downwards, himself requesting it should be so :
An admirable humility ; for it was not that he shunned
conformity to his Lord, as not glorying in His cross ; but
that, feeling himself unworthy of the honour of a literal
fellowship A A\ Him, he invited a lower shame for his sake.
There are who doubt the fact of Peter ever having
been at Eome at all, and so do not receive this tradi-
tion : but there is a remarkable concurrence of ancient
testimonies in it& favour, Greek, Latin, and Syriac. The
prediction of our Lord can hardly be understood to denote
less than a death by violence ; and the original words, " by
what death " may, with strict accuracy, be rendered "by
what kind of death." We do not dwell on this question,
our object being to deal with the important truths implied

rfr|i|

1 t

288

DEATH MADE TRIBUTARY

in our text. This much we may add on the historical
question, adopting the conclusion of Lardner, that, since it
is generally admitted that the words in the context do
comport with the tradition ; describing in natural language
the manner in which the sufferer by crucifixion submitted
himself to preparation for that painful death ; and seeing
that no other city but Eome claims to be the place of
Peter's martyrdom ; we seem to be justified in accepting
the unvarying testimony of antiquity on this point : which
we can do without being in the least committed to an
acquiescence in the absurd pretensions set up in Peter's
name to a universal episcoj)ate for the good apostle him-
self, still less in the pretensions of his so-cfllled successors
in the Roman See.

Coming to the text itself, then, we invite your attention
to two leading thoughts suggested by it. One is, tlie cer-
tninty of death as the appointed lot of every man; the
other is that deatli is an appointed means of glorifying
God. The certainty, you may observe, is assumed rather
than expressed, but only the more solemnly impressive.
And deatli is not referred to in the abstract, but in its end
or design. It is not said, " signifying what death he should
die," but " by what, or what kind of, death he should glorify
God." Let us meditate on these truths, looking for the
Divine blessing.

The certainty of death for all is here assumed : alas ! a
fact familiar to us, and as to which our only danger is our
allowing our familiarity with it to abate our sense of its
importance.

It should affect us that a thing so strange in its nature

TO THE GLORY OF GOD.

289

the
fying
L-ather

as! a
is our
of its

lature

sliould now be reckoned our natural lot ; that none can
escape it; that all must make up their mind to it, the
good, the bad ; the sainted apostle ! Is it, then, right to
call death as some call it, the debt of nature ? No ! reason
revolts at the thought. Who that reflects at all on what
is observed on every side, of vanity, vexation, grief, but
feels and is ready to say. Surely this world is not as it
came from the creator's forming hand ? Surely a good God
cannot take delight in the misery of his creatures. Whence
this universal sighing ? Whence are all the ties that bind
us to one another in this state of existence liable to be so
rudely broken ? How is it that man sickens and fades
away, more evanescent than the very herb or flower of the
field ? more, — for, as an ancient Scripture puts it, the herb
or tree that fades away revives, and, through the scent of
water, is reproduced when Spring returns ; but man dieth,
and where is he ? at least, as to all that is visible on earth,
he has disappeared. And under what humbling conditions
is the strongest frame dissolved, the fairest human flower
rendered unsightly ! How under the ravages of sickness,
and the process of dissolution, does what was loved, and is
loved still, become revolting; and affection itself says,
Bury my dead out of my sight ! This is not natural, it is
something violatory of nature ; and in vain are all specula-
tions on the cause till we come, and the philosopher must
come, and take the explanation which the Bible gives us
Sin has entered — hence the change. Sin has entered, and
death by sin. How expressive is the language of the
apostle Paul — (Rom. v.) ! He personifies death as a mon-
arch or tyrant of resistless power. " By one man's offence

i<i%

\'i

WJJl WWIH

„. jm."-SJ -SCTBB!U

290

DEATH MADE TEIBUTARY

))'.

Death has reigned by one ; " and never, we may say, was
monarch or tyrant so inexorable ! king of terrors,
how innumerable are thy subjects, and how unrelenting the
rigour of thy sway over them ! AVherever the sons of Adam
have been, they have obeyed thee : they who have placed
the yoke on the neck of others have themselves bent to
thine. By whatever lines of partition the territories of
monarchs have been divided, of a trutli thou disregardest
them all, walkest over them all, challenging the earth as
thy domain ; and from thy dominion no age, no sex, no
condition is free. Thou dra^jrest the infant from the

mother's breast, the mother from her helpless children.
Thou comest unbidden to the banquet, and summonest
princes from their revelry ; thou sendest thy pale messen-
gers and surprisest the senator amidst his devices, the
philosopher, the theologian ; the humble artificer, also,
while plying his industrious craft. Thou waitest not for
unfinished schemes, or new-bought acquisitions. Thou
delightest, as it seems, to reverse human purposes, — to turn
the day of joy into mourning : thou destroyest the hope of
man ! Has not the bridal chamber been darkened with
the funereal pall ? Has not the goodly mansion, as soon as
built and garnished, yielded its intending occupant to the
claim of the narrow house ? What thousands have paid
this ghastly king tribute on the battle field, and on the
deep sea ! What swarms of busy cities have been gathered
into his dark repositories ; and still the grave saith not, It
is enough i

Yes : there is no other explanation. Sin has entered
and death has reigned. The sceptic may wrangle, the

TO THE GLORY OF GOD.

291

mtered
tie, the

mocker may blaspheme: but the doctrine of the fall is
M-ritten on all the pillars of the globe, and attested by
everything within us and around us. Hence the wither-
ing blight which has gone forth on the constitution of man !
hence creation groans ! hence every feeling of uneasiness ;
every sigh of weakness ; every token of mortality !

Kow, in the light of the ascertained cause, revelatioTi
also instructs us as to the end, or purpose, of death. It is
true, God delights not in the misery of his creatures. When
the freethinker says, A good God cannot so delight, we
grant it to him. The thing which so appals us redounds
in some way to God's glory. The language of our text
suggests the question, how by death God is glorified ? and
we shall answer this bv looking at death under three
various aspects : (1) Deatli, as it is the universal law, the
doom of a sinful race : (2) Death, as it has been submitted
to by Christ, the surety : (3) As it still, though powerless,
for ever remains the lot of the saint. We love to preach
Christ ; and the second of these considerations is necessary
to our full illustration of the third.

I. Death as the penalty of sin glorifies — need I sny ? —
the retributive justice and holiness of the Creator and
Divine Lawgiver. The word had gone forth, Dying thou
shalt die ; and the offence once committed, the command-
ment violated, the curse must needs come, even judgment
on all men to condemnation. But though the immediate
effect, this is not, blessed be God, the only, or the chief end.
The inspired writer to the Eomans (chap, v.) suggests
another end, both of the offence and of the judgment. The

,ii

•iff

•T
s'

■ v

^!Hi1

iii

I, ' ' '■

ff ;

Nil

0Q«

/)£yfr// J/^i>i; TRIBUTARY

law entered tliat the offence miglit aLoiind ; but where sin
abounded, grace did nmch more abound. The reasoninjj
of the apostle implies, that divine wisdom has taken oc-
casion, by man's sin and ruin, to manifest the riches of
divine mercy ; or, sin has been overruled, and death as
following in its train, as a foil to set off in surpassing lustre
the great redemption, and the benefits accruing to the ob-
jects of redeeming love from the doing and dying of the
Son of God.

II. Let us vievv God as glorified in tlie death of his Son.
We have ailirmed tliat death is not the debt of nature,
however it is now the law, the necessity of fallen nature.
We equally affirm that to true Christians it is no longer
the debt of sin, as its expiation I mean ; albeit 1 he body
even of the saint dies, in some sense, because ' sin. If
we but consider the reference of the Saviour's death to the
law of God, and, I may add, to the love of God, we shall
see the evidence of both these affirmations.

It is Christ who has paid the debt of sin. How, but as
magnifying the righteous law, and as vindicating the divine
holiness, can we account for the death of the Just One ;
and more than the death of the body, that agony of his
human spirit endured by him in the garden and on the
cross ? Let the freethinker look here. Look here, you
who say, when either the disorders of earth, or the
threatened torments of hell, are the question : It cannot be
that a good and great God can take pleasure in the sorrows
of poor imperfect creatures. We grant it. But explain,
then, this mystery — a far greater one than the suffering of

TO THE GLORY OF GOD.

103

)ut as
divine
One ;
>f his
In the
you
the
lotbe
krrows
[plain,
ingof

more creatures, and sinful creatures. Here is the sinless
one stricken, smitten of God, and afllicted ! Yes; "of
God !" it is not that Christ suffered at the hands of men.
Tliat is not the mystery : A philosopher, in his musings,
might have foretold that if virtue descended on earth,
or a perfectly virtuous man mingled with the ordinary
society of human beings, persecution at their hands would
he sure to be his lot. lUit this is the mystery : He suf-
fered at the hand of God, a just God himself! He not only
permitted the suffering of the innocent one : It pleased the
Lord to bruise him and to put him to grief: Himself put
the cup into the hand of the innocent sufferer. "Was it
that He took pleasure in the suffering of liis beloved Son ?
Xay, it was not that He loved Him less : shall we say, then,
that He loved iis more ? leather say, He loved our re-
demption more — loved — and the Son himself loved, the
glory of the lawgiver more, the cause of righteousness
more. Let the great sufferer himself explain the mystery.
Hear him exclaiming, " Now is my soul troubled : Father,
save me from this hour ! " Hear him add — oh wondrous
words ! — " but for this cause came I unto this hour ; Father,
glorify thy name." This is the explanation. iJie the
sinner, or die the surety ; or, "justice must." "He made
Him to be sin for us. Him who knew no sin, that we might
be made the righteousness of God in Him."

Hence, while we have said that death is not the debt
of naturo, we show our reason for also saying death is not,
in the case of the saints, the debt of sin. It is not left to
them to pay this death, whatever relation their death has
to sin as its original procuring cause. They are not called

Wi)

•t ! i

294

DEATH MADE TRIBUTARY

}{

to glorify God, in satisfying His justice, or redressing the
wrong to His law. Justice is satislied — the law honoured
— yea, magnilied already. Yes ; God has been glorified in
the highest : for never was sin so seen in its demerit and
turpitude as in the cross; never the law so seen in its
dread majesty ; but, alike, never as in the cross did divine
love appear in its magnitude and intensity: — passing know-
ledge "in its length and breadth, its depth and height."

And so sin and death are turned into ministers of good
to ransomed men, as well as of glory to the Divine Law-
giver, and the praise of abounding mercy. For, grace
reigns unto eternal life, through righteousness : " Ifcigns " —
whatever of resistless power we have found associated with
the personification of death as a tyrant and enemy, is, to
say the least, associated with this personification of grace.
But the apostle says " niucli more." If from the king of
terrors there is no escape ; to the designs of grace there
shall be no hindrance. Death reigns a usurper. Grace is
now enthroned on righteousness, and in efficacy as well as
certainty shall it not equal, yea, surpass ? The life lost is
more than retrieved. Death has come by the one man —
justification is for many otTences : Wlio can estimate the
righteousness of the second, in its value ? who can estimate
the eternal life which is, on the ground of it, and in pro-
portion to it — the gift of God ?

III. God is glorified in the death of the saint. It may
be asked if, neither as being the debt of nature, the saint
glorifies God by death, nor as being the debt of sin, in what
sense is it left him to glorify God in dying ? Passively, we

the

TO THE GLORY OF GOD.

295

answer ; aLtively also : — passively, as death, in common
With all the tribuhitions which belong to his state of pil-
grimage, deepens his sense of dependence, and affords oc-
casion for divine ptrength being perfected in his weakness:
— actively, as it alfords scope for the exercise of every
grace of the Christian character, and especially the patience
and faith of the saints.

The question has indeed sometimes exercised thethouo-hts
of devout as well as speculative minds, why a Christian ■
should be subjected to the law of death at all, now that the
ransom has been paid, ani the Son of God was manifested
to destroy the works of the devil. Indeed, of a truth, we
might answer, death is to the Christian destroyed ! he has
passed from under death, in all that is penal and most for-
midable in it ; so that the Saviour says of him that be-
lievetli in Him, that he shall never die. Death unstinged
is as nc death. However, in a sense, the body indeed is " dead
because of sin, while the spirit is life because of righteous-
ne.BS." Eut, then, what remains of death and of the humi-
liation of the gi'ave is but a step to the believer's exalta-
tion-; a part of that process of change by Avhich the
sanctification of the heir of glory is perfected — a change
aff(icting the soul in the first inshuice, but the body also,
in purifying and retining it into a meet associate for a
perfected spirit — a cliange by which it regains its pristine
vigour and beauty, or more than its pristine, in a confor-
mity to Christ's glorious body. It may belong to the ne-
cessary education of the soul itself, that through the felt
oppressions of the clay tabernacle in which it groans being
burdened, it shall receive indelible impressions of the

•ifl

III*'

P 'A'

(

296

DEATH MADE TRIBUTARY

I )

f I'

power of that moral contagion of sin so long adhering to
the flesh : while, like the remembrance of life's sorrovs
this may enhance the enjoyment of heaven's purity as well
as rest ; — evoke more ardent admiration and louder praise
of the patience that forbore, the power that upheld, the
grace that, after they have suffered a while, and by that
suffering, made the children of God perfect, strengthened,
settled them. Yes ; God works in a mysterious way, —
brings great results from seeming opposites. The corn of
\vheat must die in the ground, to vegetate and bear fruit.
He who asks, why should a Christian die at all ? might
ask as well, — why suffer at all 1 or, — why is his sanctifica-
tion not perfected at once as is his justification — why per-
mitted to sin at all ? or, as well ask, why the captain of
salvation was himself perfected through suffering ? Could
He not have converted the world, as by miracle, by coming
down from the cross, when the enemy blasphemously
taunted him : " He saved others ; himself he cannot save " ?
He came not down : fixed to the accursed tree he remained^
but not from any incapacity to save himself apart from
his own love and covenant. He did a greater thing, when
in dying, he overcame deaJi ; and if he shunned not the
grave, even as he abhorred not the virgin's womb, He glori-
fied his power more by overcoming the king of terrors in
the very citadel of his k'ngdom; spoiling the grave of its
victory, as He fulfilled that word, " Destroy this temple,
and in three days I will raise it up ; " giving earnest, thus,
of his final triumph over the last enemy, when the grave,
obedient to his mandate, shall yield up all its captives, and
death shall be swallowed up in victory.

Ill

TO THE GLORY OF GOD.

297

Flesh and blood, says Paul, cannot inherit the kingdom
of God. Not tliat matter is inherently evil — an error into
which some early sects fell, — hut that once tainted by sin,
and, in the case of many who have obtained mercy, bearing
the traces of its former servitude to the wicked one, it may
be needful that, like the house vitiated by the fretting
leprosy, it be taken down, disorganised, dissolved ; ere it
shall be fitted to bear the image of the heavenly.

Finally ; not passively only is God glorified by the death
of the saints : the text suggests by its language that
actively the dying disciple is to glorify God : The words
describe his duty as well as his destiny. And it is of
vital importance to see the relation of a Christian's work,
whether in living or dying, to his well-being and peace.
Our Saviour furnishes a solution of this matter. " Herein
is my Father glorified that ye bear much fruit " (John xv.)
Let it be observed, all obedience is friut ; life is presup-
posed — union to himself — the spiritual engrafting. It is
not honouring God to account the Christian's deatli — even
martyrdom — a meritorious expiation. So some have spoken
of the baptism of blood effecting in the case of martyrs
what the baptism of water and of the Spirit may have
effected for others. Away with such a thought ! * The

* For evidence that some in tlie earlier centuries ascribed to martyrdom
siich an efficacy ("la^'acrum sanj^^ninis ") see Ilermus' Pastor, or Tcrtullian:
' Vitani vobia (says Hennas, addressing the martyrs) donat Dominus, delicta
enim vestra voh gravabant : et nisi passi essetis hujus nomiuis causa, prop-
ter peccata certe vestra mortiii eratis Deo." So TcrtnU. deresur., "Nemo
enim peregrinatus a corpore statim immoratur penes Dominum, Jiisi ex
martyrii prcerogativa scilicet paradiso, non inferis, diversunis. "

The death of a martyr was supposed to efface sin, and to introduce the
person immediately to paradise. Some think the error was founded on a

298

DEATH MADE TPJBUTABY

exercise of the Christian's grace in the act of dying, like
each instance of liis new obedience, helonus to the head of
thank-offering, the obedience of love : it can be no sin-
offering. It belongs to the "much fruit" of which our
Lord speaks, or of which his apostle speaks who says of all
the fruits of righteousness, they are " acceptable to God by
Jesus Christ." Still ; there is a grand lesson implied in
our text ; it is that even dying is to the Christian not a lot
inevitable only but a work prescribed, a work of faith, in
which it concerns him that he acquit himself meetly.

Too often the limit of men's desire as to death, next, at
le.;st, to the being prepared for what is beyond it, is to be
resigned to the event. A higher part is here indicated as
belonging to the Christian's calling. The final scene, as
well as every previous stage of the earthly journey, is a
theatre on which his various graces are to be proved and
exhibited — not patience only, and meek submission, but
love to God and man, and faith's tranquil, if not exulting,
confidence in the expectation of eternal life. The very
valley of death is still a field on which the soldier of the
cross may win honours, not for himself, but for his Lord,
according as every word of his, and every act may be, or
may fail to be, edifying to others, and commendatory of
the gospel of Christ. It seems as if this were Pauls
meaning in those expressions so brief but pregnant :
" whether we live we live unto the Lord, whether we die
we die unto the Lord." " To the Lord ! " it is not safety

misintv^rpretation of such scriijtures as Matt. v. 10-12 ; Mark x. 39 ; Rev.
vi. 0, itc. — and they observe an analogy in the idea wiih that of the ancient
Greeks in assigning to heroes the first claim to the Elysium, or the islee of
the blessed.

TO THE GLOllY OF GOB.

299

alone ho thinks of; nor his well being, though to die is
gain : The true soldier of Jesus owns his Lord's propriety
in his latest acts or aspirations — for so the apostle inter-
prets his words again, as he thus describes his utmost
wish ; " that Clirist may be magnified in my body, whether
it be by life or by death " (riiil. i.)

And what variety is to be seen in the modes of death,
and seasons of death, affording corresponding varieties in
the opportunity and means of God being glorihed both
actively and passively ! To I'eter and John, as we have it
in the record, different parts were assigned : to i^eter, " to
stretch forth his hands ; " and he failed not, when his hour
as a confessor came. John, no less a martyr in spirit,
according to history scarcely less in act, — saved from a
cruel death as by miracle, — was reserved to honour in
exile the same testimony of Jesus. Who can doubt that
the one end of glorifying God was in view of the supreme
disposer as to both, though more specially expressed as to
the one ? Ever present to his own mind, Jesus recog-
nises this end through every scene of his eartlily course.
When He spake of his own sufferings, this, as we have
seen, was the thought that stilled to acquiescence his
troubled spirit. This was his explanation ji the sickness
of Lazarus whom He loved : " This sickness is not unto
death, but for the glory of G ~d, that the Son of God might
be glorified thereby" (John xi.) "Said I not unto thee,
that, if thou wouldest believe, thou shouldest see the glory
^ God ? " So to the mourning sister ; just as He said to the
inquirer concerning the man borh blind ; '* It is that the
works of God should be made manifest in him."

-'/

r ]

300

DEATH MADE TRIBUTARY

What else should be our explanation of the variety in
the life and death, the allotted spheres, and meted trials, of
Christians? Some di, early; early they are withdrawn
from the field of conflict ; spared the encounter with the
world's rude blasts, which, with others, precedes the
heavenly rest. It has sometimes been said — has passed
indeed into a sort of proverb in the mouth of certain ob-
servers — Such a child or youth is too good to live long.
Like many sentimental aphorisms, this needs qualification.
It is rather against it that the loved disciple John lived
the longest of the apostles^ seeing the very close of the
first century. It may be allowed that God does, now and
again, work a great work in a little time, thus glorifying His
power and grace. He saves even at the eleventh hour, so
glorifying His sovereignty : who may question His right to
do what he wills witli his own ? But it is far from being
always true that those withdrawn early, or removed from
the militant church in mid-time of their days, are riper
for heaven, in the ordinary sense of the expression, than
many who have been left behinf"*, and have been full of
years ere they have been gathered into the garner. Per-
fected, of course, each must have been at death ; but in all
the symptoms of comparative ripeness that fell under
others' eyes, they may have been inferior to many of their
survivors, whether in the fervour of devotion, or in the
abun Vuce of their good works. It is hard to say which
is more honoured ; he who is earlier released from labours,
and received to his reward, or he who is trusted longer, —
shall we say needed more ? at the post of difficulty and
danger, — longer spared to represent the Master's cause on

,y and
use on

TO THE GLORY OF GOD.

301

earth — reserved, it may be, for a brigliter crown in connec-
tion with harder toils. Is it not said, Tliey who turn many
to righteousness shall shine as the stars for ever and ever ?
The sentiment of our context forbids any nice adjustment
of this question : " What is that to thee ? follow thou me."
Grudge not his free and full salvation to the labourer of
the one hour ; the labourer of many hours owes all to the
same grace. Let the beauteous moral picture have our
meed of admiration, when from the lips of the comparative
suckling God perfects praise. But we account it not less
beauteous when we behold the aged pilgrim holding on his
way with unfaltering confidence in the God for whoso
salvation he has long waited ; enduring without a murmur
the tribulations of the long and weary road ; more humble,
more gentle, more weaned from the world, more loving to
his associates in the heavenward journey. Grudge not, if
the Shepherd, descending into His garden, sees it meet to
remove the tender lily to a more congenial clime. But we
shall not doubt the wisdom or love that spares anotlier,
like the cedar of Lebanon, to bear the buffeting of life's
storms to the praise of God's grace : or, like the palm tree,
still to yield his fruit when others fade. It is to show
that tlie Lord is upright; a rock of confidence to the
end: —

Often has the glory of the natural horizon, under the
lingering rays of a departing sun, suggested itself to ob-
servers, as a like moral radiance has gilded the hour of the
saint's descent to the grave ; and all the faith and love of
a long life have seemed gathered into the chastened, but
assured, accents of the pilgrim's latest utterance; and,

II
^1

'<■ > !

•^ie^:*^Tf^^^^^rif ^ini

302

DEATH MADE TlilBUTARY

■ f ,

even when the voice has uttered its hist, have lingered in
tlie eye, as it looked forth loving still ; yet upward, longing
for the nearing glory ; and the dying one has seemed to
say to loved ones around, " Whither I go ye know, and the
way ye know ! " *

• • • • • • • T^

General Aitlication. — Let God he glorified ! AVe have
spoken of man, that is, of the grace of God which was
with him ; and we would conclude as we began ^ v speak-
ing of Jesus. We would revert in one word to the direct
lessons of the text ; desiring to leave on the mind the im-
pression at once of what is consoling and what is admoni-
tory in this passage of holy writ. It instructs that every
circumstance that can affect your future is in the hand of
a heavenly friend who foresees all and controls all : and,
if it teaches us that even in dying we may not be selfishly
concerned for safety alone, surely it implies that forthwith,

* The author knows that it will not be grudged to him, by the reader, if
he indulges filial affection by embalming in this note the memory of
honoured parents, both dying in a good old age, and both of whom, with
others however also, have been present to hi" mind, when describing the
death bed of the saint. Never can he forget the reverential yet confiding
and serene word and air of the one, so worthy of a mother in Israel, a pat-
tern of every domestic virtue : nor ever forget the meek and weaned air
(in the case of the other) of a naturally high spirit, the superiority to every
earthly passion, the silence under sense of remembered wrongs, and assured
filial reliance on his heavenly father — the fitting close of a life of singular
piety, and a ministry honoured by no few tokens of the Master's acceptance.

This reminiscence is the less irrelevant, as it was at least one element
in the writer's regard for his senior colleague in Knox College (a feeling
partly fraternal, partly filial), that not seldom he was reminded, besides his
silver locks, by his whole presence and bearing, his lively mannerr?, yet with
dignity and courtesy, of his own revered father.

+ The seiTuon, as printed apart, contains a lengthened obituary notice.
See Appendix to this volume.

TO THE GLORY OF GOD.

303

and in all things, Ave should aim at tlio one great cud of
promoting God's glory. And, especially, calling to your
mind one leading idea, that all our accejitable obedience
to God's will presupposes faith in the Saviour's finished
work, we invite you, by the consideration tliat lie has
glorified God in sinners' behalf, to take boldness, hundjly
and penitently, but with steady afliance, to cast yourselves
on Him. How pleasing to know that our salvation on
this wondrous plan derogates from no perfection of God !
that truth is at one with mercy, as revealed in his Sou ;
and that even as the Son hath glorified the Father, and the
Spirit glorifieth the Son, so do we honour all the Godhead,
when, renouncing false refuges, we avail ourselves of a
provision in which all harmonise ; and, recognising our
obligations to a grace so free and abounding, yield ourselves
living sacrifices to God, in a willing performance of every
duty, and patient endurance of appointed tribulations !

1 -^iii

notice.

msm

'\fx

XIX.

THE MARRIAGE-SUPPER OF THE LAMB.

*' Blessed are tliey which arc called unto the maniage-supper of the Lamb."

— Rev, xix. 9.

The Gospel .contains in it wliat is every way adapted to
human want, and what is in the hifjhest degree ennobling
to human nature. There is much in it that is matter of
gratitude ; but there is over and ; bove this wliat may well
be matter of adoring wonder. Who can retlect on the
subject which the text now read suggests, without exclaim-
ing, " What is man that thou art mindful of him ? " That
we should hear of pardon for guilty sinners, or of restora-
tion to the Divine favour in any measure, is good news
indeed ; but tlie Gospel tells us more than this : tells of
the condescension of our Redeemer, a Divine Person, in
stooping so low, as to betroth to Himself — so to say — his
redeemed Church, and to elevate sinners of Adam's race
to all the dignity and bliss which such a spiritual conjugal
relationship implies. It tells us, too, that this is done not
grudgingly ; and therefore, as we read of the marriage, we
read also of the marriage-supper of the Lamb ; of the invi-
tation to the feast where they who come are permitted to
rejoice with Christ, and Christ rejoiceth with them, in the
celebration of this wondrous uniou.

THE MARRIAGE SUPPER, ETC.

305

It will be fitting, in discoursing on the subject, to speak,
first, of this spiritual marriage itself, and of this supper of
the Lamb — What is it ? and when and where is it cele-
brated ? then, secondly, to inquire, "Who are the " called "
to this spiritual communion ? and thirdly, What is the
blessedness here affirmed of those so called ?

I. I need not go about to prove that by the " Lamb "
Christ our Saviour is intended. It is a designation fre-
quently applied to Him in Scripture, and doubtless points
especially to the great design with which He was mani-
fested — to take away sin. However suitable to express
the personal characteristics of the meek and lowly Jesus,
it is mainly suggestive of his atoning work, as He is the
great antitype of those saeririces with which the church
was for so many ages familiar. " Ye are redeemed," says
an apostle, "with the precious blood of Christ, as of a
lamb without blemish and without spot." And, a most
interesting illustration it is of the importance of Clirist's
sacrificial work, that, in the songs of the Church triumphant,
as well as in the services of the Church on earth, He — the
Saviour — is contemplated in this as his chicfest and most
endearing relation to us : It is as the Lamb slain that He
is followed by the armies of heaven : — It is as the Lamb
He is enthroned with the Father ; and the remembrance
is ever fresh, as in a song new and unwearying, of Him
"who loved us, and washed us from our sins in His
blood."

And " the marriage of the Lamb ! " who does not remem-
ber how often Christ is represented as the bridegroom of

( ,'

30G

THE MARrdAGE-SVrVER

the Churcli, "vvho eternally loved, and cliose, and in time
espouses to him.self, His redeemed ones? Alike in the
lan^ua;^r(! of the Old Testament and the New, the intimate
relationship between the Saviour and the saved is illus-
trated by the marriage union and covenant : on the one
hand, the love of Christ, the head, and His care of his
Church in nourishing and cherishing it, is likened to the
husband's care of the spouse ; and, on the other, the
spouse's subjection to the husband is taken to image
forth the obedience of the Church to its heavenly
Head.

In the covenant of redemption, we may say, this great
design was set on foot. There did the Divine surety strike
hands for the objects of his condescending love, there
identify himself with the people given him.

And behold in His incarnation, in his obedience and
death, so many steps in the unfolding of the gracious
design : " He loved the church, and gave himself for it
that he might sanctify and cleanse it, and present '*" to
himself a glor: ^'is church" (Eph. v.)

Ikit as regards lkv. . "''bial, the spiritual marriage to
the Lord Christ is consummated in effectual calling : un-
less indeed we shall say rather that the soul is but be-
trothed to Clnist then ; for tlie consummation, — the being
brought home to dwel] with the Saviour in liis Father's
liouse, and the sharing to ll.e full the glory of fellowship
with him, — is reserved for the heavenly state. Hence his
prayer, " Father, I will that they also, whom thou hast
given ne, be with me where I am " (John xvii.)

But even here is the marriage solemnised, the relation-

OF THE LAMB.

307

'ie to
iiu-
t be-

being

ition-

sliip formed. Ilero, on eartli, the believing soul, appre-
hending the excellence and suitableness of Enmianuel,
leaves all to follow him, esteeming him the chief among
ten thousand. Thus we may understand the marriage of
the Lamb not only of Christ's espousals of the collective
church, but of the union to Ilim of each elect soul in the
bonds of the Spirit and of faith.

Then, the marriage-supper — when and where is it ? we
naturally inquire ; and divers answers may be given to the
question. If the various generations of the redeemed con-
stitute Christ's spouse collectively, any remarkable season
of tlie conversion of souls may be eminently called the day
of Christ's espousals, — the day of the gladness of his heart.
Accordingly, we need not wonder if the time of the con-
cluding of the dispensation of grace, and the assembling of
all the objects of God's special love around the taljle of
heaven, be emphatically called the day of "the marriage of
the Lamb." And so some apply the words of our text and
context to the joy of the millennial period, when, after the
the downfall of Babylon, and the conversion of ancient
Isr ', the church shall be much enlarged, and Zion shall
put on her beautiful garments : Others apply it to the
heavenly blessedness, the great consummation, when the
Saviour shall finally present the church to Himself, and to
the Father, perfected and glorious.

But it is manifest, that though these will be eminent
instances of the realisation of the blessedness spoken of in
our text, the same blessedness is substantially participated
in by every soul that is savingly united to Christ. Our
Lord, in His discourses when on earth, applied similar

vw!,-

. !

l%m

h I

I i!

( •

nort

Tlfl'] M.I UUTAdE-SUrrEIl

r('])n'.s(M»liitioMs lo Mm; (JoHpcl of 1,1k; kingdom it» iuiy !i;j,(\
;ui(l to tliosi; who i't>('('iv(! lliiil (lospcl. Tlu; (■Imicli now
is MS (Iciii- to ( 'IiiisI, as llic. Cliun^h iiiriilurc ai^cs will be.
Is MiiTC not joy "ii Iumacm now over one sinner icpcntiiiL;' ;*
Finally, obscrvt! how Iho j^arnicnts of hcanty which
arc \\i\\v vcprcsunUMl as ^ivcn to the. hiiih' of llu; Lanih
arc; (Icnominaicd Iho rinhtconsni'ss of ' saints '" -—saints
indclinitcly, without respect lo linu', as it to inliinat<;
that this ;ipj)arel is soinethiniL;' provided not I'or the
Chnrch of any one peiiod cxehisively, hut with which all
souls espoused to the Ucdeenier are arniyed. Indeed, such
is the intiin:d(; conimunion which the ('Jiurch in any one
^^cneraiion has with tlie Church in every othei', yea, tlu!
Church on earth with the Church in heaven, that- the
uposth; luisitates not to address helievcrs of his own (hiy in
tJu'si; terms: " ^'e ai'c come to Mouni J^ion, and to the
tJty of the livini; (lod, the heavenly .lernsaiein, to the
<j[(MU!raI assend)!y and church of the lirst-horn which an>
written in lKfav('n,aiid loan innumerahlc compaii}' ot ani^els,
and to the spirits ol' Just men made perlect," — all tiuou^h
Jesus, the Mediator ol" the ntnv cuvenaut, us the loundation
and bond ui" this holy lellowship.

II. "The called to tiu! Hupper of the Landi." ~ Who
are they ( "Called" — hidden — i>itlier to the linal banquet
above, or lo llu; feast on earth: For th'-y are IJie same
persons. J^Jone may exjject to be' received to IIk; perfect
enjoyments of heaven who have not lie^un their heavtiii
on earth. It is of the; ell'ectually ealli'd, nn(|ue.slionably,
vvu arc lo undtsrstuud these words; for although it is a

"wma

^w^— ,

OF Tin'] LA Mil.

30!)

(.• /

\^w\\\ ]tri\ il(\L,'(' (o ])()ss('ss {\n\ i^osjx'l " lUcsscd arc your
cars," ,s;ii(l .Ii'su^, "(or llicy licar:" yvV (o many the nositcl
is liut llic " savour of death uulo dcalli." TIiosc. arc lucaiit
M'lio wclcoiuo llic <:os])(d iuvila(it)U the rallccl accoi'diii!^
to (!od\s pui'posc ; wlio arc! ol' (!od, and hear Mis word,
and ac([uii's{'(' in il with (-(U'dial I'aitli.

iou;j;li
latioti

Wli

lU^t.

sanu^

kt'ricc

llMVC^Il

l>ly,
is a

111. Of such llu! Itlcsscdiu'ss may be conlcmjjlatcd under
(wo views: (irs(, what is immediately invojvi'd in the
(•allium itself, or in (he iiuiou, as soon as formed, of the
Iteiieviii^ soul willi its Saviour: secondly, what is iMijoyed
in ('(uumunion with llim, wheihei' in ordinances on
earth, or in immediate fellow'shii) with (he, Landi in
heaven.

First, In (lie callini;' i(self is involved \\\o lilcs^cdness
of (ha(, si)iri(.ual uniiui in \ir(uc of which, if (he Saviour
can say <ui the om^ j»'irt, "1 have retlecMucd thee; 1 have
called thee liy thy name; (hou art mine:" on (heolhci",
(he ransomed mie can reciprocate, "My heloNcd is nnne,
and I am lli.s." This honour have all (he saints. I(, is no(
here as in earthly mijitials and festal celchrations. Many
'ailed" as friends oj the hridcuroom and tlm

may h
lirid(

e, wc'* are only indirectly mtercsteil in (he eveid,
whicji cont^rcj^atcs them. Ileic, to he invited — the in-
^i(ali(Ul heiii!; complied with - (o ihe mariiai^'c-suppi r, and
(o he married to ;lic Lord, are one and the same tiling; ami
if, as has just, heen ailirmed, (he hidievin^; soul is so one
with Christ as that il can say, "Christ is mine, and 1 am
His," need wc alleL;o juorc tt> [>rove (hat (he called are

* fi s

i: 1

AiD

310

THE MARRIAGE-SUrrER

blessed ? To be one with Christ — to the effect that all
our obligations to the law of God are willingly undertaken
by liini, — that He sliares M'ith us all His connnunicable
glory, and interest in the Father's love, and so that each one
joined to the Lord is " one spirit with llini," — this of a
truth is bliss enough ! And these are the very words of
inspiration used by the Spirit to describe our higli calling :
" These are the true sayings of God."

Mark what is given to the bride of the Lamb : " To her
was granted to be arrayed in fine linen clean and white: the
fine linen is the righteousness of saints" — or "righteous-
nesses," as on the margin of our Libles. How consist eifc
with what is often in plain terms allirniud elsewhere 'J : I-
immediate effect of union to the Saviour by a living faitii —
investiture with a title, in right of the glorious Head, to
justification of life, — and the reception of a new spiritual
nature in a conformity to the image of God's Son : withal
a communion of interests ! " If ye are Christ's," siiys the
ajiostle, " all things are yours." The love that has espoused
grudges no dowry to the daughter of the King. Glorious
in the righteousness that is put upon her, she is also, by
the imparted grace of the Holy Ghost, " glorious within."
These rich provisions of Divine love are engagingly set
forth in the Old Testament as well as in the New- (ii^zek.
xvi. 8) " When I passed by thee and looked upon thee,
behold, thy time was the time of love. ... I entered into
covenant with thee, saitli the Lord God, and thou becamest
mine. Then washed I thee with water; I clothed thee
with broidered work ... I decked thee with ornaments : thy
beauty was perfect through my comeliness, which I had put

\(l, to

itual
thai
the

)iised
ious

by
1111."

set

'^zek.

hee,

into

inest

thee

thy

put

OF THE LAMB.

311

upon tliee, saith the Lord God." So (Eph. v. 25) in the
New Testament : " Christ loved the church and gave him-
self for it, that he might sanctif}' and cleanse it with the
washing of water by the word, that He might present it
to Himself a glorious church, not having spot or wrinkle
or any such thing." "Present it to Himself:" — We are
carried forward by these wonderful words to the great
consummation — the home-bringing of the perfectly sanc-
tified — their introduction to the palace of the King,
whence they shall no more go out; ever to be associated with
the Lamb in the midst of the throne ; ever beholding the
Father's face, and serving him day and night in his tem[)le.
The garments of beauty are " given : " they are avail-
able to all comers, — "Tlie called with the holy calling"
owe all their blessedness to free and sovereign grace.
And it is tlius we may reconcile the general call of the
gospel addressed to every class of men, — the poorest, or the
guiltiest, — with what we find in another part of Scripture
— the disapproval pronounced on such as were foumi at
the marriage-banquet of the King, not having tlie wedding
garment. It is not meant that the sinner must be thus
clothed and adorned before lie comes to Christ ; as if his
preparation for the heavenly communion were of his own
providing. But, investiture with the robe of righteousness
is the first blessing the Saviour bestows, and it is a neces-
sary antecedent to all acceptable or comfortable fellowshiit
with Him here or hereafter. Neither at the table of com-
munion on earth can any be welcome guests, nor can they
be admitted to the communion in heaven, who are not
attired in " the fine linen clean and Avhite." The dis-

i i

til
i I'd

;»

i'.iS

.1 J I

312

THE MAllEIAGE-SUPPER

pleasure of the King, described in the parable, does not
imply, then, that the sinner must previously have possessed
himself of qualifications for coming to the Saviour; but
that in vain he professes to have come ; in vain hopes to
be counted or recognised as of Christ's friends ; while he
has not yet accepted the initial grace, or submitted him-
self to the righteousness of God ; never put on the new
man of a holy nature.

But, further, the blessedness of the " called " includes
whate^'«i^ this spiritual banquet or supper, prepared by the
King Oi en, is intended to signify. The clothing or

adorning i,. a means to an end : the supper must be
different from preparation for it.

The language of the text is applicable, as we have said,
either to the communion in grace or the communion in
glory. Restricting ourselves at present to the sacred
ordinance c^ the Lord's supper, we feel warranted
very specially in regarding it as representing in sym-
bol, and, by the divine blessing fitted to impart,
that felloM'ship with Christ which our text commends
to us.

Here is a feast in memorial ; simple in its appurtenances,
but sublime in its import : whether we look to the Divine
provider, or the provision ; whether we look to the com-
pany with which the redeemed are associated in the
participation of the benefit ; or, whether we look to those
exercises of faith, love, and hope, in which this ordinance
calls us to engage ; we may well say of all wlio participate
truly, they are " blessed."

"Fox, first, Who is the entertainer ? The Lamb; Christ

mtm

mmmmm

i*«iiHRn^n!n!PV"i9i

OF THE LAMB.

313

crucified, but now exalted : He who was dead, but is alive,
and livetli for evermore.

The table of communion, while it is spread in re-
membrance of tlie Lamb tliat was slain, is spread in
obedience to His appointment as Zion's living King and
Head; and, while it commemorates Him as absent in
body, it speaks Him spiritually present. " ^Vherever I
record m;" name," He declares, " I will come unto you, and
I will bl' js you." " While the King sitteth at His table,"
says the spouse, " my spikenard sendeth forth the smell
thereof"

Higli honour indeed to banquet with the King of heaven !
It is esteemed a distinguished honour to sit and feast with
the great; it is accounted a highest earthly honour to
sit with princes ; what is it, then, to sit at an entertain-
ment with Him who is King of kinus, and Lord of lords ?
Has He not said, — and must not such words have a mean-
ing ? — " Behold, I stand at the door and knock : if any
man hear my voice and open the door, I will come in, and
sup with him, and he with me." It is not, however, a mere
formal attendance at the Lord's table that will ensure tliis
experience : nay, the most devout worshipper may not
always realise it in sensible enjoyment. The presence of
Christ may sometimes be known rather from tlie effects
of communicated grace, than by happy consciousness in the
moments of worship. But, oft again, in the very season
of attending on the sacred feast, the precious satisfaction is
given, as well as the high honour, of knowing tliat tlie
Master has come ; that the King sitteth at his table, has
come into his garden. By the light of his countenance

!i!

!J*H

314

THE MARRIAGE-SUPrER

vouchsafed, He can assure his own of his complacency in
them, and of his acceptance of their offering. He can by
his Spirit manifest himself to them in another way than He
does unto the world. Their hearts can be made to burn
within them : their souls enlarged ; their graces opening in
his presence, as the sun-tlower to the sun ; the soul in
happy moments finding itself high on the mount of fellow-
ship, and feeling " it is good to be here ! " Have you, ye
saints of God, wondered and adored as you ought at such
condescension of the King of glory, if thus you have been
privileged, whether ofttimes, or even but once ? " Such
seasons," says one, " are worthy to be long looked for, and
long remembered,"

Second, — This leads me to say, they are blessed in the
provision which is served up on this table. The bread
which we break, is it not the communion of the body of
Christ ? the cup of blessing which we bless, is it not the
communion of the blood of Christ ? "

Here is a great mystery. The same glorious one who is
the entertainer is also the master of this entertainment.
It is a feasu with Christ ; and it is a feast upon Christ.
" I am," said He, " that bread of life : he that eateth my flesh
and drinketh my blood, he dwelleth in me, and I in him."

This privilege, which the believer may enjoy in every re-
ligious ordinance, and does enjoy in a measure in every ex-
ercise of faith, is with particular advantage enjoyed at the
communion table. He, indeed, feeds on Christ who believ-
ingly improves him as exhibited in the various promises;
but here he is brought very near ; these promises sealed by
visible emblems appealing to sense as well as faith : Christ

OF THE LAMB.

31.-)

tlie

fist,
esli
Lm."
re-
ex-
the
ev-
5es;

dst

set forth, evidently crucified among us, invites us to see, and
taste, and handle him. He who has said, This is my body,
presents himself to us, having already been given for us, and
in'oll'ers again the benefits obtained by his body and blood
— that we, spiritually feeding on the heavenly dainti(^s, or
renewing our appropriation of them, may be strengthctned.

Blessed, then we may well say, are they who are called
to this marriage-supper ! Can any earthly provision be
compared with this ? "We find indeed the church describ-
ing her joys of spiritual fellowship in words taken from
earthly bauquetings, and luxuries prized by men. " As
the apple tree among the trees of the wood, so is my Be-
loved among the sons. I sat down under his shadow with
great delight, and his fruit was sweet to my taste." — " Stay
me with fiagons ; comfort me with apples." The stores of
creation are searched by the spouse for language to express
her complacency in her Divine head and husband : and the
inspired language of the New Testament emulates that of
the Old, in laying all nature under contribution for analo-
gies to set forth the life of faith, and the satisfactions of
piety. " To him that overcometh will I give to eat of the
fruit of the tree which is in the midst of the paradise of
God. — To him that overcometh will I give to eat of the
hidden manna." Promises these, doubtless, having their
chief fulfilment in the communion of glory, but enjoyed in
their foretastes in the connnunion of grace. The boughs
of the tree of life are — so to speak — let down to the reach
of faith, to take and taste of them now.

The words of Christ assure his humble and earnest
followers of these present rewards of grace, (John xiv.) : " I

!i. ■!

316

THE MARRIAGE-SUPPER

will pray the Father, and He shall give you another Com-
forter, that he may abide with you for ever; even the
Spirit of truth ; whom the world cannot receive, because it
seeth him not, neither knoweth him : but ye know him ;
for he dwelleth with you, and shall be in you." Again He
says, in answer to the inquiry of Jude : " If a man love me,
he will keep my words : and my Father will love him, and
we will come unto him, and make our abode with him."
It is not that the saints' love to Christ is prior to Christ's
love to them. He speaks not of tlie beginnings of grace
here : but the further or renewed manifestations — the en-
couragements assured to those who have, that, using grace
received, " more shall be given " to them.

There is nothing of fanaticism in this idea of a spiritual
participation of Christ, A supper — "a feast" — "a feast
of fat things full oi marrow, of wines on the lees well
refined," — such words, chosen by Inspiration, are designed,
surely, to suggest the soul's appropriation of that which is
good indeed — the intellectual and spiritual bread. And
the Lord's supper is singularly fitted to realise to the true
worshipper that fellowship with Christ which is the end
of his high calling. Even as a memorial simply, or as
intended to keep in remembrance past events of interest,
what feast, what supper, is like this ? Men count it
reasonable to provoke one another to the loving remem-
brance of domestic or public blessings, by meeting on
occasion around the festal board. Tliey signalise eras of
birth, of marriage, of victory, by interchanging thoughts
and congratulations suited to the recurring day. Memory
loves to recall the events which stir the affections of the

.1 ]S
\nd
true
end
as
-est,
it
lem-
on
.s of
[hts

■

OF THE LAMB.

317

family circle, or appeal to national patriotism. But -vvliat
topics of grateful remembrance can be compared with
those which gather round the sacred feast of the Lamb ?
Here memory, or thought, turns back on the ancient pur-
poses, the wondrous plans, of the Godhead ! Here is grate-
fully recognised the love that passeth knowledge, the
mercy that is built up for ever ! Here the grace of the
Lord Jesus is called to mind — the heights of glory from
wliich He descended ; the depths of His voluntary abase-
ment ! Here thought ranges over the wide field of the
covenant of promise, sealed in the Saviour's blood ; and
nmses on the extent and grandeur of the kingdom and the
inheritance! The dying words of Christ, as the best friend,
are recalled ; His coming again is anticipated and longed
for ! And the day of the soul's espousals is remembered
amidst tears of joy ; orteai's of sorrow — at the frovvardness
too long persisted in, of tlie unconverted state — the
patience that waited for the destined bride of the Lamb —
tlie grace that prevailed at length — the love that lias sus-
tained and cherished lier wavering faith and hope — has
disappointed her fears — has answered prayer !

But how much more is this ordinance of Christ a feast
indeed, when viewed not as a memorial only, but a seal,
the pledge renewed of stipulated grace, the token of
plighted love, tlie earnest in hand of .the blessedness in
reserve, the foretaste .of the heavenly banquet !

And, Jinnlhj, in what honourable company exven here —
though more hereafter — do the called celebrate this mar-
riage of the Lamb ! It is v/ith the blessed Divine Three :
it is with the saints of every age : " the glorious company

i :

»J)

318

THE MARRIAGE-SUPPER, ETC.

of the apostles, the goodly fellowsliip of the prophets, the
nohle army of martyrs." Saints on earth are joined in
their songs by saints on high; and these by tlie angeU
round about the throne : — " After this I beheld, and, lo,
a great multitude, which no man could number, of all
nations, and kindreds, and people, and tongues, stood
before the throne, and before the Lamb, clothed with
wliite robes, and palms in their hands ; and cried with
a loud voice, saying. Salvation to our God which sitteth
upon tlie throne, and unto tlie Lamb. 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 Crod, saying. Amen : Blessing, and glory,
and wisdom, and thanksgiving, and lionour, and power,
and might, be unto our God for ever and ever. Amen ! *

* A sermon preached on occasion of dispensiag the Lord's Supper.

• /

ADDRESSES.

A STAXDIXG MIXISTRY ;

AM. THE Bi:i..v„OX OF SVSTEMATIC THEOLOOV TO THE WORK OF THE rc.riT.*

It is not out of place, nnd can seldom be out of season ou
such occasions as the present, to set forth tlie authority
lor a standing ministry, and to proifer suggestions on the
matter of preaching, as well as on the question, AMio
should preach ? Indeed, these two questions have a close
relation to one another; not the least of the arguments for
a standing ministry, or the expediency of a class of men
hemg separated to the service of the Gospel, lyino- in the
nature of the work, in the preciousness of heavenly truth
and the reasonableness of that truth having all tin, advan-
tage 111 Its presentation to the minds of men which delibe-
rate preparation for the work of the preache. u ay secure

lUx lU.

It is a very usual procedure in reasoning to look first at

* DeUvered at the close of a session of Knox' College, Toronto.

\ ^

!■ : ■.:

320

A STANDING MINISTRY.

tlie presumptive probabilities in favour of a conclusion in
which one has confidence, on its own merits, before going
into a positive proof. In arguing, for example, the inspi-
ration (jf the writers of the New Testament, we feel as if
already tlie point were half made out, when we have found
evidence of tlie inspiration of the Old Testament writers ;
or, on tJ e question of tlte canon, as to whether it be a
matter oi erudi^ion and human testimony, or of revelation,
— this is already far towards being determined, when we
satisfy ourselves thai" tlie ancient Scriptures were com-
mitted as the very " oracles of God " into the hands of
])artiGo diviiiuly charged with the keeping of them. For,
how easy is the inference, tliat, as the same necessity exists
f(jr a -veil authenticated rule of faith now as in former ages
— the interests of truth being equally precious — the pro-
vidence of God would anticipate the perils inseparable from
any just grounds of doubt, on so primary and mom*^ tus
a (question ! So, here also, we have but to look at t .d
Testament, and find the principle standing out in bold
relief, that for the good of all some should be separated to
sacred otlices ; that the very outworks or subordinate parts
of the temple service were to be committed to hands care-
fully chosen, and the work to be clone according to exactly
prescribed rules. But, especially to the service of the altar
how sacredly was the approach guarded; and how impres-
sive the recognition of this in New Testament language in
connection with the very assumption of office by the
Redeemer Himself : He " glorified not Himself to be mado
an high priest, but was called of God as was Aaron " !
If the thoufdit were to occur that the exclusive character

•us
Id
bold
ed to
larts
care-
actly
altar
ipres-
e in
the
madu

A STAXDIXG MINISTnV.

321

of the offices of tlie Levitical oconnniy was only in har-
mony witli the local and tein[)oriny system of Judaism ; if
it sliould bo thouglit that, the tem[ilc and the altar liavin^'
passed away, tlic precedent is tlie less relevant — tliou^h
we have distinct reco;^niti()U of tlie analogy between tlio
service of tlie altar and the Gos-pel in the reasonings of
Paul himself — there is another standing out precedent
among that people in whose at lairs the Alinight} took so
immediate an interest. We read not only of the schools
of the prophets, but of priests, and Levites, and scribes,
who, iu the character of public teachers, were charged with
the instruction of their brethren, and at whose lips they
were to learn the law. It is a mistake to suppose that the
prophets whom God from time to time raised up consti-
tuted the ministry of those ;iges. These prophets were
extraordinary and inspiied men, whose appearance was
occasional ; and at some junctures in the history of that
people, they Jiad no prophet. Their ordinary ministry
consisted of priests and Levites, who became learned in
the law by study. For this end — as Lightfoot and othei'S
who treat of the Jewish constitutions have shown — they
Avere disposed into no less than forty-eight cities, from
whence, as from so many colleges, they were sent forth to
teach the people. And in the time of the second temple,
when the spirit of prophecy had departed, they must have
specially depended on such a learned ministry, when the
very language in which the Scriptures were written was
comparatively unknown, and interpreters were required in
each synagogue, to render it into the common tongue.
But, when we come to the New Testament, what do we

^- %

]

'I •

f''i

■>■:

1 ■■

ij-i

322

A STANDING MINISTRY.

\'\ '

find? We find at one time a body of twelve men, at
another a body of seventy, sent out by Jesus as His mes-
sengers, to i)reach the kingdom of God. We find how,
after the ascension, by an oracuhir voice iu was said,
" Separate me Paul and Barnabas for the work wliereunto
I have called them." We find the npostle giving cliai'ge
to Timothy to commit tlie things M'hicli he )iad heard to
faithful men (or ti-ustworthy — ihaTot?), who should be able
to teach others also. "Lay liaiids suddenly on no man"
is his express caution. I do not at present enter into the
question whether Timotliy and Titus were bisho[)S of
Ephesus and of Crete. J n the charge to ordain elders in
every city, given to the hitter, cur Episcopalian friends see
a proof, of course, of his episcopal authority. We Presby-
turians — besides the evidence on tlie face of tlie Epistles,
that neither Timotliy nor Titus was ajipointed to any fixed
diocese, but both were sent I'orth and rccaMed as extra-
ordinary evangelists, or helpei's of the a[)ostles, as occasion
for their ministrations occurred — we s.'o in the laying on
of the hands of the Presbytery, and the fact that tlie very
Apostles acted with Presbyters in the ordinary work of the
early church, that they (the Apostles) were just in this
way providing for the continued exercise of these functions,
including the power to ordain, by the ordinary ollicers of
the church, Mheii they themselves, the extraordinary,
sliould bi; withdrawn. Put, on any construction of such
passages, the position we take at present holds good.
AVhether by the hands of one or by the hands of a plura-
lity, laying on of hands rashly, indii-'riminately, is for-
bidden. I'rcsbyters there were to be in every city.

■'

yl STANDING MINISTRY.

323

'l^i

Timothy was to commit the things he had heard to trust-
worthy men. And see tlie description, in those letters, of
the qiialiilcations of the " Episcopos," — " liohling fast the
faitlilul word as he hath been taught, that he may be able
by sound doctrine both to exhort and to convince the gain-
sayers " (Titus i. 0).

It is scarcely necessary that we should refer to additional
evidences of its being the will of God that, to the end of
time, there should be an order of men called pastors and
teachers, elders and overseers of tlie Hock of Christ ; and
these pastors, too, distinct from other rulers, as having it
for their chief emidoy to labour " in word and eloctrine."
There is but one passage in the Xew Testament that with
the least plausibility, as it appears to us, can Ijc brought
in justification of tlie idea that to teach and preacli belongs
to all Clu'istian disciples, — and indeed no one denies tliat
botli by his life, and by use cf private conversation, every
Christian may preach, or spread the good tidings. It is said
(Acts viii.) that they who were scattered abroad on tlie
persecution about Stejihen, "went everywliere preaching the
word." We rather think that some, in reading this passago
do not advert to the fact, that, thougli universal terms are
used in the lirst verse, — "they were all scattered abroad
exce})t the apostles," — it is not said in the fourth verse that
all who were scattered abroad went everywhere preaching
the word ; it is simply, " they \'. iio were scattered al>road."
And it is surelv a good reason '■ taking this with limita-
tion, that the very next verse again tells us that the dis-
persion brought Philip, a companion of Stejilien, and one
of tho seven, to a city of Saiuaria ; thither \i(i wont and

{ M

E. ■ • '. 1

324

A STANDING MINISTllY.

1 :

preached Cluist to tliem, performing miracles also.* And
only follow the narrative out, you find the instruction of
the Ethiopian eunuch provided for by this same Philip
being detached and directed by the S])irit of God himself
to proffer liis aid, in the interpretation of the woid of pro-
])hecy, to the stranger. And yet, as illustrating still
further our present position, the apostles having once heard
that Samaria had received the word of God, all is so done
in order, that two of their own number are sent down by
authority of the apostolic college, to do what none less
than apostles could do, — impart the gifts of the Holy
Ghost.

Finally, our brief induction would not Ix: complete
-without our noticing, how the later books of Scripture arc
the most express in M-arning against erroneous teachers,
and directing to make trial of " spirits." And in tlie very
closing book of the canon, we see, in the directions ad-
dressed to the angel of more than one church, that the con-
stituted ecclesiastical authorities are reckoiied ^vith as
charged with the responsibility of suffering or prohibiting
others to teach.

It were a very unworthy aim, were we to insist on such
a subject only for the sake of magnifying spiritual offices.
Our desire that the work of evangelists be well done is so
much stronger than any jcidousy we feel that any part of

* I would not liiy stress on tliu diirertnce between the twD wnnln
era^'yfXijUiUd'ot .aiid (K-<yw(ra(v, useil in tlie two verse?*, fur withnut dcmlit the
foruKr is niore tliiiu once apiilied in this same chapter to the jniljlie und
ofHeial jn'oelanuiticui ui the gospel message ; yet it is to be remarked tliac
the sacred writer, in passini( from tlio statement concerning the dispersed,
ap[)lies the hitter term in distinction to the oflieial preacher.

.y.f

A STANDIXG MlXISTliV.

325

iices

I it tile
iUid
|1 tliat

the work should he done hy others, that we would gladly
say : Would that all the Lord's people were prophets ! if,
on any fair reading of the law and testimony in the lirst
place, and any fair consulting with the teachings of history,
we could see that good has resulted from the adopt itju of
the principle of lay preaching. I'ut from the spirit in
which a standing nnnistry is often decried, and tlio very
general association of this cry witli a mutilated Gospel, or
a defective exhibition of the trutli, we feel warranted in
still insisting on the necessity of a regular course of pre-
paration for those who are to handle the mysteries of the
kingdom, or mould the religious opinions of their fellow-
men. And if, as it is pleasing to know, sects which are
supposed to have discarded learning, are, after all, apjily-
iiig themselves to correct the mistakes of their predecessors,
or, as may he the case, to supply what these had less
opportunity, though wilUng, to provide; it is to he lutpcd
that we need not so very laboriously defend a pos'tion
which few venture very deliberately to assail, as rather
turn an eye inward u[)on urs(dves, in(puri;ig whether the
power of the pulpit might not hv more effectively vk)iked;
whether by anything wanting in tlv matter or I'lai'yner of
our ])reaching we may not be himleriiig the (-itspel, or
diluting and impoverishing the spiritTlial aliment whirh is
designed to nourish and perfect living souls.

llappdy, at least those whom T address are unanimous
in the opinion that the (Jospel, and not the Law, i^ the
power of God unto salvation. The time has long passed,
surely, among Protestant and Presbyterian churches, when
the law or mural code was substituted fur the ductriue

I.'

5 i'

32G

A STANDING MINISTRr.

of the cross, and when it was thought unsafe to proclaim
the doctrines of free grace in tlie hearing of all men. I do
not suppose that these are darkened among us by any ad-
mixture even of semi-l*elagian errors, or schemes for
adjusting gospel truth to liattering theories of the suftici-
ency of the human will. We are agreed, I suppose, in
believing that the law, apart from the gosjxsl, is the
ministry of condemnation to fallen man; and that truly
for the sake of the law itself, that is, as we would bring
men to love the law, would seat it thorongldy in tlieir
afl'ections as well as consciences, we must keep before
men's minds tlie great tlieme of Calvary. It is according
to all the philo.so}ihy of our nature, that niere expositions
of duty, mere denunciations of wrath, will not humble and
win the spirit of guilty and depraved man; that the tem-
per to which alone tliese can form is either the spirit of
self-rigliteous confidence and presumption, or, reversely, of
despondency and fear, which again leads on to discontent
and reckless living. It is the Gospel Avhich is spirit antl
life ; which, Mdiile it crosses no designs of the law, carries
with it truths unknown to the law, through the instru-
mentality of M'hich holy affections are produced, and the
life effectually reformed. These are the truths whicli
Banctify, because associated with the mighty power and
agency of the Holy Ghost. "lieceived ye the Spirit,"
demands the apostle, " by the works of the law, or by the
hearing of faith ? " He plainly insinuates the answer.

But I venture to think that some pleading is necessary
among us, though not for the gospel, yet for the preaching
of a full gospel ; nor am I sure that the value is appreci-

^?!

A STANDING MINISTRY.

327

lie

Liid

the

iry

lllUf

Ici-

fitcd of an accurato knowledge of tlio relations among
Divine trntlis, and of the service wliicli systematic theology
is ca]iable of rendering to tlie exponnder of Scripture ;
how essential it is tliat it go hand in hand with exegetical
theology, in enabling us to expose I'alse glosses, and to
correct the hasty conclusions whicli superficial interpreters
put upon detached passages of holy writ.

It is the great source of error in any science to build on a
partial induction of data; and nothing is more characteristic
of errorists in the religious world, than to take up with
some favourite passage which coincides with foregone con-
clusions, and to answer all your reasonings IVom compre-
hensive views of the entire field of revelation, by saying
they care nothing for system ; " as for them, they go by the
word alone." 15ut, if what tlicy reproach as system be
indeed science— be the deliberate lindings of a just logic,
collecting the various data, concentrating the scattered
lights of Scripture — they are in fact refusing the word ;
they deceive themselves in alleging that they keep to the
word ; while they are refusing those generalisations and
harmonics which are the fruit of laborious comparisons of
Scripture with Scripture, in standing on detached ex-
pressions, they are going by the sound of Scripture, not its
sense. It is, ni our opinion, the most necessary of all
pulpit qualifications, to be able to assign the proper rela-
tion of doctrine to doctrine : no minute knowledge of words
will enable, without this, to confute iilausible errors.

It is not novices alone who go by the sound rather
than the sense of Scripture, while ignoring the logical
classification of doctrines. Take some present errors.

I if IB

1 ;'»

.JJJ»I.BJ

328

A STANDING MINISTRY.

Take, for instance, tlie false views of the Atonement.
Notliing is more remarkable tlian the free and easy ^vay
in which the impiigners of the doctrine of vicarious
or legal satisfaction to distributive Justice have pressed
into their service that class of passages whicli give pro-
minence to sanctification, as a fruit of tlie Saviour's death.
Whether Coleridge, or ]\Iauricc, or Ihishnell, or llobertson
(he of the Lroad-school) : — they keep repeating tlie argu-
ment of which any school-hoy might he supposed to
perceive the hollowness, that it is the moral or subjective
effect of Christ's death which has the prominence in the
apostolic writings. They will have it that the purifying
ascribed to Christ's blood is the Xovrpbv, not the \vTpov -. lie
died to redeem us from all ini(piity. lie bore our sins on
the tree that we, being dead to sin, might live unto riglite-
ousness. Now, the advocate of the atonement need feel
no difficulty in answering this : he knows that sanctifica-
tion is an ulterior effect — a precious and necessary etfect,
bnt still an ulterior eifect — of that atoning death whose
primary design is reconciliation. The thing wanting in
the exegesis of these parties is a knowledge of the relation
of tlie guilt of sin to its power. And if the illustrations
■wliich Paul himself gives, especially in the Epistle to the
Eomans, of the dependence of sanctification on justifica-
tion, and of both on union to Christ; if this, I might call
it, systematic treatment of the question by the inspired
apostle, do not suffice to correct their hasty conclusion ;
conscience itself might correct it, which, in perfect harmony
with I'aul's doctrine, seeks, as its primary necessity,
deliverance from the guilt of sin; and with that, and only

A STANDING MINISTRY.

329

M'itli and tliroiigli that, comes to purity as well as poacc.
The sanctification follows tlio reconciliation ; and it is
nothing- to tell ns that in some ])assages the Xovrpbv rather
than the Xvrpov is recognised, when Me know that in order
to the one the other is implied as a pre-reqnisite.

Or, take the doctrine of Ifegeneration in its relation to
faith, or the relations o^ faith imd Ufc; it cannot but be
painful to the exegetical scliolar, or the systematic theo-
logian, to hear the confidence with which the semi-Pelagian,
or, in more recent nomenclature, the INIorrisonian, talks of
man's sulliciency, without any special subjective oj)eratiou
of the Sj^irit of God, to embrace the gospel message, and
to appreciate spiritual trutli. It is of course easy for him
to quote a half dozen texts, ot more, which assert that men
must believe in order to receive the gift of tlie Holy Ghost —
must believe in order to have life, lie rings the changes
on the Saviour's assertion of the guilty alienation of man'f]
will: (" Ye will not come unto me, that ye might have life."
— John v., 40) as if this necessarily implied the' sufticiency
of the depraved will. But does he look, or with anytliing
else than a blind eye, at the cognate statement, within one
chapter's reach of the othe'.., which declares the disability
of the carnal mind, or its dependence on supernal power,
to move it Godwards and heavenwards ? (John vi. 44.)

I have been at some pains to point out to those of you
who have been attending in the senior theology class, the
fallacies, at least three in numl»er, which may be detected
in the reasoning of those parties. You have only to dis-
tinguish life initial frr^ i ulterior; faith as an act from
faith as a principle or iiabit ; and the process of operation

rij

til.

TOf

■4J, I.

■■^

330

A STANDING MINISTUY.

on God's part from tlio rule of duty for man : — to be
enaLled to turn all their arqiimonts.

J)ut let us cast the moto out of our own eye. Let us
consider if inattention to the relations of truth may not bo
injuriously affecting faith and practice in some other de-
partments. Xothing, perhaps, has been more fruitful of
error than the distinction that has been made between the
covenant of redemption r^id the covenant of grace — a dis-
tinction, no douitt, so explained by certain writers as to be
harmless, but greatly misunderstood or ])erverted by others.
Hence the word "condition" — so innocent a word in itself
— has ])een either injuriously used by some, or, by others,
has been perhaps with excessive zeal proscribed : and dilli-
culti(\s and uncertainties have been felt, what to do with
it. Tliere m a covenant — does it not seem ? — made with us,
as well as a covenant between the Father and the Son ; and
what is the condition of this covenant u'ith v.s? Much
misconception might have been avoided, if we saw that the
covenant is just strictly one, or that every condition in
M'hat is called a .- ^nd, is covered by the promises in the
first. Conditions indeed tiiey are in the sense of being ne-
cessarily antecedent to ulterior benelits; conditions, if we
may so express it, in the covenant, but not of it. It may
be interesting to a portion of my present auditors for us to
say that I do not remember any one expressing this better
than a lady writer,* who thus relieves some anxiety of her
friend and correspondent ; " there are no conditional pro-
mises in the Gospel but wliicli are resoL^able into uncon-
ditional grace." It was well said !

* Mrs. Graham, New York.

A STANDING MINISTRY.

331

loii-

"We fiiul, particularly in the departnioiit of Sacraments,
this confusion of thinj^s to work not a little evil, alleciin<^
the sentiments and feelinj^s of christian worsliippers, in an
important part of theirduty, and a valuable privile^eof chris-
tian fellov. ship. Are we sure that the teachin^i,' of the pulpit is
not in some degree responsible for this ? Is the i)roi)er re-
lation of the sacraments to the covenant of redemption or
grace, with distinctness enough, brought ont, and with suf-
iicient frequency insisted on I Does it not seem, I'rom the
prevailing phraseology on the subject, that the id^-a that is
uppermost with many, is the engagement by us, the vow
to tlie Lord, the dedication, the consecration ? Now, there
is dedication, there is consecration, both in J'>ai)tism and
in the Lord's supper. But is not the idea of God's cove-
nant with us through the Son, or with the Son for us, and
the primary design of sacraments as signifying our ])artici-
pation in the blessings of that covenant, too nuudi in the
back'>round of our conceptions ? If we are to iudue IVom
the feelings with ri'gard to the Lord's Sup})er with which
many approach the sacred table, or which lead many to
eschew approaching it at all, it is th s bond, this pledge or
engagement on man's side, that constitutes the essence of
the whole matter, flight it not be kept more prominent
in the teachings on this subject, that tlie Lord's Supper is
the memorial of a covenant fultilled, and a seal or pledge
of the interest which every believer has in all its stipulated
grace ? — that it signifies our receiving from God rather than
our giving ? our engagiuL;, dovibtless, too ; " our enjiauiriLj
to be the Lord's." Yes ; but see the caution of the
learned and pious compilers of our formularies in bringing

, i.

332

A STAXDIXG MIXISTUV.

this into tlioir definition as a second idea, certainly not the
first. They do not place it in the ibrej^Tound ; something"
else is there. And, in the order of men's tlioughts, how
important that tliis engagement or vow of ours keep its
proper place ! Not tlie less sure thus, hut only the more
sure, to he an ingenuous consecration in ]iurpose, and an
effective one in act and fulfilment. For, thus, with what
an inviting aspect would sacraments he clothed, instead of
a repulsive and discouraging aspect ! Never will the soul
how in so <leep and yet so joyful prostratic»n at the shrine
of duty, or set the seal so cordially to its vow of fealty to
its heavenly Lord, as when this act of homage is associated
with faith's recognition of the promise on God's own part,
or wlien it looks first on the rich provisions of covenant
grace, and is end)oldened to appropriate these ; and tliat
under circumstances so i)owerfully a])pealing to tlie heart's
Lest a fleet ions, or over the memorials of an event which
supplies the most constraining motives to love and obey !

One other point — while a few monrents remain to us —
would we advert to. AVe advocate a full gos})el. IMay
not the gospel be mutilated by doctrines being in effect
ignored in the pulpit, though not denied ? Preachers, who
yet claim to be reckoned evangelical — supposing them-
selves in this indeed to be only true to the design of a free
gospel— give little 'or no place in their teachings to the
doctrine of sovereign grace. It is admitted that our
Saviour preached eternal electing love, and that the
apostles embrace this in the gospel testimony; but it
appears to be judged inexpedient to follow these pre-
cedents. The word must scarcely be let fall from our

y/ STAXJUXG Mixismv.

333

lips; it is heM injurious to iiiako other tlinn rnrest refer-
ence to such a suhjoct. It i.s of Paul's liard things whidi
n wise teacher will ]»ut in shade. To any who are thus
minded I should like to su^j^est the ([uestion : May not
your pliilosoj.jiy, as well as your tlieoloj^^y, he at faults
Are we the judges as to what efleet any part of the lesti-
iiiony of God coniniitted to us may exeit on the human
mind? He who revealed this truth surelv host knows
what is adapted to stir the soul to its depth, and stimulate
its activities. And if neither Christ nor His ajtostles con-
cealed this part of the gospel of grace, are we not taking
too great a res])onsihilitv in standing between God and the
souls of His creatures, withholding a [lart of His eonnsel
which may be seen by the Divine AVisdom to b<\ in thi;
hands of the S[>irit, a p(jwer for good ? Such teachers say
it is a discouraging doctrine: It naturally rouses smdi ]ire-
jiidices, and provokes such questionings, that their mes-
sage from a God of hive can only be hindered by it. J'.iit
what if your .snpposed kindness to the gosj'cl hearer he
cruelty ? May not the discernment of the sovereignty as
well as the freeness of grace pertain to a salutary humilia-
tion of the sinner in order to his beiii'i exalted ;' I mav, in
putting this truth in abeyance, be contributing to nurse
that natural pride of the heart \vhich this is meant to sul)-
due ; maybe fostering the jiresumption whicli tui'us Mie
verv freeness of gi'ace to one's own injurv ; delaying the
acceptance of what he may i'ancy to be less precious, ln,'-
cause so common ; or ilattering himself with sou'.e idea
that the gift prollercd flows from the very necessity of the
divine nature, a thing so cheap that it may be got at any

■:* i

iiin

334

A STylNDING MIXISTRY.

tiiiio — i..iy, as to wliicli tliG Imiiian will possesses a final
Hovtir'-innty, iihlepondeiit of tlu; rulings of Heaven itself.
AVIiiit if to the realising of his real ])osition as a dehtor to
gnicc, this he one constituent eleiiicut ^vantin^• in your
version of the message of mercy, which, if ])resent, would
only move to a more hurnhle and grateful reception, hut
more earnest willial, of a hoon seen to he precious as wcill
as I'ree ? J)i) not seek, 1 would say to the preacher, to
mend the (Josjiol, nnr think it necessary, in order to con-
ciliate human I'lcjudice, tliat j'ou should In; apologists for
the Spirit of Insi'iration, or play the i)art of patron to Paul,
discreetly liiding what is offensive in hia own version !

And finally, let experience he fairly ajijjealed to — no
need to shun tlie appeal to history in this matter. What
is the testimony hequeathed to us hy men who were
ohservant of the work of God, in times and amidst scenes
of remarkahle revival ? How does an Edwards in the new
world depone ? How !i Toplady in ths old :* These have
deponed to the eminent hlessing attending on a full ex-
hihition of the doctrine of grace in the times of refreshing
which thoy heheld. And from the continent of Euro[)e a
fact conies attested by a much honoured revivalist, one of
the Haldane hrothers, that nothing was more signally
Llessed to induce salutary reflection and searching of heart
in studious academic minds, tinctured with the theology of
( Jerman or Swiss schools, than the full exposition of the
doctrine of Paul, in his epistle to the Ilomans, of the
sovereignty as well as riches and fulness of Divine mercy.*

* Tlio following beautifully ingenuous reflection of Dr. Chalmers on
Rom. ix., occurs in Ids latest or pusthuuioua jiublicatiou : — "J7or. Blbl.

A STAXDIXG MIXISTRV.

335

U't

of
the

iU.

]Uit, tlioiiLili we must l)laino tlio omission of n p-cat
trutli, prescntud in the sacred ])ane as Lelongiiij,^ to the <nn-
solation and tlu' Imildinj^ \\\\ of the saints, as well as ihi;
conversion of the sinner, we are no advocates of a di-iiro-
])ortionate sliare of your ministrations Ix'ing \i\\v\\. to it.
Tlie whole circle of truth should he traversed ; and in tiiis
all are at one, that the central jdace siiould he i^ivcn to tlio
doctrine of " C'lirist crucified," as tliat around wliidi tlie
whole system of revelation revolves, and from which, as
from the sun in the natural worhl, all li-ht and heat
radiate. IJut may I not su,u,L^est that even the most
2)recious doctrine may fall comparatively stale on the ear,
if set forth with insipid sameness, or in Mords sluu^ishly
chosen ? The hiuh theme should have all the advanta,L,'o
wliicli it may derive from heing presenteil with the connate
themes of the majesty of the divine Lawgiver; His love;
His truth; ]Iis faithfulness; the; relation of tlie trans-
actions of a past eternity to the developments of time; the
parts sustained hy the Uiviiie persons in the economy of
redemption; the various oflices sustained hy Christ; ilis
various relations to His people, as ideiitided with tlieni
not in the unity of the covenant alone, hut in that s[)iritual

i'aWrt^Vw."— "Ever blessed bo T]>y '-':i;iie that TIi<m lia.-t inabl.-.l jm; to
acquiesce in the iirofuund mysteries of this cliaiiter, ami yet tn hoM iii\ iulaty
all the duties and activities of the t'liristian life. I desire to receive all
that is said of (iod's soverei^fiity without reserve and without iiualitication.
Perliaps I may have erred in overlaying the doctrine too nnu.h with the
demonstrations that I have attempted of its perfect consistency with the
calls of the Oospel, and the oldij^ations under which we lie to act upon its
primary overtures. ... I think I can now pierceive not only the per-
fect iimocence, but even salutary iuHuence of these transcendental themes,
as far as they are revealed in Scripture, on the young diaciple — when called
upon to ' make Lid calliug and election sure.' "

i t

;''■' \m

33G

A STANDING MIXISTRY.

and mystical bond on wliicli Ho liimself so lariicly ox-
patiiitcs; tl)0 union and comnuuiion with Him in his deatli
and in his life, in liis vesurrection and iu his ^^loiy.

And let tlie Law bo preacluid, and more preached, in the
fidl'st, minntcst, (3X})0siti()U of its rccpiirenients, if only
acconii)aiiiod witli the full enunciation of the motives to
obedience. Of nothing' do '• ' feel more certain than that
a right ai)])reciati(/n of tlie scheme of (Jiiristiau doctrine
will only dispose to the higiier aj)preciation of all moral
obligations, and will better enable tJiu preacher to illustrate
the .si^ritnality of the law. I only wish the morality of
the puli)it were more minute ; the inner Christian life
traced, the conllicts, the trials, the vict )ries of the new
nature : in other words, the cros:] of Christ preached in its
moral and exemplary, as well as nieritorious, inliuence on
our death to sin and life to righteousness. One thing,
however, I cannot reconcile wilh an adequate estimate of
Gur great and special message: using texts, the ricliest
])erhaps in Serinture, as mere mottoes for essays on some
subordinate point, in neglect of their njaiu design.*
There are but liftv and two Sabbaths iu a year : surelv the
choice opportunity afibrded by sui:h texts should not bo
lost, or the subsidiary lesson preferred to the direct antl

* Dr. Willis lirfu iLfurrotl to diseoiirseH ho hail luanl dulivcroil to laryo
ivnil uiiriiost au<lit(>ries on .John xvii. 4, and llvh. vii. ItJ ; the ono toxt being
L'ho,-ii;n to fiifoi'c-t; tlio ^tin'ral chli nation on <.wv\ man to know tlu' work
i^'iviii him to do, to try to W: alilc to say like tlu; Saviom', " 1 have linishod
it;" tiu' otiiur. <tr rathur its latter wunls, si'[»urati;d from tlu' rest, niadt)
a. mori' motto for an arynnitnt on immoj-tiiHty, or for jiressing tlu; deep
intirosts involved in "tndks.s life": all yood points in thoir tinu; and
place, hut to which the greater meaning of the Scriiitiu't; was, for tho time,
BacriHcd, whik- moat precioua spiritual food was withheld !

■I

_A^_

'o'

to of

lost

OHIO

,11.*

llio

1)0

;uul
larye

iiiiiilt)

(Ici'P

• luul

A STANDIXG MINISTRY,

33;

primary, to tlie loss indeed of tlio subsidiary design
itself.

I conclude by reminding candidates for the ministry —
may T not put others also in remembrance ? — how sug-
gestive of our duty is the description of our calling. It is
that of preachers of "the word," " })reachers of Christ,"
" stewards of the mysteries of God," " shepherds," pastors,
a]>i)ointed to feed the flock. Limiting myself at present to
this last, I think there is much in it that ap^u-als to our
lidelity, our conscientiousness, our love. We are not to
strain iigures. The Jlock of Christ is composed of intelligxmt
beings. Thoy know tlui Shepherd's voice from that of
strangers; and we shall all rejoice, 1 dare say, the more,
as they, like the liereans, search the scriptures and })rove
uhat they hear by what they read: but there is a large
class of Cliristian hearers who, some from amiable defer-
ence to the supposed su])erior knowledge of a pastor, otluns
from the less worthy cause of too much indillerence or
unconcern, leave themselves much in the iircadier's hands.
Thev readilv take on the iniai>e of that version of the truth
which the j)reacher of tiieir choice, and the man of their
friendship, uses to serve uj) to them. Whatever may bo
said of the censoriousness of hearers, I think tiie more
prevailing rule is a facile deference to a ])ieacher's views,
and an a])titude in heanrs to adjust themselves to the
standard of opinion, and jieihaps (jf ndigious feeling too,
which is set forth weekly from the pulpit of their own
sanctuary. There is among I'rote.stants as well as lioman-
ists, though less, wo think, among the latter, a disposition to
take a «ireat deal, even in religious matters, on trust, or to

V S

r
\

■ li .

it 'ill
I

- f

338

A STANDING MIXISTRY

"be easily satisfied \vitli tlio version of tliu Gospel — alLeit
lueaLrrc and defective — \vliicli tlie recurrence of the Sal»batli
Lrini^s fiom the lips of "our own man." I only use this
consideration, that 1 may caution preachers, aj^ainst being
satisfied with themselves because attending auditories may
seem content.

It is a frequent observation, how soon and surely most
apostles of error surround tliemselves with devoted ad-
herents. And soon by a huiKh'cd tongues tlieir theories
are echoed and circulated ; all the more intolerant, some
of them, in proportion as their adoption of the opinions
has been recent, or their knowledge is superficial. I'ut the
conscientious shepherd will not take advantage of the sim-
plicity of the sheep. AVe press this very fact — this ready
recumbency of many hearers on the preaclun^'s views, —
in the way of ap'H?al to your iidelity, your very generosity.
That so much may dejiend on his statements of Christian
truth, we M'ould set before the i)reaclicr as a motive to
solicitous diligence, in tlie cultivation of every gift and
talent whicli may contribute to the effectiveness of his
ministry.

A great power is lodged in your hands, if oidy you
rightly wield it. "Whatever may be the discouragements
of gospel preachers, we cannot plead that we dwell among
a people who shut their ears to our messages : they wait
lor you ; they are ready to hear you for your cause.
Always allowing for the enmity to Ciod of the corrupt
heart, I may say you have the educational prepossessions
of a community so fur Christianized on your side. The
members of God's sacramental host dispersed through the

A ST.txnixa Mixismr. 339

land are witli ym. Tliov ,m i.„c ,

r.aj c, , ,„ tl,o,r I,e.rts an,| I,u„.|, they bear you up .\,„i

archei m tl,e ,,lace of the chwi,,,- of .,,i,.i,„„I ,,,,„,,
Only ,„■,„, forth the tVuit.s of ,„.aye,.f„l .tllv, , : ttl,:
con,,ctent,ous ap„licatio,> of your u.i,„l., to yon uo.h ' ^
-od not tear hnt that, besides hi,hor rewards 'o'wi"
have he .at.faction of ,.„owi„, that your pain/:, "
by n,any appreciated :-you ,nil have re.peet from all

•v.

II.

ox THE GOSrEL CALL.*

It has often been stated as a dilliculty, sometimes made a
reproach, with regard to Calvinism, or the doctrines of
grace most surely believed amon;^st iis, that tlicy hamper
the free Gospel offer. It is thought that to reij^uire from
all men the obedience of faith, is not reconcilable with the
holding of a sovereign electing decree, or a dctinitc atone-
ment. If Christ has not redeemed all men by His death,
then, is it not a mockery to address the Gospel invitation
to all indiscriminately ?

On this subject, as on others, it is necessary to guard
against extremes : — to remember, on the one hand, that we
arc reipdred to set forth the Gosi)el message in terms as
encouraging as truth will permit, declaring the good news
to every creature ; not wantonly linuting universal
terms ; nay, with delight expatiating on their liberal and
comprehensive design, in their true ascertained sense : on
the other hand, not hiding any part of the counsel of God,
nor mutilating the scheme of grace, by adapting the revel-
ation of inlinitc wisdom and sovereignty to human pre-
judices.

AVithout, at present, seeking to deal with the views held

* A lecture at close of a aessiou of College.

ox THE GOSPEL CALL.

341

I held

by Pelagians of the sufficiency of man to liimsclf — as one
^vhose state is so little affected hy the Fall that he scarcely
needs a Saviour ; we liave in view such theologians, — in-
chuling men undeniably well affected to evangelic truth —
as adopt the theory of universal redemption ; either believing
at same time a sovereign electing decree, as to the effective
application of the benefit of the Atonement; or, denying
election, and referring the result in each case to the will
of the hearer of the word. It is deserving of remark, that
they who in the fourth or fil"th century first formally
broached the doctrine of universal redemption were the
same who in part adopted the Pelagian idea as to the
power of the human will ; hence called in the language of
church history semi-Pelagians : and it seems a presumptive
argument in favour of our usually received Calvinistic
doctrine, that modern opponents of particular or definite
atonement either avowedly assert the sufliciency of the
will of depraved men to entertain and comply with the
Gospel invitation, or feel necessitated by their theory to
employ language not capable of being harmonised with the
Bible delineations of our moral and spiritual inability.
Two f[uestions, then, require to be treated : —

I. Does the Scripture warrant us to say that Christ has
atoned for all men, the believing and the unbelieving
alike ?

II. Does our declaring this, either in the sense in which
those who deny election ex])lain the design of the atone-
ment, or that of those who hold a special election along
with an indefinite iitonement, give us any advantage in
our addressing sinners ?

' 'Vh

\'}

I> I

342

ON THE GOSPEL CALL

I. The first resolves itself into a question of exegesis.
There is no dispute Avliatever al)out the fact of universal
terms being used ; — no dispute tliat Christ, in some sense
of the expression, gave himself "a ransom for all." Ihit,
unless wc are to satisfy ourselves ^vith the sound of words
in contradistinction to what can be demonstrated to l)e
their sense, it cannot be maintained, indeed is not held l)y
the assertors of universal redemption, that these words
meaij that Christ lias died to midve salvation sure to all.
Nor will any one acquainted with the idiom of the Greek
or English tongue insist that such phrases are necessarily
to be taken in the sense of absolute uiiivorsality, especi-
ally when more definite language is used in the very
context suggesting a limited interpretation, and natural
reasons can be given for terms universal in a certain
sense having been employed. No one can deny that, accord-
ing to the usage of the sacred writers, "all men" Qiimj
mean, in some cases inusi mean, men of all nations indis-
criminately, in distinction from one nation exclusively.
Professor ]\[oses Stuart (consistently or not consistently
with some of his other positions) allows that to take such
terms in the sense of universality would be al)surd. On
Hebrews ii. 9, " He tasted death for every man " (or ratuer,
for every 07ic : — " man " being not in the original, though it
is probably on the supposed pres mce of the word "man,"
tiiat this verse 1ms been reckoned by some the very
strongest hold of the doctrine of universal redemption) he
— !Mr. Stuart — says of this and a considerable list of pas-
sages, such as John iii. IG, 1 Jolin ii. 2, that the words " all "
and " every one " mean Jew and Gentile alike; being used in

ox THE GOSPEL CALL

343

uU"
Bed ill

opposition to the idea "tliat to tlie Ismulitisli cliurch aloiio
the Messiah was given, or the blessings of the kingdom of
lieaven were appropriately or exclusively theirs."

This style of exjjression is nsed on otiier suhjects : and
any one who should insist that naiversal terms are to be
taken in an unqualilied sense must soon lind himselt' per-
plexed by the consequences of such a rule of interpretation.
It is said the "wliole world wondered after the beast.'' Jt
is said that "all the world was tiixed" in tlie days of
Cyrenius the governor. Are we to Ijelieve, then, that
literally all nations have embraced llie superstitions of
liome ? Is the idea of thousands of witnesses having pro-
tested against the anti-Christian usurpation a myth ? or did
ever the decree of Ca'sar extend to the entire world of
mankind ?

True, it is said that " the Gospel had come into all the
world, and was i)reached to every creature under heaven :"
Can more be possibly meant, consistently with fact and his-
tory, than that, not exclusively of any nation, the Gospel is
now addressed to men anywhere and eveiywheri', as Pro-
vidence opens a door of acce})tance ? Finally, if universal
redemption is taught in tliose passages that allirm that Christ
has died for all; how shall the advocate of univisrsal atone-
ment deny universal salvation, since, in like terms, Christ
says He " will draw all men" unto himself? (John xii. .'32).
IFc rejoice to pnnich tliis, as expressive of an ell'ectual,
and no contingent or conditional, retlemption : that Clu'ist
lives for all in that sense in which lie died for all — for men
of all countries — of all conditions, of all characters. It is
plain, however, we should be false comforters were we to

I ! !l

344

ON THE GOSPEL CALL.

say that dl men sliall be cffrduaUy drawn to tlie Saviour :
tlie poor soul sees it to be so. And if it be alleged that tlic
words liold literally true, inasmuch as a certain sullicicnt
^race, tliough not eftectual, is secured for all men : besides
that yoil have to deal with tlie fact tliat not all, nor half
of mankind, have been privileged to receive the message ;
M'e find the Apostle denying a moral t)r spiritual sutli-
ciency, as belonging to any of our iallcn race, to receive
the message when presented, or to love and obey the
truth (Rom. viii. 7 : 1 Cor. ii. 14).

It may be observed, then, that wliat is called universal
redemption is no effectual, but rather a conditional or
contingent, redemption. Clirist's dying for all, according
to the advocates of universal atonement, means not His
liaving satisfied iJivine justice in such sense as to render
it a necessary righteous thing with God to justify, or set
free from condemnation, all those atoned for. The most
evangelical assertors of the theory — such as ^Ir. Fuller, Dr.
AVardlaw, and others — assert that there lies no obligation
on God, even when atoned, to pardon or save any but as
His mercy inclines, or His wisdom may direct: only, the
channel being thus provided for the honourable egress of
mercy, a decree of sovereign election chooses among the
redeemed — if thus they may be said to be " redeemed " — or-
daining some to life, and leaviiiij the rest to condemnation.
This is what the alleged universality amounts to. Others,
cxidaining and distinguishing, say God, has absolutely
chosen, and Christ has purposely died for some only ; but
yet for others also to tiie extent that all hindrances, from
the side of God's justice, are removed, that being satisfied ;

ON THE GOSPEL CALL.

345

and tlie law \m\vji^ by Christ fullillcd, nothing stands Itctweon
any sinner of Ailani's race and a full salvation, Liit his
own alienation of heart: yet tiie election, they, tlic Cal-
vinistic ])ortion of the assertors of this view, hdhl, extends
not to all, only to some. In other words, tliey say Christ
died ff.tr all alike, so far as tlie nature or eUect of the
atonement is concerned. ]>ut this is no atonement, really,
in the sense of a commutative satisfaction. The love of
Christ, wliicli we thou^dit had its j^reatest exemplification
in layinj4 down his life a ransom — the love of (iod, com-
mended as so great in giving his Son, is by tlie tlieory a
thing so indelinite, till another, and as it were, ]H)sterior
decree of election distinguishes among the ransomed ; tliat
it is dillicult to see how it can he called love, except when
it takes its form in this latter decree ; or can be reckoned
anything more than a general good will, a sym})athetic
leaning to the relief of misery, a desiring rather than
providing for the salvation of all ! AVhat is the Gospel
message, then, on this theory ; or what benefit has the pro-
pounder, of the Gospel by it, which the assertor of jiarticular
redemption or atonement has not, in dealing with sinners
of mankind? When they aflirm that Christ so died tiiat all
Avho believe shall lind in Him a sullicient salvation, they
only say what the advocates of a definite atonement can
also say — and do say. When they atlirm more — that the
nnbelieving and the 1)elieving are alike atoned for; do they
not raise in the mind the disturbing question, how God can
be just in withholding salvation from any for whom his law
has received satisfaction, or not including in electing love
all for whom the precious redeeming blood has been shed ?

f .

I !•

34G

OX THE GOSl'KL CALL.

Tu ])rocIaiming tlio lovo of fJod, liow sliall I Fi]icak
of it ? — SIkiU I say that Christ hjved all, l>ut tho Fatiier
only loves some? Shall tlie preacher declare tliat
Christ has died for the sins of all, hut has not risen
fur the justiiication of all, nor intercedes for all ? Siiall he
say that Christ has olfered sacrifice for all the i^uilty indc-
iinitelv, hut that he is no livin'' head to all, no second
A(hini, Mhose acts or sufferings reach certainly or effectu-
ally those M'hoiu he represented ? One feels, in uttering
such a (iospel, lliat it is strangely incongruous with tlie
whole tone of Scrij»ture announcements: wjiile, so far as
it ri'sts on tlie use of universal terms, "all men," and "the
wliole world," in connection with th(i de;ith or propitiation
of Christ, we have seen it assumes a universal sense which
cither Scripture usage disallows, or which, if adopted,
ought in all consistency to lie ajjplied to universal salva-
tion. ]\ray we not ask, too, AVhere is the warrant for hold-
ing a redemption of so negative a hind, — a redemption from
the curse which implies no purchase of tlie blessing? an
atoning, or propitiating, which secures no actual peace ? Are
not the two things associated in almost every passage
Avhich speaks of the death of God's Son? — the deliverance
from the curse with tlie conveyance of the blessing ? — His
being made sin witli the ransomed being made righteous-
ness in him ? Or, if the atonement means reconciliation
by Christ's death, is not that declared a fortiori to infer
salvation by His life ? Xot only is there no necessity for
separating what Scri})ture thus joins together, in our
addresses to our fellow-men ; but we narrow the ground
on which we stand while beseeching men to receive the

ON THE GOSPEL CALL.

ZiT

message of life. AVliy keep back or put in fil)eyanoe
the fact, that fi ytoople have been so atoned fur th;it the
Saviour chiini.s of the Fatlier their relief from the curse, —
and sliall, ^vithout fail, see in them of the travail of his
soul ? ^Vl^y exjiatiate so exclusively on the virtue of liis
• '•■atli, and .<o little on the power of his endless life { ^Vily
say alone tliat He died for all, and not urge the encourage-
meni that lie liveth to make intercession for all tiiat
come unto God by him ^ "All that come" — This is the
Scripture language : Our business is not, whili! we propose
the gos|»td offer, with any secret decree. Those who dillcr
from us hold tliat decree in onnnon with us. Tliey know
no more than we, who the elect are, and we, no more than
they, seek to adtlress our invitations to ti\e elect. lUit we
feel as if we brought a i)Ower to bear on the mind, which
is wanting on tlie other theory, when we preach a redemp-
tion that is complete, so far as it goes — that secures the
power of faitli for which an indefinite atonement provides
no security, and assures alike of the love of Father, Son,
and Sj)irit, each one who comes, and enters trust Cully into
union with llini who is exalted to confer every blessing
He has purcliased; to make ''kings and |)riests" of all who
are "washed in His blood."

The main ground, then, on wliich, as it appears to us, the
indefinite invitation rests, is just the command of (lod, and
the connection which the ])romise estal'lishes between be-
lieving and being saved. The ground is f)ften re[)resented
as lying in the sufliciency of the atonement for idl ; and if
its inherent value be meant, all auree that we cannot ex-
patiate too much on the infinite preciousness of Christ's

■^ "v^V ■" *"*■

348

O.V 77/A' GOSPEL CALL

1)1()(hI If such liiitl Ix'cn the will of (Jod, it mi^i^ht have
sufliced, tor not only all men, Imt all worlds — for an^'els
who ftdl, as well as for nu*n. Jhit, if the inherent value of
Christ's obeilienco an<l suflerinj^' does not render these
sullicient to save ann, ajjart from the will of the Clodhead,
how can we say, ajjart from that will, it is sullicient for
all? And it is at least no satisfyin;^ explanation of the
words " Christ died for all," to say, that by the will of (Jod
it has this conditional sullicieney ; while l>y the same will
its elUcacy is admitted to reach only to some.

AVe do ri,i,dit, we repeat, to enlarge on the infinite
preciousness of the sacrifice, the all-cleansinj,' virtue of
that blood ; but we feel that we can only know those for
whose sake Christ sanctified himself, when the truth
declared to all in common is received, as it only is re-
ceived, by them to whom "lie manifests the Father's name."

It may yet be allc'^ed, thoui,di less consistently by those
who hold in common with us an electin;^ decree than by
those who deny it, that only on the supposition of a
universal atonement can responsibility be seen to attach
to the unbeliever : whereas, on the s,t])position of definite
atonement, the cause of any one's missing salvation lies
with the decree of God. Here, on all sides, it is to be re-
membered, that the subject of the Divine decrees in con-
nection with human agency and responsibility involves
questions too high for us : this always being enough to
content us, that the command or promise when obeyed
and trusted to — in other words, the revealed decree as our
only rule of action — will never be found opposed by any
secret decree. It is not necessary that men should be able

OX Till-: GOSPEL CALL.

r.to

)t' a
tach
inite
lies
re-
coii-
)lves
I to
■yecl
our
any
able

to see the reason of every connnaiid, or to discern the
harmony of all truths. This is not perfeetly j^iven to man
in any department of duty or resjionsiliility. He is calletl
to act — to use certain means, as u matter of oliliijation, in
reference to certain ends ; M'hieli ends he cannot ascertain
or «leterminc till the means have been used. We see from
the JJilde that even tlie disclosure, in some ca.ses, of the
purpose of Clod, as to things render^Ml certain by His
eternal counsel, neitlier in ]»oint of fact inlbienced tiio
agents ulio brouj^ht about those jjurposes ; nnr u ever
pleaded or allowed in Scripture as a ]>alliatinn of their
sin. Just so, however mysterious to us, (lod's certain
appointments are every day brou-^ht about in consistency
uith the liberty of rational Ijeings; s(i as that He stands
free of direct causality in tlie production of sin, and the
^vill stands consciously I'ree of constraint in the sinninj,'.
The electinj^ decree embraces the means with the end.
]{ut the decree of salvation and that of condemnati<jn are
brought about without violence to our rational nature:
They on the one hand who reject tlie C(ninsel of God do so
most freely, and they who are onhiined to eternal life do
also m<jst freely believe.

If it be objected to a special destination of the atone-
ment, that we cannot assure each one to whom we address
the Gospel that he has been ](redestinated to eternal life,
or that Christ died to redeem liim in particular — for these
are really the same thing ; we rei)ly. That the command to
trust in (Jlirist is as reasonable as the connnand to preserve
our own life or the life of others, though the a])pointe(l
limit of life is unkuowu to us : and the sin of rejecting the

ill

li!

350

OX THE GOSPEL CALL.

Gospel, like the sin of .suicide or inunler, iimy rest on con-
siderations aUonethcr inde|H'i>deut of mid inuiU'eetcd l)y
the fact of the event, in either case, coincidini^^ with the
I'iviiic preordination. TIk; supposeil inconsistency fd' tlie
i;r.u'val (Jospd oHer vanishes the more, if we define that
oiler acciM'dinu to tlic I'oruiula: "(Jodso loved the world,
that ll(! ij^ave His oidy l>e;^otten Sdn, tliat whosoever be-
lieveth in Him should not porish, hut have eternal life."
To ])roclaim (his in the hearin;.' of all is onr messa;4e ; and
if, hy aecejUin;.;- i(, those ordaine^l lo life are ascertained;
in rejecting, the "enndty " of " Iho carnal mind" may be
<leveloped, as op])oscd to tlie truth itself. Tiie (Jospel
brought nigh may lie the occasion of testing and evoking
that enmitv: and so we lind the Saviour attributes uidielief
to men's loving the darkness. Tiiis He re]»resenls as the
"condemnation." Tt is )iot impuli'd to sovereignty; tliough
lUMlher iltH's He conce;'! the sovereignly of (Jod in wiijiindd-
ing from some the illuminating grace bestowed on others.
" Even so, Father : fur so it .seemed good in thy sight.''

As the result of the whole matter, it aj>pears,
T. That they wlio hold election in common v,ith us do
in no degree lessen the dillieulty of the subject, as to
reconciling J)ivine .sovereignty with free ageh';y : And,

n. That they are 1(m1, in commcui with the deniers of
election, unduly to exalt tlu; will of the creature. No
passage has been oftener torn IVoni its context than the
Saviour's words : " Ye will not come unto me, that ye might
have lifi' : " The words have been rashly interpreted as
amounting to thi.s, that only in the will of the ainncr lies

ox Tin- aospj-L call.

351

us do
as to

it'i's (»r

lull'

\ us

,C(

;!• ilOS

his (lisfiLility. Xo account is uiade ot' liis bliadticss ol'
uudcrstundiuL; ; or of (lie I'.nidai^o of liis \vill it-df: it
would seem to lu* fnr^ottcii llial la; needs ri'cl.iiiiition l»y
power as well as by ]ivice; llic lilirialioii of the vciy will.
\\\\\ the Sasiour dors not i^iioiv this iu lli< leacliiiiu : if
lie says, Ye will not couie ; ''iiai'^^iiii,' -uilt, alifualiou v\
heart on the unhelievers, lie says also, Xo iii;in can c,o!iic
to me, exci'pt the Father dv;i\v liini. in the one sayinj,',
He c]iai_L!,es alienation; in the othei', reminds u-^ of our
siiiritual inabilitv. t<< \v unlike this is tlu; stvle of
address into ^hich the advocates of conditional, ealled
universal, redeni|>t ion, are hetraN'cd ! \\'e liiid l>r. \\'aril-
law exjtostulatii.j^-, through several entin; pa^es, in such
terms as these ■* " Vou can couut to Chri.st, if you will : you
can believe in llini, or trust in llini, if you will," — which
means of course, Vou can loxc the truth, you can icceivu
S])iritual things if you will ; oi', indeed, it is virtually to
say, "you will if you will," — "you would love the tiutli,
if you dill not. hate." So, some divines of New Knul;ind,
(listin,i;uishinu' auvl rellninL::, say, The sinner's inijioteiicv is
"moral" not "natural," — in a sens»3 true, l»ut not in ileir
sense: They mean that the will is not only tree from ex-
terna) --oercion, but from any siuli vitiation of its powt-rs
as to disahle from aeriniescin^ in the de.-iun of the (-ospel.
The divines (.f I'rincetoi! have justly refused this detinitiou
of moral inability. To call the sinner's aversion of will his
disability, they rightly rea:-on, is much l!ie same as if a
man, M'ho iue lie ability to walk, but will not, should be
said to be unable to walk. Tbv disability is nnu'al and not
* Slc Lid woilv uu till. A tDia'Uitiit.

''h

352

OX Till:: aoSVEL CALL

natnriil, only in tliis sonsn, tliat it is tho"cfr(!cl of Jlic Fall :
Jt is s;ir«! to siiy with Au<^nisLiii(! that notliiii;j[- f;vil in our
nat.niv, is I'loni (Joil: it is i»l' man, or of llui dovil. Jiut
what, jjood in llattc.rin^' iiiinian i)ri(h' '. oi what wisdom in
conct-alin^f Mm; rcjal aiuounl of man's sjiiiMtual jiowerh'ss-
ncss ? In lilyiii.'L;' the (iosjid in\itation, while, we ar(! to
lirint,' nuar the Ijoavcnly succours, and ojxm widi; the door
ol' in\ itat.ion, oni" hope of success is not- in diln'iMl vi(r»v3
of iiian's lost, state, hut in tin; ])o\vei' of the Spii'it, of ( lod,
and the jtromised hlessiuL;- with th(! wi»rd of Ilim who
hath i^ivei! the woi(h \\v arc, in no hamperimi, stinted,
terms, to unfoM th(! lii'h |iro\ isions of ^ra(.'e ; hut neither
aic we to <'oni cal what, <'hrist, did not, ii))ivv:,\\ — what His
aposth'S did not <;onccal. The fact, that, a jieoph; has \)vm
_i;iven to the Soli hy the l''atlici', ami that no one tliat, comet li
shall lie cast out, arc jtarls of the one testiiuoiiy. Vi.v
au_elit, we know, tli(! deitiincol' a sovereien election —l'i:e
M'arniii'..s that hroad is the way thai leaileth to destriu't ion;
aud that the 'jate to lift! is strait, and the way narrow;
may he lilted to work w. ^alutary fear in the pi-oud cjidd vX
Adam. It may he that in concealing; an elcdin'^ ]iUi'|toso,
adisciiunnat in;;' ^race, \\c hinder tin; (fleet of tliat viuy
appe;d to the human h(!ait, hy which Wf; desii'e to awaken
!in.\i(!t.y and stimulate dilimmce. \'\)V W(! ori' to press
dilieeiiei!; to \\\^'^^^ strivin.in -lahourini^ — strivine to enter
in at the strait },Mt(', hdioui'ine for the hread that perislM^lii
not. J'ail.h, th»uii,di a work of (iod in us, is our act also,
or Work, in depcmdencf^ on LTacc.

No doctrine <»r sov(!rcie;u (jh.'ction, no tlicory of Iniinari
inahility, is riglit or safe which would relieve tli*; rational

mmwm

riim4mmjus%LM^i

Fall :
II our

r.ui

itm in
jrloss-
iiro to

r, (lui)l'

r Cod.

11 will)
tiiiti'il,
iicitlicv

i;a His

»,S IxM'll
cnlili'til
lA V

>n— t'i-'-
'UctiDii;
liinow ;
■hiia ';!'

llll'jMlSt',

al vtM-y
nwakm

(I pH'SS

(I enter
■rislietli
el also,

liuiniin
iralioual

ON Tin: GOSPEL CALL

353

Itcin^ from act ion, — iiiiine<liat»' action. Tho ol)j('(;tions
]>r(;t(MiiliMl to he I'oniideil on these, as if excusini^ t'roni
resjionsihility, vanish lud'ore the li^ht of oonseicncc. Man
knows and l'('(ds his responsihilily. His dillienlties in
roconcilin;4 hiiiuan a^iMicy willi thn Divinn plans and jau-
]»oses, hinder not liis ellorts in (it her de)iartni('nts. Wlien^
an earthly ohjijct is to he soU'jht with iiope, lie wails not
lor the solvin_'L,' of nielaph\'>ieai prohjenis : why slaaild iiu
here ^ Tho paralytic, withont power of liand, at, < 'iirist's
luddin^f stretched foi-tli liis liand.

\\'(! mav oidy induce a false c<)nli(h'nc(i hy coneealinLj
any ]»art of tla; trnth, oi- healing;' the disease slij.ditly. Aro
We wiser than i'aul, who saiil, It is not of him that willeih,
nor of him !!iat. runneth, Imt of (iod th.it shewcth nairy >
Ma.y the ser\;.nt lajt he eontelile(| to risic lh(^ elfec;!. of
such testimonies concerning human insufliciency as wero
jml'^ed sahi hy tlie Master, when ili; saiil : "Thou liast
hidden tliese thinys tVom tho wisu ;ind j)rnd(!nt, and hast
r(!\ealed tlieui uiiio halte.s:" " V(! Ixdime not, hijcausu yo
aic not of my sheep ;' "

l'aiou'_di for the hearei- that Ije can he assured that eveiy
('•imer is wcdeome. i'lnout,di foi- the pnniclKir that ho is
hidihii invite, yea, charuc in ( h)d's namti ; whoso com-
man<imon1 it is that we helieve in \\u Son [\ John iii. 2."»).
AikI men whe i, liko the prophet, as lie hxtks on tho
spiritually dead, h«! can oidy answer the (question, Can
these; bon-'S live:* witli, " !-oid, thon knoweat ! " hi' must
do his re<]^uired part iii hosceuhing men to " hoar and live."

i i;

(;

■i'j

: ' (

in.

NEW TESTAMENT ETHICS: QUESTIONS SOLVED.

Though on some occasions such as the present, I have con-
sidered mainly uliat \va,s best adii})ted to impress the
minds of tlie studious youth about to disperse lor the
seasoji ; and liave governetl myself in the choice of to})ics
by the idea that I. was deliveriuj,' a vah-dictory aiUhvss, I
IbUow a (hrierent course to-day. I think it Laves a phea-
sant variety to our exerci?;es, to expatiate sometimes on a
theoh-Hfical or ])liih)so])liical subject, of connnon concern to
the stuik'ut, and to the consiik-raldc! chiss of ministers and
of the general community who favour us witli tlu.'ir attend-
ance on these occasiuns. And so 1 venture, at this time, to
solicit your attention to some ])riiicijiles partly theological :
])artly coming uniler the head of ethii.'S and jurisprudence
— of great value, as I deem, to the interpretation of the
Uible, and titled in their a])plication to exert a ha])})y in-
iluence on jiublic and private sentiment.

To state my Thesis with all [)ossible plaiiniess, and to in-
dicate at once to wliat a variety of questions the princi})ies
I would illustrate are applicable, I shall ])ut it in the
form of a series of (pieries, thus : Now do we explain the

* Lcoture delivered at close of College, April ISCO.

XEU' TESTAMENT ETHICS.

352

/c cou-
.'SS tlio
or llio
■ lo|)ics
ilvess, I
a ploa-
es on n,
ecru to
n's aiul
altoiid-
lime, to
oj^ical :

of the
i.py ill-
Id to iii-
|iiiciples

in the
laiu the

precepts of non-resistance in the Xew Testamont, so as to
vindicate tlic adoption of IVec political inslitntions, and
such Ibrcihle resistance of tyrants as was exenqdified in the
]hitish revohition ? Unw do we limit the iiidelinile ]ire-
copts j^iven in the apostolic v.ritiiiLrs to wives, to childicii,
to servants — precepts of olicdience — "in all things?"
Thirdly, liow do v.e reconcile tlio ri;.;ht or duly of States
to concini themselves with ndi^ious tnitli, and to fraiiii^
tlitir laws on tli(! basis of ( 'lirisliaiiity, wiili tlu; i\i>i»arcnt
silence of the New Testament on this subject, or with its
apparent exclusive referonct* to tlic duty of individuals and
churclies ? A still larger variety of ([Ucstion.s than is indi-
cated by this threefold di>triliUiiou I'alls to be decided by
the same general rules of interpretation wliiih are ap-
plirablo to these. The <[uestion of ])oly^amy, or the toh;-
ration ol it; the delinitio)i of the dej^rees of consan.nuinity
antl ailinity within whicii marriage may be contracted;
the i[uestion of a legal [)rov!sion for the poor ; belong to vJio
same heads of valuable moral casuistry, if not actually in-
cluded in one or other of the (pieries just stated.

You will at once see, that I inviti; vou not to ab-tract
speculations of little m<uu(;nt as concerns tint atl'airs of life,
the rights of men, and tiie relations of s(»ciety. Far other-
wise. I know few of greater importance. I am obliged to
say, also, that I think few less perfei:tly understood, or
more requiring to i)e asserted and expounded. Xor is it
the less necessary to assert or reaihrm the principles we
are to defend, that somtJ of them at least are, all but uni.. r-
sally, admitted. F(jr, tliu common sense of mankind, true
to the innate conviction of right, sometimes practically

■I ll,

mmmmti

35G

i\T/r TESTAMENT ETHICS.

. I

adopts the rijjiht conclusion, where tlie .speculative student
lags l)ehind. Yet it is unhnppy wiien the theories ol" pro-
fessional classes are in a)ntradiction to tlie ri.Ldit decisions
of ordinary men. This must occasion, tliat it' society do
not retrograde, at least valuahle principl(>s, wliere already
practically acknowledged, shall not be ini})re!ssed on the
public nund with the adtMiuate frccjuency and earnestness
which VAwy ensure their being carried fully out, where
their application is still to be desiderated.

ft is only :i conlirniation of tlie principles we argue for,
that in spite of the rion-recognition, or ho.sitating and
partial recognition of them by a liirge nundjer of theolo-
gical interi)reter,s, tliey have won their way to very general
acceptance l)y jurists and legislators, lu fact, it just the
more proves the I'ible to be of God; or illustrates that part
oi' its internal evidence which is derived from the sympatliy
of natural conscience with its dictates.

First, then, How do we vindicate for the civil body the
right to demand a constitution, in the face of the plain in-
culcations of unresisting submission to whatever ])ower
chances to W in tlie ascemlant ? Can anything, it has
been abked, be plainer than those words of the New Testa-
ment, that " the powers that be are ordained of God," and
" whosoever resisteth the povcr resisteth the ordinance of
God?" So, St. Paul: and St. Teter says, "lie subject to
every ordinance of man, fur the Lord's sake."

The days were when in pulpits and seats of learning such
a reiulering was given to these and kindred passages as
llattered the most absolute pretensions of princely preroga-

ly the
aiii ill-
power
it hiis
!\'sta-
l," and
,uco of

MOCt to

k«r sue

Iges as

reroga-

QrESTIOXS SOLVED.

357

tivo, and left no protection to the most sacred rights of
citizens. It was from tlie University of ()xfor<l, tliat time-
lionourcil sanctuary of intellectual light, proceeded this
extravagant and almost incredible proll'cr of passive ohedi-
enee, in a coiiLrrattdatorv address to Kiii'j James or his
consort. Here it is in the old Latin; it were a pity to
disinter it : —

"(.'«/« /iriiidplhiis (titim fi/ranvls lur In suhiHtitruui lahittm, urd crltiuin
nntin, qudiiiviti allis mdtc incrltuin, ofiMijuiinn tmucn parat!.i.^liiiiim, tldjeamus
2t)'<rstare, ct ens dioxruldi'i hinnuit ipiihas Inccrnmu):"

( )ne cannot lielp imagining imw nauseous such an address
would be to tlie ear of the Sovereign — constit>itional and
beloved — wlio now (iccu})ie3 the Ih'itish throne I Happily
for mankind iuid for our country, its people, and its ])riuces
too, have been used to a theory of limited monarchy whicli
implies in its acceptance i'or ages past a dejiarture from
such slavisli doctrine. l)es[)ite the lucubrations of a Sal-
masius. a Filmer, a llobbes, and a Selden, the ]»atriarelial
tlieory, and tiie ri^liL of kings to govern wronv:. has been
consigned to the tomb of tlie Capulets: Thanks to the
eilbrts of a («eorg(.' lUichana*!, a Locke and Milton, a
liussell and .Sydney .' — tiianks to our homely but lioly
liutherford! — tlie principle, if not of "Vox ]iopuli vox l)ei,"
of " Lex Ilex," has triumphed, and given to constitutional law
its supremacy over individual will : not subverting mon-
archv, but establishin'f all that is valuabh; in it on a (inner
basis, while seating it in the intelligence and afVections of
a consenting people. Such consent (Irotius well defines
to be indispensable, esjiecially to the bestowment of
supreme power in succession.

'11'

358

NEW TESTAMENT ETHICS

ti '

I i

Now, tliouffli ovr Inisiiicss is with ilie tlicolof^y of this
8ul)joct, it is iutorosting to remark how principles of natural
law, \o\\\i, before these were exjiouiided by a Clrotius or a
IMifleiulorf, yea, l)eforo tlie days of KiiiL^s Stephen or Jolin,
and tlie ^'reat cliarter — how, I say, j)rinei])h!s of natural
law guided our Saxon forefatlicrs to assert the limitations
of })rerogative : For the Manna Charta did not initiate the
jjrivih'ges of the subject ; it l)ut lestored ancient riuhts
which tyrants had set by, and consolidated what they had
S(ju,i;ht to filch away. Jleason lud taught men, compara-
tively rude in knowled.uc, that autliority is set up for the
end of the common good; and enabled them, without any
body of hermeneutics, so to icad Scripture as to understand
that M'hile magistracy was to be honoured as an ordinance
of (lod, it ceased in clfect to be (lod's ordinance at the
point at which it b(;came not llie guardian of order, but
the engine of oj)pres.sion and injusiicc — the very thing
from which it was ordained to ]>rotcct. Tiiey saw in tho
same Apostle, wlio forbids wanton resistance, an example
of constitutional resistance: they saw the same Taul, "v'ho
counsels Christians to adjust their dift(!rences peacefully,
appealing, when the occasion riipiired it, from a ]>rovincial
to an imi)eiial tribunal; and they justly declined any ex-
position of the rights of princes which sanctilied tyranny
aiul legalised crime. What can Theologians do but give a
name to those canons of interpretation which men acted
on without naming them ? They are such as these : lie
who has impressed on nuui tlie conviction of the eternal
distinctions of right and wrong cannot contradict Himself
by recpiiring by revelation what the light of nature forbids :

■■i^qB

WiF

QUESTIONS SOLVED.

359

Tliov arc from tlio. same God. We must liarmnnise Scrip-
ture witli Scripture itself, says tlie tlicolo; u, and we must
expliiiu wliat is oliscure by wliat is clear. We must not
convert into rules of universal and permanent application
M-Jiat caJi be shown to rest on temporary ^'rounds, and to
which the circumstances of those atldressed, or the avowed
(lesi,un of tlu; writer, prescribed a limit. We must submit
<'oiU'ral or indefinite announcements of duty to the (pialili-
cation of correlative statements elsewhere. I know not a
hajtpier allirmation of these ])rinciples than is to lie fitund
in the pages of Lord ]\[acaulay, wlio, speaking of the
]')ritish revolution, says : —

" The greatest Anglican doctors of that age had main-
tainei' that no breacli of law or contract, no excess of
criiclty, rajtacity, or licentiousness, on the part of a right-
ful king, coidd justify his ])eople in witlistandi.ig him by
fcjrce. Some of them had deliiihted to exhibit the doctrine

of non-resistance in a form so exaggerated as to shock
common sense and humanity. They fre<[uent1y and em-
jdiatically remarked that Nero Mas at the lu-ad of the
lioman government when Saint Taul inculcateil the duty
(if ol)eying magistrates. The ini'erence which they drew
was that, if an Knglish king should, without any law but
bis own pleasure, persecute his subjects for not worshi]>])ing
idols, should fling tliem to the lions in the Tower, shouhl
wrap them up in pitched cloth and set them on fire to light
\ip Saint James' I'ark, and should go on with these mas-
sacres till whole towns and sliires were left without an
inhabitant, the survivors would still be bound meekly to
submit, jxnd to be torn in pieces or roasted alive without a

' tf

)G0

NEJr TESTA MEXT ETHICS.

struir.^li'. Tlu! arL,niin('nt.« in fiivour of this proposition
Wore i'utilo imU^cd, but tho place of sound argument Avas
anijtly nuitplied l)y tlu; omnipotent sopliistry of interest
and of passion. ^lany writers have expressed wondt'r that
the higli spirited eavalier^ of Kngland sliouhl have been
zealous for the most slavish theory that has ever been
known umoTig men. Tlie truth is, that this theory at first
I)resented itself to the eavalier as the very ojiposite of
f?lavish. Its tendency was U) make him not a slave but a
freeman, by exalting one whom he regarded as his ]iro-
teetor when republicans were dominant. The royalist
had endured wrongs and insults which the restoration of
the legitimate government had enabled him to retaliate.
It had never crossed his imagination that a time might
come when a king, a Stuart, would ])ersecute the most
loyal of the clergy and gentiy with more than the ani-
mosity of the Hump or the Protector, The time had now
arrived. It was now to be seen how the jiatience which
churchmen had h'arnod from the writings of Taul would
stand the test of a persecution by no means so severe as
that of Nero, Tiie logic," adds Ivord Macaulay, "which,
while it was used to prove that l*resbyterians and Inde-
pendents ought to bear imprisonment and confiscation with
meekness, had been pronounced unanswerable, seemed to
be of very little force when the cpiestion was, whether
Anglican bishojjs should lie im})risoned, and the revenues
of Anglican colleges confiscated. It had been often re-
peated from the puljnts of all the cathedrals in the land
that the apostolical injunction to obey the civil magistrate
was absolute and universal: that it was presumption to

QUESTIONS SOLVED.

no I

limit a prccc'i»t i)roiiiul;;;iti'(l wilhoiil any limit. ilinii in tlin
M<»nl (jJCiod. Nt»\v, liowevtT, divines, whoso sii^iuity iiad
lieuii sluirpeuiHl Ity persecution, iliscovereil Haws in the
rea.soniut,' wliicli had fornierly carried conviction to their
minds. Tiic ethical j)arls of Scriptun; were not to he con-
strued like Acts of i'arliann-nt, or lii<e tiie casuistical
treatises of the schoulnien. What Christian really i,Mve
liis cloak to tl'C thieves who had taken his coat away ?
"What Chrislian really turnecl the left cheek to the ruHi an
Avho had smitten the rij^ht ? Jloth in the Old and Ntw
Testaments general rules were iierpelually laid down un-
nccom})anied hy the exceptions. Thus there was a general
command not to kill, unaccompanied hy any rorrvation
in favour <»f the warrior who kills in defence of his kin^'
and countrv. All the ar'niments which showed that the
Quaker who refused to hear arms or to kiss tiic (Io>i»cls
M'as unreasonable, mii^ht he turned against th<»se wh(»
denied to suhjects the rii^ht of resistini,' extreme tyranny
Ity force. If it was contended that the texts whicli jiro-
liihitcd homicide, and the texts which prohibited swearing,
thoui^li <,fenerally exjtressed, must be construed in subordi-
nation to the <:jreat commandment by which every man is
enjoined to promote the welfare of his neighbours, ami
\vould be found, when so construed, not to apply to cases
in which homicide or swearing might be absolutely neces-
sary to protect the dearest interests of society, it was not
easy to deny that the texts which prohibited resistance
ought to be construed in the same manner."

" liut how," concludes his Lordship, " could the resist-
ance of Englishmen to such a prince as James be called

\'^

I'l

IMAGE EVALUATION
TEST TARGET (MT-3)

1.0 !SK^

I.I

■ 40

=
1.8

1.25

1.4

k>'

h ^"""'^^''^ ''^'■^'^^*-* ^

d".

''.^

■rf

Photographic

Sciences

(Corporation

23 SVI? V MAIN STREET

WEBfrER.N.Y. 14580

(716) 872-4503

f/j

I !

3G2

NEJF TESTAMENT ETHICS:

rebellion ? The English government was, by tlie confes-
sion of tlie most obsequious parties — whatever tliey might
say in the heat of conflict — a limited monarchy. Yet how
can a government be said to be limited if force is never
to be employed, even in the last resort, for the purpose of
maintaining tlie limitation ? In jNIuscovy, perhaps, where
the sovereign was absolute, it might be otherwise. But
here prince and people were alike bound by tlie laws. It
was therefore James wlio incurred the woe denounced
against those who insult ' th,"! powers that be.' It was
therefore James who was resisting the ordinance of God ;
who was mutinying against that legitimate authority to
which he ought to be subject, not only for wrath, but also
for conscience' sake ; and who was, in the true sense of the
words of Jesus, withholding from Caesar the things which
were Cit'sar's."

Tlie historian, here at least, is the accurate theologian,
and shows by his very references to Scripture that he
knew on this question how to harmonise the deliverances
of the New Testament with itself, and with the law of
nature. One passage which he points to I have often
found of much use in connection with the second question
we have proposed for solution, — that touching domestic
rights :

II. It enables to reduce to absurdity the sophistical
arguments by which the apologist for slavery seeks to con-
vert the M'ord of God to the service of that oppression. Of
course, the apologist for it finds a few expressions here
and there which seem to enjoin contentment with his lot

Ill

QUESTIONS SOLVED.

3G3

on the bondman ; — requiring liim to obey tlie froward as
well as the centle master, and to carrv himself under the
yoke as befits a good follower of Christ ; counting his
earthly su2:)erior worthy of all honour, that the doctrine of
Christ be not blasphemed. AVe shall immediately show
other false assumptions to be implied in the reasonings
founded on such passages in defence of domestic tyranny,
or of the imposition on a rational being of a yoke which
ignores in him, even though a Christian disciple, every
prerogative of reason and of conscience. But, at once, by
the use of the passage just reierred to, may tlie absurdity
be exposed of the inferences deduced from these other
passages, thus : — It is admitted to be the duty of a man,
howsoever wronged, to manifest a non-retaliating spirit.
That is the amount of the meaning of our Lord's injunc-
tion to turn the other check to him who has smitten you
on the one. There are, indeed, who understand this lite-
rally, — though the error of such an interpretation was
most emphatically confessed by the good Quaker who,
when the ship he sailed on was about to be boarded hy
the pirate, grasped the handspike, and pushed him l)ack,
saying, as he applied the physical force : " Friend, I wi.<h
thee no evil; but thou hast no business here." AVe under-
stand the expression figuratively, just as we understand
the expression, " Let not thy right hand know what thy
left hand doeth." But, whether literallv or fi'^urativelv
taken, it is an express command of valuable import, and
obligatory. It counsels meekness. It forbids revenge.
Suppose, then, for we now treat it as a sort of middle term
by which to test propositions, — admit that I am bound in

1 .

ll '

i'^

% i

3G-4

NEJF TESTAMENT ETHICS:

tlie case supposed not to return stroke for stroke, — will it
be i)lea(led from this passage that a man has a right to
strike his neighbour at pleasure ? Does the fact that I
am to cultivate the spirit in which I would suffer, rather
than sin, decide Ids right to offer ]iie violence ? Would it
afford a just ground for a law which should invest the
sniiter with impunity, or, for it comes to that, would pro-
claim a license to every one so disposed, to smite his
neighbour on the cheek at pleasure ? But, Averse still,
could this Scripture be quotcid to condemn liim who should
overture in regular course for the amendment of such a
law, or for its removal from the statute-book ? — Nay,
could it be justly f|Uoted — where a contrary law of pro-
tection was not yet enacted — to condemn tlie man who
takes upon him in such case to be a law to himself? — and
who, offering quiet terms first, — appealing to the reason
and good manners of the vagabond (if that be not a con-
tradiction in terms)— should at length, with or without
lielj), moral suasion having failed, — no redress within
cry, — overpower, bind, maim if needful, the assailant who
makes his coarse advances to either cheek in such fashion?
The argument is ludicrous ; but I am serious. The
passage has a meaning. It is a divine precept, and we
are bound to obey it. We only remove the false interpre-
tation. It determines our duty of non-retaliation. Though
it does not prohibit resistance, it prescribes the spirit in
which resistance is to be made. In short, it says. Avenge
not yourselves, or let self-vindication be in all possible
meekness. But the law of self-jn-eservation, or protection
of the innocent, is prior to the law of clemency to the

*::;~-dfp

QUESTIONS SOLVED.

3G5

guilty, aiKl it ^vere to invest crime witli impunity, and
establish iniquity by hxsv, if this natural right werj pre-
clu«_lea. So, transferrinn- the ai'gument to the other pas-
sages of Scripture, we say. Admitted that the servant is to
obey i\m " froward master : " Admitted tliat they who are
" under tlie yoke are to count their oNvn masters worthy of
all honour "-query, Does this justify tlie yoke ? Does it
sanctify the frowardness ? Does it interdict the oppresse.l
I'rom calling tire oppressor to reckoning ? Does it forbid
the servant to ask. Who is my master ] and How ? jMther,
of course, by his consent or by force he has been made
subordinate : either with contract or without it. If; as
ill the case of the slave, it is witliout contract, the law of
ibrce or the fact of possession being the only ground of
right ; how can the right be denied to tlie oppressed party,
— shouhl he be able to overpower his master,— not only to
stand free from his exactions, but to impose the yoke in
turn upon the exactor, and claim service b^^ the same law I
Contract or none! If none, the argument of mere
power in possession which justified the master of yesterday
serves to justify the master of to-day. Strange that it
should not be seen that tliis doctrine, or rather'misinter-
pretation of the doctrine, of abiding in the same calling
^vherein you are called, so often read out as his lesson to
the slave, may with equal reason be read out as his rule to
the master who in the case supposed shall have changed
places with him! And thus the doctrine of passive ob^di-
ence becomes in the domestic sphere, as in the public or
civil, the very doctrine that not provokes rebellion merely,
but sanctifies it. "Obey your master : " to be sure! So says

5 "■' ^ S

I'iij

\Ui)

■\f

> I

:h'

3G6

KEJF TESTAMENT ETHICS:

the Apostle to tlie servant; but lie leaves the question
open to him, Who is my master ? The precept in no way
compromises his right to have his relation delined hy the
rule of "just and equal;" far less forbids the legislator to
interpose a statute based on sucli a foundation, appealing
to the law of nature, — to the principles of righteousness and
love. But, especially, who shall say, it precludes tlie very
agitation of such a question ; or entitles to brand as dis-
turbers of the peace those who, animated with the sympa-
tliies of human beings, and impered by the felt obligation
of Christian principle, quietly associate themselves to in-
voke redress of intolerable grievance, and to seek by every
constitutional mode the establishment of equal laws ?

There are many who thus agitate in no s[)irit of violence.
But it is all the same. Unreasoning force is as little tole-
rant of argument as of arms. To the tyrant, the entrance
of the light of truth is as hateful, and more feared than the
brandishing of the sword, or the flash of tlie gunpowder.
The men who seek to serve their cause bv such a readinc^
of the Bible as coincides with their selfish interests care
little for your lierineneutics ; but it is all important that
the public teacher should know how to save the sacred
page from being a shelter to the extortioner.* Is it not
plain that the master and the servant are enjoined to
mutual fidelity : nay, that the very direction to the inferior
to render the obedience with good will implies the duty of
rendering the yoke reasonable ? The general rules for the
relations of life are enumerated in few words. It is left to
define them by the natural law which they presuppose.

* See Appendix B.

QUESTIONS SOLVED.

3G7

The first argument, then, we ofTor n-ainst such false
interpretation of Scripture is taken from; the al).siira
logical consequences wliich it ibrces us on. But our
main argument is one which is applicable, as we liave al-
ready seen, to tlie constitution of civil government, and
which affects alike the interpretation of the Xew Testament
precepts in every department of relative dut}-. It is tliis,
that these precepts, by tlie very universal terms in
which they are expressed, presupi^jse i)rinciples of limita-
tion by which they are to be define.]. The monstrous
results which would follow, were they carried out in prac-
tice with disregard of any limit, evince this clearly. la
eacli relation, tlie obedience is to be " in everythiii'^^" or
"in all things." This is the rule for the wife ; this is' tlie
rule for the child; for the servant; for the subject too;
since resistance to rulers is forbidden in terms as unquali-
fied as are those words "all" and "everything" in the
other commands. May it not at once be seen tliat a literal
unrestricted interpretation would conllict Mith our direct
duty to God ? Who docs not see that, thougli it is not ex-
pressed, no sinful act or work can be justified by these
sweeping commands to obey earthly superiors ? Indeed
we may scaicely say the limit is not expressed, since the
obedience is required to be "in the Lord." And if that
prescribes a limit in one relation, it is evident it is to be
applied to all But it will be found, on any fair construc-
tion of its import, to imply more than simply that the
inferior may decline a sinful command. It implies also
that each relationship shall be so constituted, as well as '
regulated, in harmony with the laws both of nature and

\ - 1

3G8

NEJF TESTAMENT ETHICS:

of revelation, that the temptations to an ahuse of authority
shall 1)0 as nuich as possible precluded, and the right to
obey the hii^lier law of Christ recognised and provided for.
In other Avords, Christianity, and the huv of Xature which
Christianity presupposes, are concerned with tlie deiining
of mutual I'ights and obligations. The "all things" and the
"everjlhing" are to be understood not only in consistency
with the duty of preferring the divine will to the human,
in any competition of the one with the other : ]>ut, besides
this limit to the abuse of power, in earthly relations, the
law of God claims achnowledument in tlie forming of these
relationships themselves. Not only does the injunction to
obey in all things suppose, where this qualification is not
expressed, that the things are lawful ; but, also, the com-
mand supposes that the relationship is lawful, of which the
correlative duties of authority and obedience are ruled
for.

Let us illustrate by example. The commands, to wives,
and children and servants, would from the first be read
by the wives of polygamists as well as by others in the
subject conjugal relation ; would be read also alike by ille-
gitimate children and legitimate; and by slaves in common
with free servants. AVe may no more allege that any one
of these classes was exempted from the application of
those precepts than any other. Bat, then, alike in all, we
deny that there is any scriptural sanction implied of the
relationship itself where illegitimately contracted. No one
surely will argue that the term " wives," when read in the
harem of the oriental polygamist was to be interpreted as
any further addressed to such parties, or any further recog-

QUESTIOXS SOWED.

3G9

■ives,
•ead
the
ille-

imoii
one
1 of

1, we

f the

nishi^ tlu.-ir duty of suLjectioii to llieir (reputed) luishaud:^,
than as, or so long' as, either l)y mutual consent, or by a
power Mhich the weaker X)arty cuuld not resist, they stood
practically related in the conjugal tie. The i)rccept, though,
so to speak, accidentally ruling for tlio duly of tiu> (so
called) wife, was really not dii'cctly designed for paitiey
thus circumstanced. It is so also wilh the case of the
hastard child, and so with lliu case of the servant in a
forced position, and absolutely in the power of a superior's
will. Tlie law enjoining subjection to masters no doubt
would rule the duty of the slave, while providentially in
such dependent positi(jii, but without the law approving
that position.

The effect of missing this distinction mav be seen in the
arguments of apologists for the slave system. It is re-
markably apparent in Dr. Spring's work, — " Obligations o\
the World to the Bible." Anxiously deprecating the agita-
tion of the question by the Abolitionists, he asserts that
the Bible is no agitator, (an assertion very equivocal at the
best!), but seeks in the domestic relation as in others the
remedy of existing disorders by the gradual quiet iniluence
of the spirit it diffuses. Before this " the yolKi of bondage-
will melt away," he says ; yet as if ujiwilling to call
slavery itself " a yoke," he says again, " All its, abuses will
cease, and every form of human oppression will be un-
known." This writer must be understood of the system of
slavery, in distinction from service ; for, certainly, tlie re-
lation of master and servant will not cease. Is then, we
ask, that which Christianity is to abolish, the thing recog-
nised by the Christian lavz in a permanent code of etliics I

'^ \

^(1

■*

370

XET TESTAMENT ETHICS

« ■

Can tlii?, which is to perish before the jijospel, he really the
tliiiiu legislated for in passages dealing with undoubtedly
moral and fiermaneut relations, such as the conjugal and
parental t The relationships of husband and wife, and of
jDarent and child, are not to perish bei'ore the gospel, though
certairdy M'.y have their abuses as well as the relationship
of master and servant. If in each of these, it is the relation-
ship in distinction from the abuse that is alone recognised
by the Christian law : then, surely it is not slavery in dis-
tinction from its abuse that is recognised or sanctioned,
but the relationship of master and servant of whicli
slavery is itself the " abuse." For, separate from it what
are called its abuses, and the thiuL!' no longer exists. But
the relationship of master and servant, recognised beside
those other i>ermanent relationships, remains : just as in
those other departments of social life, it is not polygamy, not
concubinage, not bastardy, that remains, but the divinely
constituted relations, of which these arc the perversion.
The fallacy in this apologetic defence of an ini([uitous op-
pression is plain : what in one sentence is called an abuse
is all but held in another sentence to be the thing itself;
and an artificial, violent, mode of a relationship, which has
already ceased in most countries, is still supposed to
remain enshrined in the sacred code, beside relationships
perpetual in theii' nature and common to all ages and
countries alike.

It is to the honour of the translators of the authorised
version of the Bible — though living in a time when civil
liberty was less understood than now, that they have uni-
formlv rendered the oritiiual Hebrew and Greek word

UUgll

prised

civil

imi-

word

QUESTIONS SOURED.

371

which denotes hotli slave and servant l>y the latter word
only. Withont exception, in our New Testament, this is
their translation of SoDXos; and wliy is this ? X<jt only did
philulojjy permit but correct logical principles of inter-
pretation required it of tlicm. They justly api)reliended
tliat the more com[)rehensive term alone fitted a code of
ctliics intended to regulate the relations of lile tlirouuh all
time. They knew tliat many servants were hondmen: they
knew, however, that many servants also were freemen, and
that, at the least, these surely were comprehended in the
design of the precept. And they rightly preferred the
generic word which covered service of all kinds, and would
remain to describe it when the violent and artitieial rela-
tion whicli is its abuse should |aave disaj^peared from the
earth. Slavery, so far as it was meanwhile tlie unavoidable
lot of many, was no doubt thus ruled for as service ; but if
slavery alone were to be regarded as in the contemplation
of the sacred command, it would follow that those in the
more honourable relation of service by contract would be
without a rule to guide them, after slavery should have
ceased, (as liap})ily, it may be added, it has ceased).

III. We would, so far as time allows, address ourselves
to the solution of the third question. There, eitlier the
silence of the Xew Testament is alleged aiiainst States con-
ceruing themselves with any care of religion ; or, precepts
and directions to the Christian community a^e interpreted
so as to forbid to the civil goverument, imder anv change
of circumstances, responsibilities which Christian societies
were in the primitive times expected, unaided, to take on

i\ \

372

SEJr TESTAMENT ETHICS:

I f)

themselves. There is no denviii" tliat Clnistian mission-
aries in tlieir earliest la1»ours dcmnndcd notliimj of the
Cientiles. Tliey who \\eie taught were expected to com-
nmnicate wiili liim tliat taiidit in all uood thin'^s. The
(|ue.stiun would he, where a national e(jmmunity is ac-
ceptinir the teachint,', Is it hn hidden, in its provisional
arrangemenis for a puhlic or common hencfit at the hand
of the L.'0>}»el of Christ, to extend, more than protection,
positive favour to its ministers? or, Does hr the less live of
the altar or of the gospel wliom tlie general community or
the State acknowledges as ministering to it that gospel ?

Here the opportunity occurs to assert a principle of Bili-
lical exegetics too much, we think, overlooked hy theolo-
gians, and applicahlo to many (juestions of social duty and
of Christian economics. It is, that as the Ohl Testament
incorporates the law of nature, cmhodying many of its
moral ami permanent principles in the judicial law of
Israel, Christian States may not ignore tlicse ; wliicli, in-
stead of being super'^eded or virtually repealed hy the
silence of the Xew Testament, we sliould accept as su}iple-
mental to this later code of ethics. The fact appears to he,
that the New Testament in effect recognises and proceeds
upon those principles : and no otherwise can we affix a
consistent or rational meaning to some of the precepts of
the later law. We have not in the Xew Testament any
direct or formal repetition of the Decalogue. It is, rather,
indirectly and occasionally referred to in removing the
false glosses and misinterpretations hy which either tahle
of the moral law had been defaced. C^nless, for example,
we assume the permanent obligation of the fourth com-

QUESTIONS SOLVE 11

maiulmont, wc should certuinly l)o at a loss to viiidlcato the
authority for a Xew Tcstaniuut Sabl)ath. We are (tMinctl
also to recur to the Old Testament in dciliiiing tlie lawful
or forbidden deLirees of atlinity in tlie niarriaue contract. The
New Testament, occui)ied as it is with \\m motives and
principles of indivi(hial action, ami, next to tliese, Avitli
the internal arrangements of the Christinn Cliureli, <l«i<>s
not treat, except in tlu' most ;j;eneral or indirccL terms, (if
social national polity, lUit it does not supersede either the
family or the civil relation, with the duties and responsi-
bilities which these involve. Christianity I'ul not yet
secured the subjection of States. It does not rule for tlu^
correlative obligations of magistrates au'l subjects specifi-
cally or in detail. It recognises the moral lavv' as known,
— leaving it to men's reason lo mould tliei'' own constitu-
tions according to it. Divinely approved precedents were
at hand, and on record, — suggestive of social iis well as in-
dividual obligation; and if in Hebrew law there are em
bodied some extraordinary rules of policy which may ap}>ear
out of harmony with the eternal law of riglit — sucli as the
laws of divorce, or of servitude, — are tlicre not sulUcient
correctives and modifications of these in the Hebrew code
itsell", to enable us to subject them, as peculiar and tem-
porary, to that moral law which was frona the beginning ?

Hence, it is, we judge, unfair treatment of the sacred
writers, and not consistent with the admitted principles
that scripture must be supposed harmonious with itseh'
and that all scripture is our rule, to set the instructions
addressed to Churches against the duty of States ; or to in-
terpret the rule for the spirit of the individual man, with-

i:'

•J

374

NFW TESTAMENT ETHICS:

cut regard to the relation he sustains to civil as well as
domestic organisations, and the enlargement or restraint of
individual privilege which these organisations imply. It
is, we repeat, with the motives and principles of action the
New Testament is mainly occupied : not with the defining
of social relations or constitutions; yet neither as dis-
allowing the law of nature, nor the embodiment of it in
the law of nations. See what would follow from taking
certain precepts of the New Testament by themselves,
regardless of those presupposed dictates of a prior law.
We have already met with one illustration, in the instance
of the precept, " Eesist not evil." But, see another in our
Saviour's injunction of humility, and, as it might seem,
equality — '* All ye are brethren. He that is greatest, let
him be as the least." Did He, by this, discountenance
gradation of ranks, or the essential subordinations whether
of sacred or civil society ? So far from it, while asserting
of Himself as our exemplar, " I am among you as he that
serveth," He yet, in almost the same breath, claims His
rightful mastery — " Ye call me Master and Lord, and ye
say right." It is not the abolishing of human authority
He intends ; it is the regulation of the spirit in which any
superiority is to be used. So ; take the Apostle's most
Christian-like warning against one member of the Corin-
thian Church going to law with another in heathen courts,
instead of resorting to brotherly arbitration within the
spiritual society itself Does this absolutely prohibit
appeals to civil tribunals, where these civil tribunals, as
in Christian states, are based on Scriptural law ? It is
manifest, in such case, that the reason of the Apostle's

QUESTIONS SOLVED.

375'

monition would no longer apply, at least to the same ex-
tent, as where the Christian code was yet unacknowledged
by the State, and reproach might be brought on the
Christian cause by invoking tlie decision oi strangers and
enemies. Not that these apostolic counsels cease to apply,
nor Christ's own precept, " liesist not evil." They apply
to govern our spirit and motives — to repress a contentious
disposition, and to prescril)e, where a clioice is in our
power, the most peaceful adjustment of strifes ; but not to
the absolute repudiating cf God's ordinance of magistracy,
or i'orbidding to the Christian the use of his citizen rights.
A like principle of interpretation should surely guide
on the large question of the duty of States to the Church
of Christ, or the still larger question of the modification
which any code of national law should receive from the
light — where enjoyed — of divine revelation. That Christ's
kingdom is not of this world, is a grand truth, indicating
the contrast between the spirit of the world and tlie spirit
that is of God, and prescribing a higher end and rule of
action to Christians, whether individually or socially, than
is prompted by the selHslmess and ambition of earthly
men. But the words of the Divine Teacher are misapplied,
when interpreted to forbid the recognition of one ordinance
of heaven by another, or the co-operation with His gospel
and its s[)iritual agencies of a civil authority that is
not to be confounded with " the world " in the sense in
whicli Christians are not " of tlie world," or in which its
friendsliip is "enmity with God." It — civil authority — is,
rather, a restraint on worldly passion ; " ordained " of God
for this entl, — an ordinance under whose shelter the

'J"-

ii.

i I

376

lYEJF TESTAMENT ETHICS:

■ Church should find, as it is encouraged to pray God it may
find, protection and encouragement in all godliness as Avell
as honesty. Christians, though required to eschew confor-
mity to the evil world, are not required to go out of the world ;
and the spiritual kingdom of Christ seems no more forbidden
to co-operate with what in secular constitutions is of God,
tlian the individual Christian is forbidden to mingle with
his felloM'-citizens for common ends. Nay, if the indi-
vidual, even for spiritual ends themselves, may seek associa-
tion with the world, or accept positions in the secular com-
munity — iniluential on its good — why may not Christians
in a corporate capacity hold association with a Christian
State for the highest and holiest ends ? Or why, in other
words, may not States themselves become a department of
His kingdom, to whom it is said it belongs that all " people,
nations, and languages, should serve him ? " AVhy may
not the Churcli, as the more spiritual kingdom of the
Saviour, while by its own proper appliances protitiug the
State, claim or accept in return the favour of laws which
the gospel diffused by it has served to purify and refine ?

AVe hold, of course, that the terms of sucli association
and co-operation require careful definition; its form or ex-
tent may be qualified by the various circumstances of civil
'Communities, and by the state of the spiritual society it-
self, as that may be more united or divided. lUit ; that the
spiritual and secular departments ol society are equally
under law to Him who is both Head of the church, and
King of nations, suiely yields the corollary that they
should regard themselves as standing on no antagonistic
terms ; that each, instead of professing neutrality or indif-

QUESTIONS SOLVED.

377

ference, should take positive interest in the objects of the
other. Surely it must sound strange tliat a State favoured
with Chri'jtian light is not collectively to recognise that-
standard of duty which is the only safe guide of individuals:
or, that in those capacities in which men may be most iuihi-
ential for promoting the cause of divine truth, they are to
ignore it ; refraining from the employment of any po^^'er or
authority in the service of Cluist more than tlie service of
Baal ; or, by an imaginary impartiality, looking alike
favourably on Clnistian, Turk, and Pagan, We say ima-
ginary impartiality ; for where Christianity or the lUble is
not recognised as the rule of social action, what rule shall
come instead ? A certain arbitrary and undelinablo ex-
pediency, which, professing to protect opposite faitlis, may
in effect persecute the true ; or may place the State itself
at the mercy of an ambitious Priesthood, to the over-riding
of natural rights by pretended spiritual claims. The sepa-
ration of religion from politics is a plausible cry; but a
non-recognition of God and His law in the civil framework
of any community leaves nren to be governed by an un-
certain, conventional, it may be a tyrannical, will. Has
not this been the secret of tlie perpetration of grievances
such as we have referred to under a former head ? Churches
too easily acquitted themselves of the duty of pleading for
the oppressed, by the pretence that the law defined social
rights. States, again, taught by ecclesiastics to leave tlie
domain of conscience untouched, alas, at last left that
domain unprotected because undefined ! The poor bond-
man might well despair of justice whore tlie riglits of con-
science were not known to the State, and not cared for by

^•'1

'11

378

NEJV TESTAMENT ETHICS.

the Church, as being bound up with alleged proprietary
riglits, in the artificial arrangements of the commonwealth.
.Tlie oppressed is driven from Caiaphas to Pilate, and from
Pilate to Caiaphas, as He, the great Pedeemer, was. And
need we lack illustration from the latest history of the
British and French empires (though our beloved country,
thank God ! still holds Scripture as the basis of its laws) of
the danger of ignoring Cliristian ends, or a decided Chris-
tian policy, in the business of education and government ?
"Education is a nation's cheapest defence,"* is a maxim
especially true of religious education. The latest Conti-
nental overturnings are too obvious, in the lessons they fur-
nish, to require our dilating upon them. The but little less
recent experiences in Hindostan serve to shew what small
result to the amelioration of society comes of school
systems in wliich Christianity is ignored ; and how natu-
rally Deism itself is engendered of the Gallio-like spirit,
whether in rule or in culture.

Burk

vC.

APPENDICES.

APPENDIX A.

OBITUARY, OR MONUMENTAL PART OF
DISCOURSE XVIII.

The subject, you will perceive, has been chosen not without re-
ference to the decease of one long knowii and revered amon-
us, and to the value of whose services it affords me pleasure to
bear my hearty testimcuiy. Of Dr. Burns' many labours in
this land of his adoption, I need the less speak, as I should
have to repeat, probably, much that has l)een said l)y your
pastor in the morning.''^ It may be more appropriat-s that
havmg had the opportunity of knowing the veiuirable departed
longer than most about me heie, and of ol)serving his labours
in what is called among us the old country, f sliould bear
chiefly on these, not omitting his most recent services in our
theological College. My attention was drawn to our deceased

* The pas-tor of the rhnvch in wliicli the family nf tlie .loceased sat had
-'lucted the morning «;rvice: an arrangement tlio more fittin-. as tlie
deceased him,se f had latterly ministered on many occasions in tluipulpit of
the same chiirch (Gould Street). Indeed, during !iot a f.'W month- of the
vacancy in that charge occasioned ])y the return to Scotland of the former
minister, my reverend and learaed friend, Professor Tavlor, Dv. Burns had
largely taken on himself the responsibility of the pastorate ; a generosity
which the eongi-egati<m when again provided with a minister, lu,noural)ly
snowed itself capable of appreciating.

^; '

1 1

! '

f''.

nso

APPENDIX A.

tVicnd in the conipaiative ymitli of my own ministry, and to-
wards the mid-tinu' of liis, as one takin^t;' a very ])ronunent ]iart
in the can.se of evangelical religion, and watclifnlly guarding the
rights and interests of the Christian people, at a time when
this required no small vigilance and resolution, ]Men may ac-
<^uire on veiy cheap terms, the reputation of friends of the
• ■vangelical interest, wlioi the tich' has come to turn in its
favour; hut it is due to Dr. IJurns to say that he stood against
the current when that ran in the contrary way. It is known
that a Idight ha 1 extensively come over churches in Scotland,
England, and Ireland, hali', or say, three-(|uarters of a century
ago; and in the church of Scotland a full exhihitiun of the
truth was, if 1 may not say the excejition rather than the rule,
at any rate far less general than ha})[)ily it came to be in more
recent years. Our deceased fathei' and brotlier took no unim-
portant share in the work of revival, and rea:5.-3ertion of the true
prineiples of out Scottish rresl)yterianism : — and, when I say
rre.s1)yterianism, I do not merely tliiidv of Church government,
but (;i till; catechetical and confessional doctrines of our loved
native land. 1 know that in the sphere of his immediate pas-
torate (in Paisley), his intluence was powerfully felt in the very
earliest 3'ears of his ministry. 1 remember, — on occasion, 1 think
it was, of my hrst revisiting Scotland, after my coming to
this countrj- — that in a conversation held with me by a worthy
minister, now also deceased, who either was of Paisliy as his
native town, or during his student life had l)een familiar with
that locality, he said that the exertions of Dr. Burns there, in
his youth and vigour, told with most (jbservable effect on the
conununity. Not that that Scottish town was without faithful
spiritual labourers both in other denominations and in his own ;
but, in his immediate pastond sphere, and around, a far livelier
interest came to be evinced in religious observances, a})pHances
adapted to the young and to the masses of the po[udation
were multiplied, and beyond his more denominational range (oO
1 understood my reverend informer) the example of his energy
and puljlic spirit provoked to a praiseworthy emulation.

KiSf-^iSIiEai

^w^mmtm

yirrEXDix A.

;;si

]^ut I look at our departed fVim.l not as tlic paster only, l.nt
111 his iiion' pul.Iic and staii.lin- out attitu.l.', as a nicmlM.r of
flundi courts, and of i\xv. -vucral cciuniuuity, l.v his pcu as
well as his voico pkadin- for the ri-ht : and' 1 .•;uin(,t hut w-
gard ]iim as liavin- Ixvn. f..r ik. H-w \vars,..n.' of the l)uhvarks
of Scottish cvan^irclisui and puhU.j ninraHtv.

iris mind naturally addicted to historic iuvcstiLratiun, and his
piiiiciplos disposin- him to vcn.iat.- the nirmoiv of our
Scottish martyrs, we find liini appropriately onipl.^vnl in cdit-
m- tlie works of Wodrow, and, hy various cntrilniLions irom
hrs ]H'u tia'ou-li inllumtial or-ans of pul.lic opinion, s.^.-kin- to
extend the knowlcd-c, and revive the inllueiuv of the eai'Iy
Scottish confessors.

I recognise the same disposition in his caiv of the memory ..f
one who was more his own contemporary, the late Vv. Steven-
son .MlJill, of Glasgow University, one whom 1 also shall ever
veiuaate,haviug had the piivilege for more than one sea -on of
Araiting on his prelections a.s a theological professo-i-; and whom
Dr. IJurns highly estimated as having given largv impulse to
the cause of ecclesiastical revival, in the west of Scotland es-
pecially.

Nor was it hi the ecclesiastical Held only that th.' inlluen.e
of the father we this day mourn was excited and ft'lt.

1 hoiijur much iuid know well his lal)ours in moiv than one
department of philan I liropy, beyond the range of direct ];n^toral
Avork, though, not ali.'u from it. It was given to him l.eyond
many to see the defects of the Scottish pol.r law. defects which
were indeed rcjcognised, so far, hy assemldies after assemhli.'s
of the Church ; the provision for the poor heing ackiiowleili;cd
to bo in a great measure /7///.vo/-y in nunieioiis jiarishes" of
Scotland Diit tli(; real remedy was taidily apj)li(Ml. Om- de-
parted friend contended for the establishing of a legal j.rovi-
sion more adapted to the changed circumstances of Scotland,
and for a very considerable modification of what was tenaci-
ously cherished by some a.s the Scottish system, though j.er-
haps rather to l\e called the mis-i.pplication to an alternl state

itf

!'■ t i

382

APPENDIX A.

,%\

. I

I 1

•'1

of sficicty of ail ancient scliomo, M-liich Knox and our ear]}'
ecclesiastics aciiniesced in, as a necessity of their times, rather
than a[ii»r()V(.'<l.

The State has rightly, M'ith the ij^eneral consent of the
Scottish mind, revolutionised its scheme of providiii.i;- for the
])oor. No ]ei,qslation in such an interest can meet every difh-
ciilty, and almses must lie M-atche(l acrainst. Jjut the princijdea
(if the new ariaiigeiiieiit, I vei'ily helit've, are in iar more har-
mony M'itli a rip,ht juri>]trudence, and with the laws of the
]>ilile, than what [)revailiMl lur a century before. J.)r. Burns in
pres.sini;' his views on the ]tul»lic, — views wliieli 1 conlially sup-
jxiited alon,u' with him, — had to opjio-e the specious ])leadings
of men of no Muall name, who -et otl' with, much ejorpience
views honourahh; eiioii_i:li to their warmth of heart, hut
neither lestin.t;' on a solid philosophy, nor sustained liy lo-
i;itimate reasonings from the Avurd of God. it is too large a
suhject to discuss in a I'uljiit discourse; hut the principle con-
tended htr hy our departed fiiend is, mainly, that a direct re-
sponsibility lies on the liody jiolitic tor tin; care of its destitute
members; a responsil.iility which it may not wi>ely noF right-
eously de\olve on sectional churches, or ecclesiastical i'nnction-
aries. These last, of course, have a duty, and a very sacred
one, incumbent on them as concerns the oversight of the poor,
es})ecially the poor members of the Church ■ — though we
cannot admit that the State may ignore the dirc'ct I'laim e\-en of
these as citizens. l?ut a safe as aviU as a just jiolicy rerpiires
that so great an interest as the common pauperism of a realm
1)0 not left to the ha]) hazard inspection of officials whose time
and opportunityTor adequate attention to it is uncertain : nor is it
just to churches to as>ume — as was too long assumed — their
suiliciency to ])rovidc the m"ans of alimenting a nation's poor.

Hence, in what is now called the old system, the admitted
and oft lamented inelliciency of the Scottish provision, necessi-
tating, for eking it out, mendicancy with all its (h'lnoralising
ctfects ; and, mon? serious still perhaps, the withdrawment from
their proper spiritual vocation of religious functionaries — an

)iir early
>s, rather

b of tilt"
S, lur the
'cry difU-
)rinci})h'.s
lore har-
s of tlic
Dui'iis in
ally .siip-
)leadin<j\s
loqiiencc
'art, ])ut
(I ])y le-
> larii'e a
pie coii-
irect rc-
lestitnte
■F ri-ht-
unctioii-
y sacred

igh we
L e^•en (jf
requires
a realm
)3e time
nor is it
—their
I's poor.
Imittcd
necessi-
ralisiiig
ntfrom
ies — an

APPEXDIX A.

OC..>

'■V.I tins latUT seon .i,,,! v,.,s,,.tt,.,I l.y „o,„. ,„„,, „,„„ „,,,„.^i
"l>l-"-..-s.. t cl,an,v « 1,1.1, l„.ca,nonc.c,.,.uy; tl.o,. ;'
«t™,gdy la,i,,l to .„:,. tl,at tl.o .,,„«. „,■ tl„, ovHwas in , n't
... l.e p,-„.c,,,l,. „f the ,vst«„ tl„,- w,.,v so ,,,..■.■ to n^'u
■'" »ot lo,'svt tl.at, i„ „i,l,ol,|i,,^ ,t, II.C.J-,, ,,„1 „;, „

on cou..t,,-, l.r , i,„„i,„ ,.„„,,, „„, i,„|„„,,„„^ 1,^,^ ;■-

ch, ,„1,., „l a co„„„.,v n.ay „„t i„v„K,. ,.,,.,. vi,t„n„s ,.il.«.„.s
d,.t,,.s,,„as.d,. ,,,,,,,,,,,,,,,;,,, ,,.,,,^,,,,,,. '

....x,,v,,,y; „„M,.,ally,,l.,, it is^o,Ml,,M,,,,.v,.ts„r,vl,^.,^^

ih.;li l.^.t tl.,M„v.,li,„„ task of ,|,.n,li„, „„„„., .,.;,;

. a.„, l,„. b,.oa,l ,.VH. tl.,. ,.|ai.„ „r ,|„. invli.i ,„ ..^^
M\ I,., dt ... tl,,.. l,a,„l. „rt|,.. ,„i„i.,„.,..sa..,r.v,„.,.s„, u „,
<■! .1 .i;-os]i,.l ui ,;l,ai-ity an,l pcaiv.

ca,,,o..,,,..t,,,p,.„i,,,,,,,,,,,,,,,,_.^,,,, .^^^^,^^^

" i'»;i "«»■",.■„ ,t-„t „.|,i,.|, I .ai,i to I , ,i„t „„ „,,,,,:

I>.occ ot .■,.a.,„i„_.. ,.,■.„■ .-a.,,,; lr,a„ l,is ,,.,,,'

Ii't:;!!-'",""''""' ',"■""' '";»■ f"'--'" -"""U" i'„ti„,«i„.

i,ii ;ii,L- i„;i„\s tii:i,-,\vi,^ii mkIi ;„

,,, 7,,,-,y li\c ,'[H,\Vc,'

the „tiu.i of ]).^^■i;a]„u;; lu ;::,:„•,; ',;; ^ -..'""--"^ -,.1,1 satisfy

<'no that askcth thee - It • J ,■',.' l^-i'd s w„nls, - dvc to ,.v,..rv

h^^ a,,uu.t.nt a,ain;;^;u tC^::^.^;^:^^!::^^ '""' " f^ ' '"
ull,.u-,an.;,,- of a system of |,...x'arv to 1 1 , ,t t„ . •' '""",' '""' ''"' t'^"

yea, oa thel,i-l.uav, iiifa-.., of ,,,! 1 1"'>]"--"1 to .-■.vtui-iush -^,-/, ;,,v,

tliu theory he Vas . , ,t , , , '"^■'"•'■^•'V'^: "•' '-xeei.tional ,u.,,.,u-y

sysieiu, n,,tits abuses, ux' are lo,,khi..' to'

I, i>i" ;ts jin.j„.,,cil

for Scotland, ami now in suhstance lai-clv -i,!,,, t • <i ' ' • - •,■■ --i
"asking," in sonte fonn. ov applicati,.. ^ i.^ ' - ^ , u"P 1 — ir'--'^
"-le t,f ndl., .- an.| sun Vhun.anity. as ' aJ .. ;:^' •!; T Jf '" ''"'

tected l,y an antu.patiye provision, y,ith a certain .i.a^Jiai^:;";;'^;:;;'

jii

-i

> '. 1

! i- i

oS[ APPEXDIX A.

On <.n»- oihvr ,:.'ivat.[ni'>tii»n of iiliiliiiitlirnpy 1 liavc ;i1m) ]ilc;i-
Miiv ill ]>;iyin-' :» just tribntc to (nir (Ii'pnilcd IVicnil's di.-rcni-
iin-iit a- w.-ll MS liiaaanity. He laliunrcd Ini' tlif nlinlition of
.-l.iv.'iy iji I;!:t:-h {-osses.sions ninl Ainciicn. He saw. what
many w.-:.- -!..u- t'» >•■••. that that t'oini of oppri'-^ion was no
iiii'M' a'.ii-.- j.f tho ilonif^tie I'chitiou of ]ii;i>tci' ami scv\ant, as
lint a i<'W vainly ar^Uf'l, lnit iiivoKcil a claini, in it^-clt' wron;^',

<'li:ir.:'l with x'.- -I'-.ty "f 'ii-i-riiuiii itini;' truth fr.Mii iiii]insiuri'. tlmu^li alsn
I'f ]'i'P)iij't.y :;.-•. :::i_' ;i->,rt:iiiii.-il !!• LTs>itv ; lli.nii liy a system lAimsin-- tlio

^ n-ilii'.ity •: \ir:;"i- ; r t<> tli--' sliorl^ of nn!,' ic|iu1si-j, oi' tli'' lininilia-

tiiiii nf - licir.Tij i:'A <■( » V. ry j>assi r liy ; and iim Iiv-s rxpnsin^ ili,> L:i\ii' to
]'■ at f.-ry t rm a--.ii'' 1 I'V tl!>/ elaiiiMrnii-; !i]i|ica!-4 nf the tliriftlrss and
stia !y ^a.r•.l:.':: y-.n I "r. ( haliufrs l.'i)I'> su far as tu say hi' would !ia\i'
> M/i.-ty t . f,i - : .- -i '•■• I'.Mv. .-Veil to til" I'-strciU'' of tin' coarsest va^ran<-y,
ratli'-r tli.ivi ..'.-..:■ -• • in ;i l.-.;al jioor rate on a coni|ii'i liensiM' scale.
>>ev \..;. \\. : i"::.i'.uv'f^' \\'orks. oi-\.il. ij. of Iii< political lieoiioniy.)
Tait 3!' 'r *''. *' • rtruTHii'-rit fr' 'in our Saviour's niiraeles, which so nnieli
recoiuiii'-n ;•--•! i",--".:t.> the learned divine as in tasmir of his viev.son jiaujiei'-
i-nt. will! '■;.■'. "U •■■■-■iniinatiou. (.iiually fallaciou-. That our Lord did
Hot i>ut l"!t''! H> T-iu>r in iierforniin'^' niirax.'les to sujierseih ni' n iloin,Li'
v.'i.uX it ^v.,- 1.";-.;.::; "h :r own }.o\\r-i' to do for Ihein-elvi -■. is heyonil i|Uestion

ol(Mi;r-e. \\ ;. • '..-iti «;ijijHisi- our S:l\ iour Would so eneouiai;e idleness.'

J'.ut it i- 1; ■ J r • : tiuit he wor.ld ha\e di>a]i[irovi-d of a re-ular anticijiative
^•rovi-ion f-r t'.-.- ■!• -titnto. ev-ii including' ahlediodied I'ut uneni]>loyed ]ier-
.- 'IIS. u-ia'«i- <-...-'.- s- •luetiine-. 1 .y rcasou I'f the vicissituilcs of the hdiour
mark' t. niay L.iV- .»- -tron.;- .and atl'i'etinu' a claini on so<-i<'ty as that of the
wi'low .'tn 1 f.itL-.r--s. l-',i[-. wii.-n it is reasuncd that tlie fre. |uent ndni-tra-
tiousof ( ']j]>t. in ..-•--e^ of -iekiie-s hron^ht liefore Him, make a rcniarl^aiilo
eont:-,(-t wi:li thv ;>,'•--•'.".. ,.f miracles wrou.dit tn feed the liuii'jry — we shall

scaiTcly st ']■ t- • -u:.y :h it He <//'/ ou two oi' three (lecasions feed his followi-rs

nu'iMcnlo:!-'!; — it -■-;:»- fofu-otte'ii that evei; in thi^ dej'artniont i^f hodily
sicklies-- (-"Lri-t •Hi ri^'t 'Utiersede the iihysieians ]art. His |iower wns]iiit
forth clljet^v• hi -l:- .i.i'.ij: v/ith iliseases liL-yond tlu' r(.'ac!i <'f the healiui;' art.
His ole.ct. "f ■•■■••=-"■. w.is to manifest his su]>erhumaii jimver.

j;, «i,i..- • ■.;..-r ;--c.c-rr:ul ;u-.rumfUtalion, J )r. Hums ne\ ei- rea.-oiied luoi'.j
conc'iM-i • '. V r' -r: ■' I.-n iv- Tiarried ort' the olijection to a ]ioor rate, that a.
rei^ular -tat'.t-.-i j>r- \i-ion. n.or.- re<enil -limf that of h'.imland than what
S.I lon^-- i>j\-v,il— i iii Sc. tlaiiil. teihls to shut Uji th<_' stpinves of jirivate
lielletic . ])Ce.

JIc ii>t]y l,--! !. th-.t. wh._-ir the State- has first done its iiu'umlieiit I'art. in
■j-uardim: it- iii-:;;' '.-r~ ;i_'ain-t extiLjiie destitution, liy what may necessarily
lie a ni' r-.- ]'r'-.i-i--ii I'-r the first necessities, or on the limited scale essential
for tile ]'iottc-ti ■!! of industry : in other words hy work or hread for tiie un-
willinL'ly idle, ••r j -.-n.kl coercion for tlie- vagrant: t/i(ii, indisidual sjionta-
]ieou> lilM/i-alitv. iivA ecclesiastical, find their ajiproja-iate (ieM. in supide-
iiientin_' the r-.j-.f. > -pecially of the industrious ami reli^ioiis jioor : and
this .-ui'i'ieiueJitArk" 5>:irt they may he expected to do the more cordially,
wlieii calk-i t-j <'.%jil with a more iletiued ohje-ct, than when the otFering of

^11

1KB

ll iiiuro

Itli.-it a

wluit

U'iviltl!

|art. ill
ssririly
•ifutial
he \m-
piinta-

'M'1'1'-
• ; aiul

|,lially,

[illU I'f

Al'I'EXDIX A.

.jC?J

to .111 al'.-tiliitc ami in rd'cct irrcsjionpiMe powvr, unsalV Tor any
sniM ri<.r tn wiiM. ami inciiiii|.alil»lt', in tin- inlrrinr, wiili in-
viiilalil'^ ri,L;lit:^ of Inunaniiy ami of cDiiscirm'.'. In my coininou
views with him (m this sulijcct lay one hi»ml I't'oiu' ti]l(iW:.lii[i.
We cnconnt'Tcil cnld Imiks t'rnm men u\' wlium we ha'I a iii:ht
ti» fxpoct lii'ttrr tliin;^:-! : anil, not sclddm, Wf wnv* t'-hl that
Avi' Avcir iiisistinu' on ninro than the llililc iv([uin'(l. Wr knew
anil felt it to l)e uthci'wisr. W'c :~aw tliL' luuTility ut' the di.-!-

th'" < 'Imn-h cr hiilivi.liial was (VHt ind'.MTiininati.ly into tlir lilark u'nlf i.f a
national tl'.-tituUi'U : fm-, iint'irioiis it wa-< that tlu' < 'Imrcli anl church
,::"in- pfisnus. \v>.'n.' f\;' r •<! — ai'liil liy "iily (icca-iimial hiilp il.ilfil mit liy
ivhictant lierit'ir-^ — to li^ai' tliu luiiib ii "\ ]iar.Miu;il I'tlirf, to ih-- L'.\'.-iui>t-
uvz fr'iiii thvir ail'<[uati,' imiportiuii uf it nf a!il' r citi/.L'ii-i, ]irc'tL-t-tt.->l liv tlitir
all-;- net- from th" SaM);itli sanctuary, or tiiuir sojourn, in u'ratilii-ation of
tht ir ta-t' s, in other lamls: \ system at variauci' wiJi equity, impo^in^r
c'iii ily ..n tin.' niiiMlo wwA lowi r clas-i , a n-jjon -ihility foi' ;i -r.at puMie
ilnty uliii-h in r^a-on -liouM ln' shared liy all --re\i i>iiu the or.h-rof natur--
in nialcin,' that -ujiiihiiii utary which sliouM he |irior ami r.idiiMl ; tl.:.t i.-;
to >ay. iiiikiii.; coiitinu'enL on a ih lieieucy iiithe frei;will oih-rin_'- iir clrach
colKeii..!!^ of a portion of the conununity, sucli an autlioritati\e iin]io-t as
couM al nc rt-aeh all ini]iartially tho ne^lecter of tln^ Salihath a- \scll as
the oh^t-rv.-r of it-; deci iiciis, the churl as Well as the liheral, and him who
(all fair, ••f C"Ui -<•) nii^ht he ^iiumliiiL; his nu aus far away from the iii-tre>s
or cry of t'u; families, it may he, of those wlio Imilt up with the toil-,
of tlieir snvii-th his fortunes, or di'fended in the held his inherit. inc.- : - a
system, in tiu'-. which coiifu

d soiritual and scc-!i!ar funeti'iu-, tur

IlUl'.'

doacoa-;. ciders, pa-tors, into magistrates — for the oci'a-ion -or ndni-ters i^f
jiolic"/.

We d I al-o fuUy endorsi' wh;it our deceased frieinl >aid in ro]ily t • thi.-

.ft

r'-peated ohj.'ction to an autiioi'itativ.

poor rato, of its ti

nlnij- 1 I -hvit uj

the hoWi.'ls nf [irivate couipa-siou : that ne\ei' hail hi; found pr^iujiti r cm
pliaiice with his calls in hehalf of .^jiccial di<tri-s, than \\1:' n, in iils vi>it.-'

ith I

ntam, he acco

;ted tile frat

IK auil

ipeU-Ui-a

\V:\ Kujli-l

nnaii.

wlio rinly dreamed of alli-.dii:;' as an i.'xcuse for shuttin,' hi- poclv.-t ajain-t
an urj'-nt appeal to Ids charity, th.at lie was already lnJd lialOc I'v \-i\, todo

lii.

I'art in r

di. f of th

Lr< neral poor.

found d per

d Kn,thn unduly this n"t>' to meet oliji'ctioas \\hii-!i may he

1 . >S I ll

I ri.euiit and ]irr-' nt workiii'^s of tlio ."'I'ottish l.iw. Tin

touitalile pir.iClpIe once

rreo-nisivl. wc fear not for its nsidt-. nuder th

;ipp!leatl"n "t sui

lioeks and '^iiarils as ex pi ri. 'nee will snu'_''-st ti

1 oisr

li//islator<. Alrea.ly in Miuland. .lariy of the faulls loii,f charge I on a system
wliicli jiixs-vd so dis]iroportionate!y oii the re-idnits in tcrlain l.icalities
are yielding licfor'" the a[iplieatiou of the- pi-inciple of parochial union--

jirincipli.- w

."hioh on'v ui

ds, Wi

<upi

to he extended to the whoh

national territory and family wlieth' r in JOu^l.-ind or Se.itlaiid : — Tho
princijilo prevails ail ovei' Ireland, iu the form of unions of electoral
division?.

V '

380

APPENDIX A.

t *

tinction attomptcfl to ho made bctu'oen slavery per se (as it waf?
phras'.Ml; and slavery in it.s abuses. We saw tiiat these almses
Were not acciilents of the system, hut its essence ; and avo de-
nied that any exceiitional dispensation of the Aluii^^iity, allow-
ing to a certain people a certain interference with the natural
liberties of others, any more autlujrise.s communities of men,
vithuut like warrant, to tarnijcr at will with the liberties of
other men, than the prt>cedent of the extermination of the
Canaanites warrants to nations a tamperinii with lives, or wan-
ton inviuiou of territorv. Providence, linallv, — tiic event —
has brought suffrages enow to our side, which would have bt;en
more gracefully tendered to the truth itself. At bloody cost
the principles of natural and Christian law have Ijcen vindi-
cated. Thanks to God, it is now alike true of American as of
British territory, slavery cannot breathe on it ! ]]ut, grave re-
sponsibility for the long existence of the evil, and for the costly
means of its i-xtiiK'tion, rests with those who, by their erroneous
theories of interpretation, connected the cause (jf the Idessed
Gospel with an usurinition and oppression to uhich its Avhol
spirit is oi>posed. 1 congratulate mysell', and, were our de-
ceased friend within hearing of my voice, would have congra-
tulated him on the triumph of our principles.

It only remains that 1 should refer to the services rendered
Ity my venemble colleague to the Theological seminary. He is
Well known to have taken a deep interest in that institution
from its commencement. And, the direct professorial Avork
which he peifornied has extended over a consideralile number
of years. It was gratifying to me to know him to have
expressed, that one element in his satisfaction in accepting the
aj)pointment vras, that he would be associated in labour with
one (meaning myself) with whoso theological sentiments he
genei-ally agreed. During his very latest years, though nomi-
nally on tlie lionoure'l emeritus list, ho yet was lil)eral in his
exeitions, and constant in his solicitude for the good of Knox'
College, When he prelected less, he conversed as often or
more. If we had bis autumnal decay, we had also his autumnal

APPENDIX A.

387

lie is
itvitiou

iiiiiuber
have
\\yf the
XV with
ruts he
h uomi-
iu his
Knox'
ften or
litumnal

ripeness, and the benefit of his large ex])orienco. His afTection-
ato interest in stmlious youtli secured to them at all times
ready access to his counsels ; and 1 have; no doubt his memory
is atrcctionatcly cherished by students as wel. as by his
colleagues. We shall miss his well-known form, and wellre-
mianbercd voice, within the walls where he loved to lingt'i", and
within whieh he died. May tlu; s[)irit of J'llijah re.>^t on many
of our young Eh.->has, in the inlluence of hi.s exjunpie of zeal,
and laboriousness, and prayerfulness withal ! like other men
he had his imperfections ; but his excellences stood out promi-
nent, commanding respect and engaging esteem. Those who
difiered from him, and contended with him, loved the man. It
was not his least praise that, by alfectionatc^ blandness of
manner united to remarkable pow(!rs of eonversatioii, In; made
himself an ever welcome guest in the hum1)lest Christian abode :
while he knew and respected those conventional courtesies of
refined society, by attention to which ho could command the
respect of the highest class ; and, of which it is a very grave
mistake in teachers of religion to supp,ose the neglect is not in-
jurious; to the sacred cause they represent. It may be allowed
that a certain impulsiveness of nature led now and again to un-
duly has y judgments on men and things : l)ut at tlic worst,
this had i. redeeming quality beside; it, a more than usual
frankness in owning a mistake. And 1 can testify to another
kindred disposition being conspicuous, one of tiie l)est tests of
a superior mind, that, on questions aircctiug the public in-
terests, he was ready to receive light from whatever quarter ;
but especially on matters strictly professional, I have known
few who welcomed mure cordially the unrestrained interchange
of thought with friends or colh.vigues. 1 could submit to him a
criticism on his views, or prolfer a Buggestion as to manner and
method on any of his spoken or Avritten luculjrations, far more
sure of candid consideration, than in dealing with lesser men.

Father— patriarch — I might say, — of Canadas' Presbyterian
Church, rest in thy bed ! AVc know AMio said, " he is not dead

■t

388

APPENDIX A.

but slecpetli ; " Sleep on a -wliile ; tlioii shalt stand in thy lot
at the end of the days. Mourning rehitives may find joy in the
thought, tliat the first morninif that has shone on tlie turf be-
neatli wliicli the departed lies is that of the day of the Son of
man — of His rif-ing in triumph from the grave, and shedding
so blessed a li'dit on its darkness !

Death, take your part : king of terrors, do your worst. We
know the limits of your power. It is not much you can do : it
is not long. Each i"eturnin<i; Sabbath assures us of the com-
pletion, in His people, of the triumph over the grave the
Saviour has Avon in His own person. How consoling the
thouglit : even they who shall never know death, being found
alive at Christ's coming, lint who shall, in the twinkling of an
eye, be changed at the sounding of the last trimipet, even they
shall not prevent them who are jisleep I " The dead in Christ
shall rise /?;'s/; " not separate, but together, shall they ascend to
meet their Lord, and enter with like joy on their common in-
heritance.

^w^Ma

APPENDIX B.

CJ.ITICISM ON THE WOED "SERVANT."
(Bm-G A DEFENCE OF OWi ..CTnoRIZED VEnSIOX.')

Of t.e a.. s.r -r^irj j-r N^^^^^^^^^^^^^^^^ :t;t^

version. '" "''"i''"' '» ™"' 'iiitliorisc.a

too support; /: It T "''"^•l""""' r>-<diulico.s, and la.

moloj'fth wore I ''■■'■';''''• 'V "''""""'•' '» "'« "'3-

just as ,,oss.l,Ic to reconcle witl, the verb 5.„ (,ig„) bo„d, ^^

in » ;,;;i;;fc t"„*s;:;Kii; ;-.«™. »' »,. e„,,m, „„,„. .„„ ,„.^„

by member, of tb Co ^^i S^S'J^w;T\^'"''"^"^? "^^^^^"^'^^ --■'«
h H earthly labours, should unb^tnlv't^^V'^ ","': "'"'' ^^'^"^'^"^ ^''"^-'l
sion. The '^^ m..iaent '' u v I ^ ^ Y 1 *^-^'ff'-'''r^''-l "-t" an improved vcr-
duty to bring under the XnH , 'f'^''''''^}^''^ ^iews he ha.s thought it h s
sponsible wo?k "'"*'"" ^^ ''''''' "^ tl^««^' ^"c'ayod in thi^vuy r"

390

APPENDIX B.

contract as sLavery proper. The word " .illotment " (say), in
disposing of offices, or rewards, should in vain be argued from,
now, to prove that the " lot," on this or that occasion, was
employed.

I respectfully, but very confidently, submit my grounds of
preference for the translation given in our received version,
and given uniformly : For, not even once, is the word " slave "
found in the English New Testament (scarcely in the Old, in-
deed, though " bondman " occurs as the translation of avcd in
distinction from salcir, Gen. xliv. 9, 10 ; Lev. xxv. 40 ; and
"slave" (italics) for a homeborn, Jer, ii. 14), except as the
translation of an entirely different word from SoOXoj — " bodies "
of men (Rev. xviii. 13).

I have often thought it creditable to the logic as well as
philology of those learned men of King James' time, that,
though less appreciating than we do now, the principles of
civil and religious liberty, or, in spite of any bias we might
have presurxied upon as likely to incline them to choose the
alternative sense of SoCXos, which no one can deny the word
covers, these revisers of the older existing versions so decidedly
preferred the rendering, which, we believe with them, was
chiefly designed by the Spirit of inspiration. They retained
the word " servant " as it stood in the Bishop's, and Geneva
translations — in Coverdales also, and in Wyclifte's.

I feel assured that the more recent exeiretical writers I have
referred to would admit that those directions in Eph. vi. and
Col. iii., though including a rule for slaves (as Avell as free
servants) — being in that condition, either by force, or with con-
tent esteeming it their unavoidable lot, — the injunctions so
laid on them do not imply the sanct'on of the unnatural and
often wretched rclationshi}) itself, any more than the injunc-
tions to " wives," which might be read by those in a state of
polygamy, sanctioned that perversion of the marriage ordin-
ance ; or any more than Nero's or Caligula's principles of
government are sanctioned by the general injunctions of obedi-
ence to the powers that be.

APPENDIX B.

391

111

Then, my first presumptive .argument in favonr of "servant,"
not "slave," is, that in a tahle of rehitive duties, or code of
social morality, in which all the other relations ruled for are
of a Isind essential to society through all tiiw, the interpreta-
tion is to be preferred which is and Avill be aiiplicable to the
relation more immediately in question through all ages, and
under all varying conditions of social life : nay, which is
applicable, beyond the domestic sphere, to subordinates render-
ing service in public stations the most remote from slavish or
base. Xenophon calls satraps by the name 5o?\o9. It is re-
membered how often our great ^^\•llington stjded himself Her
^Majesty's servant, or that of the government.

In a code, then, regulating the duty of all under the
authority of others, and responsil^le to others as in some sort
their masters, the more compr(diensive term should surely be
chosen, if the original Avord will bear it ; or, rather, the original
word must have been used in its widest sense, if the rule was
intended for universal application.

It is more reasonable, surely, that the violent and unnatural
relationship, only tolerated, so to speak, hy the Divine law,
should be merged (under the one comprehensive term) in the
one more accordant with the law of nature, than that the h^gi-
timate duties of free servaxits, or stewards, should l)e merged
in the obligations of forced and degraded service, and only left
to be inferred from these.

In other words, the duty of the slave as such is no doubt
included, so far as in the then existing stat(> of society he was
the servant aiul trusted su1)ordinate of a master; but the
generic name of " servant " alone adapts to the design of the
precept as intended to govern free as well as bond, and to
remain a law when slavery proper should have ceased.

The strange conserpience, too, of preferring " slave " as the
translation of ooOXos is, that angels, apostles, and saints shall be
held to have been spoken of under the base -name so utterly
out of keeping with every right view of the relation to God or
to Christ sustained whether by those early heralds of the

i !l

IIP

392

AFPENDIX r>.

Gospel, or by Christians in common as the clulJren of God,
and privileged to live and " serve " in the spirit of the adop-
tion.

It seems, after all, as if those who, like Alford, proffer the
rendering I object to, scarcely feel as if they coidd carry it out.
Like Dr. JM'Knight long ago, in his translation and pai'aplirase,
who though he gives the word in question, in its occurrence in
E})h. vi., the meaning of bond-servant, admits, when he comes
to Col. iii., that our t,ranslators have justly rendered by the
word servant, they {sec yllfunl or Conijhearc) vary the word.
Tliey will scarcely call Paul a slave ; but a bondman !

M'Knight's reason is, I think, hardly a good one, though I
presume these others do agree \vith him : " A\'liat the apostle
g lid to the slave (/ asJ:, irlnj hold him as apeakinij fo the
hond-'t'crvant and not to the free?) was in effect said to the
servant." i!/// position is that what was said to servants no
doubt was addressed, among others, to sl.ives ; that behig so
common a style of service in those days. But I submit to every
exegetical scholar whether this position is not the more logical :
— that what was addressed to servants generally, in this per-
manent ethical code, included, only so far as the Divine law or
providence permitted the violent and unnatui'al relationship,
a rule for the forced domestic as well as the voluntary.

I might refer to such a lexicograpiier as Schleusner, and to
the comprehensive signilication which he gives to ooCXos. xVnd
when we call to mind the rule so well known to every Ijil)lical
critic — agreed to 1)y Ernesti and all the rest — that words
coming to be used under the new circumstances in Avhich the
writers of the New Testament were placed, must of necessity
be undei'stood with some modihcation of meaning from the
classic usage ; surel}'', the great principles of nati;ral and Chris-
tian law would plead for the com[)rehensive sense of this word,
even if classic use were alien to such comprehension, as it was
not altogether by any means. For Avhat word could, in a
general code, be employed but 5oC\os 1 >,'o other than this was
comprehensive enough : not f.uaOio<;, not dvopdwodop — by the by,

APPEXDIX 11.

39;

per-
or

hip,

. to
\n.I

iciil
urdri

the
:.^ity

tho
iiris-
'ord,

was
ill a

was

(as I tliiiik Barnes notes) tlie only occurrence of this word is in
a compound or dciivativo form, and, truly, in a connection
which implies a brand on the slave-holding system (2 Tim. i.)
Finally, oiVerr^s also, is too limited • so BidKovos.^-

I suppose a chief argument for rendering' hy the word
"slave" or "bondman," is the contrast in whicli the word, no
dou1)t, stands Avith cXcvOepos (iVeeman), especially in 1 Cor. vii.
1.*^ anywhere, I could admit the word Ijondman there ; yet our
translators still give " servant " as the corresponding word to
SoOXos : and I must contend they are justiHaldt; on principles
already argued ; though one could suppose the apostle more
in that passage than in Eph. vi. or Col. iii., looking at the
special case of the literal bcjiidnian — I say literal, lor even in
a free country, the words here standing antithetical to one
another could still fitly describe the person on the one hand,
who is his own master, as we say ; and on the other, the party
held to service by contract : — Keeping in view the apostle's
main object in this passage : to reconcile men to their various
conditions in life ; also to remind us that all engagements or
limitations of personal freedom are to be ([iialilied liy the prior
obligation to Christ; and that the present social iiuMiualities
bulk little in comparison with tJie great common privileges
and hopes of as many as are Christ's.

Perhaps the solution adopted by Leigh in his " Ciitica
Sacra" will satisfy many. On SofNcs, he says, " Ihec vox tri-
pliciter sumitnr in Sciipturis ; Frinio, o})poniter homini libero,
ac signilicat idem fjuod mancipium (( Jal. iii. 28) ; Secvndo,
diciter, generaliter, de omnibus hdelibus (Luke xvii. 10, cK:c.) ;
Tcrtio, speciatini sic vocaiitur ministri ecclesiu). — Apost. P. —
passim — in suis epistolis se sei vum voc;i ' "

Generally in older Versions translated "minister " in distinction from
.OS "servant." Tlie 1.
On a Fi'Lsh lici-lsiint, p. 71).

ooCXoy "servant." Tlie L ..ims vcrsi.iJi ;,aves '"waiter" \Cunou LigUtfoot

I V

I ;<1

'i'ii

,/ 1

,' t'

i "' i

ArPENDIX C.

SrEECIIES IN rEESr,YTEUY AND GENERAL ASSEMBLY
(IS 15) IN TIEE C'ASE OF THE THEN MINISTEU OF
FllEE ST. jNIAKK'S, GLASGOW.

'^^ j}[flikr(ifnr, — After the lony: address of our IVi'-ud, it would
lie very inexpedient were Ave, ori the part of tlie presbyter}"-,
to make an e(|ual demand on tlie time of this house ; and
I entirely acquiesce in the suggestion, that we should make
our remarks Lear directly on the immediate point at is 'e, and
the question of the reconcilaldcness of the appellant's views
with th(^ Church's acknowledged standards. I shall not, there-
fore, follow our reverend lirother through all the Scripture
citations adduced by him in the course of his address ; I shall
rather classify them under a i'cw heads, by reference to the
false principles of interpretation which, as he a<lvanced point
by point, evolved themselves one after another; for, of course,
it is easy to construct a plausible argument for an unscriptural
tenet, by a formidalde array of Scripture texts, if we allow its
advocate to ailix his oAvn arbitrary sense to words or terms, or
allow to pass unchallenged deiinitions which ])roceed on the
assumption of the very thing to be proved. This applies to
the appellant's frequent nse of such terms as "faith" and
"life," and his co .lent appeal to passages asserting indeed an
invariable connection between these two terms, or between the
things denoted by them ; Avhile on the very face of them it is
manifest that they leave the real question undecided which he

* Dflivei'tHl in General AsscuiMv of tlu; Five Church i»f Scotlaml, ^Nlay
1845.

191 mmmM'

APPENDIX C.

305

agitates ; nay, not a few of tlicm (leciJo it, so far a.=; tlioy (l'-'ci(I.>
it at all, against our frion.l's own views— wliicli agaiii can in
no way In; reconciled with otliir poitions of tlic word ixho-
gether omitted and iniacknowledged in lii> rea-^onin'j-s.

1 havi- noted some of those fallacies of inteiprelation ,: 1 tlionirlit.
thoy might be comju'ehended under tlireo heads ; hut ere the
w^eb of my friend was woven, I found they amiMuited t<i six,—
and hero they are :— His exegesis errs, sonietimes hv deleet,
sometimes by excess, but most of all by cmfusion. 7'V/>-/, lu'
confounds the order of nature with the ordiT of timo. wlicu he
so resolutely disowns any ])re>ence of ilu- (luickening S[.irit
with the sold previous to th" act of taith ; ^,^,,^1, he mi^.^es
the distuiction of thehabit or grace of faith, and its exereisi';
thirdlj-, he confounds union to Chi'ist witli uuition ; a(j>fii>',
some passages he appli.s to this union, or to Christ's entranc.'
into the soul, which a^jply not to union, but communion,— not
to the Spirit's entrance, but to His continued abiding, an<l
further manifestation or evideisce ; f/to he confounds (in Avhat
he says of judicial and moral life) life as in/./v* J),; and in/,/7>
conscknt'ur ; and, hi.4 of all, and most important of all, he c<.n-
founds, in his interpretations, the process of operation between
God ami the soul, with the rule of duty for man. This last
follacy especially accounts for his wrong ai'gument founded on
Isaiah Iv. .'3— "Incline your ear, and come unto me; hear, and
your soul shall live." Hut the whole host of passage's which lie
has quoted,— his misinterpi'etations of them. 1 mean,— may be
referred to one or other of these categori(>s. Sr.nie of the ex-
amples will occur as we go on ; Init, in the mrantinip, [ aL,a'ee
in what the Ap[.ellant sai<l, that the main point of diiren.nc(>
lies in the (piestioii concerning the faculties or capa.biljties ol'
man as a fallen creature. \)y referring to page ninth of the
printed case, you find him announcing his theory in his own
words:— "I believe," ho says, "that the al)solute inability ot
sinners to believe the gosi)e|, ,n- do anything spiritually -ood,
is not natural lait moral: that is, that it consists not in the
want of the powers or faculties necessary for the performance

tf'

i:il

;!li

ism.

k''i

'■

t: < \i

\n\i

.'if

i W'

k 1

,1 i'

:1(
lis!

1 1 m

31) G

AI'l'KXDIX C.

'"(f duty, l)iiu in ll:" iiitiiv ilr]ir;ivil.y aipl a\'i'i'>inii of tlirir
licai't.-: to (I<h1." Tiirii ]\i- pi-ucrt'il-; (in ;i .^ccdnd ] )araL;ra] il 1 ) tn
ackno\\'lc(l;,;(', imlrcil, ;i rriiaiii a;j.i'ii(.'y "f tin- Siiirii nf (Irxi a.s
oriuniiatiii;j,' I'aitli ;i (•(■rt;iiii Diviip' iiilliiriici' wliicii he dues iiut
({('line ; luit tu ili'uy tiiai tlii> inlhicncc is icLirncratiiit;' or
f|uickcinii;^-, or <,r tlic liatiii''' uf sjiiritiial lH'c : t'oi' in all tlicsij
\\i\-\\v.\ \vr have ]i!(t it, ami in all ii'' 'Iciiirs il. ^\^■ lia\'t' not
in-i-lc'l on nicri- woi'il- : \vi' nUnw that "lilr" i>r f«'uonci'atinii may
'Icsrrilii' til" lull !<':iu\-atloii of tlif man. nv tlir ilc\'('l'i]inicnt of
j^race in nhri-inr (•iii-"ls : Imt it i- <>n the f|iictii>n, \\'lii'ilicr
s|)iritna.! lii'c at all is ikm.h.- sary to I'liahlc t<» tl.f "'■/ ^f faith.-—
this, as till' a]i|ii'llanl .-ay-, is tlii- ji'iint nii whiih the battle nnist
he and has. luTii f.ai,_hl. and r»n whieh wr jijin i.^.-ne a,uain.

W'i'li, til the Seiiiitiiri' .-'!}'!■( niely the apjieal lie.^ ; liii''.
it hs also fit ti> a-k. What .-.'U' eiir rrco^iif-ed snlx.rdinate

standards. \'

•.liieii 111' li.i^ .--nii.-crii Hji

v. The hoii~e will lind tl

lia.-saL;'e, to which the cniiimiLte.' has ol'teii referred their
hri'ther. iu til.' tenth (•li;^[iler. secnnd .s(.eti"n, (»f the (_'onl'es.-,i(iii.
of i'ailh, — ■•'I'liis i'jfertn;d call i.^ of (nid's free and sj)"eial
.i.;i'aee alone : n^t fr'im ;i!iythin'^ loiv.secn in man, v. ho i,s alto-
p'lher |)as--i\-e tlieix'in. inilil. heiti^u' 'y/'aV.- /".'^ "/"/ r^'iicn;,/ hi/ tltc
llol'i i>niii' , lu' is thi.'reh\ (i,ihl<l to an>\ver the call, ;tnd to
<inl)r;iee ihc i;'raee oU'ri-cd and (jon\'."yed in it.'' Now, Sii', this
is .snrei)' plain ennnuh ; thei'i- ran he no mi-ta'.e what the
dielivei'anrc of our Cunfe.-.-ion is, — what the riM'omii>ed principle
of this ('Inircli. So jilain is it. tha.t when 1 lind my friej^l
petvi-tin;:', as in his leason- of df-.-.-nt he does, in the a\erment
(lint 1 perci ive he jiist avers it, he say- no more — iidt une
Word ol' ivasdn is added) that hi- doctrine is censisteiil w ith
the C'onle.s.-ion <;if J^'aiih, I am reminded of ilie maiii on hoard
-hi[>. A'.lio ]iein,n' a]ipninted to rle.ar the deck, and throw the
deail o\'erl)(iard, A\-a-. ahoul to [irecipitate a lix'inu; m.-rn into llw;
<\vK'\\ : it w;;-- a captnreil ship, and the tar Avas not }iarticnlarly
(.■crcn.ioniotis ; and so when the woiunied nian s[)(iki! out ami
said, '' 1 am not dea 1," he I'eiilieil, •■ Vmi ii,-<: dcail, — the doctor
.say.s it." Why our iriend say* the' .-^uiil i.s not .--piritually

• lI'l'KXJtlX (\

' l«-|'- L ' !.';.• \ el \-

Miii<-n''ii'''l in onl.T to tlir act ol lUirh ; hr

^f.nnlanl. in >i,],,,ori of ].i. a...riinn; I'lM mm.! ,!:, ,!.,.,• .>-.

;/ ''■''';''''■ l-a^^iv- till l,..iM;:,ini,.k,,„.,|;u;l ,vn .uv,l !,vtl„.

n.mynuk,M.u'.-lo.,.|yarl,i>ou-,, s!at..,nM.t..-.-ar tl:i^ .il-tin., ^-m
jvli.chlir m.si.ts ou l„.fuv,.n a natural an,] m-ual in-aj,-,', v'
' '^'V ^^''^'^ ''^'"'^ •' f" i'<" I'lv-..-,,! .|n-tiMn-.-t-. t!„. ,;.j
'''."■^'""'^'^■-""^ Wliv. in.,n,.s,.n.-l a-hai: ! !„■ ,ii-. in- tni,,
';' "•''"'•'' '""^ """■^1 iiMMi.aritv. Jf ,,ur Iri, a^i uill .,.,!■• .,.,.
^'"' '"■"^'■'■'^ ''"■^''" l"''-"f !'i'-. I ulil nai.al t. ^^l,'| !„.
^'^"'- '"'■^'■"'.\-t'i<'^i'->iMt.inal>i!iiv..r>inn.T. t,- l-.H,,-,. tl'..
;^">1H'1. .>r.|uan3-tlni->ianlua!ly::nn,l. u-a< n-.t n;,;a,-;| 1,,; \.
"''"■^'': "I- i'a-^ cum., will, tJH. ,l,.rai,uvna.nt ..f i!,,.;,. n,..ni
™""' f'" ^'"'l- i!nt ],<.u- will tl,:. .li.lin.;i.,n miv l,i,a '
Il^'..v,.l..ntiyint,.n,l.^it in ai>MtlMa-„ai^,.. J i. .|u .-'Is „;„,, tla-
"'^'ri'avKy .u'awr.ion <,rt|),. heart. •^a> il' ti„ac alnn- hvtj,,-
""•"I^Maty: l,„r. [ a^k. |. mail's aliniatinn nf uiil n.,t m.- a-
"^'f'-ral. av.an.la.inm!, alH.v. I;i. |,.u,.r tu ivnnvatr nrr-n
t-rnl. a. ,. that .^im-itu;il hlin.liHs. whirl, oiir iVi, lal i, -u -n:
tM s.parat. from th. other. anatM,li.-,,w„, as if man r.nhi not
r(>po)r^ihlr i;,r aii^J,; l,nt th-r a.lh-nation of la's wiij ' lUa
;i>k, ran it 1)c ^llown, mil. .-. th.- imi.iitalion of ,,i;. in-1
'": '>';^!|",--tl"''V.h.;,i..l. that man i- m.-v n -pon^ihl.. i\n- on..
'■"'■'■^ "^ ^'"' '-"Jiinion aiio.sta>y than aia.tlai..' I >a\-. i; i, ;,-
tin., that man .auui.^t will what i< .a.,„i. lijl r.inv.a t,.,| ],y
^ravi'. a< that h.. cann.-t >..<• or nn'hT.taial M-i-'it;;'.! ti ahr-
Aii.I tli.r..|or...ast..a!l lu ari.,;^ .ai th.. ival ,,n,..l ion. 1 .li^iHow
tli.'.li^tni..ti.>;i ..!■■• natural ami m.a'aJ." 'rin'^ av.Tsi.ai of will
IS ),atnral now, an. I v.-t h.^th tl;.. imp-.t. n.-v ..f th- un.l. r
stan.lin-, ami th.. impotrm-v of the v> ill ar.. m.aa! witha.l Th.--
iin!).,t..m-y or .li.sihiliiy win.'!, alh-.-t,. l.-th ua< n.,i jnlna'. nt in
iiiaus on-;nal .•on.tituti.m : it is a.!v..ntit!..a- it i. a na.ral
oll.'ct; an a.:coinpanim.-nt of man's ^.uiitvan.l iail.ai <-,.n.!i!ion
Ami now. J/,./,,.„',„., .nrh l.in- th.. .tat., of n^an In.
utter incapacity, not in.lucl as an int.:lh_..tua] l.rin-. to uM.lm-

r\!on-

how

1 I

i • 1

1 ' * 1

1 '

! . ' i

111 'I

' ( ■■ ;

" !

'I 1

Ijii

r.0.3

ArVEMiIX c.

>t:inil. tr. r'':i«-'i'.. t" will, — lait to iiinltn-.stand, to I'fn.-on, tii

will, .';;'(;..i-,iip_' I., (i.il. — now colUi'S tlir (illc-tioil i\\' l;iilh : Is

:l ;i -]'.iir."'..!l jriiit.ipl", ;i tVuit *^'( rc-ciicratin^- i:,r;irc, ui- not ^ 1
<:iy U!'i;i>i*"i':i:i-'v. if t'id'Ji In- cui-idcrcd U\ 1m' wiiut Sci'ipLiiiL;
<l«*iii!i- it t'j !••• : — !i't lii'lit't' of ii Lfsliiiiniiy only, Imt, ;i trii-t
ill (,'iii:-i. — i.-'l r.:i i-xi-roi-;!' <>t' iiiiiid u\\\\\ Itiit ;i ^rcat act nt'
'(i-.'di- !i' •■ :•' :':.'■ will of (.iod,- -the IjoihI dl' uiudii lu t'liii^t, —
thr V' ry 111-:::!- "'i' > \\v ••Mininuiiioii ; thru. Sir, it inu.4. iniply
the ' Miuiuun:--..*.: ai ut' a iir\r Hpii'itnal (|Uality or faculty to the
>uri! : it i- t"..at 'jit.tlity. And I lii)d, accordiii^u'Iy, that tin-
Sfri[.tv.r. - .; ) <'.iniiiftly [ii'oiinimcc .if laith that it is a .-i>iritiial
tliii)_'. — a 'liviiviy iuuriHi^lit disiio.dtiun ; tlic cD'cct, tlir
■ifVcl..|.in. :.t. '.':••■ \\\i\\\i.\y dfvidopincnt, the initial, if you will,
— ],;t -till t';.*- r-cd. thf inip-ii-taiit, tlie |ip.'cioi!.s divcidinunit ,
^ I" a 1 V,- h.t.;:--. 1 rind thi> rcr(iu;ni.si'd in th.c /\[M>>tli' -Idjiifs
icc'iU!;! • t i:. v.l.. ;i ji,. >;iy^ (if ;i.s niauj' a.s j'cc'ivc (.'Ini-t and
M,'l;. \.- in Jli- iiauif. tliat ••tlicy were Ixm'u, nnt (if I'loixl, nor
of ill'- will '.f man. liut -..f Ciud."' And il' our friend will -ay
t'lat tl;i< <\'>— ii--'t <l<-t' rniinr that the rc.^vjH-ration is prini', 1 will
aildriC',' "th r •itatioi:-; finm tin- sann- writer wdiiili iriak(! that
stiii ni'-r-' ir.'i't'^taMf : tliun.u'li I thiidv, Sir, >'\-cn tin- fa<t that
that ^Iat^-!:l•-I.t is at an}" rate so litthMvith him, jiiiulit teach
liiii! t-i !;:'■■:■■!;;"<-• tli-' contidcnce of his a>-cilions. \)\\'. if wo
c</i;inar'' th; t j'av-au'- wuh what occurs in the First l'][.i.-~tlc of
dohn. — t-.-.t ••N^Lat.-oevcr is lioru of (lod ovorcoincth tin; \vorld ;
and ilat t;.:- i- thf sictory that overconicth the \vorid, ('\'cn
our lai'.li : " ■^'•' iai:.-r -co that tlii' voiy poAVi'r of this jii'incijilc
is aliiMia d to I:.- ;;< its ^u}l(•ruatural ami licaNcnly nature and
oi-iuin.~" A:.'l ■■■) th*- apostle represents the '■ heai'ing of us,"

* TJi-- rr.T.ii. ■-•!.* fr ai 1 .Tolm v. 1, tn- 1, as to regeiicratiuu bciii;^' causal
• f f.'ii'.}.. ;i:- I -■ -d i- .'ii'-iatiiii! imply /{/'' ) a curtaiu (k'U'ivij of sjiiriLual life
livii..' i.v.v— .".' '• f.Li:h. i> iilaiu l-iii.ul;]i, u\"cii as it stamls in our ti'ans'.atiou :
f.T - i: 1. L.;-.. :-::._• tl;--- \\t--;s with i'haj>. li. i:i>, — " E\i;rv oiu.' tliat docth
i-i;^Iit'.-..'i:-:.'.-- :- c-'HI "f liii!i," — \\c have only to ask, ])(h;s tin.' doiiii;' riu'lito-
ou;^iii-.-? j r. -.•<:'- '.'r f"".I'Av life '. It is plain that it is rejircsentiil as an ovi-
"k'licL- ri:..l f:-;i" ■ f life, liut the original Hxes tliis deci.-ivi ly witlioiit a
.'-hi_l-- int-T:.^'-Ii;\t-.- -tep <if reasfniiiLr: the verl) or participle (born) in all
thtr tLr-.v V-. --.I eUipLatically e.Kpressing a perfect past change — lias —

! i

isnn, to
lith: I-
iu»l ; I
L'ri[)Lui'o
a tni-t
t act t-it'
liri.^t, — •
I imi'Iy
y to ihr
:iial tlif
.-piritiial
■ct, tlu'
>-()ii will,
!(t])nuii1 ,
'• -lolm's
ri.-L an<l

A\iil .-ay
(ir, 1 will
;ik(! tliat
la-t lliat
.liL t-'ach
'.ul if \w
\ir..i\r (.f
In; world ;
ivhl, (^'Vcll
l)rinci])l(>
lUYc ami
g oi us,

.'iii;^' cau.-al
)iritual life
,raiis!aliiiu :
tliat iloutli
ling' righte-
a.s ail ovi-
y witlu'iut a
born) ill all
me — lias —

^n'l'Kxmx r.

3oy

the l.rnrin, oflaith. of rour.r,-.,. ■, .Lnnv. ..vi.I.n.v of l,.!,,.^

;;M.o, :wlnl,. ...in tln.y,lKd. an.of(;od,;Mv na.tra^^^^^
.-.i.i,,...ltromallMhoh,.,,r,vn,ai,:intlMM.i.k,.,Ion,. In,!.,,]
tIirrmuWthowhol.ofihai,.|.iMl..,t!a-lai(!, an-i th. -onn-s:

M.;no, J..n.CJnUa,vn.iuv...nt..,ln>,jn.t .vn.nn ;. wi.h

-Hi^ot (,o.lan.I having tlu. S,.i,ir. X..- are th. wonU ,.f
laiU l,..s .l.ri.nv than tj.osr nf ,j„ju,. linw oft.,, .I,,..< j.,.
:^^-n iaith to 1.,. tlu- ,,ro,|„d, '.f a iui,l,ty nj.ratlon of ( ;...]'
nny.i.. t ... v,,yi,as.n;:..s wlH-n. 1„. ,no>t a.-.ris tluMinportarHv
:'t taith. ho y..t Mvius ,no>t ..an,...t to ,„ara a.aiM>t th. i,i,.a of

it> ant.'jo.lciicy to the lirst onif;

""''■ "f t.li<' ijiiirkriiin- Spirit,

-It--. , , >•'" 'I'll' i^riiu;:^ .^'1

\itno.-; what lio says to thr (Jal.tians. in th. v.tv a- 1
.Irscnhni^ tlu. pron'.s of tho spiritual lih- :-- .• | am ■.ruci!!..!
''"' : ' "'■'^!- •"•v^''"-li... I livo/'-thon, as if ...rrmin^ Irrn
M-lf, or I'aiiirr oxplaniiii;;- his statoinnit, ho aiM---'- v-t^'m,' 1

!:;'\'-''"-'^V^'^'"''' ''^ "'^'="'""^ "">^t^ -nios laiil,-J-an-l Ih '

|'"^;'"^^:''y i"tl>o|i,shI /;o"-livoon-oni.,-tha: iitV-

• .ythotauhofthoS.nofC.h" So, ..von wh,.;. an apostlo

«ets lorth m all tluar valuo tho acts nf laith, h,. h,,i, „, ,1,,^ f,.

Ooncm-o nf the principle nnt nf whieh these acts |l,.u--a^M,t<

Ua-i.ts approach to the s..i,I,an.lpres,,,ee anil power in it-
Uvknv he once Inoks at man's own part in eh,.in:^ with Christ
an. Imn;^ on him; in short, reeopa^.s the ho.al nf uninu
■Md ot communion as two-fWld, hut a^.i.ns the anti^hncv
the piomnience, the ellleacy, to Chri^fs uninn with ^1

lie snUj

■-.") . Tic that ...unnnVAh sin is Uarir) ,,f (he ,1. vil " , l j,,] „ j: m
but v.h,,. n..t oulv i„v,]iratli,.,- r, character, hut a,.-^i^.„in.' e, . I , ;

cause, h.,wcarefullv.:o tin vuM. the oast f, „ , > ■ , •"i..-t.--il- i;t

:St':-i i ::'i;i"- '- ■, )^'- .-;;-- ''r™ "f 1 <-,n«»,;v;v. ...t .^;

l-omn.u-.a 1 >i las .-cfd niiiaiiirth m hiin : and he cannot -in Ix-cm. , 1
IS born (.,r hath been b.g,.tt.n--.l/-A-,.v.W) .,f ( l,„l. 70 .a ' W t i ■
m a nl^ n:a„n.r that tla,- s,,eak .,f th. icZ/.a. ia 'the ^" of G 1 a I
>t.v>-i-u uu antccuJeut cause fur Lis faith. '

- !

;, t
S'i

•I

': I':

! \

100

AVPENDIX C.

()

'ill'

hi I

, I

tin* con>«'<'|iie*ncr', tlio actual riijoyinciit, tlie cnnsoidus nnd cdii-
tiiun-il bdu-Ht. to tlif soul's foilliLjoiii'^ iijion its ulovioiis 01)ji'(t,
and active ai»propri;ition of Iliin. For, it matters not wlictlicr
AVi.' r<'L';ir<I tilt' apostlf as (lrs(.'ri]»iiin' the. iniiou or tlu* coni-
niiini<j:i ln-iv. V.\cn if the latter, still lie is (oinjiivhensively
reviewing' the whole order of o[ioratioii of snhjective -irare, ami
distin^nii'hinu' wherein tli'- vessel of merey is jiassive. and
wherein active. Sir. oiir friend says he allo\\-s that f.iitli is
the bond of union with Christ. We tliinlv he dwells too pro-
minently on its Vt.-l.ltion toohjertive tiulli ; hut when he iii~i>ts,
as you have heard tivday, that i'aith is not a faculty, nor
(juality iiiherent. hut an aet, I nntst ,-ay that, in this view. 1
neither can s.e it to he a solid hoiid of union, nor reconcile it
with what the Scriptures say of Christ, •• dwelliuu' in the l)e-
liever l«y faith." ^lost uiniiiestioiiahly the Christian lives by
faith: its active exercise has the promise of rich and gracious
rewards: hut alas for the union of which such an act wen; the
]ti-iniary tenure ! Sir, it w<'i'e frail indeed, h'aith is the hond
of union, but mainly as it is a spiritual elfect — a .urace rather
than an act: and even as a means of connuunion, its efficacy in
keeping? hold of Christ were doubtful, truly, if it were <in the
acts and exercise- (jf our mind alone ///"/ dei)ended, and not (>n
the livint:, int'ormed, aui^ innnortal priuciple!

Now. let me come to oii. " ■■ - T-j ajipeal to the words of our
blessed Saviour. They not only no .. ,; bear him out; the
very jta.ssaires he cites do in themselves, or, taken with their
immediate context, refute his theory. lie, of course, did not
forL'et to mention those welhknown words, " Ye will not cnme
unto me, th.at ye may have life"^ — a raosi important and hum-
bling statement I But why is it thaf those who are ever ring-
ing the changes on these words, so seldom let us hear the
cognate statement standing almost by the side of the other :
'• No man can come to me, except the Father draw him i " It
is in vain to sav. that this is iust to be under.>tood of moral
suasion, of oltjective light, of common grace ; f(.»r from all these
our Saviour distinguishes this inlhience. It is of an internal

MHBi

<V/iil

1(1 con-

Ol.jrct,
vllcllltT

ic (iiin-
.■iisivcly
ii-e, ami
V(% iiiul
, faith is

tint pl'll-

r il!>i^ts,

.Ity, iii'V

view. I

•Kiuili' it

tlu' 1)0-

livos hy

i^racious

wiTi' the

the IjOlld

(5 rather
fllcacy in
(• (111 the

(1 )lOt ou

■Js of our
|ont ; the
itli thrir
. did not
liiot cnine
imd hum-
ver ring-
hear the
lie other:
lim I " It
of moral
all the.^e
internal

APPENDIX C.

•101

and elh'etnal illuiiiination that 1I»^ sju'ak?:. Ho (h'clares, not
oidy that no man ean come io Him nnles.s thus iKM>iuaded or
tau^^ht, 1»ut "every luan that h'ffk heard and lioJli K'arrn'd of
(from /"ii'ii) tile Fathei conieth unto nie." Sir, it is manifest
that our Saviour spealx'sof a suhjective illumination, — an etlic;'.-
tious, ami, if 1 may iii-t say irre^istiith-, at least invineihl.'
grace, -which is })rior in ordiT ol' nature and causality to the
very lir.st act of faith, hut, inilike the outward and common
call, always surely issues in faith.'' At this jioint in the ai»i»fl-
lant's ri'as(jniu!j; oeeuri'ed one or more of those fallacies on
which I have remark(Ml. He said that our Saviour .si»eaks only
of those who come, or who helieve, as having life ; whereas, if
a man lives hefore he comes, he is, in other words, saved before
he ap[>roaches the Saviour, ^\'hat need has hr, then, to come at

* It is jiliiin t]i:it Mr. S. ^nos into tlio cri'or we .'ire dcaliiiL,' witlt. i>ro-
ccL'iliii'4 111! tlie assunii"..()n, ttiat Christ., by these words, '• Ve will imt come
until nie tliut ye mi-lit have life," utlirins the sulliiieiify oi the sinner' .<
will ; M'lureas, ile enly ilescrihes its niehiuehely asersion — ner is it a ju.-t
re]iresi'ntation of the matter so only to connect this e\])res.-iiin with the
other, "No man can come unto nu; except the l-^ather di'aw him," as if tliis
last statement ln'ouuht ont no additional doctrine Init that of the alienatiu'i

oftl

le W

ill assi'rted in tlu^ former. .Mr. ^^. ([notes it very passinu'ly, at if all
that were necessary to reconciio it with his system, were jnst to mention

the aihlitional

(Is

V(.i will not," &c. ; Imt the reader will olKirve, that.

while in tin.' one declaration, (.John v. Hi), ( 'hrist charges home on nnl»e-
lievers their '^nilty aversicm of will, in tlie other, (John vi. 4 I), he does not
simply s,iy. " Xo man can come unless he will,""-()i', '"livery man can if be
will," which, ol he theory of om- (Opponents, we shoidd have e.xiiected. but,

o man

ver

se 1 1

im." Tn short, in the one
e as.-erts the fact of the alienation of tlio \\ ill : in the otlier, the fact

can c le, excejit the Father draw h

of the impottncy (.f the will. And the liarniony of the two .^tat'imnts is
not fairly expressed by the misci'iptm'al assunijition, 'man can belie-ve,
i^c. if he will ; ' Imt, 'Such is the sinner's enndty and aversion to (iod, that
nidy a divine and elfectnal operation on the soul can per.si.ade and enable
h.im either to will or to do :' 'yet, that for this inqiotency h ■ is responsi1)le,
so that he may justly be charyt^d with it as his .in.' .So Calvin, on John
\i. 11, "('hrist docs not .siuijily accuse their depravity, but at the sani«
time admonishes them, that it is of the ])eculiar irift of (Iod that uieii are

enabled to embrace the doctrine ^vhich h

.■ts bt;fi)re them: the doctrine

of the (Jospel is pi'oinis(;Monsly preached to all, but is iiot perceived witliout

reiK.ivatiuu

.f tl

e nuiH

(1 a new

lew ]iow

■r or facultv of spiritual umlerstand-

in;,': th<rt fore, faith is not of the will of man (arbitrio), but of a Divine i/ift

ivinitus conferri

' (iina nemo

potcrit, uisi quom Deuii .Sp.iritu auo prevenict.

unquam sponte ad Christum acccdere

. s

■'\

I ' !

■

402

APPENDIX C.

aWi Sir, let our Ijrotliei- rcconcilo with this, if he can, Christ's
own (iGclaration just (juoted. Does ho not see that ^'Ih'ctual
grace is aflirmed hy tlu; Saviour to be antecedent, — thougli we
d(3 not say in order of time I He knows tliat wo all allow, that
to our conscious enjoyment of lil'e or salvation faith is neces-
sary, — that we with liim press the connnand to believe ; and
we do not less than he proclaim t])e encouragements to l)elieve.
But here, I insist on it, is our authority for distinguishing the
power of coming to Christ from any natural ca})acity to come,
inherent in the fallen sinner; and, while we ply the invitation,
or announce the rule of duty, for looking to the revelation of
the Divine arm for the elhjctual ability to obey.

In vain it is argued, that our Saviour declared, in the '^ame
discourse, that except we eat the flesh and drink the blood of
the Son of man, we have no life; as our friend ([Uoted also to tln;
same purpose, '' lie that hath the Son hath life." The quer.cion
still is (->i)en here, What this having of the Son implies, ami Avhat
sense "life" l>ears ? and how obvious is it, on the principles of
common sense, that to " eating an«l drinking " some di'gree of
life is presu])posed ! It will not do ! Sir, tb.e analogy goes all
against our friend ; and it makes the case no l)etter, in refer-
ence to this objection, to tell us that our Saviour anticipated
tli(! difiiculty, and provided the answer, in saying with emphasis,
"I am the living l»i'i\ad." An answer this is, but an answer,
Moderator, which should rectil'y our o^jponent's theoiy : it is in
no way out of harmony with the doctrine he im[)ugned. I
wish our brother ^vould see tliat, just because our Saviour is
"living, heavenly bread," it belongs to Him to do what dead
inert nature cannot do. He can approach, Ho can ])roposscss,
He can unite himself to the soul. He can at once 1)0 the broad
objectiv(!ly pro[)us(d to us, on which faith nuist feed ; yet so
as, at the same time, by his subjective operation. Ho is no less
the cause of life, than, as externally presented. Ho is its food
and nourishment. There the earthly analogy fails, as all illus-
trations of this glorious subject must fail ; but Ave cannot allow
that the common-sense argument is to be sot aside — of a i)ower

ATPENDIX a

403

hrist's
■('Ctual

V, tluit

neces-

3 ; and

)oUove.
iig the
) come,
itation,
,tion of

10 sanu'
)lood of
o to tl'l;
Hier,cion
nil what
ciples of
oi^ree of
tr jes all
n refer-
icipated
uphasis,
answer,
it is in
nuMl. I
vionr is
lat dead
possess,
le bread
• yet so
|, no less
ils food
all ilhis-
,ut allow
a ])0wer

proccdini? its exercise, and life preceding appetite and action.
Sir, what is man, and what is faitli? What does the Avhole
Bi])le describe the natnral man to be] " P]nmity to God" — such
enmity that "he cannot be subject;" and while in the ilesh,
and not in the Spirit, that "ho cannot p](>ase Cod " Now, is
it not said a!j;ain, that without faith it is ini])ossibl(- to please
Him ? So that to be in the flesh and to be in the state of un-
belief are one and the same; and, on the other hand, that to
be in the faith and to be in the Spirit are one. The ilesh, the
princi[)]e or spirit of disobedience, has jnst its counterpart in
faith, Avhich is obedience ; and I do not need to tell this house,
— the clerical part at least, — that "the Ilesh " is inclusive of
the powei's of knowledge or apprehension, and also of the
whole habit and alfection of the soul (the iJironein). 1 need
not tell you that man neither can see the knigdom of fJod, nor
love the truth, while he is so in the flesh : and that tlien he is
no longer in the flesh, but in the Spirit, when the Spirit
dwelleth iri him. Though avo should understan<l this of the
ulterior comnumion, still it implies that in the very first acts
of spiritual discernment, and of the obedience of faith, is to be
recognised the evidence, at least, of the S[iirit's entrance,
thougli not His dwelling, — the change by which the innate
onmity has been transformed into love, — the flesh into spirit.*

* There is a ylaririi,' Mulf-contnulictidzi in 'Mr. S.'s priiitrd imtes, in his
adniisHioii ,it )>. 15, that tlie .soul of tlie xinhelii'ver is dnn/, iunl yet tliat the
first act of that sduI— faith —on which all is nuulo t.) tuiii is bt/mr n,\\
s{nritnal Hfe : Agai^i, ii contraih'ctiMn in hoiiliiii,^ tliat the licart, iii its
(lupravetl state, is"aHenai'(.l from (Joil," " enmity, 'W:c., yet tliat it eaii
perceive and consent to tiie yo.spel of (.Jod without a subjective ehanj^'c. lie
ask-», how can a man lovt Uod without knowinif (lod < We admit that he
cannot ; but we ei|i'ally m.iintaiu that such a knowledge as is accompanied
with love, is oidy 'onud where the hi'art as will as uiidfrstniidiuLf is spiritu-
ally ipiiekeued — or in other words, that the piiueiplc of love to (io(i or to
His trntli is coeval in its formation with the principle of savinij faith : — In
fact, if faith is obedience, ami all obedience is comprehended in love, it ia
manifest that love and faith ai'c inseparable, hovvivei' the assent of faith does
in Older of uaturt! precede tiie love of gratitude. And ihiis, by another course.
we come again to the conclusion that spiritual life is implied in faith and
" . .sal of it, .IS well as, in its conscious and full enjoyment, dt.pendent upon it.

it is alike surprisiuLT and L;rievinL,' to see how our bn ther misrepresents
the doctrinal .sentiments of those from \vhoiii he diJfers, ami then induL'eb

(If

r ' "V

404

APPENDIX a

hi,!

T only .I'ld on this point, tliat onr friend's definition of faith is
as d(;fectivc as his view of its natur*' and origin. He says, tlie
Scri})ture seldom defines it, but that it is phiinly represented
*' as the belief of the truth ! " AVho doul)ts this ? No one ; but
is that the only definition, or rather is it a definition at all 1 Is
not the question between us, what this belief implies, — where
the heart is concerned in believing unto righteousness, ami in
receiving and re^'ting on the Son of God? — And thus we arrive
at the last point on which it seems necessary to follow the
l»leadings of our reverend brother, — what is admitted by him,
as well as refused, concerning the agency of the Spirit.

You find this announced under the second head of Mr. S's.
brief statement, l^et us do our brother all manner of justice.
I regret I should be necessitated so much to remonstrate with
one whom in many respects I highly esteem, and whose good
talents and good intentions I only wish to see devoted with
better effect to a juster cause. I have taken part in these
pleadings far more in the spirit of one who would persuade

in such infereiiCL's from tliese views of tlair doctrine, as iruleeil he lutiy well
" shudder to mentiim," but which, in fact, are chargeaMe on his own doc-
trine only. "It is in vain," lie says, (after ijuoting' John iii. 1"), l<i, ']6,
and V. 24, 2')). "It is in vain here to attempt to plead, tiiat the soul quick-
ened and ni.ade alive without Christ," (Who ever said so "has not far to
seek, or lonif to wait, for Christ." -Sir. S. surely knows, that if any of those
whom he opposes, use even this latter phrase, they are to he miderstood as
npi'akiuL;- of rest Mid satif-faetinn in Christ, 'i'his the sold is indeed (juiek-
ened to seek ; liut we hold that Christ is H'l't/i the soul even in this earliest
spiritual o]teratiou whereby it is stirred to sal; as well as meets with it in
the sense of beinj,'/o"H(^ by it to its joy. It is the other .system which sup-
poses a soul to lift without Christ, and tliat in so important a movement as
faith implies, the very transition of ileath to life. In vain he refuses the
inference, tliat on his view, faith is the act of a soul dead in sins ! Xor (k;.'s
it at fill reconcile his doctrine to common sense to distinguish, as he does,
between the accom]>lishiii,u' of the ri^uenoratiug' chan'TC and the clianue acc(mi-
plished. "\\'it>ius, and every divine, w ill, no doubt, allow this distinction, but
not to the efl'tct which our friend intends, ^\'llat tlmu.di our brotlur admits
that //t believing the soul is renewed .' yet .still the faith isdisliuetlyni.iiiitained
by him to be the cause in order of nature prior to any renewal ; and, as the soul
cannot be both ikad and aU\e spiritually at once ; .and as cause aiul elTect
are not the same, the faith ^h: 8. c, intends for is inde d in its act. and while
jietinL,', the operation of a dead soul ; and so a i.IkhJ fulth ! Such is the fair re-
sult, logically, of his premises — the result lioth of his m"ta])hysieal and theo-
logical views— however much, we believe, he Kiay deprecate the result !

ESSSSZScii

APPENDIX C.

■105

faith is
ays, the
resented
)nc ; l)ut

all? Is
— where
, and in
:e arrive
How the

by him,

^Ir. S's.
if justice,
i-ate with
ose good
ted with
in these
persuade

may well
own doc-
15, l'!,_:5t3,
soul quick-
not far to
II y I'f those
dui'stiiod as
leed (luiok-
lis earliest
with it ill
whieh snp-
veiiient as
efnsos the
Nor (k/"'
he does,
ii;4e acconi-
uction, but
u'l' admits
iiL.'iiitained
.as tht'soid
and ell'et't
. and while
the fair re-
il and tlieo-
sultl

hivii, tlian in tlie desire to confute him. I had lioped he Avould
have fallen from his appi^al l)eforc it came up to this C(yurt. and
that we sliould have come to one. lint I am nccssitated to
say, with tliis statement hci'oni me, that it is most unsatisfac-
tory, and that our brother's (h'fcctive view of the Holy .S[)int's
operation is palpalily 1>rought out. lie says, " 1 believe that
in no case is the faith of any individual self-originated, l)ut that
it is wholly attributable to the [personal agency of the S[)irit of
God, and to that extent, therefore, is every converted man a
subject of divine iniluenci^ before l)elieving; but 1 do not l)e-
lieve that the elfect of this previous inlluence (i.e. antecedently
to actual faith) amounts to what is ordinarily understood, and
in Scripture spoken of, as regeneration, or the new birth, whieh
is expressly ascribed to faith as its instrumental cause, or to
the truth received by faith. — (CJal. iii. 2G ; 1 Peter i. 23 ; James
i. 18.)" And Mr. S. adds a note as to his sense of the word
"regeneration." He says, "he understands by it the change
liroducid in a sinner, in virtue of which he is a new creature.
Of this change (he continues) the tS}>irit is the author or efficient
cause the word, or the truth contained in the word, is, strictly
speaking", the instrumental cause, and faith is the means through
which it oi»erates. He would sa}', therefore^, that tlie Spirit re-
generates l)y the Avord fhrough faith." 1 submit, then, if, not-
withstanding the apparent recognition of the Spirit's operation,
ill distinction from the objective presentation of the truth,
''lere be anything conceded hen; at all which is }iertineiit to the
r I' question. If our friend is allowed to assume his own mean-
'tv, of regeneration, and to hold it eipiivalent to sanctification, or
Jie full development of s})iritual life, or the active exercise of
g.\,L'e, we might with safety adopt most of his "note ;" l)ut it
i; evident that under the " new creature " he includes all life,
even the most initial ; and that in his exposition under head
.second, he carefully guards agaiust the admission that faith is
included at all in " the regenerating infhu'uce" which the Spirit
puts forth. How, then, it is natural to ask, is the Spirit at all
concerned in the production of laith, — what is the inlluence He

•r.

406

APPENDIX a

W I

r si^

\ I

exerts distinct from tlic application of the word I Here he is
silent, or rather he contends that there is no influence at all
that is eflectual or saving ; laitli is with him prior to the re-
generation in any one stage or part or degree of it. It is not
regeneration, it is v.diat must be done or exercised as the means
of it ; for it is an act, h(> tells us, an act of the soul, not a
capacity, not a spiritual thing as (imauating from the Holy
Ghost directly. Let him hut admit this last, and wa care not
so much ahout the word "life ;" Liit let us not foigetthat My. S.
holds the capacity for heliexing to he innate in man. What,
then, is this agency of the Spirit I what is it distinct from the
objective truth I \ from such common grace as the uncon-
verted and hypocij '\]oy, but resist withal, and alnde iu
their alienation from l I ; ui', turning from the AA'a} of right
eousness, become v/orse than before ? N(.^\v, if this be all that
our friend admits, it is clear that, though he may denominate
the Spirit the author or ellicient cause of regtnicration, he in no
relevant sense ov.us Him the efficient cause of faith. Xay, the
Avord itself being, according to him, the means of regeneration
only through faith, — a f.dth of which tlie sinner possesst!S the
capacity, — Sir, I see no more to be admitt(Ml thus, than the
grossest Pelagian would admit, — that the Spirit, as inditing
the Scriptures, is in some way the cause, by His personal agency,
of taith. AVho ever denied this 1 Pclagius did not ! Cadestius
did not ! . Arnunius did not ! Episcopius did not ! '^ Objective
grace, they allowed, — some of them, more distinctly far than
the present opponent does here, admitted a certain internal
suasion or illumination ; Avhich still was not invincildy effectual,
and in short depended for its certainty on the will and power
of the creature. It implied no huch (pnckening as our stand-
ards recognise as necessary to the subjecting of the will to God ;

* See works of AuL,aistiTiP, vols. v. and x. pa^siin — esiwjcially lib. i. de
gratia, ccnitra Pclat,'. at V:\Aetit. ALso articles of Syn. of Dort a'^ainst the
IleiiKiiistrants, '"in rejeotionu errorxmi, Thesis vi. (contra Kiii-O'ipimn), &c."'
3)r. ^^'i]lis wouM earnestly reeonmu'nd to tlios(.' wlio ha\e access to the
writings of ]•'. 'i'nrretin, the large and truly vahuil.ile chapter, "de Voca-
tione et Fide," vol. ii., Geneva edition.

KtrHa

AVPEXDIX C.

407

no cortain, cfficficioiis, intorDa] -raco. actinrr dircctlv on tho
•state of tJie sou] itself; no li-lit of lif,.. Oh, sir, what is all
other light without this ? What is it to a soul carnal. (Narthly,
fl<n'ilish ? A\ hat are all ohjective api.liances noon a will which
IS by Its very nature now, opposnl to (lo.l, drad in sin ? Let
that ohjective light be clear as it n.av, let moral suasion be
brought to bear with tlie utmost pou-er that can be conceived
separate from a vivifying operation-nav, sir, to speak witl!
reverence, suj>pose such a soul l,roughi i)ito the verv midst of
the c.'lestial glory, translated to where it mi-ht sre ihe fb,ce of
Umst, and of Cod in Jlim, in the very light of heaven— still
that heart remaining unchanged,— that internal subjective
aversion,-tliat reigning enmity,-unbrolccn,-I should expect
no more from tins mere contact of the dead soul with the glory
of God, than I sliould exp.^ct from the rays of tln^ meridian sun
playmg around the eyeballs of the man born blind ! The light
may shine in darkness, but the darkness coraprehendcth it r'ot
It IS not enough that our darkness be l)rought into contact with
the light, for what fellowship have thev 1 ^' \V(, ourselves must
become light in the Lord !

_ The speaker cited a passage from Luther, and a ouota-
tion from one whom he might term the historian of Luther,
Avhose M'ords had only the other evening deli-hted, as his
presence had adorned, the Asseujldy.— Pelagianism was ac-
counted by Luther one of the pillars of the antichristian system
%yhich he-applied hirascdf to subvert. He saw in it the exalta-
tion of the hinnan will to the derogation of that grace whi^h
was all in all,— and so we find him no less earnest hi opposin-
^' will-works " tlian self-righteousness. - They say that nature
IS corrupt, Inst the qualities of nature, nr.twithstamling, are
sound and uncorrupt. whidi also they attribute even^unto
devils. Upon this ground they reason after th^s manner : if
the natural qualities of man be sound and uncorrupt, then is
his understanding and his will sound and uncorrupt! and so
consequeiitly, all other qualities of nature ar- pure and perfect
111 him. To know these things it is necessary for you, that ye

?li|

:>l

■lOS

APPEXDIX C.

\'A Ji.

i I

I .

ill,

I ' 1

l^t \i

may I10I1I the sincerity of tlif ddctrino nl' faitli. Wlicro tlicy
say. Ilii'ii. tiiat tin' natural (|Ualiti(.'.s n|' man aiv smuihI and un
cornipr. and tlicreot' do infer tliat a man is able (tf himself to
fulfd tli<' law, and to love (!od ^vi[ll all liis heart, applying;
these thiii!.rs to the spiritual kin^'dom, I ihu}' llie eiiuse(|Uenee."
"And here (cojitiinies Luther, <»n (iaiatians. I'jiap. ii. and iii.), I
make a distinction hetweeu tlu.' natiiral and the spiritual (|uali-
ties, Avhich thev confound and miuLile touctliei' : and I sav that
the s[)iritual (inaliti<'s are lu^t souml, hut corrupt, yea, utterly
»inonched throiiL;'h sin hotli in man and devil ; so that thei'e is
ill them nothiiiL;" else hut a corrupt understanding', and a will
contimially strivin,^' a.cninst the will of (Jod, which <'an thridc
nothiiiL;" else hnt what is ac;ainst (!o(l. "Notwithstandinii', I
grant that the natui'al ([Ualities are iincoriaipt. 15ut A\hat
(pialitic's are they ( That a man di'owned in sin and iiuquit}',
and a houd-slavc; of Satan, hath will, rea.-ou. and ]io',ver, iiot-
\vitlistandin,u', to exeiaite tlu' ollice o|' a nia,L;i.-trate, t(» uovci'u a
family, to guide a ship, to huild a house, and to do such other
things as -ire suhject unto man. for these thing's ai'e iiol taken
from liiin. We do not, then, deny hut that thc.>e s ntences
are true in tlie coi'[ioi'al kingdom ; hut if ye wi'cst thrm to thi;
si>iritu;d kingdom, I utterly deny them; for therr. as I s:ud,
we are clean o^■erwhel•Med and ilro-wned in sin. \\diatsoc\-i'r
i.s in our ^\'ill is evil, whatsoevei- is in our umler.-tanding is
error; wherefore, in s[iiritual matters man hath nothing hut
darkncN-;, error, ignorance, malice, and ]u'r\"ersi'ne.-^s, hotli of
will and understanding. How, then, shall he worlc ^vell, fullil
the law, and love (iod?'" I^y a corresponding statement lic'
meets the ohjcrtion as to the responsihijity of the creature,
and ilenies that the commands ot' (h>d iiuist nece.-sarily he in
exact adaptation to tlie powers of the sinner, as now utterly
de])raved ; hut I nee(l not say that he luilds forth tli(> rich pro-
vision of the gospel in the regenerating grace, A\hicli imparts
fresh ]>owrrs, through a spiritual haiitism into Christ. Xor
need we he at a loss to see wh.at estimate he foi'ius of a true
faith : — " Faith in Christ, and not th(3 law (he says), maketh

HMK .-janjw.w . ., .*v3!ri^BHH!flK;

APPEXDIX r

•11)0

!"^'';' '■'"''''■'■'• "'^''"l-" ^•ntwl.il,.n.ntra>tin,-taitl, will, t!
'aw. I,., isso i,tr lr,,m ivi„v.,.i,ti„;^ |,itl, i,, ii. ;,.-t ..r .Anvi.
as pnn, to ,v;,vn,T;,ilo„, il.at h. a-M.--- |;,..i,Irs that ll.,.y
;y"^^"''' ''^'l'^''''''! ">■" rr^rurrau.] :uu] n-u,.uv,l hvl!,. ilnlv
:''"f /" 7 '"'^'vrnly ii^l,t,.M„.,„.s. an,l tn rinwd lif,.. th,.,
m.tl. u. thrmaIsoa,.,.u-Ii,I„, a,„l a nm- lla,,,,. ; tlu,v ,■!.• in
tlu'iu nrwan.l i,„ly ali;.rtinns as thrf.arnf C.mI. tn,r iait].
'^':; .'^^'"''''^ '-p<'. Av. TIht,. l..^in,n.t!, ii, (|„.,a al-o a n.w
^v'H. J)i-. M,.,!,. irA.)]>i^n.v^ 'lUuUu^ a ,H,ui,,n of i.„tl:,.,'.
nmrfy-nm. pn.jM.Mtio„s a^ain:4 i\-la,^ia,nM:i ,.„!„,. uf whirl,
t'>as,„„!a.. Hi;.,t as al,ov,.. Dr. Willi, .va.l ,. l,a,. Wit h ..vat"
<ii>c..n„n,,,r a, .a plnlnsMpliy, ,v,nark..,l- - - Tl,,. iM;,nn^ti,,.,
attack..,! hr>t mtin,, Ji.„„ th,.,, >„p,.,..Liiiun. k ,u.„rlai,„..i
^^l,at wr,v Co.ls ).i,,n,-itiv..s 1m.i,„v it piin,,,! niK ti.r .x-aT-
cnc-.s that ],aa .],n,„^ lro„, ,na„. S.uw nf th. .chool.u.n
^Kcl, a< lN.Iag„|s a„a(,tl.,T .hu-tms, ha^l ta,iL;l,l t hat ,„a,. hu-:-
«-ss.s l.lH.rtynr hi,n,M.lf, ur ih, rai^antv of h.vi,,.- il..[ ar,l
<-n,^^„o,l: th,>lih,.My L,iih..r .h.ii.a. ,.,ilKTan:^. h. wn„l,l
•M)nv..i,anuritJ,„t, unthr r.„t,v.,yj,.va„.. I,, na.itnl lu
ol'tau, ,Mor hi,,,. Th. cnt.st, ih..,,, i>, this „vat ..u.-ti,.. is

""^' ••'■- '•- r,.!,i,a,,„Iy >;,i,l. hrtWrli Irrcln,,, a„,I hn„(h, it is

>ytuv.a, l,v.,h)in (.aai,,;.- „.,„a man, an.l !,■.,., 1mi, .,,„„„.■' iVu,.

''• '•l^'la;.iai,i-:,„ at m,„v r.a-niptr,! .s.aiu.l ,h., i,i,„. an. I

-tivni;th,.„r.l th.. hha^arrjiy: with th. ^a,n.• h;:;i.l u huTMii!

11 It

«"1'ivsM.,( m.a.v,t ,.valt>,l the rhiiirh; Iw,. ^..a,-.. it i- C.,,] -^
an.l thr rh„,vl,. it is n,an;~-n.) s.on.r was ^alvatinn tak.ai
•"'^^'/^ ^'"' I'aiHl.rCM.l than it i.!! int,. th;tt ..i'th.. i„i,.,ts'-

Pity ir at thi> tin,. ..,.;, ,,s sh-aihl h. jwIvmI uhi.li -.l|.ih..n
\'"'^'""^"' '""■ I""f"in„.d<ln,.t,.in.. i;ir.i,al.i,.n,|.nilv..rth;<
th. .ll...ts w.iv ;,T.atly tu 1,. Ian,.nt.,l. w.- . t h. <!,;, t rin. .i'
liinnan .Milhoi.n.y t,, ,ul.v it^.H' um uiti, ..„,• a.hlr.^M.s to tl
■"'"'""'■ ^'"■"- Jl i^''alri,lat.a tu ,h,.,av. a„,-l , ,i-.!,,„l th..
'!^""''''" ''"■ ^''" •■^''■•-■^: i" t'-' a.h,|.!i,„ hv ,„,,• h.a,..,su
.hght vi.u-sof hiiih, an.l ..i' r, i.,.ntan.... an.l ..f ,....n.,.ati,.n
its..lf : Icann.it la, I anti,.i),ai. that t!,.- i,.,„i,,..u^ in!ln..n.-

* ji;sf..,y,.f/i, n<j.,n,>'iiio„, v.. 1. 1.

.41

I'.

(if

' 'rj

■ •!

I \if>l

lil

( I I i.

,' • I

.<u ! i

h?^

/ ■■ i

', 1 ■ i

.U'J'KXI'/X ('.

■') t!i.' (Ic'-ti'iii.' \'. ill Im- ,",ii]i!'rfi.it(;il liy llii.- .\.-.M'iiil)]\', .'ii;*i
■■;'];«;itr('I \,y i'v i;;M;:iiii(ii!-, ;i]iiii'ov;i1 nf the liiiilinus ..t' tlii-
i 'ri'-l>;, Ici'V. Sir. it i-; nf ijii- \-.>i'y csx'Uri' d' tin' u'".'!'''!. thi'
. I'ti'!.' v.c c.inlrDiI I'iir. It i-< rh'' oul (<:' :'M il:r iii'nvi-i'iii< (if
'li;;l: i:!. I'io'.is r-cl:ii;ir Id c.xnli (;.i,l niult') lniiiil'li' lii;i!i ! \l
■ .il'L- i:s ri.iili r,s V, !in j;:-(i''!:i!;ii t!i( miv--;:i'ji' i)i\L,l';;iT -- lint I'l
■;'! I'M l!iC ;•. -Umiitii:!! oi' .-.!!;iNi(l cy, luit In '.[ilr-.-llr-.-; ill (lie

I f. ;',t!ir'' -dl' ;..iiilt ;\]\<\ ]\.i-<vy in I'li' -iiiiiii'I W'f liiav not

'I'lVc- tV';!:! th" jiiiVc;- (■[' l.;;;;i ; li',; We lli;iy llfjiC fliilu t.ll('.

]'"'.\'i'i' I'l" ' ' ■(!. \',';' s; .••I'c to t!ic i!'Mil ; I'lii Wf s]ic;i!< in ('.m'I'.s
;i;i;u:-. ;'!i.l v.,- l;. iii'Vi' tli.it ('<'•} \V"v]s<[]\ /:■■!!/ llis \V(ir«!. as
^\■■'!l ;-- '' ;/ i;. Aii'l •^■i \'::\\ t!:"ii. IVmu a;jri'''In;^- wiili <>i;r
;'[■!• .111. t^at i'. i.-- ip'i'i <-;!iy. isi nfili'i' to :■<■{ \vi !.• ihc u'li-pt'l iluiii",

!ii lllilirc 1 l-r (li.,'':l'ili,' (.;■ !;lilii;iii ! 1 1; j n .; , 'liry. 1 lM'!i<'\-,' We al'C

:'irn nil 1 1 u' \'i I'y ::r"iii!i].- - \'/f widil t!ir J II -t ni!:ii 'I il wliich (iinl
•ii'i.-! luiiiniu.-. t" ]•.•;; -1'. t'l i(;;ii-lNi';i. to rraii-l'-'i-!,i llii' -iiiii'')'.—
u'lu'ii \vr [iriM.'.ii!!! (Ii'il",- .-ii\-r "i-n liuiits. ;!;i'l man's inu'
•ir.-. li ;;-■ AV:>!i a- ".'."( ;'';in —. i ,:ily wi-!; \\<' wniiM .-'lulytii"
{>a--:i,u'' to V, liicii !;!■ I'.'.'i ri-cil, Mi't'.c \i-ioii (.I'tin- uvy l.oncs, in
>\< I'l'a! ('i'; i'.''i;. \\ " iji!'.-t j'ii; 'ai.u l!;'' -iiiiiir'- ]U!\il.;_'', — v/r
;.:'i'. .- I'ir il;;*y I'l' lii'li"\ iir,- : li '. \vr \i::\y wu . ;,.;.!' )■ tin' mis
'i.a]:rii 11' ii nil d' rcrnj.iinriiilim.;- nii!- mt s-a;-i' t^ l!'' "" v'i -ilim ul
mail.'' ! ■■til" '• my.-t<ry nf ( Idil,'' r.-ir cuiir'.;;!!.! I'lr w.iira.Mt
'<[' I'ailli. itli il.'' '■ajMi'ily ni l-iitli ; nr ilrt rai-t tVi'iutl'i' :;:liiiT
■■'; '■'• 'i\ til'- Sjiirit. wlio Worlcrt !i in i:-; Imlli 1i> '.vil! a;; 1 [■> do,
any mm''- tlian iVoH! ili.' '.Joi'y oC Him who i-; t!a' only Mnli-
atr.r.-^--- th •. v.av, tlir t-ii'.li. ami tli" litV-."

r-i

JPI

' (

f.ulu I!,pn/i i[f I'nrlr'. ,y.' J /'.-■■..■ j-j,.,; ^ Jn ,^ >i>' r J IS. \<iP).

F'V. Willi--, in a :-]icrcli » f (■on>iiL ;a1)!r l.'ii_;;i. \-iiiiii.:;itnl tlie
•■^I'litimiaits .■ r the ( 'onimiit'T. lie iii-l not lliiiilc lluit a.iiy
Ii'iiu'tliiiii'ij (ii-imia.lioii (111 the jioiiits 1 rtv/crn tlii'iii aii.l tlicir
•,•(> jiT'c-bytcr \' as strirtly raljcil \\,r: Isiit . r.ii iloiilit. it x/a-^ of iiii-
[loriamH'. ami only fair, thai a.; on tlu' om- ha.iiil no cxai:-'.-. rateil

ii "

lUiv, ;iii*i
;.s ,,t' the

).-'|.rl, thi'
vi-i'i||< di'

■ — lint I'l
■s ill llic

v.iay not
I'lithi llic.
in ( ■u>r.s
Word. ;i.s
\v\\\\ OIU'
-pi.'l doDi',
I' \vv lire
iiii'li ( !im1
siniii'i',— -
in's ii'iii'
■ nidy til-
i-uu'.-, ill

(III' mis
'i -li'iiii 111

• V.-;iM-;;nt
]]>' '.■\nvy

i\\ to (111,

t!\' :-ic(li-

.ati'.l tlic
llMt ;'ny
!i;.| their
,is ( if iiii-
-■'.-'■ rat < '1 1

■.l/'I'AWl'IX r. iji

:^''^';''"'"' "'■ ^''-' '•'■''"'^ iM'l'm-d ,,, th,. ioriii;;.- ■'■ H,,;-

7"""^'"''^'"' '''"'•'••■""• ^!i-^'M i-...t nirtii in;,.;;';!,!- ..,-

■'■" ''''■•■t "' t!n. ;MV:ninvx ..vn n,,u- ,-,,,,• inJi, 1^/ \lv S,.,,.'

'■':"■''■'•'■■'■•''• !-Hl.. (IT, \Ml!i.,,....llll.nl I„r ;^1 !i:;t .'„.:,
''"''"^-- •^■'''^^" '■^"'''"'i'' Ih' Ui Iinl i,. :,I!..,V .-1 vvl,,,.,
iv>{H.c!al,I(. -liis I,.. ,,||!,- v.i 1„.,[ !,, s.- ,!;■■■, i.-l ^-'i, 1, •■ ,

^'!'*"'' ^" ''■'' -'•■^''■" ""i^" v.-i-i I -!.:.! ;:, iM.vin .v|'i,,nV
'":"■; ^" '''=^ ^^"^■' -'■V'! I- r-ni;r,n ::.■ in. .n ■ .;.,:, i!,, r.

;"""■' '"^^' '- '"'i-v-ii „n ,h.,t ..r -dn... tlK. 1„. M. :.;.,! t.

';•';■" '^^';^^''.v..r(; .i ino,.. jH.ri;..tl> : huiI uir,} v..,,,!.] |,..h,
'' ••' ^'"ii'i <--iitnl.ni- toovirirati, !;!:;, fnu,! il,.. ,;,;-ii.,.., ;.,.,,
:'""■'-'''■'■ ^•''''^i='-'^''-n''"l. !!>• v,,,„l,lat i.i.s. i-.iV'i.,- Kip.

^:,'''"'""^' '-'^^T'''-!!. i'lT'-l-'lin .!n>ti!i.ai;.., of \:\\ vl-v. ^

iii" <,!!i-llon rM,!,vnin! ..piiit;i;,| Hf;., ;,„,[ v,|,i"I.,M. i;

''"•■'• '!! ^!"' -'iil luvcr,l,a,,ri;.||ouv,I tln^ vsvvl:.- nr r.,-!
ii'i'l l">'n a;^-inni.l. that In-a!;^.. it i, sii.l ihat - I
''"'■'*"' ''^i^i' J^'X an.l lir tliai hath m-r t!.. S,,, or (;,.,! I ■ ,1
""^ ^'''■'■^ tii,.iv:^„v thi' !,.........;,,„ an-i .■v,,vi... ..f iM;i, ,',. '

'"''"'"•'"'^'■"^^"^''1 t!.:i..au i:Uvh"<h.inn,in.t.-,i ii;, il.t'i.
iinistivnunilthrirhroth.TthaltlK-trnM ••hi'.-jj!.

' ' -'v ' ■ L

'1 Ian!:,

iia'

luIiiiitLc! '..■;, iiiMiv cuii.j.rvhi ii>i\v, a^ w-!! as

>!' iaa::".'

I nai'' 1

-rn.-;'

i'.'

n man'.- a jKiition (.;' .-Viij,; •;!.•, \', ,; . ,

n iiaoiiHii.'.' ^--

'" ;"' ^--"-^fi"" -I'M ...iip.ni.^-.,,, ..H na- ia,..Mn -pi,.,,;.,,,

'f''''/!'" ''"'' '■"-■''^^''^•.i''- ;h -d,aLii- v:m I.;,,,,--;. ,

^hr \vn.d,T..n,h-n:aationaiiil!;.r:W!Miv in.iiiiv,! ,i;„| .>■ , h,. ,,!.!
•-^••>"thi.p.H,-al ...M-, a.Mr. S. ua.,,! i ,;,, th^ C.anr.ht.l'

'';".l''-"';;''-'^^'''''it.il ^-- no , ,,;,., n.,, luiu-,.;, I.im a-;,! m...

'''"■^'"•'' '' = '• f''li"Wi.l .,;• i,n-,,h..l p,i.i, . n-apaai..;,,'.-'' • ■
tho h!i o;:;nyniri!!. uf th,. pi'iaiii-,., i,,iih w;,. an ■- -iti;.;'

^'"i'|> it... Cat 'h.. r,,l ipa.tiun r..n,;,. ,■.,,•,! taiti, ii^.-ir an-l il^

pr- i!a.ti.,n ; \' iaaji, !• its r;aavi,-,', it> ynv

not inip'y thrpaiaor li;. ahva,! v ]av^, n! - uh^V;

"■^^■^""^ ^'''■^"•^ oraMiai ,pn.kin,.,l hv 1 1:, ■ Spirit, aial ., .^t

•v-riRTatco, akhouali not y.t arrivad at tla; lu!! dovolopi., io

!'!■,

<ar;ii -; f\.i!a: ... ,!i,;
•I'lv I'l-'- 111 uh^th i' it va, .a-

( !

1 li

.tri'KXinx r.

■ A

ii ' !

I t

IN!

} j

1'! !', ;

r.,\ I

I ;. ■.: '

lii

fl it

'if th' -;.;■.;: :.;• jriti'.iv. In tlir ]i;i-^;]"'' ivfri'r.'il to. mnl all
■'i''.i ]■ ■■.■-. ']. y n:!il.".>tnuil sin-h ;i lull ii(Vi'Iii|iiin'iit uf lil'f
'"'' :ni-i:.^ 1. .1- '■ .:i-''MUfiit nil laitli, Imt >n as that tln' lu'w
''i!;'i \''i- !;• * '!•■;,!'■!. ]>\-[ ratlur |iri'-U|i]iii~c(l as aiitfi'iipi' to
i'.iit!' I.. ']., .':-i. •:-.•■! at all. It is triic, tlir A]in-tl<' .I.^Jin say.-,
■■ '1 li' - ■ .•'-■• \. ':.:'.■ ]\ tiiat vi- Tiii-lit li''iic\-i' tliat .If-n- is the
ri'i;--. * . S..:i i,[ (;,,.| ; a;iil that, lirjirviii'^-, \r li:i;iht liavi'
111'- :' ;'■•.' I,.'- :: .}i\'-." (.l-iliii NX. ;;i.) I'.ut (1im-~ not till' .-aiiic
aji'-'.'.'-. :: : .:.a"* []>,■ .-aui-- wnrils. cl-rw hi'i'i/ aiMi'fss bdicvcrs
il -'"'.n •.-. 1 ".J — '.'.■liiis.- >].iiaiiial lifr ]ir (iwii- a> alrca<ly
' x;-i::i_- .1? ■> ..i:.!!:!'' -fr.l .' •• Thr-i- t!iiii;,rs havi' I written nntn
V' :i ;'. ". '•• . ■%•■ ■.'! tla' name nf the Son nf (i'i'\l : fi'ial ye may
'-If''-''' '.'. * \-- ] :i\v <TL-!iia,l iit'f. anil that ye may ln'lirxc on the
! Ml;. -■;'• ■• > :i .'i' i i.iil : ■" ]i!'ii\inu' that hi' i-' foncriaii'il with
:.':irmr.:_ •.!. :•,-. liarahlr rMniifctiiMi 1m>i\\i'C|| laitii am! lii'i',
• ■'1^ u ■: V •■ :.'i-.> '■'■■h'ni-y nf faith tn all lil'r. Xay. nnr any-
\\!i : i" > ■'.'•'■•:ri- i~ fa'tli un thr Smi n|' (iud mm'i' cmiihati
lai'y : - ;■ ' '_ , imnly a I'l'fvinns (jiiickt'iiin'j; inllnimci' "a
1" Hij ' ::. •: <I"!."— Hian in tin' I'jii-tlc .Mi: S. lia- apjirah'il
t". I !■•■.■ - _! 'l that tli''ir fi icnil so iinc'inivm'ally ailmittcd
th'' ;:''■•--:•/ ■•:' :!..• Dacr (>{' the llnly Spii'lt rv^w tn the
j.i'i'ii'' .i ■.'. > :" t';:'!i. ill- liujieil that he wonhl -/'e that, this
iv:,!;\- 1 . :: 1 l.!!;! ti> ailtiiit tni'thri' the iiuint in haml- that
failJi V. - -:..- j.-mi i.\' [\ >i.ii'itiial life- luit the in-tinnieiital
ean- ■>'':'.• initial Jil'e. as h ^ seemed to Imlil. lMit tlie .•■ymjjtcm
a:;.i iv:\ ■•:' -'a-'i lit'.', a- well a-^ the means of iilterinr lil'i-. it
wa- I ' ti:, ;:!,.' 'ii-:im-!io!i. In' conhl as.-ni'e him. Vm it was a
ilifi'i' :/ :hi:.'.' to a.'hnit that faith wa.> tip' ^uei'm of .-jiiiatnal
lif. . ,\- '■ e.'iin-- to it. aial to admit it-<'!f to he a .spiritual .ueian,
II.. i„ _:j.- 1 Li- trj.-n.l to oh-ciAe that in the one case it wa.s a
hnn.an ii.i!:_ ar't-r all, a nalnral ]iiinei|)!e— tlmnuh divinely
iia;i. !i I :■■ .-xiT'-i-' — a ih'ad taith ; and did not the >^eiii)tnres
-'.'.. ; '•■ I; ']■ .v[ f.dti!. and warn a;j;a!nst it '. In the other ease
it }u'li .' I '.'. ■■ '.'•-un !'"i-?iiation of the new man — it was a s])iri-
ti'.d :"..";!._'— :.i.: only ilixinrly ini]ielled. Imt lieavc-n-prodneed.
Th.-ii- bi'.t'a-r iiii.'hr sa.\-. it' he j-lea-ed. tli.at thi.s was not life

irL^_iC "z.

• lITlLXhlX r.

ii:;

), ami all

■lit of lii;'

till' Ili'W

itciiui' to
olm say.-<,
11- is the
ulit Iiavi'
tlic same
])(lic\cr-,
s ali'cady
tlcii unto
! ye may

Vr <ill till'
■IK'l] witli
am! lil'i',

imr ;i!iy.

cmjilia'a^
■nn' " a
apiicalcil
a<linitli'(l
n to the
that this
nil- that
niinfiiial
syiiijitoiii
•hi^. It
' it was a

s]ii]'itiia]
lal ,ui'rni.
• it ^\•as a

divinely
ri'i]itnrcs
tluT casr
IS a spiri-
)ro(lm'i'(].
s Jlot lil'r.

ni thr fiill^ >rn.~a. ..f tlm .Ir.iaration. •• II,. ih,i hath l\.r S-n
iiath lilr:" hut tlir conimii !,■,■ mn-t in>i^i that ^imh a tlrchua-
tioii h^l't the inijionaiit i|ii,..iiuM nniM,ir|i,-,h What, ihi, \\,\[\i^
tli!> / . /■;„;/ i,r n';in'ii,f ,,( thr S.m of (;,„! \va.> .' ami it v,m- ; .

1!" pill-po-,. to .|Unt.. what ap|:lir,l to ihr ill;,.,;,,,. !;f,,_ t,,',,.j,.
>-'i.HH..xiM.nrn.'.'(,r lii;.; ,„• to /;///. alvatin,, ; i;, ,hlr:i,.iMin'-
rhr-im-tion hrloiv ihm,. which con.vtnr,! th^ initial lii... h
^-> n'>t ahout n wor,l t|„.v nimm.hMJ. Th.\- rai, -t ,„,t >o
imiMi for th.ifco-iuT-hytrr.lrnyiii- ihr j.iopri, 'tv of ih,- v.-..r(l-
if h- a.lmitte.l that laith wa- it-Mf a iivliiL:-. spiritual p!;..,.;,

hir.

Whi.li ]„. (I),, Willis) rollM not XT to hr ]vrnMr;:ai.l,. wi"!!
]:is t!;.',,iy ahollt tlir •• t'a.rlil! ics '' of the Him. r.

And h.-;v lu. hf;-,.,l to add. that thur |-,;,.„d .: ■■,]ii .,,..-
founded thiu-s that dilf.T when he >aid that

til', views of liis hi'clhivn. .^(i anal i^ivadi.

III!! railier. it -eem.-i!

•■'ordin.-- to the
( i,r,l-

1: :- iii-
'ii:;y. [i
il -e ti.at th.'

hrief f.,Mu„!a. •■Ilelievcand Ii\e"'

in- to a veiy ditferent ton,, -da, • lave (d-t, and tlau 1 ,die\

Theiv wa> hel-e the -eiaoU. mistake of e,,:, rounding- (i,e piore.-

h.'tv-eeu ( ;od a.nd the .Huiier, with the unler ,,!■ dntv a- h. 'weea
til.- mini-terof the -o-p,.] aial th.. /uiuw. The pna he,- ,„,.,!„
Hot to depart frum the .M-.h'i- ofaddiv-s ivlei r.-I t.
d.uty to char-e men, .q,,,,! tl,,.;,. ,p,ty ..,,,] „ .j,,,,
'•Indii-veaml li\e.'' W-M with td-d it i~'noi the je-
ol-.h'l' of ..peratioii is, ' live and I.eheN'e '..-- ti;at is. i;i <!:,. „ |;,,
'■xplaim-d of iidtial lii'e. And to that extei,; i].,. j.r.-.eh,..
iuay tell of a lif,-— yea. in it. lit propo;ti,,u ,„,J,t i .ie.j-t ,,.',

It as iM.-eji^in^ to a full .'vl,i!,iti.ai of i!,e ; ;■ .■umii'> ei., ■.,!,, ■-

a-ena_.nt.. a^ wel! as a full .■onvi.tion .if hi iii,p,,:ei;,-v- iniM.
I say, tell of a lit\' ny a ipiiekenin- inhn. nee pmv'd- d ii, t!;,.
<-uv.-naI,t to .-nahie to the .-v.ieiM. of (.iiil, il.-lp stiji rli,.
.Jtder ..f Cud'- .•ii:..;tiia! op,.i'ati!,n do:-. e,,t f,,,.!,;,] t!.e i;, ,

to ileal with lliail upon hi^ IV. po||-ii,:ii!',- a- \/elf

pfivih-L.'. and to - -y, If ]i,.\-e and live.

TIdsl, :•„,,.!. t Pi,,, loh.okUi.u-paideularlva' Mi. S.V J.,, ;,,
-f ••th..|a.:iiit'.-" -the f.eultie. i!.:i JKadi'-s-. t,.l.. I ■.,-.-„';''
i»y tlm .inn...!- Iw huowiu- iadi.-vin-. ami r, .'.ivii- -diit-al

i ■'■<■.

411

APPKXDIX C.

\ V- 1

ii(

! !

r.u

'•!

F >i

!'-• t

fhiiii'' : f«.r. !ft it lio nniicniliiTcd, tli;it was tln^ r|iio>tioii tlicy
'.vt-ic ( .n'.<-nu'<l uitli ;it iuisciit. If it wr>rc only im-aiit to bi'
aliini;i'il that tin- siiuiiT may still bi* .'uMi'osscil a^ a rational
bi-i?!','. though spiritually (h'a<l — that lie ha-; niitlcrstamlin;:,
cMii-ii- i;ri'. will, to distinguish hiiu \'r<>\i\ irrational hfings:
• his ir; jiilmitt'-'l ; lu- has eyes to sec, ami •nrs to heir. l>ut
tin- ;ii!irn:atio!i tliat tho 'lead sinner possesses taeulties .suiliciiiit
i". helirviuL' unto salvation, means either this — \vhi<'h is noth-
in-i to the purju-.se ; or it means- -what is serious error, and
Avha*. a< sucli. h..- would alTectionately i:nard his friend against
— that th'- .-inner |»o.-.-«es.ses, in his di pr-iAed >tate, a power of
■piritual ajipifhen-inn. a capacity of wiJlin':' and chon>inu,' good.
l:ut is thi> a .-piiitu"! arcount of iallen n;aii '. Does not the
>j'iiit o\' in-jiirat'on de lare th:'.t. "the ii'ifnnil man i-eeeiveth
not t.ii- things (.f the Spirit ol' (lod: for they are fooli.-lmess
antu liim : neith>-r ea;; he know them, herause tliey are spirit-
'lally di«'.ein'd "I lie begged ]\lr. S. to mark the utter
irr- (•>in( ilabh-i '-ss ef .>neh a grave statement with his dilinition
of tile <a[)a<.iti''s nf "Isr .-inner. Theii' friend .-honld remember
that the <jUe-.tion v.ms net al>ont a simple assent, a mere act ol'
till- niid«-r.-tandirig aV»out an artiele of reve;d,e(l ti'uth. A cer-
tain a-.-'-nt to that truth Mas \^ithin the reacli of the inireiiowed
-inner, ^\'hy. the d- vils believe and trend)le ! i)ut though
thi.-. .-^-sent was a p.irt of true faith, and sueli as<iMit. by it.self
<on.-;,hT. 1. miglit 1>" identiiit.'il (metaphysically) with assent to
tesriniony in any oth.r ca.se, vet that Avas not a full aiouunt of
the I'aitli unto .sJv.itiiMi. \\ hat they (th(^ (,'nnnuittee) ailirmed
L.» be b'',-..nd tlie coinjietency of the sinner was. a belief of
(bid's ti -timony ar:d ]n'omise, im]>]ying a spiritual under-
-trLndhi'.' i-\' ir : a belief in Chri-t. implying an accejjtanco of
iiim as "itf.-red ir. the i,'os]n-l ; in slioit, a receiviii''' of the thinfrs
(■•'i th" Spirit of (lod. Xnw. to allirm a faculty or cajiacity of
sucli a kind as th.i- t(j belong to the (h']>raved sinn. v. to v.diat
el.-e .h.{j- it lead bnc t.) the Pelagian erior of the ."-uliicieney of
tile huiiiun will to cliuDse M'hat is spiritually good — the error
>'f ohl -,j flauMrattlv contended airainst bv the renowned

Ji'

wns§

mma

ApPEXDrx a

4 If)

:tion tliey
■ant to !)('

II rational
I'staiulini:,
1 lirin.LC'i:
lar. Vml

.snilicimt
li is iiiitli-
■rroi', and

III a.'^ainst
power of
ini;' _U'iiO(l.
s Dot the
r.'rrivetli
•oll.>l metis
111' .';i)irit-
hc utter
lelinition
i-niemlier
•re act ol'

A cer-
I relieved
: t]iou,!j;li
l>y itseir
issent to
count of
affirmed
Iielief of

Ullder-

tanco of
e tilings
'acity of
t(j what
ioncy of
le error
noAvneil

Au.unstine; or the s.^nii Pelagian error wliirl, fuljowed it
'•""•ded on a sui.i.o.e.l a-laptation bet-..,.,, the ol,)ective truth
". the word, or at all events eonunon grace, and'the sin.ier'.s
I'llHTent power.; which Still left unaeknuwle.l^e.l an internal
and suhjertive, and elfeetual intlnenee nf the Divine Spirit i
buch an ellretual operation <.„ the uill of man is asserted in
!""■ ';'^';1'''"^ Cateehism, in tl,e .Llhrnj,,,, of •' ..jreetual call-
iny : s^.owmg that, so lar as that received ami ;M,proved torn,
ot words IS concerned, there was a certain r.unral.ur acknow-
c.^cd as entering into the very process of the production of
iaith, ahhongh distinct fn.ni that thorough renewal which i^-
approiu^ately pla.ed in the an^uvr concerning] ''sanctification."
Dr. \ dl.s proceeded to say, that wlu.n the argument is of
•saving huth, It conc.Tn<Ml the f,ith that '• ivc.i'ves Christ"
an.lAvhich, as their opponent admitted, and 1... rejoieed h'e
adnntt..d, constituted apart at least of the l.,nd of union with
the .Saviour; th,. Spirit himself, or n,ri>t hv-'.. Spirit first
ain-ivhemlnig the .inner, ere the sinner can ai^prehend Clirist
Aou- was ,t strange to say, that when> the Spirit alreadv was
in ordu-foj.oih, there Ht\. was { Could their brother he ^eri.m^
1" l>l;^''nng the elfect of the Spirit's approa,"!-. to the soul-this
contact of Christ, '• the liie,'" '' the cpii.hening Spirit," with
he dead smner-to t]u> eileet of the contact of ,!„■ hand with
the taole-an in.-rt though living substance, with inanimate
matter, which could not be nor become other than pa-^ive ^
^Nay, Ls ,t anything m..re than we should expert, that ^uch a
preseme or approach of Christ should r,uieken, and that the
•soul thus quiekened, ...ud tuus only, .should be rendered active
m dosing with Christ/ Does not every tiguiative description
of iaith include this activity? and can tlere be a,-tion without
an agent? sjuritual receiving, resting, appropriating without
a spiritual habitu.le or faculty nuparte.l. proper to su.d. acts?
Iseither did he (I )r. W.) allow that th.. thing was made better bv
holding that the inability was only moral, not natural---
as It a nioral incapacity alone inferivd ivspousiljility. Tin's
distmction had been in various quarters indstcd on, but he

416

APPENDIX C.

I'll

licld it fallacious — in the senso, at least, and to the cfTcct with
which the <listinction was api»lied in this (|Uc:stion. They say
that it is in the will alone lies the incapacity ; but are we
sure of that t Are you prepared to allow, is our friend pre-
jiareii to hold, that no spiritual incapacity is found with man
hut an alienated will? And were it even so, 1 still ask, Is
that moral incapacity not luitural, in the sense essential to our
argument? How came man hy it? Was it hy the fall or
not? Is this alienation of will inln'rent in the fallen creature,
as such, or not? If it he, then you may call it moral, Ijut at
least it is natural-moral ; and the hyjjothesis which denies
man's responsibility, in so i'ar as he is held to V)e without
s})iritual })erception or power of faith, will carry you to deny
impute-d i^uilt, and the covenant of works altoi;('ther. Let us
not think that the settini;' forth of such a view of man's
spiritual disability i'urnishes the hearer of the gospel with an
excuse for unbeliyf, or prevents the amplest imfohling of the
many eiicoui-aging provisions of grace. On the contrary, it is
when we inade(juatyly estimate the real irapotency of the
sinnei', avo shall be on the most disadvantageous ground for
dealing wiih him. Ours is to bring the Avord nigh : but we
go in I'eliance on the S])irit of the Almighty, to act with it, as
well as l)y it ; and it is just when the helpless sinner most feefs
his helplessness, and lies low at the footstool of the sovereign
and the holy God — that hv, is in llie position nu).-t lik(>ly to
ap) reciate the rich and ample offei-s of nu'rcy. It is but mock-
ing tlu! sinner's misery, to tell him that hi; can Ix'lieve if he
Would, when the preacher knows, or ought to know, that the
will itself is in bondage. (Jan he will spii-itually >. No ; and
though he could, the will, as even a saini m1 apostle confesses,
might be present, and yet an impotency to perform remain.
It is ihe fortlufointr of the bu'ht of God ! — it is not oidy the
Word br(»ught nigh (that, indeed, as concerns the warrant and
rule of faith) : Itut the subjective manifestation of Christ is as
e.v;enti;'.l as the objective discovery of Him ; and this we nuist
testify in its titting ]iroportion. if we would seek t(» l)ring the

mmm

^■"iWii^,,:-^^

^^TS^!;

dPPEXDIX a

117

sinnor into tlie posilioii to which it is th<> vcrv ih;'>iL;n of tlio
gospel to Ijring hiin ; th:it in which he may most huniltly iind
griitef'iilly refer his salvation from lirst to last — wvn his very
exorcise of a roiewcd will, as well as th(! power that renovated
it — to frei; and ellieaeioiis grace.

From J'('/)iiii of I'reslnjkrij, Mail \^ )•').

Dr Willis entered into a full examination* of the opinions ot
Mr. Scott, lie was willing to gi\'e eredit to tiicir hrothcr for
ingonnousness, when he ex[)ressed ^o hold a eoulidene(> in the
views he had adoi)ti'd. But if he agreed with lum in attach-
ing im])ortanee to those views, it was that he saw tli<'ir injurious
bearing on the ])ure and free gosp(d, with which their brother
had sought to identify tlu'm, and because of the serious extent
to which they must be injurious ; for he n>r. Willis) agreed in
what the report rset forth of the relation which the point
immediately i)i question bore to other doctrines of the faith ;
in i'act, eri'or at this point stretched in its I'lVect over the whole
'domain of evangelical truth. Aceordiugly, in ivcdllecting
"what their reverend brother had said, he cared iint in which
uay ho took up the argument. He would at once expost; the
fallacy of his leading statement, that faith prerede(l all spiritual
life ; an(
and aruiUM

I then he Would glance at the several points involsed,
I on by hiiri — or tin; views set forth of faith, of thi'
.sinner's capacities, and of subjective grace.

He liad strongly ami repeatedly refenesl to passages of

>>criiituiv which unouefltiou

ably

conn

ected life with faith ; but

ho was utterly wrong in his oxegetical as well as his theological
scheme. It was ini]»ossible to reconcile h lipture language to
ids assumptions. It did not lollow tl.ai> faith did nol pre-
suppose life, because life in an imi)ortant sense folUtws it, The
whole <pU'stion was tal«'n for granted in his exposition of the
passages he referred to. None of us d- ny that I'aith is neces-

sary to the enjt»ynient of salv

;Tion. an(

1 is in order antecedent

•1 u

418

APPENDIX C.

to the possession of many of tlic blessings which spiritual life
compreiientls. ]5ut wc deny that it is antecedent to all life ;
or that life simply means " acceptance with God, and th(,' imago
of God," as their friend repeatedly asserted. Indeed, even upon
this (h.'fmition, they could demonstrate the groundlessness of
the inference that life does in no degree })recede the exercise
of faith. " Life," however, has a far more compreheuslvc meun-
ing in Scripture; it sometimes denotes the. state of acceptance
with God, and sometimes again the consciousness of l)eing in
that state ; sometimes the image of God, or the new nature ;
sometimes the development of that nature. Let us see how
the definition alleged wouhl stand with Kom. viii. lo — "For
if ye live after the fle.sh, ye shall die ; hut if ye, through th(>
►Spirit, do m(»rtify the deeds of the body, ye shall life.'" Is it
not plain that this last expression cannot be understood in the
sense of his exegesis? Will our friend say, that the life hero
promised as following on mortification of the body through tlu^
Spirit, means "acceptance with God or the image of (Jod" I —
and will h(> say that this life fnllovinfj on sanctiHcation does in
no degree presuppose life prior to sanctiticatiun \ Vet he may
as justly say this, as reason that life, when mentioned in a
similar connection with faith, or as co)ise(iui'nt upon faith, can
not stand with tlie supposition of Hie, in some degree of it,
being antecedent to I'ailh. Then, take another passage, one
quoted by himself: — why it refutes his own theory of inter-
pretation. I reh'r to John x\ii. .') — "This is life eternal,
that they might know Thee the oidy true God, and Jesus
Christ whom Tluni hast sent." Let it l)e remembcivd that the
theory alleged is, that life consists in acceptance wilh C!od and
th(> image ol (u»d ; and that, so understood, it altogether
follows faith — in no digree precedes it. W'c 11, their brother ad-
mitted that knowledge in this text is e(|uivaleiit to faith.
"What, I ask, then, is the image of God l Does it not consist
in part in knowledge? Are we iiot reneweil alter (Jod in
knowledge? llei-e, then, even on this circumscrilietl and un-
justly liniite(l definition of life, he virtually admits that faith

fan

mmmmm

mpm^

APPEXDIX C.

419

iial life
ill life ;
' image
'U upon
snesjs ot
„'xercise
> tnetiii-
I'ptance
)eing in
nature ;

ugli the
,"" Is it
id in the
life liere
Migii the
;o(l"?—
|i (loos in
he ma>'
led in a
th, can
^0 of it,
:\ge, tine
f inter^
t'teinal,
il .Tf.-^us
that th(-
;»iil and
ti»,ucthel
tlu'i" ad-
to faith,
consist
(Idd in
and un
lat faith

is life, as well as loads to it. Does he not see that the very
thing he maintains, that life so follows only on faith, as that
faith is not itself life, he is forced to recede from, even on his
own principle 1 But, ]\roderator,^these very illustrations of the
want of comprehensiveness in JNIr. S's. inter[)retati(jn (if S(ri[)-
turc language, jirepare us to discern a leading and pervatling
error of his tlieohtgy. It is apparent that he misconceives the
true place which faith holds in the covenant of grace. That
covenant is to ns, it should never he forgotten, a covenai.t
mainly of ^hajjle jivomhi . It stands not as to its condition on
human faith, any more than human ol)e(!ience in the general.
Strictly and directly, it M-as made with the Mediator. WliaL-
ever is received and enjoy<'(l hy ns is in ri^lit of His fulfilment
of the condition, and is in elJect the accom]ilishment of tin-
promise of life given to us in Mini, or given, we may say, to
ilim for ns, before the world began. llcnc(^ it (omcs that
faith also is a fruit of the promise — a part of the salvation, and
so of the life. No matter that, with reference to otlier or
ulterior blessings, it stands as an antecedent to a consc.jucnt —
yes, and a means to an end. Why, so personal holiness, a>
already seen, stands as un antecedent to lif<', in some sense of
the M'ord. But life is nevertheless truly comprehensive of all
the prfjinised blessings of the cov(>nant ; ai;d as the grace of
faith ranks among the ]uomises, it is no (ttlier tlian life — it is
indeed a means of salvation, but as ;!uly is it a ]tart of the
salvation. Now, our friend overlooks this ; at least, his systi'ni
does. II(! represents faitli too mucii in tin- light .i a condition
we do not deny its ]!reciousness, but W(^ deny it the place whici.
he assigns to it. It is not anterior to all life : it is an elfect
and fruit of life, as W(»ll as a cause of litV'. Sir, even under tie-
old covenant — in which, our friend will admit, salvation or
happiness was al):>ohiteIy made dejKMnlent on man's obedienei
— spiritual life was of necessity ]iresupposed in some sense a>.
necessary to tlie reijuirrd oliedience. Man, even und-'r tliat
constitution of things, lived to obey, as well as obeyed to livr.
And II fotiiori, sl.iall not man imde)' a covenant of the most ai)-

420

APrEXDIX C.

\\ A

solute Liraco, liclicve //•'.7/1' life as well as ?^//A/ life? Or shall
we 1)0 tolil tliat it is iiicniisi;-;tent to rc]>resent faith as tlio
inaiiiri'.station ami elleet of life, in a certain measure of it —
shall we he told that the oLedieuce of iaitli is lujt life, in the
eas(^ where obe<lit'nc(! is a fruit of thi- jirnuiise, ;uul not at all
the rueritorioii.s coiulition of the covenant; when, evm under
the ohl eo\'en;int, tlie obedience, whieh eonslitute*! t!ie ^ery
eondition, necessarily iinplieil life, as well as conducted to its
enjoyment and its ]ierfection .'

Dr. A\'illis next insisted on the drffrtive view of I'.tilh that
niin,uled with these opinions, lie thnu^ht their rev. brother
niiuht Well (hml-t his ov/n j)rii;ii|ili', when it led him so to ri'-
pudiatt' the idea of fa'tli lii'inu' a my>terious thinjj:. He had
.-aid that many m\'.>tiricd tlie matter. ;md lie hail a-;l<e(l, was
ncjt faith in the (rDSju'l tr-timnny jn-t the -■anie as i'aith in any
testimony — saving only in tin- ditirrence (»f tlie matter of the
tt'stiniony — tin; thin.L;- heiic-yed ? He (Dr. W.) would answei-.
<lid not tlu! Scri})ture s[)eaic of faitii as a mysti'iy — and not of
the ol>j(>ct of belief only ? for ''(!od believe(l du in the world.,'"
as wi'll as ''(lod manifeste(l in the lledi," was "a Lireat
mystery." He would asic if the sacred A\iiters did not em
l)hatically characterise faith a< a jieculiar thin;;- in its cause, in
its exercise, in its eifects ; if they did not expatiate upon the
mighty opei'iitiou of Clod as manifested in the very foi'inatioii
of faith ; if, l»e>ides callint;' the <d)jects (d" faith sjiiritual thini^'s,
they did not characterise ihe knowledge of them \\hicli faitli
implied as s|)irifnal knowled'^c ( A\ liiit did Paul mean by seek-
in,u' Ibr the ( 'nlo.N--ians that they miuht be hlleil with the know-
ledu'O of Cbul's will in all wi-dom and .-piritmil underst;indinc;"?
It was impossible to n ad tie- Xew 'l\>tament, either in our
tran.'>l;ition or esitecially in the 01; Jmd, without iiercei\-iny
how the c!;;iracttM's L:;iven of i'.iitli, ti'ok it out of the rank of a
merely intellectual ass.'Ut to a t'v-tiuuiuy. No doubt it in-
cludcil .".sseiit ; but vrouM a.- •( nt <<\' tie- juil,i:'ment in reference
to testimnny cnni" up to tin- Seriptuve occuunt of faith ;is a
receiving Christ, uniting villi (Jhri-t. re-tin,^- on ('l;ri-t, eating

«mp

Or .-^hall
1 ns tho
' of it—
'('. In tlif
,ot at all
•n iimler
the A-ery
:(.'(1 t(t its

'.lith that

. linttluT

so to rc-

;k(_'(], wa^
Lh in any

cV of tllf

[ answer,
nd not of
!■ \v(nl<l, "
a j^rcat
not cm
cause, ill
ujion lilt'
'onnation
il tliin:j,s,
licli faith
Ity sccl;-
ic know-
Itanding /
[■r in our
I'rceivini;'
link of a
lit it iii-
j-cfcrcncc
lith ;is a
it, eating-

JPPEXDIX C.

121

Christ's flcsli, (Iriukin,^' liis Idooil, iVc. ? 'I'licir rev. hrothm'
liero n^ain, In; nnist say, In.-t si;j,ht of a ^uraiul charactciistic of
tlie covtMiant of ,ura(.'e : A\hich, as it attrilmtcs a.ll oiir >alvaliiin
to the Inve of (ioil the F.itlii'r, tlie merit nf the Smi, ami the
i^race of the Holy S]»irit, so at all steps o| tlie e\(iliitiiin of tic
I)lo.ssed design exhihits this elfectiial ura'-e ;is ] ire vent ing, gt.«inu
lt<'foro, any ageiK^v of man. Their hrother diil nnt deny faith
to 1)0 the 1)ond of nninii wiih Chri-r, hut then he s"emed t''
reason as if it were the tmiy bond ; vhereas that hnnd i. two
fold — tlio apprehension lA' the sinner l)y ('hiirt. gtiing liclure
tho sonl's a[>prehension ol' Chi'ist, at-d l)ciii-' in reality the
more, important as well a> the antcccih'iit cause and piiucipje
of tlie union. \\'h;it weie tii;\t union, il' it were a mere hum;UL
iaith f What were its .^taltility I J'ailh is iuleed precious,
Very precious ; hut its valu(» li<'s in its lieiii-' a spiritual elfect
— it is an emanation fri:»m Him A\dio is the '• Life," ainl w h^se
union with the soul gives to the sold all its pdv.er and virtue
to unite with llims-lf.

Xow, ot' t!ie cajiacities (if thesuid; here too tlie theory hefu'e
ns is at fault, or its erroiieou-,iiess may lie .ses'ii in an atlditiuna!
light. Our friend says he shrinks from tiie idea nf repivseut
ing man as incaiKihle of faith, or (,>f re[iresentiug a siihjective

change as necessarv to its exeni-

nis to ])i.ice a )ihy

lefe

I'U

sical impossihility in the way, says he. >,'o\\- the fallac}' I
lies in the use of the word jijiysical. 'i'here is a seii^e in wlii
they di(l not t'ontcnd fur a ]iliy.>ical cliange— -the essential ( on-
stitution of man as a ratiniial heing was nut altered l>y regeiie-
ratiuLT irrace. In fact. 1

le Wnlllfl

IhiW lliimedlMteJV that the

e, sclieme

iiid not ours, is irrecuucilaiilc with t

ilk

lie

opposit

rational constitution of man. Hut when " iihysical" refern'il
to a .spiritual renovation — wlu n, ii<it reason, hut reason cnr-
rupted and depraved, Avas the suhject of the change — when the
(juestion was, not ol' man's merely rational, hut his nior.il
character — not his capacities ctf thniight, nf jaiowleilgc, of will.
hut of knowing, chnosing, w illing according to Ood ; then they
did maintain, the Scriptures reipured them to maintain, the

.:•-)•->

AI'I'EXliIX ('.

( ^1 • (V;,

) '

ncccs.^ity r,\' ;i .Milijcctiv!' c]i;ui,u,'c. or (liaise ^A' liatiirc And
lllis ihr Ik st tlitDl()L;i;llls (/t older lilni'S --lln- ( 'alvill.--, 'I'linvtilis,
and Owens — had not hesitated to ca.ll a phy-Kal elian,t:i'. Thc^
iln])ossii)iiitv ei' nuin's 1/elieVUi^' oi olieyini;- the i:():]>el witlioiit
'-hi-, \\a.; liteiall)' a.s.-rrted in what rhe apo-lh declared., that
the (T.rnal mind is ( nndty to (ied that i' (aniuit lir .snV)ject,
Il was jisserLed oi inqilii'd in that i'nrlhei' (!'■( laralieii in ! ('or.
.1. 1 L', — " Xo\v V, e have rece'\Td. ?iot the -[lirit of 'h." World,
hut the .-|<irit that i- of(h;d ; !l,at \^ e mi-hl knew tlie tliin^i's
that are I'ltM ly ,L:i\en to n^ ei' (lod.'^ h will 7ioi d'* te< -ay that
the S|)ii'it enaldes ns to lielieNc hy ^iniply ea-tin.;- li^uht on the
t( ■-tinieiiy. e'l' Jil( S( ntinu the ulijei I ct' helii I ill ;i [ier>na.-i\'e and

enu'a^L'iiiL; l:;.:ht. Let any man oamine th.' eente-xt, and he will
-ee that the Spirit is re]ire;-ented as not, enly re\ealin;.;' the
i.lijei (s of lielii f. Inii a.s la (j'.-.-ary in hi-' prt si n( c aiai etheaeious-
inllneiiee w ith the ^(^l!l l)el!e\-ii!;_;- : s(> nei ( .--ar;,. il! this view,
that tl;e ('eree|iti(/n is .-aid to he a^' if hy tla Sj>iril hin>elt': m;
itlier knoweth or disteriielji the thin;.s of ( !(>d, aaid the se'u!
I'Uly [)erjei\'es them as the spirit (f (od !l;![iait- tlle [iaee|i

tions ; otherwi-i'. it is tin le tleelared to 1m a > nuieii aho\-e mere
reasim, i'.--[)e' ially (ariiai and de|iraved !e;,-en, to apiMehend
the tlnn;4's (.r (iod, ;is I'r.r iu\ inatiiaial (.I'alinv to apiaehenii
the tliiii^s orn;a>n. ^\v. S. had said that it \'.as /.ol idr him tc

eXjilain hew tiie de,;d MUil (iiuld hi Ii<'\e ; ai'd. refeli !!!■_;■ \<^ ill'-

analouio ol' hnniaii lile a.nd human |.ewer- . he -aid t hai . theuuh
the word of man rn\>\,\ luit eause that tla lica.d >h(;iM hear, it
was otherw i-e with ( Mi(L That is mo>t trr:e ; be;t see the t'al
lacy here auain. It is of (ied, i'ldei il, io make the dea.d to
hear or helhs (• ; hut the ([UestioM i -. I ).ii - ( iod. (a:; ( 'nii, Tiiako
'he dead to heal' Avit liout t he <-oninnini' ,i' i' ai ot' a j)riiiei[i!e ot
life, which slia.ll he. in order of nature and of causality, ante
ce(lent to hearim;/ Xo. sir. to s]ie;ik wi-h ivverel.ce. e\en (iod
•aniiot do tlii.-— ami w hen I says', f attrilmte te ( Mnni])(»tince
iiiit weakiie.-s liiit ])erfeciiiin : Sir, e\-en (hid cainio*, do Hiis
without revi r-iii'^- the older of nature, ainl drstreyin^ the con
^litutioii of maul and therefoi . 1 >ay. it i-^ the oppo>ile

\ !

And
ivtins,

•itildUt

1, that
iibjfct,
1 \'".r

woi'ld.

■11 thr

■(' ;ui(i
\v will

IX tin

V icu"

•liciKl

■llt'lHf

ill), tc

'' nil-

K'IIl;!
',ir. it

(' lai

make

lie (It

ante

(mm!
Lflicc

//-

I f.'ns

o.iitc

.V>liMn. Til 1 1.

"iir rational natiii

"liiS. lli;it i. irirrollril;,!,!,. \, JlIi ,],,. i,„ i^,,]

(• : !:a\-

liril>' acM (IMt i;ircii-i\rl\-

i. \'.Kl)

ic ))r/iii 1

pi'- "1 t Nlpli,.,!! >CI.-r A

S il V

■'ii'.c||f( tnal li

ly ' itlirr ar,ii,:,il '.i

II time : tluK i;u;-^! 1.^ ;t Ij

'' '••IK'' ' itl.iT u:i. lli-ci.t

iir 11)1 I'l iv

.-'■!:;i'-h

■"■ts w lialrvi r. \\

\ il.'_' ] 1I\N ,■]■ (l| ( ,il, || il ^ ]!]■!,,)

I'. ; ii\

II" • a.i: i(!;i\v

'I r;i !l. (11 \i\. ,\ ,• ;| III

I, i 1 - W l,o

ai ••-(■(', (ir h

ir. (•! 1;

-'i . N'lUli'I,

lii-t 11. ill

i.lcctivcly cxi-ti lit ai.i] |.n M'li; .' ( 11,1 \]

'A I '..--!■

i^^inii of the di V lidi'i s ([(

•IHl - .-ilUi.

(ii

" ; 11 (

(S ]{,,[ .

1 '. ' lain a I ;ii

'/■ Vi, u•^— ij,,. vi, V

! I I "iiiinn-

lll OlillllM,-

11 (111- wiii.i i.r (

IC 111 (111 I

Ih'M iv\

')\', r\f

Uri i'--^;,|\- ;,, l\

ilW.ild ( InKli-'l

\vas nut llu I'li

spirit, ;MiiI l>lcat!,.' \,]:nu tl.

a ;;cai.,> ( aii -c

(

|iii-! wa-

il. N,. 1

'•■ '.ii.il,. Ill .■,!; :i 1 11

III

i'»r.i'. Ill

it la.Miia' (.1! \\

ii'''i ■- ima cii i 11.' u iii'ii

'I'M ! en,!'

ill!, thai 111. \ ]\:av hw. .\i

inr.' 11, t

I'l fan (.

.\, v;T

rV' . liia', 11; t

I'M' \ (ay I

1;' -^;; ' '■. - I )

'^"•'■lll- '■!' \^ i;t' il .Mil I'll. 1,. I l,:ii;. ihr li;M-a

IvI.T,

liaid: til th

ii-liiiiiit jilality- ( r til. w

'.I I 'I tr\ .■ I r\r I;lt

II, .

Ilea. \ 1- a- III

'M(i, Il la;.
' '■''. ii< t II' ll.r Wdi.l

I"' M'.'i) •,!,;!(. tin

'"'11)' 'iii'I ii.'li'p nil. lit cf. ih,. Spi
^vork d'lci tly ('1! iiii' -;<M,1 i: -.li; l\

ii'll.'. ( !• ai ;ili

a-; t., Ill

a- -I ji.-ii.it.

C'll,. l:|Ti at

ell'. Ill

;iK. I 1 1 I. a I

allies I.

"■-''.■. lai w 1; h 1 1,, \-.

■i IriLl!. ;i.

liat no ia.'|i,:a;i. 11 cvpr. iv, .,r(au.aii;y va^t!;. iv i:itr:..li

'<)( liiny haiic I hai

■ ''■ ■•.a;a!.i!i 111'

. i!" V> ii|i| ;i-.

li ! 1 ■•--.■ i 1 1 1 . 1 !

iiiiMi;-^ : aa.i

(■■ laiiaii (I It v.

III! tl' ■ I .a I

' - 11 'iii iii,'_ ji.i-

•t.-ri Ll'. Ml \r|,i, 1, '1,, >«j,;|rL. a- tin I'll

|( 1. llL (

.nth.

-(I « llHil

I'l-'i' 1' aiiv (iKii.uuidic.i ri;,,i,i ti

ii \

riaailal en;-

n; that

'i a a- t h.- n,-ir

111 '•III \ ira_: , a. ti at

! ». ii-t

I . UV' li _il till' ,S|,|

( I' Mil .\'. Ill 11;

I iilnM:- ii.i;. Il-

■*• .\li

.Ml

.i.iliil-

' il w,!' til. lai.ili

I! V III. !l tj rV cJi, |,

n- it aaaiiiiriil !•; ii.alijnu ; i;.r a. it!

a:ni I.

» (111!.- I

i '•! i.ii; II, ( 11 TnT

I . - ii\t i'\ ) < lai

( .iiiam:!.'. I

I . -a. i''i I III]

Ml ..a >.>iii

i.i |iriii.

Iii'ii|.!l;\' i;i|-

< a .i.;i.'

avi^ iti:iiii

I . - : , I ; 1 a I . 1 1

C'llil.

a.' !ni»' iiii

*n"".vn. tli.tt 1 1

I . • . I h I !

nnjilii'd ij) I'ljib ai,,[ ,,,1, .,)

il'l a. -I-. .1111! |.a- [].■■ < ii

I . I J .

a-Di.a' : ai

•>l la' (Mil\ \i njji

1,1, .
f

1 r i

1 1

i r

^ii|t

I , ■

I I

;1-

lit/

M- '•

l^!;:^

III.,

iViiihl vciilJ -.f. ill;! lii^ iii-linlt inn "f iM- ulijci;i\i' inniiiN -

t.ninll. ill -M 1. 11- ;i- lie v.li'l it i!ic!ll'!rfl ;:il tli,|l ll|.' '>\<\\-\\ iln. •

in liiiii;:iiiu \\\'- will .ili'l thi- lir.ir! \n u\\ ;,. i.iiic ■(•(•!i<-i' in l!i-
tinil'. iiatinally iiiuiiii-.! ih.i' jiimliir; !• .n mI' ,• |,ii-i; ii;',| li!'.-. wliii,.
\i'! 111'. Iiy <il 111 i- iif lii-< ;iv;.:;iiiii'UL>. rri'ii -.1 ;iiiil tl'iii''!. !•"' ■ '
i!' till' .'IN I 'iH 111 ' ',' tli(.' Iic;ii i. .-III'! i!' ■ hiiniliii ■ . II.' tiir i;ii]i'.i. ip
-li'iit. iiiir ;i!i.ii:';ii'n tVni.i (;.,.!.!.,• >iiii'itii:il ''.''//, -ihtIv tii •
!l<i!\ (i'.i'i-;. ill iwi'-'M'liii;. I'li' Will. ;i!ii| I n'j'.-i'jin;.: the luai't !i'
till' iH-lii-r n' ; 111' rrnili. ■ii;ii in <in'< i' t'l liiat lirlirl'. duo ii;i
\y-'\\ /''/'•. J!c wiMi'il 111' ]i;;]ii.y li' I. '■•nil i>i:!y li'!]' In-

i'|i|Hi!|r|!! :'.il v,:i|il In tl|i' '•nni-lu-i ll t' i wiiii'h lli- n\\Il |.j-( lilj^i -
•.UIM a'llll! -Inji . :«':;ll\- t'^ll'li ll In rnnilpc; Iiilil.

lir ':.!i! [!!-; niir ivim.m'-. I'lur'n'i. 1 1 ■ ■ a - -11 1 vil Mr. S. thai in

..•lililhinU' ill'' MaV!'n\' !ii, ;;. tiic nn-lnll-,, till- Ml .- l-i i 1 !('-, a.^ .-Il]i
|inllc; -; n|' lii,-, \-icW.-. Ill' U;|- <n f'af IVnlll t i H ' t II it 1 1. 1 1 lal ill cNrlA

))aL;i' aii!in-t 1 lii'\- djijin-nl li:i'Mi.-''l\'''- In -iii'li l'cla;:iaii ni- -i'lni
I'i ia' iaii ti'iir! . Till ir liinilirr i (iiiiniiniliil t.la' raj a'iiy n!
t'ailli \\\{\\ lai ' wairaiit nr iva.-nti ni' l.iiiii. 'I'Ih'm' <!i\iiii'-
!t!'i;.-ii[ '.iia' any jiii ii'ciii-iti' \va- ni'n -.-.afv mi inair:- |»,;ii. t.
■ .■//('■'' Iiiin. !" rniiM- aii'l lai.'' tln' liiia'''t nf ( ^nj"- <al\ .atlnii ; lnii

tlay i'\-('l' WCfc calVl'lil to a--i'l'l lln' ]i!Vlvi|!liHlr t" \\\'- pnWrr

"f f'ailh. whi''!! (■nii.--i-tfil in llu- l'i\'!ni.' liir|iai-a." mii ni' •■th.
'jno'l a'vl I'MMest lirait."'

I;- H

AI'l'IADfX I)
^ViiAT IS i;i:i,i(;i<;f'

!< !' i:::- I'X 1,1,. cAiKhV >i:!:\|,.x

, ^^'' '■'"'""' ^"11 — • tii:;t til- aiitiinr ,,(■ thi-^ ...nn..i, w,'i
'■:^'''""l''''''"''l^^"i-l^"'!i">i 1));. .Mhn ivn;,.u .,r i, |,v!„„-.'l

"'•"'"■""'■^ tvi.u.Mwy. ;,nu ui, ;,■!,. „!rri,,i ,„u ,,, ti.rii' i., i,-.;]
■!'"';r"'l"''""''^- '""^^ -'i-.M.l.rin t!i.'iMii„Unr ,„„,;,:, ;,!,.„„•,
''"'"''''■"•"■'• ""i""1i-""-:i"i!^"rrniii, a,).! , ■;•!•<, :• W,. ,..,. ,vt

'"'I'"""- y^'i^:''- <ii- li-r- "f Ui,. cnnnu-y, .,,,1 t

Ill'Ullijrl - (,r jHliill,' --I'lltilip lit.

'^"" ^^'•^''■' '•"•!-• lMlil^vi;|, M„.h- )„.,.,v..r. iM. , ii i.i.l .; , . '.
'""'""'■ ■'"''"■ !-'!!'• ^'i''I"n;n,yi!„nu 111:,.;,,,! m,. ,-,„:„, | .!„,.

'"■ '^ "!'!'' "'' '"• "i- I'l ■!'''■'• lui.iviuvM.niaiiM.,. ,,r li,' .,.„,,.
"-"■' ^'-'1 ..I'inp.ii^ i.. i. ]ii'.,n...,.,l!v.i,.:,iin,- wii!,. II,. ],,,

.i;i' liiliii.

■-'■■' '■'■<''>■ :-t.-;'i.. il t!:,- ijii, .-linn

" 'l<li:'Ii'. :i • 1<. what i.

!!•■ I- .rill',- ,,| ivli ■],,

!! • - l\lH i\V|i I i'^i' 1 1)'

■I '111- . Ill' tile ivla

'r"-fi"i> :iltu;Mii,, r. ;ui,| .ynuU on. " '
■■i-ailiii;-;' a j-oHiiiMi \', Jii,'], ,,,

li;ui II. 111.. -Mrii-lh in

, . , ' " """" '■" '""■ '•'i'-''^ I" -li'i'mii : Iwr. Llif ;u,.

^'""^^ '"■"'"■: '-i!in ■t!yiii^;..i^.,iiaiv lat!.' L.ti.T ti, ,,

■tier tij.Mi Iri'iMu-

i-'i-:n the (;i;i-viw IJ-ru'.lnf i'\l,i;,a!v II, 1-71.

./ ;■ '

irri:\i'i.\ i>.

m \

\ I

I '.

I I

]

1 1

ii -I

i 1 !

' it

( ,

' ' 1

^ 1

• tl 1 ' ' i'...ll:l\ li :V-' no I'llcwillry lo tlir i|n'-t ii'M l^' l';ii>rs. ( hie
'•t t'.-- i-. l';,;t •• IW'tW ltil~t,lllilili;.:' lllllcll I'l'lnr ;il|.l ill;|ic||i';ify

'■:' '!•■.,.. .•:■ l"-iirt'. ;i man iiiiiy >t ill lie a L;ciiiiiiii' ( 'liii-liaii il
*'i'- :.:•• 'f •'.'•vi'iit Mill liiily I'lTiiii-- lull II-. w il liiii I'i- liri'a>t."
ri;* "tl.-'i i-. that ill all ( liuriln- -. nr aiiiuii-' t ln' aiU'i'iaic-. t>\'
A< I}- 'li-i "I'laiit taitli-. iiifii Iia\r l>c,n tiaiiicil tui- li^'avrii, ainl
' 'I'lally t'"'.!i'l tlirir way ihithr)': lii> ciitirln-.inn riniii tlii>
"!"il!j. ih.!,! ~i!tli -iipi'ilicial (li,-t!ii<'l iiii!> a> kcjil im li li!,'' Si.
Il' I i..ii.l ..'i'l l-'iiiilnii apart IVniii uicii liki' ( 'laiiiiai' aial l-ali
ia> !•. <.r. 1;.' r-- ivr.iitly. ;i Xcwiiiaii IVnin ;iii Arii'iM, iir a
l'i--'l'-i:'k I'"''ii ; Mill t'liiin a Cliahiar- aii<l a .M'( 'lic\ iii' - llic-c
'ii-tiia;::-'!:- !:tit lia\iii,:4' liiinlfivd t lirir jdinin- in tlip iianiiiiiiic<
"1 1;<>. •.-:;. -l.-'iiM lint lia\i' .-r|i:il at i''l tlnail on c.:!'!!!

Hal I >r. I'air-l •■Miitr;it,Ml liiiii-i'ir with ,-ayiii :- -\\ Ii;;l \- tlh-
' ;il\' l<-.i^iii!attj i!ir'-r''ii<T IVoin lii> lart<- that tiifii .-liuiild lii\c

• .; !i ••'.li'-i. la'twiili-taialiri;.:- tiaii' iJiHt linal ililliTfucc-:, ;iiiil
-!i'.;.M i'-'".-iu-.- ;_la.l!y what th^y iiojil in ci^nininii dl' tin'
( ■ii!-i-'.:.f'i lai'Ii. all will a>,-fiit to tliis. 'lirH i^ thr lr>Miii

'.'. h: il. '•■ t'l in \ii'\\' ol' lllo-c ia''t- and ol' tllf lir.ii'iii'j; ot thr

t-\l iy'.n_' i"-:.'!-.' him. la' iliil wi-'l lo uru"' '»r iiii'iih'atf. liiit it
I- ;.;■■•'.'..• r i;- • oiir jUT.'irhcr niaki'-. tif the laiL-^ : il i> lo drcr)
Kii^'-.'.v il.r in it- i'-l;tti\-i- \aliii': lo hoM np acctira'y in tlico
i"_i' tl "•i':;:i"n a- a iiiatti !• of li:ih' practiral iniportanci' ; and
!" iii-.;.;:;t'- l' '■.-ini'i' di\'i I -it ics of jndmin-nt a- lo di\iiir
tii"'ii_- .•'.!■<- linav-'idaMi', thr hond of union anions' ('iui^liaiis
1-. and -];''uM hi- fi'cc-ni.-fd to lie. >onicl!iin;^' tlccii-a' an<l iiioit
(•.,in].r<-ia-n.-i\r than "■ a'^rcciiimt in a Ion;.:- di awn >y ti-in tA'
ilootiiiir : "' — ••'riifVi- i- an or^an ort'ainlty of tlio soiil dfcpci
than th>' intt'il'-i-t, hy which. a]iart IVoin a'Tiiratf doctrinal
notion-. th'_- tniths id' itdiiiion inay hf ap[i)clniidrd and a[ii>ro-
j'Viat. d."

(':;i |'i.-;t<hrr may alh'-f, no doulit. that he ha- -rtardi-d
iiiiii>-!!' .i-_'aii;-t l-fiii'^ thoiiLiIit to di']uvci;,ti' thcolo-ical science,
^'.h.n h- .•-iicdcs that a theology which pretend- to i\ >t
m'i' !> •.•n pioa-i terlin.L:-. ii^norin;.:' ohjcctivc tiutli. i- •• >cli'-con-
ti.eli'.t'irv and t'utih-." r>nt. he-ides that he, in alinu-t the

MIX'S. (111,.

ill.'lr.-IMvicy
'llli-li.lll if
li- 1»1V;|,-|."
i\'i'i;it('-i (>r
"nVcll. ;ili(|
riiilll tlii-

11 liLr S;.
• ;iiii! l,;i!i

itii' ~ {\\f>r
li.iijiioiiics

l!:;( i-. til,-
IkmiM 1,i\c

■lli'''-^. ;ii|il
"II lit' tin-
III' IrvMill
ll.U' Ol the

''. iJiil it

> in (|i',T\

\' ill llicii

iHiv ; ;i!i,l

til di'.iiii-

'iiri>li;iiis

.'Mill lilolV

^'i-ti-iii (if

III (!rcj)cl-
•l'ii'tl'il|;||

imI ;i]i]i|'()-

,'J'U.!Vll('(l

i science,
' to I'est
■ -eli'-fOll-

lIHJ-t t!ie

jj'i'h'.vn/x If. !•::

lleXt S.llfeliee. in v\\\'v[ t.ik,., !,;„■!< Ili^ .■Mllrr-Holl. wll- H ||r >.|\ -

III wui.l- .-sejirelv iiitelli-ihl,., •■ ,,iii- piv-nit iii(|iiiry i.-.],.-.t> ii""

tile value (,f tl;e,.|i.;_i,;(| Knowlnl-.' i|| if. elf. I. lit it- ivji-i. ,;| ,
^■'''"'■:'" tile e,,t!c.v,>i,,l| li,:i,t ;u,M(.|IIlt In \V !'\- j i | • !, Hi tlp' .,\e
'it til.- IClijrr win, fill,!-, .,,, ],l'u|ll~rly >|ir, :;,[ ^,\vV l!|r:-r ]i;e_e-

liliia-...-:: (dsiileiiinati-i-y (.|' .vtiirt "• ildctrinal iiot:..i.-:" vii.ii

aiti. Ie> nf laitJ!. caile.I S!)eeril|;Jy JMiilil-, alnillt Wili'll tll.'M
1X""-1 1,1,11 ili-lallte.l l,y him ■■ WlMliul, ,1 " nil ,.alt:i . l; i\-. tiii.h
lUll-'lallee ,,r (In, tl-ilies Iml llielvjy ;i] mln- i^, ■,! f, ,]■. !,.e ;illlln,~;

''•'I'l'ai.M-rl : tile siiiipl.- intiiitinii-; ..fa lMi!i,a!i -pirit tnu,-l!.'.l
"•villi a >.'iHe I'f ile|M-!i'len(e nil ( !.m|, .-r takiii- i' - iiiiji!v,~-i.iii-

"'' ^'"' ^^'ay "f .-aivatinll fiMin tlie Hllll.|.'-t .-..IlLiet \\i;!l til.'
<ni-l'-i nf Cjiri t L.^ill- hel,| H||!i,.i,.,|t t.. lift it tn , nllVeV-.- v. ill:

■Ml iiilini!.' i.leal. tlicii-li with a faith whi.h it e:.M •• n-itln r <1. ■
till.- II..1' ilefeii.l;" and with an a|.]M.'lieM -i..!! ..f thin'j- «ji\ Ine
that is in.h iHii.l.'iit nf tie- al'ility tn prove " a -inule aiti. !.■ ..f a
'li.'nIo-i,-al ( r,-,Ml." Tiiis is reji-i..ii. a. r..i'.li!i- tn tli.' luvaeh- r:
the en,M;;4li. that i.-. nf ivli;ji,,ii-; valije. I'nr lie i- nnt -j'.-aldn-
"f t!ie iiiiniiiMim ,,i- nf e.\,'e|,ti..nal ea-es,,!';, \-:{y\\x \v,;.!< an. I
••"ii)]iaiative|y imintelliu.ait. whieh all aiv a- ha-h" a- !;■• {•>
tliinl< n\ (haiitahiy ; li.. is s].eal<in;4' (.f tl;.' nnxiiiiaiii t-i i...
'•are.l fnr \,y iii,li\ i,hial ■■, or of MJiat .-hniiM -uiiie,- animu

<'Illireh nl-;inisitin|is as the 1, ,.;;,] a\' vi-ii.h- f.'IlnW .^h Ip. AllU

y.'t V, ha.t an iini-il.le thin;;- ihi-. is---hn\v intaisuil'le' nnr autlmr
>e.'ins t.) haw -nine (hv-tnist .»f it a.l'ter all. Ih- i-, in a \\v.\/.".
••I'niihl \\-i' -,'i," he says, ••at ijiat ^nnl.■^ Jiin/'-th.- >!ih-titut.'

'"'■ ^'ii''!- h.' ni.'aii^. nr fnr iln. t riiial kn.'ui. •;!■_.• --(ali it

si'iritnal lif.'. ;:n.lline. s. h..lin.'--^. .-.-if al-nejat;..!!, Miif.ai.l.a- nf
^'"' -'"'I t" <•'"!. or, Lett r ,-till. ln\-,- an. I l..\,ilty tnChrJ-t ;i~

the nlie nnly K", . hvnn.r aii'l Lnr.l nf the. -.].irit-"nli|.l v.... 1 >,i\-.
pi.'ivi' .I,M.j„'r Iha.n th.- la.th.ns nf th.' niahr^taii'lMiu tn that
-■^trnn-i'. .-^w-eft, all siil., lain-' tenu.rr an.! ha!>it nf .-[.iiit. that
«l"":ite an. I atiiawph.iv ..f h.'aveii in a hnnian Inva-t. u.-nM
imt th.' e-seiiee nf reli-inn li.' in that an. I n..t in t!,.' HijH-iii.-ial
• li.-lincti.tiH uhieh kept these ]ii,.n a|Mrt;'" '• Snpeiii.'ial ! "
.-.lys onr pr. a..lier. \'nii Calvinists and PeLiuian.-. v..u K'..nian-

Jl'l'KXhlX 1 1.

I i

\ik'

t ! I

>t,

i '• ■

,.. i '

i-t- ;iii I I'lotc-tints. ynii IJi'uad sclinnl ninl f'litsc scliool, a>-><'i't-
(•!> <.] •I>jiii-r.s of !itMii( iii.ii' . Ill' iiiiiiiitcd ii;jhtcou^iU'>s, or liap-
'i-iii.ii i'-,u'i'ii»'ratioii. di' any iv;;viifiaii()ii, lie it ciioii.Lih that in
,'i.»i!r wi-aiy ^liit'.'S alnMit |Miiiit> ymi cxcicisc yoiii' Inimical
a< U!iM'n ami i^ri aiiinii_'' tlir clniid-. \\i iircfci- an atiiiosjdicrf
In V. i:i<-ii intii ran lii'fatlir inmr freely. " ('mil,] (i-c (j, { nl If,'' say.s
I'r. ( ainl. Where.' ;;;iil erho. we lea!', only an-wiis W'lici'c?

lint ir till' (|Ue.'>ii(in .^eiion.-ly he, wheic and how to hiul
•• leJi-i-.M "— nieaniii;^ hy that ihe *• iMii-e and uiidililed relJLiion"

tl: it ili.-|iirc.s tut' llope (if U iijch We ale re'|nilC(l lo lie alile to

a-M'jii a rea-oii, or the cliarity cnniniended in the text of thi>:
.-eiiiK-ii — w," think We can .-how Imw to .uct at it : ajid it is jn>t,
Mio-t .-urely, and nn the wlmle- fnv a;_ain we .-ay we are n^t dis-
« i;-.-i;i_i.' ••Xfe|iti<»nal ca.-e,- — liy the very way which tlie serninii
depreriati-;. It i.-; l>y kiiowleil-e df doctiine. it is hy faith ; and
all tlie .snrcr l»y how naich that knowle(lw' is '•aicurate" ami
that i'aitli laatuiv. W'jiat is essential to >alvatinn, in the low
sen.-e of what is enon::-]! to keep a nian ont of hell, nr tc) ensure
his hcinir saved. ••thi>iiL;h as hy lire." ue c.iiv n^t to dis|mte.
I5iit iu-t a- it Wnuld he a ]Mii>r reason — anil we think J)r.
C'aiiil would allow it to he such — for hohlini;' linni;uii.-ni, with
all its jierver-ious nf the rule of lailh and standard of morals,
and of the !i:ronnd of ju.-tiiioation liefore (!od. to he e(iiiall\'ad-
ajited with l*rotc.stanti>ni to .save and .sanctify a snul, hecaii>ea
rasoal or a Tiionias A'Keinpis coiiscr\cd the c.->ential faith,
and lived liolily in an atmosphere corruptinic and deadly to
inillioirs of others; So it is a poiir ieas(Ui for di>i)ara,L;in,u'
rnaturo doctrinal kno\\•led^•e, that \vr can ]>oint to dyin,Li.' ones
■who found iiea\-en. thouidi children in understandin,L;'. or who
Were saved in tlie ahsenoi' of any ]tower to deline or ju'ove one
article of a, creed. Do tlui sacicd writers warrant our h«'in,u-
content with what is held the " essential to sahation ?" Do
they tliink it sutlii-ient if we hi- and remain l)ab('s ? Do
they not V>id u< in unilerst.indin^" he men '. Do they — juovideil
tliat there i> l)Ut union with the foundation — mak«' li;^ht of
building upon that foundation wood, hay, or ,stuhl)le (

Am: X nix />.

12'.»

'>■-;, (ii- liap-
i.uli tliiit in
)ur l(»,i;ical
itiiinsj)licr('
'"//■/."says
> Wliciv.'

'1 ivli-inii"

I)L' alilc to
cxt of this
il it is jiist,
lie Hot (lis-

III' SCI'llKPll

I'aitli : and
I'atc ■' and
in the low

• to rnsiirc
'» disjiiitc.
Lliink Dr.
i-^ni, with
il laovaL-.

• lUallyad

tial laith,
U'adly t(.
■ijiara.uinu
"in.n' ones
4'. 'ir wliii

ll'll\(' (lllM

>iir ])>'in--
iT' I)u

OS I 1 ), .

])rovii]cd
VvAil of

A\ «■ nuist in-o Hint th.-r-. i. .M.n.cthin.u- .rhi>h in llu" .(Ur.tion,
\\ hat i> rssfiitial or >iin|,Iy Miilirimt (or ourselves ? That inaJ
sulliee to save as l,y |i,v at Ia>( wliieh do, s nnt prevmt the
Midenn.u- or ,::reat lo.s. l,y ,..xi;...i,m' to ]>,. driven ahout with
.■v.ry wnid of dn.trine. Vea, sale r,.r one. it n.av, wh,n en.-
l.racedasarnl.-orstandanl l.y others, he fVan^ht with m,,;]
.■ternal ; h.r th.^e is a trnth tliat sa^es and sanctilie>. an.l a he
tli: I (ends to damn, if we are to hejievo Seripturi'. St iU, it i. a
niiHvi.res..ntation of the the,,I,,^ian.s-and nnCairlv in.Imialed
h.To as to Se,,ui:di the.,lo,uiairs (■.iKwiallv. a^ ronlin'- of th.a'r
p.'.Miliar nitelh-etnal ,i:enius-that they have 1,,.,,, prune to
re.lnre relj.uiun in its idtiniate essence (,„, ,n,irl, tua - thin-
"I hnowle.l^e." We nii;J,t .■ha!len-e our ,Mvaeh,,. t.. ,„ndnre

nn.' Ol tliose associated with tl.. Ar\ru,, ,,, ,,xp.,Htion of n„r

-vnerally received creeds who ha-; not anxiouslv -uarded
again.st men' headdviiowle.l-e. as they hav s( vled'jt.'or whu
has Cade.l to ..,ninciale tlie necessitv oft^.tin- whether hnow-
h'd,-.', or hiith, l.y its (Vnits. |;„t t!;ni,;:i, not rednri,,..- r.^'Juio,,

to k-ii..w|e,l-e as the es.en.'e of it, th-v have, {,, ]„■ >;ire. traced

irli^i.m to knowh<uv as its source. T!,ey hav • omIv t!;ii,done
v.-hat IS re., wired hy coninion s.ii.e. and w!:,it was dmi- hv
rhri>t; and his Apostles helore them. I,!deed. th-' Contract mu^t
strd<oevcTy read.'rhetw..eiilhe low e-tiiiiate of doctriiia! i:i-
telhuenre everywhrre expressed i„ tlii, «li..n;,rse, and the hi- 1,
.-tnnate made of n;^ht inteljectnal ne.eepiions, or sonmlmss in
the hiith. m alnio>t every pave of t!ie .sic:vd h^nks ()„,.
preacher, in tryin- to :„.t at -the something •' wid.'h is fhr
more e.v~en;;al than accurate kiiMwlrd-e, co!h,.s .at !;t^t — that
looks w. II. at any rat--- to love or lov.dtv lo ( -\nUr L'e "it

>o. Is thi. love or he.aJty . ,jUa!ly to he lianid in the , !,.,.t

"1 the doctrine and nunnrMxIs of tic .uiv.at Teadirr. or in their
ohH.rvatico/ It U not in terms of dep.v.iation that I fe speaks
ot^ the !.M>t of Hi. coi,,niandin.'!il •. n a- do.'s [[e rate it as a
trivial thin- to te.ich men to ,Ie-.;.I ■ !!,,.,•.. And what .ay Hi'.
apostles/ Inalmo-t eve.y pa-e of I'.ul spiritual knowle,V,.i.
commended : the want of it a'vount.d a .hame ; ^rowth in it

430

APPENDIX D.

I) '

118' 1

exhnrtod to .md prayed for'as liolnngiiig to tlio increase and tlio
^lorfccting of all ri,i;lit Christian attainment. Mark, especially,
liis ]>rayi'r for the riiilii)i)ians, that " your love may ahound yet
niorc! and more in kno\viedij;e and in all j'ud,i;nient ; that ye may
approve the tilings that are excellent," or discriminate the
things that diller. To another church he says, "Prove all
things; hold fast that which is good," (1 Tliess. v. 21). Is it
Mdt his charge again, "Holdfast the form of sound words?''
Nor is Paid different from dude, fnnu Peter, from dt)hii.
" Contend earnestly for the faith," says the lii'.^t ; " Ve have,"
says the S(«oond, "oheyed tlio tinith through th<' Spirit unto un-
feigned love of the brethren." The author of the sei'mon may
h'arn here how "to net at th(> somethini' : " the love and the
loyalty are from the Spirit, through "tlu; truth." 'J'he Spirit,
whose fruits all good s[)iritnal affections ar(>, is ]tromised emi-
nently to lead iitf" "U frn/li. And as to flolui, does 1m>, the great
preacher of love, make light of sound doctrine? of accurate theo-
logical views? he \v\\o exhorts to try the sj)irits, and who affirms
that, "Whoever ahideth not in the docti'ine of Christ hath not
(Jod," forbidding to receive the man who i)rings not the doctrine?
In fact, this vague praise of the certain something, as c<)nsti-
tuting. in .separation from knowledge, the cssciu'e of religion,
inverts the natural order of things. It is as violatory of
philosopliy as it is tluologically unsound. With a show of
lild-rality, it exacts in the feelings what can only rightly conu!
thi'ough the intellectual peivejitions. It is not the cause of
faith alone, then, w hi<h these lax speculations im[ieril ; it is
the cause of charity as well, the cause of that pure and unde-
tiled religion which the text of this sermon commends. I'or
the aposth? -lames is in no wise teaching a dillereiit I'cligioii
ironi I'aul. ov Pet( i', or dohn. It is in vain to say that here at
least true religion is opposrd to knowledge. To false know-
ledge, indeed, or to a dead faith ; hut we nnist tell the author
of the sermon, Your reasonings go to diminish one's sense of
the precio;..;ne.ss of a true faith, ^'et an A]K)stle calls it
••precious ;" and denies implies no independence of an intelli-

•■'-m

?^r-i

nO and the
'S])('olally,
I)<)iimlyc't
at ye may
iiiatc the
I'nne all
21). Is it
I words ?"
)ni 'loliii.
Yr. havo,"
t unto \m-
•nion may
'i ar.il tli(^
lie Siiirit,
li.scd cmi-

tlu' great
irat(» tlu'O-
lio aliirms
■j hath not

iloctrinc?

as consti-
rt'li^uinii,

ihit(uy of

slloW nf

itly eonio
causo of
lil ; it is
ii<l iiiidc-
.1>. For
r''h,L;'ion
lit here at
know-

It' auinor
sense o

r:ii

111 1

it
ntelli-

APPEXDIX 1 1.

431

gent faith wlien he demands, 'Show me tliy faitli l>y thy
worlvs.'

We have yet to notice, hefore we close, one seemini;' plans-
il)le reason, hut of no real force, pleaded here for exeniptiut:;
anxious impiircr.s from eoncernin;^' th(>niselves ahout •' accuratt^ "
doctrinal notions. It is plaiisihly demanded, Must persons who
arc in urgent and immi'diate need of a hope in death, and a ro-
fuge from guilt and sin ; nuist they wait the solution of meta-
physical (pu'stions as to the extent and terms of a scheme of
redemption ? " The faith of tlic penitent," he says, " do(>s not
tlepend on a theological harmonising of the ahstract attributes
of justice and mercy, or the piecing and dove-tailing together
of an ingenious scheme of salvation." So, the jireacher puts
(piestions of such high concern as every one convt-r.-^ant with
our received creeds will at once see lie here relers to i;i the
category of metaphysical ([uestions ; and we, of course, under-
stand him as including these when ]\o alleges that after the
controversies of eighteen hundred yeai's theologians are
scarcely agreed on one doctrine of Scripture, is it really so,
then ( Are we to tell men that to he at all anxious ahout tin-
concern that divine justice has in ti>e pro\ideil utnnenieiit is ;i
needless peri)le\ing themselves with niatteis of scholastic
strife? Are we to riilieule as dovetailing and jiiecing pi'o-
cesses tlu^ gathering together of inspired testimonies as to the
true and satislViu'^ uroumls of an immortal heing's cfmd^lence
hefore his (lod ? The preacher hardly conceals here his
sympathy with a school of which some our has said not un-

t he " Kedeniiitinu made easv." Hut we

justly, its motto migh

douht if this light and sportive vein in which he indulges near
ground where angels fear to tread will not he found to increaso
the ])erple\ities of the awakiMied spirit instead of soothing it '
We must deny his assertion that theologians have to any siicji
extent (liifi'rtMl t)n the foundation of a sinner's hope as to
justify liim in recommending to the ])enitent the renutting ol'
those nice adjustments ol' mercy and truth to the category of
metaphysical ipiestions. And though some will, no doubt.

432

APrENDIX J>.

I f'l'

ficoopt the flattering unction, we feel assured that conscience in
many (jthers will anxiously turn to the very questions here
]mt in ahevanco; and, in proportion as it is discriniinatiiiL;- and
I'aithl'nl, will seek a securer I'ootini;- than is afl'urded for its
*|uiet in these readj'-todiand ventures on Divine clmiency.
Does not our Siuiour himself s])(>ak of a prompt faith and joy
that iiave no loot] And how evidently does our prrachrr in
the ;N'dve h" i)rovides forget that if theologians do diiVcr on
([Uestions of doctrin(\ they have no li ss diflrrcd !iu tlir feelings
ar.d the emotions — on the very love and loyalty to Christ
whicli is her(( elevated as the essence of religion, in the ahsence
of ;iny distinct intellectual views. I Surely, if the love and
loyalty are so independent of an intellectual root, they at lea^t
nnist ohserve some rule. 11' thf}' are not to evaporate in wwn-
sentimental sighs, tliei'e nnist lie s(nne te-f of them— some
]U'actieal direction given to the good dt .^ire : and assuredly
there is no lack of advisers, and no end of ditlereiices and ol"
meta})hysical questions on tin; maiuu'r in Mliieh ]iious ai!''ytion
is to 1)0 denionstrati'd. The mystic has his way of it — tiie
Romish priest his— and nothing is plainer to us than that this
indolent, h:t-alone schenu' of relief to thehiinh ned .--jiiiit is the
straight load to sU[)erstitious credulit}'. Tliis e.\(iiiption tioni
careful study of divine tiMitli will ]»repare foi- faeile aereptance
of human invi-ntions and lies. It has heen so- it will always
be so. Metaphysical speculations I where are they seen in
more ])rolilic grijwth ? where more unsettling to the veiy
foundations of morality than anmng tlu' sects of jiast centuries,
wlu) most repudiated doctrine and sought to get at something
essential to religion instead of it? Into what lahyrinths ol"
perplexity got the liicthr<'n and si^tei's of the l-'ive Spirit !
What endless (|uestionings lunc heeii agitatecl hy the jtricst-
hood as to " venial and deadly sin," and '•intention," and " j>er
fei'tion," and "supererogation," AVhat ewisions of the divine
law, what confusion of aIcc antl virtue in tlu; code of the .Jesu-
its ! 'i'ruly, if the dying penitent may plead olf from eariu'st
inquiries as to a .sure faitii, because divines have wrangled as

I ;

5C1C11C0 111

ions hove
itiiiL;- aiul
tl for its
clemency,
: and joy
■aclicr ill
ditl'ir I'll
l('('lin:;s
\o Christ
(• ali-ciK'o
love and
y at least
I' in nicic
ni — sdiiK'
assuriMlly
'OS and of
; alT'.'-tion
f it -the
that this
irit is tlic

ioll tlKlll

(•i']»tanL'f
1 always
seen in
hi' \«'iy
t iitiivifs,
mirthin,::'
inths ol'
Spirit !
(• ])ri<'.st-
id •' |»t'r-
(' diviiit'
'n' .Icsii-
< anu'st
in:^lfd a--

Al'VEXDIX IK

43:?

to the doctrines, he may plead otF from practical ohedienco too,
8o various arc tlie standards of t'thics, and so conllictini^' the de-
cisions of casuists. AVe ean see how the '• Hroad school" theory
necessitates at last man's facile dependence on Mind guides, in
]iroportion as it relieves him of care in coiisiiltini;- the divine
oracles, or listeniiiLr to those who most delihei'ately have
Weighed their import. We should not woiuler if Newman's
latest work, "The Grammar of Assent," will take tlu' faiuy «'t
many a reader of this discourse. The assumption of the
Itoman Catholic <logma df " the Church " is no douht one re-
markably hrief way of settling doctrinal <liliicultics ; and the
Kdinliiirgh reviewer ju.stly says, that ''an assent that docs not
recoil from the proposition, — 1 believe what the Church proposes
to be believed, cauimt need to bo taught how to l>roaden and
enlarge its area of belief." *

* An illustration of tlio maxim, " Ne Hutor ultra tivpiclam," occurs in a
rccifUt work liy a mi;inl>cr of a Xoblo family, lii.;li in tlii.c stimation «)!'
Ijiitoiis, ami dear to the lovers of constitutional lilicrtv'.

Whilu wo can symiialliis'' with many 'f l^arl IiMsxH'm denunciations of
the .Scholastics of the miiMlc a-us — j>cr!i.q>s also of ila- damnatory claust-s
of the so called Athanasian creed, -he ajujcars to have anything Init candidly
stated the uTiMnids on which the assertion of the Son hcinur consulntantiiii
with t'le I'atlier rests, lie assumes that the Words " My I'atlier is greater
than I" constitut'.' the sum of wlj.it ( 'lirist liiiii^i if teaehes oji this topic.
lie does ii u troulde himself to liarmonizc tlii- witli other passayvs imap-
alile uf heinif reconciled to the Arian hyjiothesis.

Uf the t,Teat lieformation doctiint. of justitication by faith, lie (,'ives
hut a meajj:re account: misreiiresentimr, wo think, hoth Luther and I'alvin ;
liut that is a small matter eomparcd with iiis d. fi;cti\e representatlonK
of our Lord's and His apostles' teachiiiLj. Iiis ;ivowed sympathi'.s with
the IJroad school and with the comj.rehensive theory of church fellowship,
implied in the I'emiett and other rec iit jiiili'ments, are likely to do the
less harm that he has also avowed on the primary ipiestion of Ins]iiration
(verhah, opuiions not likely to lind favour with iiiany in our Uritish
thiirches.

<i I

(

}

I >■

APPl'XDIX E,

LETTER ox J'UBLIC I'lIAYEK : HESIDEUATA l.\ iTvESI'.V

TEllIAN SEllVKES,

Ti) THE r.DiTou oi' Tin: wi;i;ia,v i!i:vii:\v, (,i>Ni)nN.

Sill, — I liavi' ot'tcii (l(\sirtMl in M-ain ilic car of tlin,-.c coiiduct-
iii.u' the juililic jirayers of the sanctuary, to a. \'v\v su,L;Lr<'stioiis
which 1 would huinhly oiler with the vifw of rcndfriu,";' our
Sahhath scrvicu nutro i)ni>rc>siv(i and more prolltahlo. Waiv-
ing tlic ahstrai.'t. (|U('sti(Hi as lictwccn cxtcnipon' prayer and a
lituriry, I tliiidc the cxteini>orc' metliod has inadi'i|uati! justice
d(nie to it, hy the exeniplitications of this .style of prayt'i" in a
hu'y(.' })ro]tortion of our conicre^ations. Of course, extempore
prayer, like extempore preachin.;. in the .-eiisc h, which alone
it can he a<l\iicated, <loe,s not mean — .should )iot mean —
al>s(jhitely unpremeditated addresses to the Deity. Hut it
.seems to me that in six cases, or even nine of evei'v twelve,
those jirayer.s oll'ered up in Nonconformi.^t [iu][)its hear pre-
sumptive evidence of havini; scarcely lieeii tin; suhject of any
forethou.U'ht whatever. Henee mal-arrauLienu'iit, omissions,
repetitions, awkward, and often hositatini,' if not >tammerin,u
expressions — the conqiosition oi' the moment on suhjects speci-
ally reijuirinij;- decorum oi' dii^nity in tlie lauuiia^ic employed.

My remarks would refei' e>i)t".'ially to omissions ; and yet, if
I desiderate more fulness and more mimiteness, it is not that
the writer of these remarks is any advoc.-Ue lor len,i;tliy prayer.-.
In fact, it is part of his comi>laint that ol'tt n to luidue len,uth
some things are prayed uhout — lie iuid almost said preached

1 11

\' rRE.ST'.V

.SC C(lll(llict-

.su!^;iLr<'-stion.s
iflciiiiii,- oui
.1.'. \\aiv-
nycr and a
lati! justice
leaver in a

cxtcnipoiv
\liicli alono
r)t nu-an —
y. Hut it
■ry twcKc,
> licar ]iiv-
jtct of any

Knii.ssions,
tanmK'riii;^
ijcc'ts s))(;ci-
nploycil,
and yt, ii
is not that
liy prayer.-,
due length
1 ]>reached

APPEXDIX E.

435

abont-in tlie prayors, unnecessarily or tediously, which, bein-
Mibductod or abbreviated, uouKI leave room abundant lor aP
'1'-' I'leads lor.

l^}vrs lor the absent si.k are perhaps, as a rule, no,
on tted; yet. a^am and a;,ain I have regretted the omission, or
at lea.st the brief or too hurried manner of the n.ention ; or,
•here tu-o serv.c-s are held, the subject entirely onntted at
the one ot these, perhaps ihe very service at which anxious
cam. or tr.ends could ^ive presence. IVsides that, in tin.
vorld o .sorrou-, .vent.s are of Inu.rly. not onlv dailv o...„r.
rencc, which should .K;,^est at every diet, to hin. who would
•'^ul puhh.. devotions wisely, some dauses adapted to ..rrow-
ng or tearing heart.s. Then, the .siiior and th. tr.v.Her--
Wv often fo,^.,tten: Ouee in South nritain, ,uie,. in NoHh
Mutve hnnid this part of i„teive..ory .nppHeation neuLeted,
jUmost m sight of the nia.ts of ship, lying at port. ^ in a
large church „. udiich prol.aldy every .second peu- eonlanu d an

anxn.us mother sister, or Inend of those tar a. av on the .ea,
'ivpai^d, as well m lespcct of the spiritual salVty as bodilv ol

ho^ dear to them, to ,ioin f.iven.ly n. p,.titions suited .u then
buidened hearts. Again, at va.yin^ seasons of ,h,. v.ar^-sav

Spring, ur say A.itumn-u-hy should imt re:::nd to th n.ral

good, and .sympathy with the eaivs of the hushandman. M„mpi

o Players lor the appohite.l weeks of souin^-time o, h'uvest '
it has sometimes also occurred to me how op,,.„ tuniti.s a,v
ussed o( dn-rishm^ hot!, the spirit of dep, n,:..., .■ and tail!,
l-y selecting appropriate readings, as w-ll a. I,v d.vout ......

intion in tlm song ami prayer of ,h,. pouvr and the .oodrn.:
l"^ t' ; ^"'^ f^'- ^' ''HV I- aliouvd. 1 think, that'.,..,-.//,

K-taidt may be d.ar,ed on the puld.e prayers u.ial an ,

u.^,thatteolittlesp;u-,. ,. ,.iven,o,l„. allairsaml inhiv.,,,,,-

;;";;"""!"'•• Adm.ttin, that (h,M.ar,.theinhrior interests

b;tthemath.a.im.t be .,rudged the inferior phuv. (lurlord

glV^ one of the six ,.eti(,ons-a sixth plaee, tie ;, to ,hos..

iMtt.Tsol careastowhi.h a congregation asseml,!,.} on th.

day ot rest contanis many anxioudv looking to ( iod. o. ,. uh.m

' T

\ I

A\ i t

i! <

1 ■

1 i
s

i ;■

h i

', 1

\\\

1 'ii

I ■

5 '

1ti

■i;:o

in j:xi>i\ /■:.

''*: y\iiu'A<\ :,.• 'Jir ]•!•( .vipi'^ rare to i:i.'ij<c ihi; !..'.!<iiiu- ti. «..'<:
t"! "lirtTtidii ill j"T;i!.'.\it\-. t;;ti-i. :•• Mr- iVnii: ''i'i;i iil'it -, lilr^>
III J f]\ l;i"!;il . iit''|-liri---. '.)M(i' i; l[]\ {■> \\-r {\\r -aius u\

•Ma t

iiiiii:-'.' '• • li

I'Mi in

*:V:\iU\ ■::].[' " I'" .•llllll IS li tn|';;!llM"
ilhlllcr' 1\'. llir L'rt':i'i'V ]'li<ji"|'t 1m;i

■ 111 -^^ '■!;mii;-; >']] tlirif s\ injKit hv wi" 'i li> >\> \ ■' ■ r'.i nr\ I'm;--,
\\ !i;it i iii!i>t I T' •• i^. tli.-it ill ;' l;'!':.- ; ■[ npnj [i, •) . ,i' , ,i-,..,; [ury
•ll'r ll"t itirlii.lcd ill t!!.' l';il;>i' I Inrii.li;;!'; , i-. ■ \li!i( illv ;i-
•':i'\- (.iiyht [n ]:.-.

I''!t 1 f-ii'M ii"l !'•■ t!i..ii;_|,'. ;!' -ir.-.is Mi' . I. vn'ii:-; l.-iupMiv'

■''■ i'--~' I' 1' ;t;'.( r - lUi'l'llw U'!;. i| I :i.i,l I'l;'' in v . i. ;il(-| di.-.;"].-

pi'iiiliiinit liy I'.T wiiii ['•' i.'iiil^!'; ,,. S-.Miat!! <!iV(i!iui!:i'
-ii'\ iM' Im - Im'. ti i:; tii'ijin.: i!.. |)!.,',,, ;. [.. ;! .• .•' !)iii-t' wav "t

■\'ii!T--iti.' i: --t-H. M'hidi

,ii: ii: rr,-|M'r! t'\cii ^

-iiintiial--. 'I'll it- i-. I (!.• id, : itr !.'!■ i:,miv ,iI' dir,,! Wdi-Ii;]'.

dil'i'ii ar!,MM\\ !r(!;l!!i);r i i'\\\' ! >1 \'i 1 1. • . , I ' I i ' ." t ' - . 'I'llc .\ii"1;a-

'l<0, [Mil, ,..■ a ni!.'. 1 1- .. 1, ' ,:_.,■. t; ,'.\ ..!•,!] i !n\" :d;dicd

'";• ' I'-ii lw)-| 1^ ill' .]■, • it (,!i t'li „ ■ ,v,;! lifad ; -^ ;,!•-■ jVixi-lrd Ik

' "' !i'!i'd ill ill'' ■^■■i\\ '.'■:■•<■. : ij.l, (,| ,; 1 /a\ id. a S.d, moi). a

N li- lli;.l!l- •'. I Vl';!-1, a I', 'd ' A<.:\ 1 !l,;Vr n -. I\rd v> {\\>- l:>4

>t<V \ . i ' ■

I,;.

'I Mill I'l a "!:

■..ir i: t!::' S,;!'Im!1i I- 1 . !,!,..

''■'''■■ !'-i .1 irii it:"- . i;i ' ,,,. I ,, n'|.;i,i -, i ■. ii . ■ In tin

I I >V, ; > r.\|i( !■!
1 d,.i\ - i 111' lit
'■l!< lit'

' r< ;' I'iM. 1.. i ,' vci !,^ m:' I" '. I r ! ,;.■ ju.\;,-i- a, n ! \. i -d'On ;iiid '.und-
i''--' ' 1 : li'- ■ I' al, i';. , 'I \-rr .; - v\-, d a ( '-i-.^^'V nj all : w illi a lilvc
"!■ ''ii"!'"' ' \i'ii -it I' •: ;•' ii( .' 1-' • .• 1,'. .1 !:i,!.< TIM.-, ,.; t!i.- v.diM .-,
S.ivi.iiir. ill;' fv, i.i Willi \\l|l,-;i ill,, ('liii^iian .s.d.'..itli i.^ ii.,v,
' Liilli'lilly ;:■-", i,f,d. a'lil w Isi. Ii -a'lld Im' -iipjKi-id t'» he
i;iii'rnii",.l 111 cvciy ( 'ill i-; ian".-. aiid 1 \ '•I'",' |- l.ir'> liauiylit.^ :\ -
<'ltii: ,-' '' l-nid's 1 )a y 'i'Mic •■niitid. \\'>\\ \\.mI':\- to li,.

!-rr()'^lli>fd iMitli ill it-, ivt l'!'-lM'( tivr 1 m;! rill'^'' <i!l liii' ' \idrl|rc

"I' "iir i'aitli ;is lln' ]i|.n,|' ,1' lii,. a''i;<'jua!i'' uT tlir Saumii''.-;
U"ik, .and iii it> i.r.i^jiirii\ !■ l.'arin- '.u t|,. NK. ,,,wl lioi.r n\' ijic
vi'-iinvrliuii ,,| th,. dead in rhri-t !

I have |ii>t .'-p.ii b' add tli;!', v.iiovaa a I'm iiUiiian onic
rt.plicil tu a k(i[ici -A •■ Ivi-icj,' \\h<< ^\vnd:\'<\ a'- uur L'lmrcli

■Uwrj; t ' . * i c ■•( ;
■.' iiltii -, l.|f^>

!Mi."i' or !i->-

'■i r. :-!■.; t'lry
■• • X[ili(illy !i-

ii;'--; l"!a]i'iiv'

;; i!i \"()t i'lii;! ',
!iri'-t' WAY 'j!

'■'■'i \'.*ii -liij'.

Tilr .VliMKA-
!n\'" :-l:;Ilc'l

! ri\i<ir(l tit

"! >•. ill.- l.:.t
v, [ > i>, 1 1( 1-1
1.1'. - i 111' 111

III ;M)il L.inii-

'^.illi is ii.)\\

|iUM(| to \lf

llliil|;j!it., :\ :

■oilhy lo lie
ill' i'\iilrncc

111' .S,i\ ioiir's
liojic of tile

it(l'i;m oiicc

il'iT.Xhlx h

' '• ' ' ''"'. I li.iM' von

'''liiil ;i|h[ o!_li, r X,,

I : lllrl;;

;"i .'i-v,! I'l,- ,l,v;, ii w

'•I .'-'"':• lo -Miii,. mI' o';r j'i,.J,\

,..,;, . . '"•""!••!""- |i!,M-,.. of v,,,r|,i|..;.:.M,.,,k,,!'

;:'"'"-'"'-'' = ' ^^''i' 'i>'M'-i-l n,n,on,M,v. :o,.n,ol,,v .„.i. ,

\, "f-yi'M'lwi... liMn. I,K.. t,,i.- -Aii.l ,;MV^V. K..

ii'' iiow >iit,-iii : i '

'"':' ''';'^-.^-^^- '''-i^'ini ... <'i.!i..t,ou tin. ..,,.1. .,r .:,.,,,.

7"'"- " "^''>" ^^- !"->.: .!i! a.. .H ,v,. o;,j„, ,-, ,/,;,;,; ', ;,-

' "'/"■'^:':' -'""•""^'■•^••"''-'■-iiitiou oi ,!„„„ntou- ,.,„„•-

'""^"■'^••'"""••'■'•-"■'•^'^-ni tl... L,t;,n\. I h.u. 11. v. u tii-o

'''"':.'' '^ ;^:'"''"-'^'" '" ''"• ^v,,v or .r..,^ •„„/„,„, ,^, ,,,,.;,
"";'-""- ""■'" ^^'''' '!"■'■'■ ^M'l-.-^ to ,i„. ii,,,,„, ..,■ ,,,^,,,.

''"■"■"■''"'■'• *''""- '"I't !-iiipI:ilion. ,i ..nv, ,|,.ali '.,:.l
""";, '■'-^"•'■■■'■^="". a^-.)i-iiM'. ;,„.| .onun.; ...un o^ Ch,,", '

>■ '''''^' '"''^ -lH..ii,.n,-,.or 111,. ■;: ;,,:,. v.., j,, ,„ j,.

V''"''l<. thai 'I,: , V. iio!,. -r

7i''""'''i-trMly,ohn.,,,,a,:a.oM!.niMn.'..|,,v,.,,,,,,„,..,,;^
'''■^■""' ""•■'■•""■.• lK„,lly,,„,.niulfinnnib..:-^l am. >Vr..

"■" "i' |':illi.-|(|ai,-,, |,a.,-|||;, I,, C.iv : *\.
.1 III 1 11 .11 1 1 PI, , 1 ,.,... I ,■ (I ^*^.

■-▼

ir
1

'I .

ill:

.<i ';

I 'ii

^UfiP

lit

APl'KXDIX r

i'A-'i'ni;.\i, .\i.i'[;i>s i'\- A ( (>M.Mi'r-i-i:K di- 'I'ld; cum,.
i;.\L .\>>i..mi;lv of Tin; canai-a ^l;l;^l;^ ti;i;i w
I iiri;<'ii, i^7'i,

I»i;\i: l;i;!:THi;r.\. .Mi:Mi;i:i;s uk mi: Cin i;, n.. h i ivcni

\\ liilr ;i lai'L'v jirniHii; i,,n (,f tlir liiiir ,it -iiili iiicrtin-'- i- iir.vs-
.>;irily (.<viij,i.'(l \viiii s.|i;,t iimy l.c <';iII,mI .crl,.>i;i-,ric;il i.iiMii.--^

-- -<lMi,liii- (,i| ji;.li,i;il <|il.\-tii.ll-. nr •;ikin-- old. r I'mT t h,. cxlri;-

-'"'1 "I 'li'' < liiiivli. aii'l til.' ailaptiiiU' nf its ],'■.. vi>il•M^ aii'l ip
]'liaiii-.-> to tlh' a-r,-i'i;..iii,Ml ii.T.w.Jti,.., w !i,.t||,.r ,,f th,. ||,,ii|.' .,,
i'.il'rit:!! li.-lil ; \\r \\'r\ i!iat all such 1ii!^iii,'>> j-, luit a iin'aii- t<i
llir Liivat .-ti'l dt' til.' <'iii,C(h^ iii-t itiitinii aii.l lAi-ti-iH'.- t lia!'
<!ntl ii!a\- lu' ;:lnrili..| in lli.' iv.ij.tii.n .'C I li-; mil li. ami the

••^|"'''i''i"''' :iii'i lii;iliit.>>tatii>ii i>\ ils :siviii;; aii'l >aii.! irviii-
iiilln'iif.'.

W <■ lia\-.' I'luii! t ill!.' t.) tin;.' aiijuiiiiti'il .niniiiitt.'.',- to makr
iii'iHirw Hot .■!lirioii-jy or .. 1. 1 iii~i\ .•!)■. yet aii\ioii,-lv. a- to tir-
"tatc.il' }Mi-.,iial and laiiiily ivli-i.ai ; ;ii;,l it |;,|-. l.i'.ai .iiijca-
A-.Miiv.I. li\- .•o!,i|Miin-- tlic ivtuni^ iiiail.' l.v i'!v>l,v{,.ii,.s t >
.|iui-ir.- >;i!iinif tnl iitli.in l.\- ^ndi < .iininii t.'.-. |o inai^i- -on,-
:']>]. io\ii,iatioii i . a jii-t r>tiinati' ..r ill." |ii'o:ji',-- .,l' til,, w.u'k ..t
( Joil tliiuiijiioiit oiir lioi'ij. I'--. 'I'li.vM' iv]ioiIn, l.r(.ii'jlit 111! at our
aimnal iii.-.t iiiL:-. liav.' >o tar i-. !iv>!i.m1 nur .-|Mrit-. and -ii[.i.li...|

iii

I' '(!

I r

1-'

'i *

' 1

f.ilH*^

1 !
i;

1';

1 !

Ji" j/'i'/:\f'i\ r

T.-.!'t-i ..I ti;.\r,k-L'ivii...r to lliiu wIim :iI..ii,. ,;iii 'jl\i'tlii !iit;ri'a-''.
'.■.■;:!!•■;•. i'.i'il tiiav il.iut ami an Aji"ll.'- watfr. I'-nt u^- tm;. h'.

tl '■ Vi . Ml;, .-.il til, III yi.U niir ili-:i]ijii.ilit)iulil ;i!-'i. ••! far,— oiil
!'•! ■' *. :i- ♦•! "1,1. v(, now. iiiiii li cf i li<' j.i-i ci. . i- x t -l !■!' I'lc
^'•■■■•.| ; ;- i;-fl.-^- Mil tin- \va\-ii|f: Sa'.;':; cni;:!;!',- ii;il takili;:
:•.'.'•• .V V. L tt l..i~ 111 . '11 -"Wii ill ill, hrail ; aial. in nialiV ■ a-fs, i!m'
'i!-- ■' t'l- v.ii|-lil anil i!.> ill r. itl'iil |ii~t .. li^.- t lii>i'n.-' riitii iti-
■ '.'. •l:'!.ip._ t!a' wi.r.l, M> that, ii In rcini ih niilruitriil. Wi-
ti -i V'jI -hart- \vit!i n-. in nnr cuni'iaa aii'l aiixinii- ilr-iiv Id
• I!; 'f.- tinit iif Hill ial'iiui'^, nioiT \iiiilr an-'.\ii> l" V''"'
l'i,!\ii- ar.'l laii'-. niiifr in;iai.-taki'a'i!i' t-ilvia;^ nf l!i'' imuii
"1 . "Ii.:!' ■• niwailinu' aninii;; n-. a- wrll a-- nj' i! ■ I'lUn- Iirin-'
:• •,. !■ i.

'i"l:' ; • ;- i.!a' -[i< 'ill juinl tn \\lii<!i we \vliit ai'r cut rn-fnl liy
tin- (M>.-ral A.-<''niIily \vitli llm i-.>uin:4 nl' tlii- aiMr''--> lia\i'
].,-,; . i. :i j'-'l t'l inviir and ni'L;r V" lU T a 1 1 ii t ii Hi. '("iia.t i->, lln'
'!■..■•,■ 't' I'aiiiil'.' vvair^liiji, nr tlir di-viia! ac!... iw Iril.niiiit oi'dnil
Aiiui.ii'y. tla- L'atliir ut' all nu iviis, nut !iy imlix i'liial.s (Uily,
liW. !-y ! .!!,ili.-s ur iiini-i'linliK a- >nili. Inilnd, i!iis dnty rc.-t.s
"\i -^a::; <,.!»vi'in> -^runMil.-. and thr ailvanta:-;i'> ci.nni'ctcil wiiji
\l- \'- rl'-'rniaiifi- an- .mi Laiicially ailnnltrd. t'lat it .-ci ni^ a-< it'll
U' ic :i U'.dli-s ta.-^iv I'oi' n.s tn (iiU'r iiitu (iiy lai-.i- ai..;ui!M'nl nii
. r.l.'i V "t th- -• hfui!*. \Vr have lirm -Ihw i') li'lii-xr tliat tin'
\\'\ 1 n-',..'.. vt lit' r.iniiiy i-cli/inn. in -niiii' nimli' ■ I'di;.:!!!' df it
c.in ii. n>:!v *.!i;iiL;rd lui any con-'iilcraMi' niinilxi of tlic ni.-ni-
inr-'i '-MI <"nuir;-atiun-^. I'n tlic ulliii' li.Uid, ^'.(' ivjuici' to
kri'i'.v i\..\'. in many liHaiitii-; thi' f-li>i'r\"anri' ai lainily uoi.-liiji
t.s .dl 'i!i* ini\' i-ally attindcd tn, and that tla-y :\\r nnl i'r\\-
aia<r.:_' vn'; v.hi' tinni cnihi ii laa' can attot all \, ■■ wmdil mI
t.iitli. V. i!,-tla r a IP its iirrcs^ity or its laolitaMi'iif-.^, I'lii-
:!:■• rMi;\ i..r;i..n -■■' '' • li\' wjinm till' dr,i\- i-^ |irartii:ali\
!LT...r.,!. y^

d" vi'i v.c ciJri. iiiitidi ntl\' aii]ifal. w lin t-arli nmnnn^L;' and
racii ' \.-nin:,' l>o\v at Ciod',-- I'udt^tDnl with y<'\\v ihildicn and
->t.'r\\'\iit>. li.V'-'kiiu t!^ dixin- liK'^^-inu. .and rnninuttiiii:' ytmr

till iiici'ra-.'.

■I) 1;i|-.- (,iil
< S( I .1 i'\' the

l.V ' .Hrs, (lie
I'l:.-- I'litriin-
lliti'lll. Wr
H (!r-!|v ti»
el-' t'l \niiy
till' jiUWrl
l"l III ■ I'l ■ill-'

Itll^trd 1,\-
I'll'--, Ikivm
li;!t !■>, tllc
'lit i>i{uul
'!n;,!,> only,

•liilv n-.-ts

IMS ;i~; if It
.-Hliit'llt i»!i
• tli;;t l!,>.
Uivc (,(■ it

llll' !M.'lli-

r-iiiic' to
V \vi,i,,|,ij,

■ lltil U'\Y
W'MlM .,.(
He-, for
)'a'-tir;|!i\

iiiii,^' ,111,1

llVU ;ilh!

ii,^' 3'iii!r

.ii'ri'.Shix i\ ill

-•■Ivcs ;tn'l thrill ti. ilir I>iviii,' pi'Mt.ctiMii. whrihri- yn .l,i n,,*
!iii'l yuiii- way in lif,- mi, I,, imuv plain. y,,Mr .mivs' llulitrii,,!.
yniii -1 irl. >o,,t!i,.,l, Mild y,,!ir i,!,.a.;iiv and . H j,.yiii,-nt .•liliah. .•,!
wli"th.T, t.M.. Ill, ,11 J, ;;t tir-t ,\,>.Miiayl:,,vr lar'k.d ...ntid.'n'.'iu

.V..'li ai.i!il\- tu dn l!' ■ lull, as i: W, tV. nlpii, l, ,;i \,,r| i|,,i;.,

''"'''■'•'"■•' ''■''■'' V. .■l!i,r tlir clalius Ml, y.,111- tilu'' I.y l.«v. -
>:il.V U-ofldi;, ln-il!c u-,iul,l ;,dlllit, ,,f \Mi;r l,.i;i^ ;d.Ir" (,. 'Jv,

M;itr,l alL,'n!i,.ii tu (1,,. ,,dis ..f inuily ivii-i.,n.- w!irt!i,T y.,|.
li.iv-- Hot r.iaiui. as yen ,Mii..ii>!y cndravMiiicl thi^. that <iiih
ctihi.-s disipiMviiv,!, an, I any .■i;.[.ai, m sani;,,'.' ..f tini.- \va>
"""■'• ^''•"' •■"iintrHKilan.vd ly th:. pha-iii- . ,.11 TJon.ii. .>
<-! the Dniii,. apprnvah and l,y th-' -ivaln 1 •,,T,y jn tl:,-

'llvdiar,;,- v\r\\i^{ thr Uia', nf y,.';r t>lup..r.d < a!i ill--, u hi. .'•

th>- liahit or a<d<nuu|,'d-iii- (;,„! in ah oni uav^ U miiv i,
impart.

'!'• t!,,>M. ifwvinii.t Mii.p,, ,. thciv aiv lali. \sh,, u-idd ad:
!is t,i ,-hn\v thcni an fxphrit waiTaiit Iwr t!ic u,.r.hip ..'(;,,.! !.,
taiiiiii,s nr v.h,...ati iv them rKvs [,„,,. a-ilv with th.' hiaxii'
tliat ivli.uiMi, i- a thin: hrtuvni rv.^y man and hi- Cnh u,
WnuM >ay. 111 all ati;,ti,ai-('an y,ai !..• in . anir t in adm: :in,
^'"' "•■'•'■-'(>• "f rfli-i(Mi at all, an, I niacin- to a ...,,-.. Irdv,
y.,nr (.lui.:atinn u> um' vwyy iiatiii-;d inlln-Mi,-.' \,.n p,,vM-- i.,,
-"•:iiv it> l.ciK'hts to thwsc \\-\v.^M^ int.Mv.t, ;,i.. ^. ,' d.'ui' f.. y,.n
aial \v!!,,sc s.ads y,.n aiv .m. sp,ri:dly I'..;.,!,! \n .aiv \.'i ' lr'\..'i
V'.ni-flv. . kv,<\v dir p, aic in h.li.'vin.^; in d ■,!!>. and ha.\r pmi
tirdyom- li.'arts in -uhcndi- thr tenth tlir..n;Ji \h.r Spiin. .ml.,
unh-i-nrd !,.v.' ..r lii,. hivthi. 11," can y,,i, l'„. ;,i!.,.ru i-,- than
s.diritous tiiatyniii'.hil.livii and <! .ia,-tirs >h..Mid. in all t!i..ii
powers tpf acthn. and their .■apari[i...s ni' .•nj.n.m,!!:. .diaiv in
thrsoamch,, latin- and h'li.dtatin- rlhr;., <.[' lahiiand piay. r :
With tli.'km.wl,',l-c y.,u have ..1 ih,- triapiatiun-^ t,. wiii, h ,- II,
(•d'<'''i;illy the- yniin- aiv cxpnsrd in daii,\ ininv,,!!!,,. with tin
w<>rM. and thr l>a.;h\v.ifdn,.>s v{ um l..':.rii naUiiv to ivcaw
rvrii Ihr mr.-.si-v ol ctrriial iiir. and to yirld I,, thr r<>traiiit<
howi'wr salutary, of liravmly ^^■^A<>\n.' vmx it ],.. u-vrssiiy t,'

442

yiri'Kxnix /•'.

., *■ ^-r.

»■ I

?^ay. that witlioMt tlic (•<i?i-tanl ;i|i|.li;iii.cs i.f rclii:i<ins trniiiiii;:;
at lioiUf, ainl •••^|niiallv' an aiitli(iiilali\f a> well as all'iTiiiiiiatc
r«'«|uir('nn'nt nf attfii'laiici- on tlit> <'.\t'r(is»'s (if daily <lt\<itiun,
yon cannot <x|M<t to witness tin- drvlnpniint of Clui-tiaii
]»nn<-ij>I<' in tlnwi- arniiiMl you. oi' -it' yuni' Iiomt-; 1 ili ■,•-.-( m I with
th«- lovtly finits of i;o(UiiU's.> ? Tliat ich-ioii i-, a thin:: In t urm
('>>f\ an<l th»' cunx-itni't' of cadi indivithial, i> an imlrvaiit
trni^ni. <|nit«' ahiix-d when social <lnty i>. nndcr cu\cr of this
jiivtcncc, mci'i^'cil in [icisonal. I)ocs not •■vciy aiLiniin iit or
n-a.-on l»y \iliith secret prayer can li-- cnfoircil point ahkr to the
rcasonalilones.s (»f social jira^'cr ? Ami though W'' lia<l no inoie
in Scriptnri- than the .uep.eral inculcation ot"-;ll prayer and
supplication in the Spirit," whirh an itispired apostle has liidilen
us watdi unto, iu dose connection witli his nientioii of the
C'liri.^tian armour (see Kjih. vi.) ; d<tes not this dearly in.plytliat
in our various cai'.icities and relations we are to welcome, yea.
watch for, /-veiy natural opportunity i'or or call t(» prayer; and,
most plainly and primarily, that those dwellinix to-ether under
one roof, and owninu' one family udvi-rmuent, --hould rei'i»^^niso
as inrluded in th<' "all piayer," thus enjuiued. a united ac-
know|ed::nient of the (!od of the laniilies of the whole
earth ? Surely, if any duty i'ltumlKut at all limes has its
special st-asons and oppoitnnities, which reason is to recou'nise,
uhat so natural and heseeminL;' as that those whom the shades
of evening daily gather around the one health, or the icturning
sun again disperses from the same home to tlnir vaiiou- s|iheres
of industry or .sceiu's of danger and temptation, should, hy the
morning and evening sacrifice t(» the Author of all tlnir l)less-
ings, recognise their common wants and enjoyments, and hallow
their mutual affections and syiupathies ! If, in exceptional
ca>es. l)oiii .seasons cannot ho enihraced, it is suicly scar<ely
]ios>ihle fur a man of devout feelings to omit hoth. J)oes not
nature it.'^elf dictate the offeriiiL: '. Will not tin- allection ol
each juvenile <lweller under your roof respond to your (alls to
send nj) united homage to Clod/ Will not the consciences of

jri'Exnrx f.

n.i

nils training
.'iHiMtiuiiatt'

ly llrMitidll,

A' ('liri>ti;ni
Ji's.-cil with

illU l>it\\ccll

I inv|.\;iiit
)\vv tA' this
ruiiiiit'iit c»i'
.•iHki' t(t the

1<1 Il'l llllll'C

juayci' ;uiil
lias Mdilf'ii
ioii of tlif

• iii.i»ly tliat
Ifoiiu', yea,
faycr : and.
'thtr iiiidi'i'
1 i<'fi»;.qii.se
niiilfd ac-
tli<' M'h(»Io
U'S lias its

• i<'cuu-ni.st',
the shades
orctiii'iiint
ljus s[ihi'ri'
idd. liy the
thi'ir hlos.s-
aii<l hallow
■xfciitioiial
ly scaifoly

Dues not
Hc'tioii of
111- calls to
sciences of

your dr|H>ridants, Mhciv- ii< t siaredaiid dcl.ased, .-rerelly re-
pruai'h ymi t'nr tiir neiileet of so ol»\ioiM an obii^'atioi; i

il.ivr ii.it the apiuovril (\,ii„ipl,s of family ivliuion rec(»rde(l
in Seii].tmc all the luire (.f prec'-pts / \\v lind Ahraliam mm-
nieiided 1)V (!od as um- wh.. would eoimuand his (hildrcn ami
his h(.ii-.chuld ti' keep the way of the |„',rd. \\ ,. fnid his
ehildren and domestics included with him in the unc < nveiiant
of cinMuncisii.n, \V,. |ind l.saae and dac.il> eivctiiiu' their altar
as constantly as their tents, ami eailin- .m their families to
]>ut away st ran L;e ,i;o(h. \\(> lijid .li.l) .sijicitoiisly sanctifying
his li.,n-e, (.!• sei'kin;,' l>y prayer and sacrilice t(» hallow the fes-
tal intercours(! of his children. And do we net lind ivcii the
lioly man Kli ivpioved, liecaii.se with mi. -nidi d atl'cdiMii he
looked on, t(M>indul-ent of the youthful folly cf his sons? And
hear men inspired of (lod ^ivini,' expressitm to the voice of
natural c.tnscieiice, and announeinu- the mind of the I^ord Ilim
self — one in his resolution to walk with a jinlect heart in his
liou<" at honif ; another invokin-- judi^uient in these solemn
words ; •• JN.ur out thy fury on the families that call not on thy
name." Finally, in tin- New Testament, hc.xides the f.imiliar
and jtrecious words of the blessed Saviour addressed to adults,
imjilyin.u' the duty of prayer with as well as for children. —
''Sutler little children to come unto nu-,"- we have the po>itive
apostolic precept, " Parents h\-\\v^ wy your children in the nur-
ture and admonition of the Lord :" and in the hi-tory of tho
primitive Church, the words, " TIk.ii shalt he sivcd and thy
house;" and a-ain, ''Jle was hapti/ed, and he rejoiced in
(iod with all his house :" This familiar phraseolo^uy obviously
proceeding- on the imi)lication of an idi'ntity of s.acred interests,
and a community of sacred obligations as between heads and
members of households.

Thoui:li we may s]iecially urge the one duty we have insisted
on, it is not that family worship i^ the whole of family reli-ion ;
and you will, dear brethren, understand us as expressing our
concern that in all the families of our congregations the work

Ill

iri'ENMX r.

of insinictioii slmiiM ;:;■() liand in liand wi'li praycT; or, in
gt'iii'ial, that tlu! oi'tlcrin^ n I" your (l(>mc.sti(' arraiii^M'inciit.s, ami
the govi'riniitjiit of your lunLseholds, should he as l^'otuics I'auii
lies ])rof('t =<iiij^ <;odliuos.s. TIhj very Scri})tur('s \vv, jiave just
citt'd look 1 irthcr than to tlu; ackimwlcdjL^nu'nt of God 1)y act.s
of social di'votiou. Xor c:;'n we conceive of family M'oi'shi])
being att('iid<'(i to wiLhuut the duty being also rccogniseil, nf
taking account of the ri'ligiou: knf)\vledge of your childnu and
diuiie.stics, citlusr directly yourselves teaching and catecliising
tlu'Ui, or, when this may be devolved on others, still interesting
yourselves in their spiritual ]>rogress. Indeed, we cannot easily
admit that in any case you may rightly leave your children, or
others depending on you as the head of a household, altogether
to second parties for their instruction in the truth. Parents
are directly addressed, both in Old 'I'estameiit and New, in the
pi'ecepts to train up ehildn.'n in the way they should go, and to
bring them up in the luiiture and admonition of the Lord.
Surely thru it were well to regard the labours, whether of
teachers of Sabbath schools, or of pastors in their JJiblt; classes,
as but auxiliary to your own uirect <'li'orts to mould with
sciijjtural knowledge the character of your children and depend-
ants. Your resjionsibility cannot, be fully discharged by your
handing over interests so precious; to the care of others. And
as parents are directly charged with the r(>sponsibility, so the
very ccjmmands addresseil to the young to give heeil to the
counsels of a lather, and to bewar«^ of despising the law of a
nuither, suii]>ose that advantage is to be taken, by parents, of
(he inlluenee, Avliich the most endearing of natr.ral ties gi\es,
for dnjjjping with I'il'ect into the youthlul mind the seeds of
hea\ Lilly truth. The expeiienco of men in after life has proved
how impoitant it is that their religious pi'iuiMples should hav(;
all the advantage, for their strength and jiermaiu'ucy, of those
tender and cherished associations which gather njund the early
home. These inemories cling to us wherever we go; and
what protection against the seductions of the world has been

Ari'EXDIX F.

•n-)

• ; or, ,ii:
'11 ts, and
lies t'aiui
lave just
I l>y act.-;
worshi])
:nis('<l, of
linn an<l
t('c'liisin,iL;
tcrcstinj^
lot easily
Mrcn, (»r

Ito.L^clllrr

ran-nls
w, in till'
;(), and to
lio Lord.
H'tlicr of
n classes,
dd with
cpcnd-
»y your
And
so the
to the
i\v of a
•nts, of
s gi\ec>,
eeds of
Itrovi'd
d have
)i' th<»se
u' early
); and
as licen

often found l»y him who, like Joseph, had heen fai- .seiiaratfd
fioui liis h.ethrcn, in the remenihranci' of the instructions tliat
cani" directly from the li])s of a painstaking' father, *<y the
1»lessin,L,'s invoked on his head l>y an anxious ami prayerful
mother !

JJut we plead with parents and heads of families hy inimedi
ate as well as remoter henelits; by what is generally sure to he
experieneed while families are yet to;^etl)<'i", as well as when
tliey are broken up. We plead with you by tlu' consideration
of the comfort to yourselves, resulting,' from such a direct
spiritual oversiL.dit, as well as th' '>• iiefit to you. cliililren and
d<»mestics; nay, and tlio benelit to society. Kveiy day brini;s
familiar ]»r(jofs that irood order and subordination, th.it revcr-
enee lor parental authiyrity, that willing obedii'uce li}- childreji
and .servants, that atiection and duty among these to each
other; tliat, lieyond the honieeinle also, a dis[K)sedness to all
lidelity in tli<' r<'lati\e positions of social lil'e. wlutliei' in the
rimirh or in the Commonwealth ; that these an; most found, if
not oidy Ibund., whei-e the ol)ligatioi!s of a godly upbringing
are fultilied. ^\^' ha.ve pleasure in conlirming what we thus
.say by the sentiments of men who have gone Ijcdbre u>, and
whose names are prcious in the reinembi.ince of the ('hurch.
W" would refer to the " Kpistle to the n-ader," by the godly
M.anton, accompanying the Coid'ession of F.iith, and in \'.hirh
he is dealing with heatls of families in his own day. '• W'lier-
ev ■ thou goes*^." he says, ' thou wilt h<'ar many crying out of
bad childi't u and bad servants, whereas, inili-ed, the source of
the mist hiel' uiust be sought a little higher ; it is bad j.arents
and l»a(l ma.-ters that make bad children and bad servants ;
and we cannot so much blame their uniowai'dness, as our own
neglect in their edu<'ation. The devil hath great sjjite at th"
Kingdom of Christ, and he knoweth no .such couipendious
way to crush it in the egg as the ])ei'verting' of youth, and the
su])))lauting of family duties. Jle stiiketh at all duties, thoso
which are public in the as.'scmblies of the saints ; but these are

•no

APPENDIX F.

too well piar<k'(l l)y tlic solemn injunctions ami <lyinir cliar.L'o
of .It'.sus (.'lir'st, as that he .slinuld cvci' Ii(»[>(' totally to sulnci't
and undcrnunt; tlirni. IJiit at laniily diitifs In* strikctli with
success, ]«>causi' the institution is not so solcnui, and the
omission is not so liahlc to |)nl)lic ccnsuvf."

Anotlicr of our i)ious and learned anccstoi-.s is (juotod by tlu;
distinguished aulhoi- of that dedicatory i^}(istle, as tlnis he-
wailin,;,^ coi'ruptions in the church i){ (lod : " A ))rin('ii)al cause
of these mischiefs is the threat and common neglect of gover-
nors of families in the discharj;e of the duty which they owe
to (iod for tho Honis that are under their charj^e, especially in
teaching,' them th(^ doctrines of Christianity. Families are
societies that must lie saiictilied to (>iid as well a^ chui'clu's ;
and the j^overnoiis of theni liaN'e as truly a cliar-e of the souls
that are th-rein as the pastors have of the ('hurches ; but, alas,
how litth' is this considered or re,t;ardeil I Doubtless, many an
excellent magistrate has been sent into the cnnuuunitv, and
many an excellent pastor into the church, au<l many a pri-cious
saint into heaven, through the happy preparations of a holy
education, perhaps l)y a woman that thought herself an insig-
nilicant nn'mix r of society. Would ]»ai'ents l)ut begin Ix-times,
and lalmur to all'ect the hearts t>j' theii' children with tht; great
matters of I'verlasting life, imd to acijuaint them with the sub-
stance of the iloctrine of Christ, and, v/h'n they liud iu them
the knowle<lge and love of Christ, would bring them to the
pastors of the Church, to be ti'ied, contirnied, and admitted to
I'urther piivilegi-s, what hai>i»y, well-(»r(U'red churches might
we ha\ e : !t is for want of laying this foinidation well at hrst,
that, when becoming parents themselves, they are so ignorant
as most are. and that so many, especially of the younger sort,
swallow down almcst any error that is ottered them, and are
ready to follow any sort of dividei-; that will entin' them, so
that it be but (lone with earnestness and plausibility."

'J'hese words, written two ct nturies ago, scarcely suit le.ss our
own tunes. We might close our address with them, but that

ilia cliartre
to subvi'it
ikcth with

1, ;uii

I tl.

>tuil 1»y tin;

IS thus 1m'-

icipal caii.so

t of 'j:i>vvv-

1 tlu-y owf

spt'ci.-illy in

.•nuilifs ;uv

> <;lim'chcs ;

f tlu- suiils

; hut, alas,

ss, many an

iHinity, iiiid

Y a prt'cioiis

ot" a holy

!♦' an in^iij,-

in hctiincs,

I tilt' _m-t;at

li the suh-

1 \h tlifin

ii'iu to the

I ni it tod to

lies ini,L;ht

Vfll at iir>t,

^o igiKJi'ant

iiLrcr .sort,

111, and arc

.1' them, so

lit Ic.^sonr
i, l)Ut that

AI'PKXJ^IX F

117

\vc M'oiild lain .stronL;tlicii our it monstrances with th("»s(» oi' our
mrm])crs or adhtn't'iits who nioi\' ri'.|iiir(' these siijx^estions, hy
mei'tinjf with all allectioiiate eonsider itioii tln' plea jMit lorwanl,
not alone by carelessness, hut hy a srtMiiin.%' modest ditiidfiicc.
Some, W(i know, allei^'e their inahility to coiiMiiunieate n-lii^ions
iiistriK-tion, or to lead their hoii.-eholds in prayer. 'I'hey fc'l
tiiat, haviii'4 so miieh nee(l themselves to A"///, it is jiresunip
tons in them to (firl/. We must remind you, dear luethren,
that for the soul to he without kiiowleilt^c; is not u'ood An
apostle, while (•har:L;ini; that some in the early (.'hureh had not
tln^ knowledi^e of ( !(»d. reproves this ii^morance : "1 speak this
to your shame." Ami surely, iL^mjranee of Christianity is
specially to our shame in these days ; for no ai;»! has enjoyed
more help, whether for the work of instructing; others, oi' oi'
eurin.i;- our own i.i^noranee. l»ut, that you may not l»e (|ualilied
to teaeh the deep things of (mmI, is no reason why the youuL;"
may not receive at your 'ijis the lir>t ])rineiples of the oracles
of God, — may not hi\ made familial', .as w(^ douht not you your-
selves Would scorn to he thoii_L;ht lu^t to he, with tie; story "f
Kdeii, and the f.tory of the Cross ;— with the lessons of inspired
wisdom emliodied in the proverbs of a Sojoiiion. .md the
-, .^'."ioiis sayings oi" a ,^ri'ater tliau Solomon. W'iio of you is
unable to read with your families the simple .'"/>// How
fe\/ ha\ " not access to the commentaries of men whose Labours
have (»eiii devoted to the in« crpivtat ion of Scripture, and the
C(UideiisiiiLr and arraiigin.n' of its precious contents fur the use
of persons of all a,i;es and capacities ! Nor should we omit to
t.dce this opportunity of .specially comnieudiiiL;- to tli*; um' oI'
families those vt'iy form.? ol' sound word.s which the l'4)istle just,
tjUottMl Was desi^ie d to iniroduce favouraljly to the reader:
M'e mean the Confesioii o!" Fail h. and Catechisun. both Larger
and Shorter. Novrheve, jieriLip-. will you liud so luuch of
'Jiviiie *,ruth set forth in ,-o well weiglieil human lanmia'je ;
%*'liile at (,'very point you are referred to the very words of In-

• ■ r,

'^H,^

1 IS

.II'I'KM'IX r.

s])ii-ati<>ii, as tin- nltiinati' rulo i.C I^iitli, \\\ W -av tiial thi' read
iiiu; of tliciii is tuu unit !i iir-Ifctcd. liotli l.\ mI.1 and yoiiiiLr,
rmioii;.!; (lie incinlicrs u[' dur rlmiT'i r> liiirin-lly dn wc drsii-i'
that ii<» laiiiily .--iKiiild mc witlioiit a rupv ot'th' -'•, (uir ariviiow
lod.uvd suliurdinatc standai'd- ; and, in partitadai', that. <<n dc
(■a-ii>ii of api'licali'in hriiiLi; inadr \'^<v adini-Mnn !•! scalinu' <t!<li-
iiai"c^. ic((ini'st> Were had In .-H' h hrlji.^ t(t an int(lli,i;i'n'. and
)ii'"li{;il»h' ()h-ci'va.ncc of cith'' sacraiiM lit ,

!>y lil<»' cnnsidfratinns wnn! I we imi't thi- ',ih a d inaliihiy t<>
h'a.d in family prayc'. In t!n' r.(''liri' put of ouraddiv-- \\r
^u\<\»>->'i\ the ('a^^i' nf .'Mjiti' t'aniilir- iindini.': a «Ii!liridty "r irn
|M)ssi]tility in a.>-^i'iidp|in'i i'm- wnr-hiji t'.'.ir • a day : :iiid a.> \\f
i^aid (Ml thi-; (jiif^tiMn ii' tiiia' and I'kiiik i^'V, th;'!, <iii''(. a-^M'ni-
jiliii'^ can >t ari'i ly hnt in lair i'X('r|ai'>nal im i > indicd lie
snj |'n>cd iinpractiralih.'. '..iv llif ('ntiif onii>>ii>ii ^ <■ t a-ily if
cniicilrd witli tlic f xi-^t'-ni"' <.r .-«i linns i' li-icn in thi- hii'a>t at
all ; -.>, (Hi t!i>' iillc-ti'iii ot lahjlt or" ;il)ility. We I'rr] ;i> if tln'
-lipjiii-i' ion \\ (Tr iiniii^tiiii'-. th il a In ad < i a imasi' ■Iiunld I'had
incoiiiju'tcniv t') li'iv, the kiln al'inv with his |r.\cd (iiics, a.nd,
r\i ti in v\iir.l> oi' hi-> i.wn. t' iit trr t he « I'lifi^^idn "t sin, m- tin-
l>ra\<'i' l'i>r nna'cy, i" ih'' i'md uf faiiiili'->. Dat !•> say that hr
cainiot lind rxjtic-.-iMiis aiiiii'opnal"' in v. Inch \<> clntlu' the --fii-
tiiiHiit-^ of anxioas driniidtaic'. of hiaidilr iMiiitiani', of fijiad
trust lirl'-ih' liis [''atlici- ia hcavfii. Id say thi-- \'.hi!r in tin-
Hi' t t'amiliar jioitioi: of (lod'^ own udi'l. in 'Vn', -iniplc.
hri.'f. and ca-ilv ji'nnanlM'icd foi'ia. is jii'ovidid to hand the
.••.iiih-->ioii. and tilt' thahks_u-i\in;.. and the iKliiioii that suits
I'Vi IT |ii)S'-ihli casi' in hrinan I'X jMiiciic.'. iiiay widl friii:;- into
<iitf-iion thr .--iniTiity ol' ih^ man \\ 'lo advanrcs ^lah a juv-
jiostiTuas ('Aiaisc. JiaVf 3011 not at hand the hcst ofjaayt-is
• lirici' Imt coniiachci; i\f, whith t!ii' child may Icani. hut
v.liich no L.iown man i> too old to jiiollt hy ! \a\ the |iaifnt.
nttcr at lca>t flii^ i'"\crcntly at the (hanc-tic altaf, if he utters
no niuiw hil'oic he sliall t.iaim thai his ( xcusc ol incapability is

! !

a I

It 'I

.II'I'KXDIX /•.

r,>

l);il tlio read
Mild yoiiiiL;',

ill \>. r tlrsjrf

111)' ackiKtw

tii;!t. ')ti (ic

sralini;- (t;(li-

ellit'iii! and

t' i)i;diiliiy lo
addn'-- v,c
ciilty "T iiii
: and a-- uc
(Hi'T a-^si'iii ■

> indi'cd III'
'• t a>ily ic
M' I'lva.-t at
.1 ;,. It' the
Iiuidd [ili'ad
! nii(>-;, ;nid,
f >iii, (11- till'
say Ilia! In-

tln' lilC NCJl-
ire, fif iili;d

I.i!<- ill the

rl V -illlltli',

> hand till-
I that ,-iiits
1 1 rin;;- into
such a jnc-

fl' luayci's
i. aril. l>nt

lhr |/.iH|it.

i' hi' iiUirs
•aiialiiHty is

t'. I..' nrTrj.trd, r.nt liavr ym, ,„,( ihi- -rrat and i)n ,„.,,. ,r,n
HUM'S' ('an y.H, riot hnld ii(. tli.-. f.,>th, ri-MiuH..,-. and pi. ad
with llini, and ]mil h'ii,, 1,, ivnii.iiil„.:M.v t Ah. do vmi |„ li,.\v
iMuhcavm to -am ur jnsi-, and in .i -u-ralh to ron,,'. ;" a,,,, ,,,n
yuiilind 111. uoid. in wliirji tod.'pnvatr the dan-.T. and in,uk,.
till- -ra.v. |,,r your own nti;|,! inu. and with tin in' Do ymi
i.i«l< word, in whirl! to, all in th.. i-IiyMiian^ priMiiiv. or'dr
sorihrt!,.. malady whin -irkn-'ss im adr> > .air dw.dliii- ' |),,
\vor,ls lail y.Mi whm y,,n M.lint nimdlv ).atr..iiaL'.' f-r iIiom-
Avho .an Inrthrr your rhdd> way in tin. \\.,rl.i. or whm vo,i
appral to till- arl.il. ruhoni yon rxpi.t to xm.li.'ai.. voiiroMn..i
yoiir family'. .i.d,is. or wh.n >ou m-tiii.t th.' ,i,lvo'.-,t.' who k
'" I''*'''' '"'• ^1'""' '- '1 <"ih wJHh. th. ,.onl i^,',,i„,,,„.d
"'^" 'l'liHi-'n.a-H'aIsy,,ur lip. ? !- ,t ,,nly ..i,.,imI things th.ii
you aiv a.h.-im.'.i t..>p,ak of l..to,v yniir <hil.|r. ,,. .,r h. p!,a.|
'"•• 111 pivs.n.v of h. rwh,. tra\aihd in iMariiii; th.ni > hon.a
'i'''" '•"■'hi.n. savyo.i .ann.-l piay. .Mav it n,.t mt !„ r 1,,' voii
Hill not^ Why. th.M.ry vi.-k-d Hml word- in whi.ji i,,V,a
J"/='"' •"■ '"-'•• v.h.lh.i la.r.l. w.- sivnot, rr,,mth.-x,ry
'•"'"■ ;u'.l Mul.hn;:. (o..| oidai.i. prai.r. Trnlv. thi. .-,,,.,. u ill
not I... Mi.tain.'.l l>y vm-. Iv. s in th,,M. mom.ait. that nmi.' t.,
many a laniily. uh.m .hath -hall -,,/,■ ujrl. hi- ■ .u.l -ra>p tlhan
>■"" '""^^ '"^''^ ^^li'Hyoii -hall l-h,.ld th-.'oiint.Miaii.'.-.-han'-
.nid th.<.y,., ,t may h... mit. laf. t ;:hi -^p.-ak to v..u its,,.

nmiH.'cmv .,f ,,pp,„tnmii.'s n.^.d.. t.-.i : and .•.M;M'i..n. .■ a. w.ll
:is air.rtinii uill |..„-.. th:. .(ii.sfj.,,:- What -lid Von to ^av.- thai
•"""' ■'■'"" ''"■ ■-'■'■'""! "l';itli. "I- to tr.aui It 1... immoiiality
''"^- '" ^'"'"- '' '' '"■ 'i^-it the r.al thm- w.Miiit,:; i~ a uillirr-

'"'■'■' ^'"' '''-<'iin-i.oh. 1, I !h.'Sa\i..ur-. uarnm, !..• m.-ditat.^l

'*"'>;•'•'"•'•' "'"'i ".,,.,. ii i.t, oi,nLmr{H.rsonsw.. w..ni.|
addrr.^it; to ).ai uii-. dv.li nnd. • r.-li-ion, io,.c.. ami wh..

■1 I

I *'

■I

l.Ml

.irri:\i>i\ /•'.

i« «

Ji <:

I ' f

I! r !

IHII. I

••ilij'l'i'i'iatr till' 'liliv ili';^'- nl' UMilly II | il Jiin - i D^' ; .il-i. io \m1| wliu

--ini;-t We .-ii|i]ii)--c ii r .L;riiilui' (ilii'ili.iiri- tn a |i.,ri tit's nr t"
( inasti'i's (•(iiiiisch. I.rl the lii-^t Ic'l tlhir i.Mi'^at imi l.i
.-I i'ii;„l!ifi; ill! Iiaiiil> of t lid-f \vIim ciri- xilii itmi-ly t'cr tlirir
!•■ -t iiitcii'sr-. l,c* tlifiii l<ivc aii'l liiiiiMiu' tli'i'i a- I 111' l<i>i(l
liatli <'Miiiii;aiiiii <|. I.rl ilii-iii i"|'y iiiin lia'ii' <t\vii |iricti(c
what lia> lici'ii ai< rii'diir^ tn (I'nl in t!iii|- "'xaiiii.!!'. |,i t llinu
ti'fl t heir iv^]ii)ii>Hiilily \< ii pay \'. il li all ilniy a 'l'^! I In' lim-t,
■iai'i'ril ivjiay it l'\ tin if iji . nc; ik -,s. tJM'ir i.-|n ci ful -iilij.r
' i"ii. I lirir It aijiia' ■> tn i-Mi:;!' ii.'.v.nl - aii'l - iiikiii'I'.-. I,i| t Inin
liruafc lit" mmv.t itudi'. <■!' |ii iilr, u\' ait^ nj' a I'al-v iiii|i']Mii(li'iiif.
'>r 1 111 pat i I •;!(•< ■ \', it!i 1 1;'' iiiliniiit n-. nl' i he a-nl Self iTliaia-'' is
;ii 111" ( iiiiiiuriii|i il, lull iiiii wlnii >i jiaia'iiil tiniii di liii ini' ti.
ilii- iiiiiii-.'I-; dt' ixpii jiiiii', aihl irviirliir I'l -r aiitlmiity. |)it
.'I'll iiii.-lalic till' a ]iiiit nl' iii<lijicii<li in r >i||i lnn-^ aihl luin'iatit
I iidi'iH--^ 1,1't I 1h' pra\ el > 111 |iarriit - and iiia-tri - li,i . ;li.-ii-
■.mil 111 \iiin' III '|ii lira! ]iiayrr> \'<y //h ir ; and > n i')M;aIi- a-^ \'iiii
Iki\ I- iiii|iiii'lmiity with tlirir .-nliiitiiii^ raic tur ulini^ lir-id.
ymi. \iiiii' I'li't lii'i -. \ iiiii- -i-;.-i -.. yi'iir rillnw i i \;tii! -.

I, it larJi l\iii:\\ that lir i- hi-. "• hii .1 hii - krrjM r." Lahi.nr
!ii indiirr ill 1 111- mind - nl t hn i' iiinir I'l'i m -ant I'l l.nudy juv ■ in
iiiciit. -iihiii-ty III' ■] ril, ii idar aitindaai' nil h' i • hnld Wnr-
diiji. i't'~|ii I t rnr'dii' -iiirddaw ijn-I .ip^'i'iTJal imi 111 liirynk.
ot' (diii't .I-- lin; lull di ii,~ii|ui'. i;ilt i'a-\.;ind nl "i 'dliiH- ■• a>
•• I 111 i III:!! 'If I'll' .-ill thill;,--" And W nil hi t I .it \\ c ■ nil Id cll'i'i-t ii

,dly rtill\illri- iif tln-ir II l-',li\i- till' 111' ynll wl'n air |n\i'l > n|

|ih;i-Mir I nil in tli.iii ln\ ii '.r ( !ud ; \\ Im ;iii' yi ( -I'l !vin^ in tlin
hild<- nM all! . iinad di'li .dit- a >.i; i- l'.ii-l imi w hirh i^ nnl\ tn hi-
tmiiid wlirll lliry ivtiiili tn their hra\'.:!y I'atlfl'- lli»ll--r !
Wnllld V.i' I mild fnininrr llin-.' whn ai-.'nlinl till li -; l.lilil ^ nt

|iaini!lal ant liiifily iih nini. m \-.liii tniiiniiir ;it thrilaiiiis •iii

fhi il' tillli' rri|l|il'd l'\' allrllllnli l.il dnlllr>tli' \\nl hipnl li

.stnni.nii. wiial iii;ii.Ml.r ! • '.lii'ln-i'l V i-- llirv ;iiv .nilu nf; wh.it.

iiinilind- Ir ' ( iiii^id' I '>. ' .d ad\ aiil.iL:r- f\ .1! jiir I hi - lih'

ymi Imi'i I' '.\ .niiiiiii[it ul' ihi discij iiiir whiiji will In -l |iri'-

♦i !i

i" \ Mil \\ iiu
•lilt'-; or t'l
li.uatioii In
y f'T ilirir
I- ihr L.rnl
II |iriiti(i'

1,'t lllrlll
'• Ihr llHiM,
I'll) -lll.jrr

l/l til. Ill
'■]ji||i|iiiri-.
ivliaiici' is
■li'lt lice Ut

iiity. |)(i

li iulHit.tllt

:i > tin- Ir

■' ''7^'^''r'''''---i-'- '•.i„.i.,„..h„„n,.,i..,.

'■' "•'""■ -'"l '•> .ilfiiitiu. nt ,,r

IIm ( filial .\; -.

!iii.|\-

^1 \V!|.[,(s, .)/ /,,, /, V

i.\ •jn\ . ni
liuld Will'-

1 ill' \ C.!s,

lliii.-'^ :,.
M .-n'rcrii

ln\ ,•! , i.i

ill.^ ill tl:r

illl'v lull,'

- llltll-^l' !

laints ut
i.iiiiis ..11

ll!|i ..!■ '11

"I': uL.it
V I lii- Hie

III ^(, [ire-

'If ( \,

1 I"- i v.i.