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ZIX

HELPS TO COMPOSITION;

OR,

SIX HUNDRED

SKELETONS OF SERMONS ;

SEVERAL

BELYG THE SUBSTAJ^CE OF SERMO.VS PREACHED

BEFORE THE

UNIVERSITY.

BY THE REV. CHARLES SIMEON, M. A.

Fellow of King's College, Cambridge.

Study to shew thyself approved uato God, a workman that needelh not to be ashamed, rightly
dividing the word of truth. ST. PAUL.

VOL. II.

JIRST AMERICAN EDITION.

PHILADELPHIA:
*'niNn*KT) von, and published by william w. •woodwau.u,

Gomer of Second and Chemttt Street*.

1810.

THE NEV/ v-r>'--

f U3UC U3^ARV

49.3ii4S

*»TO«. LEf»»ax Al«0

R 1 9 "' u

INDEX

TO THE SUBJECTS OF VOLUME SECOND.

SREL.

THE TYPES.

PAGE

101

1 H E nature and use of the Types - - -
I. Typical Persons

102

- Adam .......

103

- Abel

104

- Noah

105

- Melchizedec ----..

106

- Isaac ----...

107

- Sarah and Hagar - . . .

108

- Joseph ------.

109

- Moses --.....

110

- Aaron -•.....

- Joshua ----...

112

- David

113

- Solomon ----».-

- Jonah --.-...

115

- Eliakim - .

116

- Zerubbabel ------

The Israelites

117

- - in their privileges - . - .

116

119

- - in the judgments inflicted on them

120

INDEX TO THE

II. Typical Institutions

- The tree of life - - - .

- Circumcision - - - - -

- The passover - - - - _

- The brazen serpent (See v j1. i)

- Canaan ------

- The cities of refuge - _ .

- The jubilee - . - - _

- Mount Zion - - - - -

- The temple - - - -

- The holy of holies - - - -

- The vail - - - - .

- The priesthood - - . _

- The annual sacrifices - - -
» The burnt offerings ...

- The meat offerings - - - _

- The trespass offerings . - «

- The scape goat - - - .

- The daily sacrifice - - - .

- The daily sacrifice improved

- The means of purifying from the leprosy

III. Typical Events

- The Creation - - - -

- Jacob's vision - - . -

- The burning bush - - -

- The pillar and the cloud -

- The manna - - - -

- The rock and manrta

- Moses' vail (See vol. i.)

- Bethesda (See Miracles, in vol. iii.)

- Siloam (See Miraclesy in vol. iii.)

SUBJECTS or VOLUME SECOND.

PAGE

THE PROPHECIES.
The importance of the Prophecies -

I. Relating to Christ

1. General

- The woman's seed - - - -

- Abraham's promised seed

- vShiloh

- Balaam's Star - - - ' -

- Job's Redeemer . - - -

- Moses' Prophet (See Tyfies)

2. Particular

1. His Incarnation

- His covenant engagements with the Father

- The Father's with him - - -

- The family from which he should spring

- The time of his incarnation

- The signs of it - . . -

- The place . - - - -

- The manner - - - - -

- A ground of joy . - - -

- Our duty arising from it - - -

- The commission given to ministers respect

mg It ----- -

- His qualifications for his office

2. The quality in which he should
appear

- A child born ------

- A Fountain opened (See vol. i.) -

- The Branch ------

- The Sun of Righteousness - - «

- A Light to the Gentiles - - - -

3XDEX TO THE

}

A Righteous Governor ....
A precious Corner stone ...

A Diadem of Beauty . - . _

The salvation of Israel - . . _
A great Saviour , . - . .

The Lord our Righteousness - - .
The Desire of all Nations (See vol. i.)
The Object of luiiversal adoration

3. His Life and Ministry

The manner in which he should execute his
office --_--_

His compassion - _ _ _ _

His suitableness - - - - -

His sufficiency - - _ _ _

The commission given him - - _

The scope of his ministry - - -

His triumphant entry into Jerusalem

The acclamations of the children

4. His Death, Resurrection, and As-
cension

IsAi. lii. 13. to liii. 12 e

NTIRE SERMONS* <

His dying complaint
The effects produced by a sight of his cross

His resurrection - - - - .

His glad tidings . - - - .

His ascension . - _ .

Our duty arising from it - -
His victory over his enemies

* These Sermons are for a very obvious reason compressed into as small
a space as possible; except that f/n Ver. 9, 10, which is given at full length
exactly as it was preached before the Universitv.

SUBJECTS OF VOLUME SECOND.

SKEL.

203
204
205

206

207
208
209
210

211
212

213
214
215
216
217
218
219

5. His coming to Judgment

- His saving of the righteous

- His condemning of the wicked

6. A summary of his Character
II. Relating to the Gospel Kingdom

- The gospel glad tidings

a rich source of blessings

a means of abundant consolation

- The church encouraged by a review of past

mercies ---,._

- The change wrought by the Gospel in the

latter day ----..

- The means by which that change shall be

effected -.--..

- The wonderful success of the Gospel -

- Its universal conquests - - - .
■ Its immutability • - - _ -

- * The destruction of Popery

. Conversion of the Gentiles -

. Restoration of the Jews - - -

- Millennium - . . -

PAGE

434
438
441

445

449
452
456

460

464

468
471
474
478
481
485
489

49:

Preached before the University.

{^ For a Table of the Texts illustrated in the Skeletons, and for an In-
dex to Subjects proper for Particular Occasions — See the end of the 5th
Volume.

THE TYPES.

CI. THE .VATURE A N' D USE OF THE TYPES.

Col. ii. ir. IVliicli are a shadoiu of things to come ; but the
body is of Christ.

IVlAN is naturally addicted to superstition; parly
from a consciousness of liis needinj^ mercy from God,
and partly from a desire of reconciling^ himself to God
by some meritorious services of his own. The Jewish
ceconomy had ratlier a tendency to foster this disposition,
inasmuch as it prescribed many rites and ceremonies as
means of acceptance \vith God. But from these the
Gospel has set us free; and, in so doini^, has introduced
a more free and liberal spirit. Nevertheless, even under
the lit^ht of the Gospel, we are prone to indulge the same
servile desires, and to j^refer a yoke of bondage to the
freedom of God's childixn. Such was the case with
many even in the apostolic age. St. Paul is cautioning
the Colossians against two sorts of teachers, who were
endeax ouring to mislead them; against the advocates for
Heathen i)hilosophy, ' and against the Judaizing brethren,
who insisted on the obscr\ ance of the Mosaic ritual. ' In
opposition to the latter of these, he bids the Christians to
assert their liberty from the observances qf the ceremonial
\u\Vy that being, in fact, no more thiui a shadow, of m hich
they now possessed the subst^mce.

We shall t:ike occasion from his words to shew
1. The nature of the types

The scripture sets before us several kinds of types
[Cliristinns are in general but little acquainted with the
types: yet the scripture abounds with them, and mentions
various kinds of them. They may be reduced to three classes;

» Verse 8. b \'ersc 16.

Vol. IL B

2" THE NATURE AWD USE (^^l*)

natural^ historical, and leg-al. The natural are such as may be
seen in the works of nature; (in this view, the creation of the
universe is a type of the new creation, which the regenerate
soul experiences through the word and Spirit of God) the
historical are such as Joshua, David and others; and the legal
are all the ceremonies of the Jewish law.]

These are shadowy representations of Christ and his
benefits

[All of them relate to Christ in some view or other; either
to his person and offices, or to his church and the benefits he
confers upon it. They are the shadow, whereof he is the sub-
stance: and as a shadow represents, though but faintly, the
image of the substance, so they portray, though in a very in-
distinct manner, the character and work of Christ.]

Nevertheless they must have been instituted of God for
this purpose

[We are not at liberty to consider every common similitude
as a type, or to launch into the boundless ocean of conjecture:
in some instances indeed observations drawn from analogy may
be almost as convincing as the declarations of God himself:
but it is safest to adhere to those points, which scripture has
determined for us: in them we are in no danger of erring, and
therefore can speak with precision and authority. Nor should
we ever forget, that, as those things alone are sacraments to us
which God has appointed to be sa, so those things alone were
types to the Jewish church, which God instituted for that
express purpose.]

The text, in connexion with the context, leads us
further to declare
II. Then* use

God would not have appointed them, if they had not
been beneficial to his church. But with respect to the
Jewi h and the Christian church, we shall, as they sub-
served different purposes, notice their use to each:

1. To the Jews

[ The types served to shetv them what sort of a person their
Messiah should he: for though (as was before noticed) the
notions acquired from a shadow are very indistinct, yet it con-
veys some idea of the substance, fron> which it is projected.
They further kept up the expectation of him in the -world. The
first promise had been nearly forgotten; and most probably the
repetition of it would have made but a transient impression:
but the multitude of observances, daily repeated, and con-
tinually directing the eyes of the worshippers to him, could
not ,fail of excitmg a general, and increasing expectation of

(101.) OP THE TYPES.

his advent. They moreover led the people to exercise faith on
him. Every intelligent worshipper must see that the blood of
bulls and of goats could not take away sin; and therefore (as
we are sure Abraham, David and others did) the devout Jews
must look through the ordinances to Christ, and rely on him
who was to come, just as we rely on him who is come.]

2. To us

[The types are of signal use to m5, in that they testify of
Christ as the person promised irovn the foundation of the world,
arid prefigured in the whole of the Mosaic ritual. When we
compare the account of Christ in the New Testament with the
various ordinances of the Oldy we see how impossible it was that
such a coincidence of character should ever happen, but by the
express ordination and appointment of God. But they are of
further use to us also, in that they wond-erfully illustrate the
character of Jesus. We could not have formed any adequate
idea of Christ's work and offices, if we had not been assisted by
the typical institutions: these serve to embody our notions, and
to make them, like a picture, visible to the eyes of men, and
therefore intelligible to the meanest capacity: whereas, if we
could not thus invest them, as it were, with matter, we could
only offer to our hearers some abstract ideas, which, after all,
would convey but little meaning, and leave no abiding
impression.]

Infer

1. How great are the privileges of the Christian
church!

[The Jews were oppressed with a yoke of ceremonies,
which they were not able to bear, the import of which they
could very faintly discern, and the observance of which yielded
no permanent satisfaction to their consciences :*= but we are freed
from that yoke, and enjoy a dispensation of light, and liberty.
Let us be thankful for our privilege, and " stand fast in the
liberty wherewith Christ has made us free."]

2. What spirituality of mind should we possess!
[Oursuperiorprivilegesdoubtless demand a correspondent

pre-eminence in our spirit and conduct. If we are " no longer
servants but sons," we ought to manifest a filial affection
towards God, and a delight in his service. But do not many
of the pious Jews reproach us? O let us walk worthy of our high
vocation, and shew forth the praises of him who has called us
out of darkness into his marvellous light.*^]

e Heb. X. 1,2. rt 1 Pet. ii. 9.

[4]

ClI. ADAM A TYPE OF CHRIST.

1 Cor. XV. 22. As in Adam all die^ even so in Christ shall
all be made alive.

THE fall of man in Adam, and his recovery in Christ,
comprehend the whole circle of divine truth: e^ery part
of the revealed will of God is so connected with these
•t^vo doctrines, that all must stand or falh together. Our
death implies the former ot them; and our resurrection
the latter. Hence St. Paul, proving the doctrine of the
resurrection, adverts to our tall in Adam as an acknow-
ledged truth, and draws a parallel between that and our
recovery in Clii'ist.

We shall
I. Establish the points mentioned in the text

Nothing can be more certain thmi that " in Adam all
died"

[The penalty of eating the forbidden fruit was death, death
temporal, spiritual, eternal: and, on the very day that Adam fell,
the threatened punishment was inflicted on him, so far, at least,
as could consist with God's purposes towards the world at large:
the seeds of death were implanted in his body; a spiritual death
seized upon his soul; and everlasting death awaited him, unless
divine mercy should interpose to deliver him from it. Nor was
this a matter which concerned him alone; it involved both
him and all his posterity, insomuch that all the human race fell
in him, and became obnoxious to temporal, spiritual, eternal
death. The very words of the text prove this; yea, they prove
it more strongly than any mere assertion could do; because
they state it as an allowed fact; and make it the foundation of a
most important comparison.]

Nor is it less clear tl;iat " in Christ shall all be made
" alive"

[Christ was sent into the world to repair the ruins of the fall.
By his Spirit he "• quickt ns the souls that were dead in tres-
passes and sins;" and by his obedience unto death he recon-
ciles them to their offended God. It is true, that the death of
the body is still inflicted upon all: but this ceases to be a
punishment to God's people, and must rather be considered as
a blessing: " To whomsoever it is Christ to live, it is gain to
die:"" and the body which is consigned for a while to its native
dust, shall at last be raised again '' in the likeness of Christ's
glorious body,'' to participate the blessedness of its kindred

a Phil. i. 2 1

(102.) ADAM A TYPE OF CHRIST. 5

soul. All this is restored to us in and through Christ, who on
this very account calls himself " the resurrection anJh thfe
life.'"'] '

But both these points \vill be yet further confirmed,
while wc
II. SheA\' the correspondence bet^^'een them

If it be asked, Ilorv did \\e die in Adam? and, How
do \vc VivG in Christ? we answer;

1. By means of a foederal relation to tlicm
[Ntiiher Adam nor Christ are to be regarded as private in-
dividuals, but as the representatives of all mankind. Adam
was the covenant head of the whole world: the covenant was
made with him for himself and them: had he fulfilled the con-
ditions imposed upon him, there is reason to believe, that the
benefits of his obedience would have descended to his latest
posterity, who bevond a doubt are involved in the punishment
of his disobedience. Tiie death of infants is a decisive evi-
dence, that the sin of Adam is imputed to them; for death is the
punishment of sin; and a righteous God will not inflict punish-
ment, where it is not in some way or other merited; therefore
the\', who have never committed actual sin, and yet are punish-
ed, must have guilt imputed to them in some other way, or, in
other words, must be chargeable widi Adam's guilt. This is the
Apostle's own statement; and his conclusion is irresistible.''

Christ in the same manner was the head and representative
of the elect world: what he did and suffered, he did and suffered
in our place and stead; " he, who knew no sin, became sin for
us, that we, who had no righteousness, might become the
righteousness ot God in him."'* St. Paul himself not onlv asserts
this, but draws at considerable length this verv parallel between
Adam and Christ, in order to evince, that, so far from being
injured by this constitution of things, we have our loss in Adam
tar overbalanced by the remedy which God has given us in
Christ.']

2. By the communication of their nature to us
[Adam was formed after God's image, pure and holy; but

he begat children in his own fallen image, corrupt and sinful.*^
Nor could he do otherwise; for " who can bring a clean thing
out of an unclean?"^ The fountain being polluted, the streams
that issued from it coUld not but participate of its malignant
qualities. Hence it is that we are conceived in sin and born in
iniquity;'' and that all, the apostles themselves not excepted,
"• are by nature children of wrath."'

b John xi. 23. '^ Rom. v. 12, l4.andv. 3. J 2 Cor. v. 21.
'■ Rom. V. 15-— 21. '" Gen. i. 26, 27. s Job xiv. 4.

'' Ps. li. 5. ' Eph. ii. 3.

6 ADAM A TYPE OF CHRIST. Cl02.)

Thus Christ also imparts his nature to those whom he has
chosen to share his benefits. He makes them " partakers of a
divine nature,''^ and transforms them into " the divine image
in righteousness and true holiness:''^ " He himself lives in
them;""" and thus renders them meet for eternal life, even for
the inheritance of the saints in light."

It is, however, proper to observe, that though all are said to
die in Adam, and to be made alive in Christ, the benefits
received from Christ do not extend to all that are affected by-
Adam's fall; the word " a//" must, in the latttr clause, be taken
in a more limited sense, and import that, as they, who were re-
presented by Adam and are partakers of his nature, die in him;
so they, who were represented by Christ, and are partakers of
his nature, shall live in him.]

Infer

1. How much of Christ may be seen even in the cha-
racter of Adam himself!

[Adam is expressly said to be " 'AJigure of him that was to
come;"" and Christ, in reference to him, is called the second
Adam.P Both of them were the representatives of their re-
spective seeds; but, blessed be God! not with the same success:
the one destroyed, the other saves, the souls committed to him.
Let us then renounce, as far as possible, our connexion with
him who has brought condemnation upon us, and seek an
union with him, " through whose obedience we may be made
righteous."]

2. Of what importance is it to understand and receive

the gospel!

[It is only by the gospel that we can be acquainted with
the work of Christ, and obtain an interest in him: if we know
him not, we remain under all the disadvantages of the fall. To
dispute about this doctrine is to no purpose: we are dead in
Adam, whether we will believe it or not; nor can we obtain life,
but in and through Christ. Let us then not reject the gracious
overtures of Christ, but turn to him in this our time of accep-
tance, this day of our salvation.]

3. How thankful should we be for God's distinguish'-
ing mercy to the sinners of mankind!

[When angels fell, there was no Saviour provided for them:
they were punished for the first offence, and will remain monu-
ments of God's indignation to all eternity: but ive are spared,
yea, are saved, by the mediation of God's co-equal Son.i Let
heaven and earth praise him! and let every tongue now^ as
surely we shall hereafter, adore him for such unmerited, incom-
prehensible love!]

k 2 Pet. !. 4. ' Eph. iv. 24. "" Gal. ii. 20. n Col. i. 12.

o TwVfls. Rom. V. 14. P 1 Cor. xv. 45—47. i Heb. ii. 16.

[ r J

cm. abel's sacrifice and Christ's compared.

Heb. xii. 22, 24. Te are come to the blood of sprink-
lings which speaketh better things than that of Abel.

AS the Cliristiau dispensation differs widely from that
of Moses as to the manner in which it was promulgat-
ed, so does it most essentially differ with respect to the
spirit and temper which it is calculated to produce in the
minds of men. The terrors of Mount Sinai were suited
to impress the Jews with a servile fear; as their whole
system of rites and ceremonies was, to keep them un-
der bondage. But the mild genius of the gospel intro-
duces us at once to peace and liberty. In the passage
before us the apostle exemplifies this remark in many
particulai-s; the last of which demands our attention at
this time. We propose to shew
I. The efficacy of Abel's blood

By " the blood of Abel" we are not to understand
his own blood, but the blood of his sacrifice

[The generality of commentators indeed explain this as
relating to Abel's blood, which cried for vengeance against his
murderous brother.* Bat to commend the blood of Christ
771 this vietu, would indeed be no commendation at all. The
history of Abel informs us, that he offered one of the firstlings
of his ^ock in addition to the same kind of offering as Cain
brought,^ manifesting thereby not merely his obligations to
God as a creature, but his conscious guilt as a sinner, and his
faith in that Lamb of God, who was to take away the sin of
the vvorld.*^ That sacrifice of his was honoured with very pe-
culiar tokens of God's acceptance;* and may therefore fitly be
referred to as illustrative of the sacrifice of Christ.]

It spake to him that offered it very excellent things
[Bad not the marks of God's favour been such as were
most desirable, Cain would not have so cruelly envied his
brother the attainment of them. But they manifestly declared
to Abel the acceptance of his person, and an approbation of his
service. What could be more delightful than such a testimony
to a pious soul? Had life itself been the price of such a blessing,
it had been well bestowed.]

* Gen iv 10.

i> This is well proved by Dr. Kennicott in his dissertation on
Cain and Abel. ^ Heb. xi. 4. <i Perhaps fire might be sent

from heaven to consume the sacrifice. , See instances of this, Lev.
ix. 24. 1 Kin. xviii. 38. I Chron. xxi. 26. and 2 Chron. vii. 1.

Abel's sacriiice and flO^.)

But the excellence of Abel's sacrifice is far surpassed

II. The superior efficacy of Christ's

The blood of Christ is here, as in other places,^ call-
ed " the blood of sprinkling"

[There is in this place an allusion to the sprinkling of blood
on the book and on the people, when God made his covenant
with the Jewish nation/ The blood of Christ is sprinkled upon
us, when we enter into covenant with God;- and it binds God,
if we may so sa\^, to fulfil to us his promises, while it binds us
on the other hand to obey his precepts.]

This speaks to us incomparably better things than the
blood of Abel

[Great as the expressionsof God's love to Abel were in con-
sequence of the sacrifice which that righteous man had offered,
they were not to be compared with those which we receive
through Christ. There was no inherent virtue in his sacrifice;
its efficacy was derived from the relation it bore to Christ; and
the blessings, enjoved by means of it, were rather typical than
real. The continuance of God's favour to him was to be secured
only by a constant repetition of the same sacrifices; nor could
he obtain a full and perfect peace of conscience even by their
means:^ but Christ, by his one sacrifice of himself, has per-
fected for ever them that are sanctified.^ Besides, Avhatever
Abel's sacrifice spake, it spake to him alone: whereas the blood
of Christ speaks to the whole world, and proclaims acceptance
to all who will trust in it for salvation. Thus, while the good
things which the blood of Abel spake, were only typical^ tem-
porary^ and personal^ those, which the blood of Christ speaks,
are reah permanent^ and universal.

Nor will our concern in this matter appear unimport-
ant,, if we consider

III. The interest whiv.h the believer has in it

Every believer " comes to" this blood of sprinkling
[The efficacy of the Redeemer's blood is not a matter of
speculation, but of experience, to every true Christian. As
jVIoses and the Israelites "■ came to" Mount Sinai in order to
iTiake a covenant with God, so do we come to the blood of
sprinkling: theii came as ])ersons redeemed by God out of the
house of bondage; rue as redeemed from death and hell:
theij came to take God as their God, and to give up themselves
to him as his people; and ive come with precisely the same
view: th€ij oifered sacrifices and were sprinkled with the blood,
in token that they deserved to die, and could be cleansed only

«^ 1 Pet. I. 2. f Compare Lxod. xxiv. 6— 8. with Heb. ix 18 — 22.
g Heb. ix. 9. - h Heb. x. 14.

(103.) Christ's COMPARED.

by the blood of atonement; and xve come in the same manner
to the blood of Christ: they looked through the typical sacri-
fices to him, who was in due time to be offered; and we look to
him, who in due time was offered for our sins upon the cross.]

In coming thus to Christ we experience all the effi-
jpacy of his blood

[Were we afar off? We are brought nigh to God:' Were,
we enemies to God? We are reconciled to himn'' Were we,
condemned for our iniquities? We are now justified:' Were
our minds filled with a sense of guilt and a dread of punish-
ment? Our hearts are now sprinkled from an evil conscience,™
and enjoy peace with God:" Were we strangers to communion
with God? We now. have boldness to enter into the holiest by
the blood of Jesus:" Were we enslaved by evil habits? We are
now purged from dead works to serve the living God:^ Did a
sentence of eternal misery await us? We now look fonvard to
the fruits of an eternal redemption.*! Such is the interest that
the Christian has in the blood of sprinkling; and in this sense
it may be said of every believer, that he is " come to" it.]

. Application

1. Let us enquire whether we be indeed come io this
blood of sprinkling

' [It is not every nominal Christian, that has approached God
in this way: " all are not Israel who are of Israel" — The out-
ward form indeed which was observed by Moses is not required
under the Christian dispensation; nor need we feel his terror,
in order to obtain his comforts: but we must seriously draw
nigh to God, sprinkling ourselves, as it were, with the blood of
Christ, and professing our entire reliance upon that for our ac-
ceptance with Him. Yea, we must go to God in the very
spirit and temper in which Abel offered his sacrifice; not
merely thanking Him with Pharisaic pride, as Cain may be
supposed to have done; but smiting on our breasts like the
Publican, and imploring mercy for Christ's sake. Have we
done this? Or rather, are we doing it yet daily? On this depends
our happiness both in this world, and in the world to come. If
God at this moment gives us the witness of his Spirit in our
consciences that this is indeed our experience, let us rejoice in
such a testimony, and be thankful for it. But if our consciences
condemn us, oh! let us delay no longer, but instantly sprinkle,
ourselves with that precious blood, on account of which he
will speak peace unto our souls.]

■■^r^:i •It,*' ■ i'tf)

.» Eph.ii.' 13. ''Col. i, 20. • Rom. v. 9.

^ Heb. X. 22. n Rom. v. 1. . «? Heb. x. 19.

p Heb. ix. U. 1 ib. V. 12, 15.
Vol. II. C

IP Abel's sacih?ice aijd cifi^fST'9 <:ompared. (103.)

2. Let us enjdeavour to fulfil the obligatitJB&iMfhich
this blood entails upon us hoold arJi r^^

[When Moses sprinkled the Jews, and read tt> tliem the
t)Ook of the covenant, they said, ** All that the Lord hath said
will we do, and be obedient:" O that there mgy be in us also
such a heart, such a heart, I mean, not merply t© promise, but
to perform our promises! Certainly this is the end for which
Christ shed his blood; he died, not merely tq bring us to the
enjoyment of privileges, but to lead us to the performance of
our duties; ** be gave'himself fpr us to redeem us from all ini-
quity, and to purify unto himself a peculiar people zealous of
good works." Let us then strive to walk worthy of our high
calling; and let " the love of Christ constrain u% to live upto
him, who died for us and ro^e again."] '^ ' ,* '- '

Ciy. NPA^'§^ 4Si; A TY?E <>r CH|^I§T^

1 PeUiiif 2|f The like Ji^re ^hereuntq^ eve^ k^^ismy dotf^
now save us,

fSrOP has mar^e^ the neqe^sity of holiness po less by
the dispensations of his Providence than by the declara-
tions of his gfaee. His destroying of the whole world
for their iniquity, evinced, as strongly as any thing could,
that sin should never go unpunished, and that the righ-
teous only should be saved. In this vie\v St. J*eter i^itro-
duces the mention of that well attested fact, and declares
that the salvation, expei^ienced by Ngah in the ai:k, was
typical of that which we e>vperiei\ce by Cl¥"i?it, and into^
which we are brought by ouf baptism. The text is by ng^
means free from difficulties: to render it as intelligible
as we can^ we shall consider

L The typical salyation here referred to

God had determined to giverwhelm the woa^id with a
deluge

[Though there had been so few generations upon earthy
that Noah s own father (Lamech) had been contemporary with
Adam for sixty years, and lived till within five years of the
flood, so that Noah, and the people of that generation, had, for
no less than six hundred years together, received instruction
only at second hand from Adam himself, yet had " all flesh cor*
rupted their way," insomuch that " God repented that he h^d
made man," and resolved to destroy him from oif the fac;e of
the earth.]

(104.) vKirAnH Aftk M. tTPE Ot cUtiiBr. 'i\

=ss.

But fdf thfe pfesef vatron of the- Hghtcous he mstruct.t
td Noah td make' an ark i r; ) ^

[This Tcsisel was not constructed according to man's de-
vice, bat b^ the si>ecial direction of God himself. T6 the eyes
of man it doubtless seemed an absurd attempt: but " the fool-
ishness of God is wiser than mani" and; t|^^ event justified the
hopes and expectations of Noah.] _ ,

In the mean time he called the people to fepfentaiice
by the ministry of Noah

[God exercised forbeatanee towards them %2Q years.
But they *' received his grace in vain." And the n^eans used
for their salvation only ripened thefri f6f destruction.]

Wlieft the a^|)|Joifrted time was coMe, he ordered Noah
and his family to g^ into the ark

[The syrtiptdttis of the flood did riot fet appeatf ; hvtt these
favourites of heav^en Wieffe to condeniri the world, liot iri word
only, but in deed. By manifestirig their faith, theii' fear, arid
their obedierice, they weric practieally to cbndeniii' t^e t^rld's
unbelief, seC^Irt-ity, arid disobeditirice.'^ AM, upttft fhe^'^ efti
trante into thte afk, *' God sh\it them lA" with hi^ ov^A hand,
that the dk>ot diight he sectire agi^Uii^t^ the violence of the vrind
afid waves;]

Then the waters, that destroyed all the \v6r\ri: besides,
bore them up in perfect safety

[Every other refuge now proved v^in* /fhe unbp4Tevers
found to their cost the truth of God's threatenings. iTheir
numbers did not screen them from his judgriierit*. Nor W^
the fewness of the elect any baf to th^ir aCceptaric'e dild ^Al^
vation.- They" rdsfe, while others stirik hi the irtighty Abaters.
Nor, if any cleaved to the ark, did tJiat avail therii. The vhty
builders 01 the ark perished. They, and they ortly, \Vho wei'e
in ther al-k, wefe made the monuments 6t SaViti^ ittefcy.]

This history being altogether tj^pical, we shalfcoriside'r

II., The cornespondent salvation which we enjoy

Baptism is spoken of in the text as the antit^e,^^ of
which Noah's flood was the type. But we apprehiend' thtf
apostle's meaning to be, that Noah's solvation irk'tfee ark
was typical of our salvation under the Cliristian dispen-
sation.' This subject will be best undierstoOd, not by

=» Heb. xi. 7. ^ 'AvT<'ri/7rov. "^ The relative at cannot agree

"with KiSuTu, which is feminine, but must agree with v^xrof, or
rather perhaps with the whole sentence; this last construction ren-
ders the sense of the passage incomparably moi^ clear; ob which
account it is here preferred. ^>^\oi mnou c n

12 NOAh's ark a type of CHRIST. (104.)

drawing the parallel between the flood and baptism, or
between the ark and Christ, but by. exhibiting Me* ycc^
of our salvation as corresponding with that of Noah.

God has determined to punish the world with an
everlasting destruction .'''■'^ "^ ^.-^^u >.rdexAyyioh n :; ■ : : ■

[His word bears frequent' and most uriflehiable telstimony*
to this solemn truth'^ — — — ]

But he has prepared a Saviour for those M^ho repent and
turn unto him

[Human sagacity never could have devised a way of saving
sinners consistently with the honour of God's perfections. But
God has sent and qualified his only begotten Son, that, through
him, all who believe might be justified from all things. And
though salvation through the death of Christ be *' to the Jews
a stumbling-block, and to the Greeks foolishness," yet to them
that are called to partake of it, it has invariably prpv^.d the
power of God and the wisdom of God.*^] ;, , ; ,^,,. ! t .,

Ever since the method of salvation has been announced
to the world, God has been inviting sinners to embrace it

[The first plank of this ark was laid, if we may so speak,
when God promised to Adam a " Seed, who should bruise the
serpent's head," — From that day, it has been erecting visibly in
the world, in order that, while men were warned of their
danger, they might see their remedy; and now, for nearly six
thousand years, has God exercised forbearance towards an
jmpenlteint and unbelieving world.]

By "baptism" we embark, as it were, 6h board this
divinely constructed vessel

[When we are baptized into the faith of Christ, we profess
our persuasion that " there is salvation in no other," and our
desire "to be found in him,'' not having our own righteousness,
but that which is of God by faith in him.*^ Thus we come to
be in him., a^a branch in the vine, as a man-slayer in a city of
refuge, as Noah in the Ark. Not that this benefit is annexed to
the mere outward form of baptism, but to that baptism which
is accompanied with " the answer of a good conscience towards
God."gi J ^

Being then in Qhrkt, we are saved " by his resurrec-
tion'"' .(;.-.-nr|'l;.,f-f'.-;

[It should seem, that Noah's inclosure in the ark for so
long a period was a kind of sepulture; and his elevation on the
waters, till he afterwards came forth from the ark, \yas a kind

d Malt. xxiv. 37 — 39. 2 Pet. ii. 5, 9. Ps. xi 6 and 9.17.

c 1 Cor. i. 23, 24. f Acts iv. 12. Phil. iii. 9.

s Seethe words following the text. ''lb.

(1()4.) NOAH'S AR-K A TTPEOF CHRIST. 13

of resurrection, when he took possession of a new world. Thus,
according to St. Paul, " we are buried with Christ by baptism
into death, that like as Christ was raised up from the dead by
the glory of the Father, even so we also should walk in newness
of life: for if we have been planted in the likeness of his death,
we shall be also in the likeness of his resurrection."' This ap-
pears to be intendt d by St. Peter in the text, and to be, on the
whole, the nxjst natural, as well as most beautiful, construction
of it; as Noah entered into the ark, and was saved by its eleva-
tion above the water-floods, so we, by baptism, enter into
Christ, and are, by his resurrection, saved from sin and Satan,
death and hell; yea, like Noah too, we are brought safely ta
the possession of a new and heavenly world.'']

Infer

1. How deeply should we reverence the ordinances
of God!

[What is said of baptism is true, in a measure, of every
other ordinance: yet how shamefully is both that, and every
other ordinance, profaned amongst us! Let us remember, that
all the institutions of God are intended to help forward our
salvation: but, if trifled with, they will fearfully aggravate our
condemnation.]

2. How careful should we be to obtain " the answer
of a good conscience!"

[In the apostles days, as well as in ours, they, who applied
for baptism, were interrogated with respect to their faith and
practice; nor could the mere ablution of the body profit them,
if they had not a correspondent purity of soul. Thus it is with
us: we shall in vain receive the rite of baptism, or partake
of the Lord s supper, if we cannot declare^ as i?i the presence of
Gody that it is our desire and endeavour to be holy as God is
holy. Let us then not lay an undue stress upon outward ob-
servances of any kind; but rather seek a conformity to the
divine image; for it will surely be found true at the last, that
*' the pure in heart shall see God," but that " without holiness
no man shall see the Lord^^

' Rom. vi. 4. 5. k If the opposition between ^/Ec-^^jjc-av (J"/ w'^aTs?
and iru^u h' ei))x?-u,<nui be marked, the sense of this difficult pas-
sage will be more apparent.

[ 14 ] ■•■:)

cv.

MELCHIZEDEC A TYPE OF CHRIST.

Heb, vii. 1 — 3. For tk'is Melchized^c king of Salem^ priest of
the mo&t high God^ who met Abraham retttrmng from th^
slaughter of the kings and blessed him; to wham als6, Abra-
ham gave a tenth part of all; fr si being by interptetatidnking
^f righteousness^ and after that alscf^ king of Salem^which is^
king of peace; without father, without mother^ ixnthout dC'-
scent, having neither beginning of days, nor end of Hfe, but
Made like unto the Son of God, abideth a priest continually.

THE principal scope of the epistle to the Hebrews is^
to shew the superiority of Christ abov^e the ordinances^
and dispensers, of the Levitical law. In prosecuting this
argument the inspired writer frequently mentions a priest-
hood different from that of Aaron, a priesthood instituted
by God before any one of Abraham's chosen descendants
was bom, and consequently intended for the benefit of
the Gentile world; and he shews that Christ was, ac-
cording to an express prediction,anda most solemn oath,to
be a priest of this higher order, the order of Melchizedec*

The words of the text should properly be conneeted
with ch. V. 10. the whole intervening part being, as it
were, a parenthesis. The apostle, having laid great stress
upon this prediction, now proceeds to illustrate it. He
recites, in few words, the history to which the prediction
itself refers, and declai'es, that it was altogether typical of
Christ.'' The agreement between Melchizedec and Christ
may be observed in two particulars
L The dignity of their persons

Melchizedec, in reference to the import of his name,
and the name of the city over which he presided, was called,
\mg of righteousness, and king of peace: but in an in-
finitely higher degree do these titles belong, to Christ/

a Ps. ex. 4, with Heb. v. 6, 10. and vi. 20. and vii. 17, 21.

^ Gen. xiv. 14 — 20. « A very learned author has endeavoured t<f
prove, that Melchizedec was not a man, but Christ himself. But,
when the apostle so plainly speaks of him as a man, " like unto the
Son of God," and lays so gi-eat a stress on the fiaratlel wrhich he him-
self draws between them, it seems scarcely allowable to say, that the
inspired writer spoke of him as a man ( contrary uo his oivn better
knowledge ) in conformity with the received opinion of the Jews.
It appears safer to acquiesce in what the apostle has said (especially
in such a place as this, where he builds so much of his argument
upon his own statement) than to correct him, and teach him what he
should have said.

(105.) VELCHIZEOEC A TYPE OF CHRIST. 15

[Christ is a king, not only over one city or country, but over
the whole world; "his kingdom ruleth over all;" " he has the
utmost ends of the earth for his possession;" he is " King of
kings, and Lord of lords." In his own person he is holy, harm-
less, separate from sinners; " he loveth righteousness, and
hateth iniquity;" he is indeed " the Holy One, and the Jusu"
His laws are a perfect transcript of his mind and will, all holy,
and just, and good. In his government he exercises the most
perfect equity, not oppressing or despising any, but ever ready
to afford protection, and succour, to all that call upon him.
The very ends, for which he administers his government, are
altogether worthy of his divine majesty; he rules his people,
only that he may transform them all into his own image, and
make them " partakers of his own holiness." In every view,
he approves himself worthy of that august title which the voice
of inspiration assigns him. " The Lord our Righteousness."*
But Jesus is also called, "The Prince of peace;" nor is this
without reason, since he reconciles us to an offended God, and
makes peace for us by the blood of his cross: yea, he brings
peace into the wounded conscience; and calms the tempests,
which were wont to agitate the soul '— ]

That typical king is also called a " priest of the most
high God;" yet, though glorious in this respect, he was
only a shadow of Jesus, our great High Priest

[Melchizedec, though a king, was not ashamed to execute
the priestly office. Whether the bread and wine, which he
provided for the refreshment of Abraham's troops, had any
mystical signification, we pretend not to say: but certainly he
acted as a priest, when he blessed Abraham; and was re-
^rded as a priest by Abraham, who presented to him the
tenth of all his spoils. As for Jesus, there was not any part
of the priestly office which he did not perform. He was not
indeed of that tribe to which the priesthood belonged, and
therefore he was not instituted *' according to the law of a
carnal commandment;" but he was appointed of God with a
solemn oath; and anointed to his office with a superabundant
n»easure of the oil of gladness.® Having, in order that he
might have somewhat to offer, taken upon him our nature, he
" presented himself an offering and a sacrifice to God for a
aweel smelling savour." And having shed his own blood, he
is gone with it within the vail, and there carries on the work of
intercession for us; and will soon come forth again, not like
the Jewish High Priest, to bless one nation only, but, like Mel-
chizedec, to bless the father of the faithful, together with all
his children dispersed throughout the world.]

* Jer. xxiii. fi» e- Ps. kIt. 7.

16 MELCHI2EDNC A TYPE OF CHRIST. (105.)

Theparallel between them may be yet further noticed in
II. The duration of their priesthood .;

We are altogether indebted to the revelation of God
for a just construction of what was related respecting
Melchizedec, and of what was i?it€ntionally omitted in
this history

[Melchizedec, like other men, was doubdess born of human
parents, and cut off by death from this state of existence. But
there is no mention made of his birth, or parentage, or death:
nothing is said of any predecessor, whom he/ollowed in his
office, or of any successor to whom he resigned his office.
These omissions, which might have been accounted for from
the brevity of that part of the Mosaic history, we are assured
were ordered of God, on purpose that, by appearing " not to
*' have beginning of days or end of life,' he might, as far as a
mortal man could do, shadow forth the eternity of Christ's
priesthood.]

What was figuratively ascribed to him, is literally true
with respect to Clirist

[Christ, though born after the world had stood 4000 years,
was appointed to this office from all eternity; and actually ex-
ecuted it, by his representatives at least, from the first moment
that Adam or Abel offered their sacrifices on the altar. Nor
has he ceased from his priestly work: he is now within the
vail, offering up the incense of his own prevailing intercession,
while his people continue praying without. Nor will he desist
from his labour as along as there shall continue one single soul,
for whom to intercede before God. As he had none to precede
him in his office, so will he have none to follow him: " He
abideth a priest continually, the same yesterday, to-day, and
for ever."*^]
Advice

1. Regard the Lord Jesus according to his real dignity
[Jesus unites in himself the kingly and priestly character.
None of the Levitical kings or priests ever attained to this
honour, Uzziah, presuming to exercise the priestly office,
was smitten with a leprosv, and made a monument of the
divine displeasure to the latest hour of his life.s But Jesus, as
was foretold concerning him, was, like Melchizedec, " a priest
upon his throne.'"^ Let us view this combination of character
with lively gratitude. Let us contemplate him as every way
qualified to be a Saviour to us. And let us beg that he will
exalt us also to " a royal priesthood, that we may offer up
spiritual sacrifices, acceptable to God through him.''']

f Heb. vii. 23, 24, 25, 28. and xiii. 8. k 2 Chron. xxvi. 16—21.
i» Zech.vi. 13. > 1 Pet. ii. 5. 9.

(105.) MELCHIZEDEC A TYPE OF CHRIST. 17

2. Look to him for the blessings which he is authorized
to bestoW'^

[As our exalted head " he is a Prince and a Saviour to give
repentance and remission of sins." " He has received gifts even
for the most rebeUious:" and, having given himself for us, he
is fully authorized to bestow upon us the purchase of his blood.
Shall we not then make our application to him? Shall we not
*' open our mouths wide that he may fill them?" Surely, " if
we be straitened, it is not in him, but in ourselves:" he would
*' satisfy the hungry with good things:" he would " fill us
with all the fulness of God." O that that " God, who raised
him up from the dead, would now send him to bless us, in
turning every one of us from our iniquities!"'^

3. Consecrate to him, not the tenth only of your sjKjils,
but all that you possess

[Though we should " honour him with our substance, and
with the first-fruits of all our increase," yet that is by no means
sufficient: we should dedicate to him all that we possess in
mind, or body, or estate. We are not indeed called to dispose
of all our goods in charity, but to ascribe to his bounty every
thing we possess, and " whether we eat or drink, or whatever
we do, to do it all to his glory." Have we overtaken and
destroyed our spiritual enemies? Let us acknowledge that
*' his was the power, and the glory, and the victory." Let us
see him in all things, and glorify him for all things; and
"present to him both our bodies and our souls a living sacrifice,
holy, acceptable to God, which is our reasonable service."']

^ Acts iii. 26. ' Rom. xii. 1.

- ■ - " -"

GVL ISAAC A TYPE OF CHRIST.

Gen. xxii. 6 — 10. And Abraham took the wood of the burnt'
offering'^ and laid it upon Isaac his son: and he took the Jire
in his hand and a knife: and they xvent both of them together.
And Isaac spake unto Abraham his father^ and said^ Mtf
father: andhe.said^ Here am /, viy son. And he said, Behold
the Jire and the -wood: but xvhere is the lamb for a burnt'
offering? And Abraham said^ My son, God will provide
nimself a lamb for a burnt-offering. So they went both of
them together. And they came to the place which God had told
him of and Abraham built an altar there, and laid the wood
in order, and bound Isaac his son, and laid him on the altar
Upon the wood. And Abraham stretched forth his handy and
took the kiiife to slay his son,

MANY and wonderful are the instances of faith and
obedience recorded in the scriptures. But no action
Vol,. IL D

18 ISAAC A TYPE OF CHRIST. (106.)

whatever (those only of our Lord himself excepted) has at
any time surpassed or equalled that related in the text. It
justly obtained for him who performed it, the honourable
title of The Father of the Faithful, and, The Friend of
God." We shall find it profitable to consider
I. The history itself

Abraham had often enjoyed intimate and immediate
communion with the Deity. But now he heard the
command which was of a most singular and afflictive
nature

[God in some way clearly intimated to Abraham his will:
nor left him to doubt one moment, whether it were his voice
or not. He commanded Abraham to take his only, his
beloved son Isaac, and to offer him up as a burnt-offering in a
place that should afterwards be pointed out. How strange the
order! How difficult to be complied with! How well might
Abraham have said, " Would to God I might die for thee, O
Isaac, my son, my son!"]

Instantly, however, and without reluctance, he arose to
execute the will of God

[Had he presumed to reason with God, what specious argu-
ments might he have adduced for declining the way of duty!
The certainty of his being reproached by Sarah, " A bloody
husband art thou to me:""^ the offence that would be taken
by all the neighbouring nations against him, hjs religion, and
his God: the counteracting and defeating of all the promises
which had been made by God himself, and which were to be
accomplished solely in and through his son Isaac:*^ all this,
with much more, might have been offered in excuse for his
backwardness, if indeed he had been backward, to accom-
plish the will of God. But he conferred not with flesh and
blood.^J

Nor was he diverted from his purpose during the whole
of his journey

[Having prepared the wood, he proceeded instantly, with
Isaac and his servants, towards the place, that God had pointed
out. Nor did he open his intentions to Sarah, lest she should
labour to dissuade him from his purpose. But what must have
been his thoughts every time that he looked on Isaac? Yet
never for one moment did he relax his determination to
execute the divine command. Having come in sight of the
mountain, he ordered his servants to abide in their place, lest
they should officiously interpose to prevent the intended

» Jam. X. 2!, 23. b Exod. iv. 25, 26.

«= Gen. xvii. 19. ^ Gal. L 16.

(106.) ISAAC A TYPE OF CHRIST. 19

offering. He put the wood on his son, and carried the fire
and the knife in his own hands. Affecting as these prepara-
tions must have been to a father's heart, how must their poig-
nancy have been heightened by that pertinent question, which
was put to him by his son!'^ His answer, like many other
prophetical expressions, conveyed more than he himself pro-
bably was aware at the moment. Without giving a premature
disclosure of his intention, he declares the advent of Jesus, that
Lamb of God, who in due time should come to take away the
sin of the world.' Thus for thi-ee successive days did he
maintain his resolution firm and unshaken.

Having arrived at the spot determined by God, he \\^th
much firmness and composure proceeded to execute his
piu'pose

[He built the altar, and laid the wood upon it in due
order. Then with inexpressible tenderness announced to Isaac
the command of God. Doubtless he would remind his son
of his preternatural birth; and declare to him God's right to
take away, in any manner he pleased, the gilt he bestowed.^
He would exhort him to confide in God as a faithful and un-
changeable God; and to rest assured, that he should, in some
way or other, be restored, after he was reduced to ashes, and
have every promise fulfilled to him. Having- thus gained the
consent of his son, he binds him hand and foot, and lays him on
the altar; and, with a confidence unshaken, and obedience
unparalleled, holds up the knife to slay the victim. Whether
shall we more admire the resolution of the father, or the sub-
mission of the son? O that there were in all of us a similar
determination to sacrifice our dearest interests for God; and
a similar readiness to yield up our very lives in obedience to
his will!]

Notliing but the interposition of God liimself prevented
the completion of this extraordinary sacrifice

[God had sufficiently tried the faith of his servant. He
therefore, by a voice from heaven, stopped him from giving
the fatal blow; ordered him to substitute a ram in the place of
Isaac; renewed to him with an oath his former promises;
rendered him a pattern to all succeeding generations; and, no
doubt is at this instant rewarding him with a weight of glory,
proportioned to his exalted piety.]

Almost every circumstance in this narrative deserves to
be considered in
II. Its typical reference

« Ver. r. f Ver. 8. John i. 29. s Job i. 21.

20 ISAAC A TYPE OF CHRIST. (106.)

Waving many less important points, we may observe
that Isaac was a type of Christ

1. In his appointment to be a sacrifice

[Isaac was a "child of promise, born in a preternatural
way, of a disposition eminently pious ; yet him did God
require for a burnt-offering : it must not be Abraham's cattle,
or his son Ishmael, but his beloved Isaac. Thus was Jesus
also the promised seed, named, like Isaac, before he was con-
ceived in the womb: He was born, not after the manner of
other men, but of a pure virgin : He was that only, that
beloved son, in whom the Father was well pleased: yet him,
did God appoint to be a sacrifice. A body was given him for
this very purpose."^ He was ordained from eternity to be a
propitiation for sin:' nor did the Father recede from his pur-
pose for 4,000 years. Having set apart his son for this end, he
changed not: and Jesus, at the appointed time, became obe-
dient unto death, even the death, of the cross.'']

2. In the manner of being offered

[Isaac bore the wood on which he was afterwards to be
lifted up; and voluntarily yielded up his body to be bound,
and his life to be destroyed in God's appointed way. * Thus
did Jesus bear his cross to the place of his crucifixion; and,
having been bound was lifted up upon it. On the the very spot
where Isaac had been laid upon the altar, was Jesus (most
probably) offered in sacrifice toGod.* And by whose hand
was Isaac to bleed, but by that of his own Father? By whom
too did Jesus suffer, but by Jehovah's svv'ord?'^ It was not
man, who made him so to agonize in the garden; nor was it
man, that caused that bitter complaint upon the cross." Ne-
vertheless it was with the perfect concurrence of his own v/ill
that he died upon the cross; " He gave himself ?Ln offering and
a sacrifice to God of a sweet smelling savour.""

There is one point however wherein the resemblance
does not appear

^ Iieb. X. 4, 5. ' Rom. iii. 25. ^ Phil. ii. 8.

1 Mount Calvaiy was one of the mountains in that small tract of
country called the land of Moriah: tind from ver. 2. it can scarcely
be doubted, but that it was the very spot pointed out by God^. It
could not possibly be far from the spot; and therefore, when the
place for the sacrifice of Isaac was so accurately marked, it can
scarcely be thought to be any other, than the very place where Je-
sus was offered 2,000 years afterwards.

^ Zech. xiii. 7. Isai. liii. 10. « Luke xxii. 44. Markxv. 34.

•Eph.v. 2.

(106.) ' ISAAC A TYPE OF CHRIST. gl

[For Isaac was found a substitute; for Jesus none. Neither
the cattle on a thousand hills, nor all the angels in heaven,
could have stood in his place. None but Jesus could have
made a full atonement for our sins. He therefore sav«id not
himself, because He was determined to save us.]

Infer

1. How marvellous is the love of God to man!
[We admire the obedience of Abraham : but God had a

right to demand it: and Abraham knew, that he was about to
give his son to his best and dearest friend. But what claim had
we on God? Yet did he give up his Son for us, for us sinners,
rebels, enemies; nor merely to a common death, but to the
agonies of crucifixion, and to endure the wrath due to our
iniquities.^ What stupendous love! Shall any soul be affected
with a pathetic story, and remain insensible of the love of God?
Let every heart praise him, trust him, serve him: and rest
assured, that He, who delivered up his Son for us, will never
deny us any other thing that we can ask.^

2. What an admirable grace is faith

[The faith of Abraham certainly had respect to Christ,
the promised seed.'^' And, behold how it operated! So will
it operate in all who have it. It will keep us from staggering
at any promise, however dark or improbable; and will lead
us to obey every precept, however difficult or self-denying.
Let us seek his faith: and while we are justified by it from the
guilt of sin, let us manifest its excellence by a life of holi-
ness.]

P Isai. liii. 6. - i Rom. viii. 32. «■ Heb. xi. 17 — 19,

CVII. SARAH AND HAGAR WITH THEIR CHILDREN
TYPES OF THE TWO COVENANTS.

Gal. iv. 22—24. It is written^ that Abraham had two sons; the
one by a bond-maid, the other by afree-tvoman: but he xvho
was of the bond-woman xvas born after thejlesh; but he of the
free-woman was by promise: xvhich things are an allegory*

THERE are many things in the Old Testament which
we should have passed over as im worthy of any particular
notice, if their use and importance had not been pointed
out to us in the New Testament. Such is the occurrence

22 SARAH AND HAGAR WITH THEIR CHILDREN (107.)

w hich is here referred to; and which the apostle found
to be of singulai* use to illustrate the nature of the Gospel
covenant. He was endeavouring to counteract the influ-
ence of those Judaizing teachers, who had perverted the
faith of the Galatians : with this view he expostulates
w ith those who had turned aside to a compliance with
the ceremonial law; and shews them, by an allegorial ex-
planation of the history before us, that the law itself
might have taught them a very different conduct.

To understand the allegory in all its parts, we must
attend carefully to the main scope of it, which is, to shew,
that, as both Saruh and Hagar brought forth children to
Abraham, yet those children differed widely from each
other, so the old and new covenants bring forth, as it were,
children to God, but there will be found, between their
respective offspring, such a difference, as may well deter
men from returning to the covenant of works, and make
them resolutely adhere to the covenant of grace.

We may observe then a corresponding difference be-
tween the two women and their offspring, and the two
covenants and their offspring.

I. In their nature

[Ishmael, the son of the bond-woman, was born accord-
ing to the common course of nature: but Isaac, the son of the
free-woman, was born in a preternatural way, through the
more immediate agency of God himself.

Thus they, who are under the law, have nothing but what
they derive in a natural way from their parents. They may
possess strong intellects, and discover many amiable qualities;
but whatsoever they have, it is all carnal ; no part of it is
spiritual; their reason is carnal reason; their affections are
carnal affections. But they, who are under the covenant of
grace, are " born of God;" their faculties are all renewed;
their views and desires are spiritual; they have " put off the
old man, and put on the new;" yea, they are partakers, as far
as flesh and blood can be, of a divine nature.* Hence they are
called " new creatures;" and are as much distinguished from
the mere natural man, as light is from darkness, or Christ from
Belial.''

This is the first point of distinction which the apostle himself
notices; and it is confirmed by the declaration of our Lord,

«2 Pet. i. 4. h2 Cor. vi. 14, 15.

(107.) TYPES or THE TV/0 COVENANTS. 2*

that whatsoever is born of the flesh is carnal; whereas, that
which is born of the Spirit (as all, who embrace the new
covenant, are) is spiritual."

II. In their disposition

[Ishmael, being born of the bond-woman, was himself a
slave; and therefore must, of necessity, have a servile spirit:
but Isaac, the child of promise, felt all that freedom of spirit,
which an affectionate and beloved child is privileged to
enjoy.

Thus the children of the old covenant are " brought forth
to bondage." They may obey in many respects the will of
their Father, but they are invariably actuated, either by self-
righteous hopes, or slavish fears. Whatever they do for
God, it is " grudgingly and of necessity:" his work is irksome
to them; or, if at any time it be pleasant, their satisfaction
arises from pride and self-complacency, and not from any
delight they may feel in his service. But the children of the
new covenant are enabled to walk before God with holy con-
fidence and joy. They serve him not from fear, but fi-om love;
not that he 7nay save them, but because he has saved them.
Whatever they want, they make known their requests to him,
assured that he v/ill gladly do for them more than they can ask
or think. Thus they maintain sweet fellowship with him, re-
garding him in all things, not as a Master or a Judge, but as a
Father and a Friend.

This distinction too is marked by the apostle, who says also
in another place, that believers have not received the spirit of
bondage ag-ai?i to fear, but the Spirit of adoption, whereby they
cry, Abba, Father.*^

III. In their conduct

{Whatever outward conformity Ishmael might shew to
his father's will, it is certain he was averse to it in his heart;
for he persecuted Isaac on account of his superior piety, and
for claiming an exclusive right to his father's inheritance: but
Isaac patiently endured the trial, " knowing in whom he had
believed," and that " He was faithful who had promised."

Thus it is with all the children of the old covenant: they
may obey the law in many points; but they do not really love
it in any respect: on the contrary, they hate those, whose
superior piety is a reproach to them: and who profess, that the
children of promise shall exclusively inherit their father's
kingdom. Our Lord teaches all his followers to expect this
treatment, and to expect it on this very account from those,
who are merely born after the flesh: " if," says he, " ye were
of the world, the world would love its own; but because ye are

*<♦ Ver. 23. with John iii. 6. •> Ver, 24, 25. with Rom. viii. lo.

24 SARAH AND HAGAR WITH THEIR CHILDREN (107.)

not of the world, but I have chosen you out of the world, there-
fore the world hateth you."*" The children of the new
covenant, in the meantime, meekly bear the cross; " being
defamed, they intreat; being persecuted, they suffer it;'*
" committing themselves to him that judgeth righteously," and
waiting the accomplishment of all his promises.]
IV. In their end

[Ishmael, by his conduct, brought upon himself that very-
exclusion, which he had confidently supposed would never take
place: and Isaac in due time inherited the portion, which,
in dependance on God's word, he had professed to expects
Nor was the difference made merely through the partiality of
the parents, but by the express order of God himself.^

Thus shall they, who are under the law, be, ere long,
banished from their father's house. In vain shall they plead
their carnal relation to God, and his people: they belong to a
covenant that entails on them a curse, and not a blessing:^
and though they will not be persuaded of their danger now, yet
will they find at last, that their confidence was presumption,
and their hope, vanity.^ On the contrary, they who are under
the covenant of grace will inherit the promised land; their pro-
fessions shall be vindicated, their expectations realized, their
hopes accomplished: and to eternity shall they dwell with God,
as monuments of his sovereign grace, and his unchanging
faithfulness.]

We shall still continue to follow the apostle in the
IMPROVEMENT of this subj cct. It IS useful
1. For examination

[There cannot be a more interesting enquiry than this,
Am la" child of the bond-woman, or of the free?"' Nor
will it be difficult to attain a satisfactory^ knowledge of our
state, if we will but follow the clue, which this instructive
allegory affords us. Let us ask ourselves then. What have
I that nature cannot give, and that evidently marks mc
as born of God? Am I walking with God in the daily exer-
cise of filial affection, accounting his service to be perfect free-
dom; or am I rendering him only a formal, partial, and con-
strained obedience? Do 1 look for heaven as the free gift of
God through Jesus Christ; and expect it solely on the Humiliat-
ing terms of the new covenant"; or am I ready to take offence at
the electing love of God, and to deride as deluded enthusiasts
those, who foiind all their hopes upon it? According to the
answer whjch conscience gives to these quei'ies, we may
determine to which covenant we belong, and consequently,

« Vev. 29. with John xv. 19. ^ Gen. xxi. 10, 12. ? Gal. iii. 1®.
fc Ver. .30. with John viii. 35. and Matt. viii. 11, 12. ' Ver. 31.

(107.) TYPES OF THE TWO COVENANTS. 25

what our end must be whea we go hence. Let our enquiries
then be prosecuted with care and diligence, that, when our state
is ascertained, we may tremble or rejoice, as the occasion may-
demand.]

2. For direction

[When we are brought under the covenant of grace, vire
are ever in danger of returning to the covenant of works. We
are prone to indulge self-righteous hopes, and servile fears.
We are ready to confound the covenants by associating works
with our faidi as joint-grounds of our hope. But we must
carefully avoid this, and watch against every approach towards
it. We must " stand fast in the liberty wherewith Christ
hath made us free; and never more be entangled with the
yoke of bondage."*^ " Salvation is by grace through faith:'*
and " it is by faith, that it may be by grace." The very instant
we mix any work of ours with Christ's obedience unto death,
we fall from grace, and Clirist becomes of no effect to us.'
Faith and works, a5 grounds of our Justification before God,
are opposites, and can no more be blended than light and
darkness.™ Let us then hold fast the covenant of grace; and,
in spite of all the persecution which our profession may bring
upon us, let us " maintain our confidence, and the rejoicing of!
our hope, firm unto the end."]

^ Ch. V. 1. ' lb. ver. 2, 4. "^ Rom. iv. 14. and xi. 6.

CVIIL JOSEPH A TYPE OF CHRIST.

Gen. xlix. 22 — 24. Joseph is a fruitful bough^ even a fruitful
bough by a xvell^ xvhose branches run over the -wall. The arch-
ers have sorely grieved him^ and shot at hiin^ and hated him:
but his bow abode in strength^ and the arms of his hands were
made strong by the hands of the mighty God of Jacob: from
thence is the shepherd^ the stone of Israel.

PECULIAR care is to be used in unfolding the types,
left, by indulging our own imagination, we bring the very
truth of God itself into contempt. Where the scriptures
themselves have marked the typical reference, we may
proceed without fear; but when once they cease to guide
us, we should not venture one step but with fear and
trembling. This observation is peculiarly applicable
to the subject before us. It does not appear that

Vol. IL E

26 JOSEPH A TYPE OF CHRIST. (1Q8.).

Joseph is any where declaimed to be a type of Christ,
notwithstanding the circumstances wherein they resemble
each other, ai'e as numerous and remarkable, as in almost
any other instance whatever. We forbear -therefore to
assert any thing on this subject ^^ith confidence, while, in
compliance with the opinion of the most judicious com-
mentators, and indeed with the almost in-esistible convic-
tion of our own mind, we proceed to trace the resemblance
of Joseph to Christ in

I. His distinguishing character

Joseph is represented as " a fruitful bough"

[Every tribe is distinguished by something characteristic,
either of the patriarchs themselves, or of their descendants.
The distinction, assigned to Joseph, is that of peculiar fruit^
fulness: and to him it eminently belonged. All his brethren
indeed were honoured with being heads of distinct tribes:
but Joseph had both his sons chosen of God, and appointed
to be heads of separate tribes; and thus two tribes sprang
from him, while one tribe only sprang from any of his
brethren.]

To our Lord also is a similar title frequently ascribed
[Jesus was that ••' beautiful and glorious branch," which
v/as in due time to spring from the stem of Jesse,'^ the fruit
whereof was to fill the whole earth.*^ It was not one tribe
only, or two, that was to acknowledge him as their head,
hut all the tribes; yea. Gentiles as well as Jews, even all the
ends of the earth: his fruit was to shake like the woods of
Lebanon, and they, who should spring from him, were to be
numerous as the piles of grass,'^ the stars of heaven,*^ and the
sands upon the sea shore.^ And so abundantly has this
prediction been already verified, that we may say of this branch
as the Psalmist did of that which typically i-epresented it,
" It has taken deep root, and filled the land: the hills are
covered with the shadow of it, and the boughs thereof are
like the goodly cedars; it has sent forth its boughs unto the
sea, and its branches unto the river.''^]

But the resemblance will more fully appear, while we
consider

II. His grievous sufferings

Joseph was for many yeaj's very grievously afflicted
[He was eminently the beloved of his Father;^ and,

» Isai. iv. 2. and xi. 1. •> Isai xxvii. 6. « Ps, Ixxii. 16..

* Gen. XV. 5. «" Gen. xxii. 17. f Ps. Ixxx. 9 — 1 1. s Gen. xxxvii. 3.

(108.) JOSEPH A TYPE 0¥ CHRIST. 27

being utterly averse to sin himself, he would reprove, and lay
before his father, the misconduct of his brethren:'' he also,
unreservedly, communicated to them all the repeas'id intima-
tions, which he had had in dreams, respecting his future
exaltation above his whole family.' For these reasons he
was envied, hated, and persecuted by his brethren.'^ And
when he came to them from his father, upon an errand of
love, they conspired against him to kill him.' An opportu-
nity offering at the moment, they sold him into the hands
of strangers for twenty pieces of silver."* After that he was
accused of a crime he utterly abhorred, and, without any
one to plead his cause, was cast into prison," where, for a
time, at least, " he was laid in irons," and galled with heavy
fetters;" so " sorely did the archers grieve him, and shoot at
him, and hate him."]

And call we err in tracing here the sufferings of our
Lord?

[Jesus was, infinitely above all others, the well-beloved
of his Father;^ and, while he faithfully reproved the sins of
his brethren, declared to them his future exaltation and glory.a
Filled with envy and wrath against him, they said, as it were
in malignant triumph, "This is the heir; come let us kill
him;"'' so cruelly " did they reward him evil for good, and
hatred for his love."' When he was come to them from his
Father with the most benevolent design, behold, one of his
own disciples sold him, and that to strangers too, for thirty
pieces of silver.^ He was accused of blasphemy against God,
and of rebellivon against his king; and, without any one
appearing to speak on his behalf," was instantly condemned;
and thus, though " none could convince him of sin," " was
numbered with the transgressors." Could there have been
such a co-incidence of circumstances between his lot and
Joseph's, at least is it probable there would have been, if it had
not been particularly ordained of Godi"

We may pursue the comparison yet further in
III. His unshaken constancy

Joseph was marvellously upheld under all his trials

[Though he besought his brethren with cries and tears,

we read not of any reproachful language that he used: when

he intreated Pharaoh's butler to intercede for'him, he did not

so much as mention either his brethren who had sold him, or

^ Gen. xxxvii 2. ' lb. 5, 9. ^ lb. iv. 11.

1 Gen. xxxvii. 18 — 20. m lb. 28. " lb. xxxix. 12 — 20,

o Ps. cv. 18. P Matt. iii. 17. ^ John vii. 7. 8c Matt,

xxvi. 64. «s Matt. xxi. 38. « Ps. cix. 3 — 5.

Matt. xxvi. 15, 16. ^ Isai. liii. 8. See Bp. Lowtb's transla-
tion and note, and Ps. Ixix. 20.

28 jbSEPH A TYPE or CHRIST. (108.)

his mistress, who had falsely accused him:^ nor, while he was
enduring his hard lot, did he once murmur or repine at the
Povidencs of God: through the whole of his trinl he
possessed his soul in patience: nor, when he had it in his
power to revenge himself, did he render any thing but love for
hatred, and good for evil. The apparent unkindness of his
deportment, which he adopted for a time, was a violence done
to his own feelings, in order, that he might discern the real
state of their minds, and reveal himself to them afterwards
to better effect.^ When the proper season was arrived,
he fully evinced the tenderness of his heart, and the delight
he took in the exercise of mercy: and, so far from upbraiding
his brethren, he said all he could to extenuate their crime,
and referred the whole event to the over-ruling Providence of
God.* So effectually were " his hands strengthened by the
mighty God of Jacob," that in no instance was he " overcome
of evil, but at all times overcame evil with good."

Our blessed Lord also shone like him, only with in-
finitely brigl^.ter lustre

[Never did an inadvertent word drop from the lips of
Jesus under all bis persecutions: " When he was reviled, he
reviled not again; when he suffered, threatened not; but
committed himself to him that judgeth righteously."* As a
sheep before her shearers is dumb, so opened he not his mouth**
either in menaces, or complaints. His meekness was uniform,
his fortitude undaunted, his patience invincible. He sought
nothing but the good of those, who were daily conspiring
against his life: he wept over them, when they resisted all his
overtures of mercy;^ he even prayed for them, and apologized
for their crimes, when they were in the very act of putting
him to death:*^ and, after his resurrection, commanded that
the offers of salvation through his blood should be made first
to the very people, who had so lately shed it.*^]

There is yet one more feature of resemblance to be
noticed in
IV. His glorious advancement

After all his trials Joseph was exalted to a tlii*one.
[Through the good providence of God, Joseph was enabled
to interpret the dreams of Pharaoh, and was, on that account,
brought from the dungeon, and made, next to Pharaoh, the
supreme governor of the Egyptian kingdom:^ all were ordered
to bow the knee to Joseph ;K and all, who came for a supply
of corn, received this direction, Go to Joseph.** Thus did

X Gen. xl. 14, 15. >" Gen. xlii. 7, 9, 12, »^ Gen. xlv. 5.

» 1 Pet. ii. 23. ^ Isai. liii. 7. = Lukexix. 41.

^ Luke xxiii. 34. » Luke xxiv. 47. ^Gen. xli. 14, 15,41.

Sflb. 43. ^Ib. 5 5.

(108.) JOSEPH A TYPE OF CHRIST. 29

God exalt him to be both " the shepherd and the stone of
Israel," that he might not only provide for Egypt and the
neighbouring kingdoms, but be an effectual support to all his
kindred, and preserve the lives of those very persons, who had
sought his destruction.]

Can we reasonably doubt but that in this he was a type
of Jesur?

[Jesus was raised from the prison of the grave by the
effectual working of God's power: " he was highly exalted;
and had a name given him above every name, that at the
name of Jesus every knee should bow:"' " all power was
committed to him in heaven and in earth; and all things were
put under him, he only excepted, who did put all things
under him."'' Whatever we want for our souls, we must
receive it all out of his fulness:' the direction given to every
living creature is. Go to Jesus, Look to Jesus."' And how
does he exercise his power? Behold he calls his sinful brethren
from a land of want and misery, and brinj^s them to his own
land of peace and plenty. There he nourishes them with the
bread of life, and " reigns over the house of Jacob for ever
and ever." Thus, as '■'' the great shepherd of the sheep," he
both feeds and rules his flock, while as '"' the foundation" and
" corntr-stofie" he supports and connects, confirms and dig-
nifies, all the " IsraeP' of God."]

By way of improvement we observe

1. The purposes of God, whatever may be done to
frustrate them, shall surely be accomplished

[We are amazed at the variety of incidents, that seemed
to put the elevation of Joseph, and of Christ, almost beyond
the reach of Omnipotence itself. Yet God's purposes were
accomplished by the very means used to defeat them. Thus
shall it be with us also, if we confide in the woi'd of God.
Whatever means Satan, or the world, may use to " separate
us from God," they shall not prevail. " What God has pro-
mised, he is able also to perform." Let us thein^fore trust ia
him; for He will work, and who shall let it? He hath purposed,
and who shall disannul it? His counsel shall stand; and he will
do all his displeasure."]

2. God's dearest children must expect many trials in,
their way to glory

[Joseph, and Christ, endured much before their exaltation.
And we also " through much tribulation shall enter into the

i Phil. ii. 9— 11. Ps. Ixxii. 8, 9, 11. •* i Cor. xv. 27. ' John i. 16.
" Isai. xlv. 22. John vii. 37. " Heb. xiii. 20. 1 Pet. ii. 6.

» Isai. xliii. 13. and xiv. 27. and xlvi. 10.

50 JOSEPH A TYPE OF CHRIST. ("lOS.)

kingdom." The number and weight of our trials are no
grounds of concluding ourselves to be objects of God's dis-
pleasure: they should rather, especially if they be sanctified
to us, be considered as tokens of his love.P As the captain of
our salvation was, so also must we be, made perfect through
sufferings. 1 Let us then *' arm ourselves with the mind that
was in Christ." We shall surely have no reason to regret the
difficulties of the way, when we have attained the rest prepared
for us.]

3. We should not labour to control events, but study
rather to accommodate ourselves to the circumstances
in which God has placed us

[How often might Joseph have escaped from the house of
Potiphar, or sent to his brethren the news of his exaltation in
Egypt! But he left all in the hands of God, endeavouring
only to fulfil his duty, whether as a slave or a steward, whether
as a jailor or a prince. Thus did our Lord also, when he could
in ten thousand ways have changed the course of events.
Let us do likewise. Whatever be our circumstances or con-
dition in life, let us be more desirous of glorifying God under
them, than of contriving, by any means, to alter them. God's
time and manner of accomplishing his own ends will be found
infinitely better in the issue, than any we can devise."" Let us
then tarry his leisure, and leave ourselves wholly to his dispo-
sal, and approve ourselves to him as faithful, and obedient
children.]

p Heb. xii. 6. n Heb. ii. 10. «• Isai. Iv. 8, 9.

CIX. MOSES AND CPIRIST COMPAKED IN THEIR
PROPHETICAL OFFICE.

Acts iii. 22, 23. 3Ioses truly said unto the fathers^ A prophet
shall the Lord tjoiir God raise up unto you of your brethren
like unto jne; him shall ye hear in all things rvhatsoever he
shall say unto you: and it shall come to pass ^ that every soul
which -will not hear that prophet^ shall be destroyed from
among' the people.

THERE ai'e innumerable beauties in the holy scrip-
tures, which escape the notice of the superficial obserAcr,
but which,when discov-ered,abundantly compensate all the
labour, that can attend the minutest investigation. Critics
have bestowed much pains in searching out the beauties
of heathen authors, and have often given them credit for

(109.) ilOSES AND CHRIST COMPARED, &C. 31

excellencies, that u ere neither desitj^ned, nor discovered,
b}' the authors themseh es. But we need never he afraid
of ascribing too much to him, who delivered to us the
sacred oracles. If time would permit, we might point out
a great varietv of passages that would illustrate this re-
mark. But that^ before us, may stand as a specimen of
the rest. Peter had exhorted the Jew^s to believe in Christ,
that their sins might be blotted out by his blood. , The
Jews imagined, that a compliance \\\\\\ this exhortation
would be a detection from Moses. Peter therefore obvi-
ated this objection by an appeal to the ^\Titings of Mo-
ses; and shewed them, that Moses himself, not only fore-
told the ad^-ent of this new prophet, but enjoined an im-
reser\ed obedience to him under tlie severest penal-
ties. Thus he turned their regard for Moses into an ar-
gument in support of that very doctrine, which for the
sake of Moses, they were inclined to reject. His ^\ ords
naturally lead us to set before you
I. The character of Christ

The words of the text are twice mentioned in Deut.
xviii. and twice mentioned in the Acts of the Apostles,*
They may well therefore be considered as deserving pe-
culiar attention.

They set forth the character of Christ literally
[When God had spoken to the Jews in thunderings and-
lightnings, they intreated that he would, in future, communi-
cate his mind and will to them through a Mediator. He,
approving their request, promised them a prophet raised up
from among themselves, who should fully reveal to them his
most secret counsels.*^ Such a prophet was Jesus. He was
raised up in a most extraordinary way, being the son of a pure
virgin. He was taken from among their brethren, being of the
tribe of Judah, and of the family of David. " Though he,
was in the form of God, and thought it no robbery to be equal
Avith God, he took upon liim the form of a servant;" yea, " be-
came a worm and no man, the verv scorn of men, and the out-
cast of the people." He revealed all that it was needful for
men to know, and " opened their understandings, that they
might understand it." To him did the Father himself, by an
audible voice from heaven, apply this prophecy.*^ And Jesus
thus literalty executed the commission given him of the Fa-
ther.]

» Acts vii. 37. ^ Deut. xvii:. 16— JS. ^ Mali. xvii. 5.

32 MOSES AND CHRIST COMPARED (109.)

But it is in a typical ^-ie^v that the text is principally
to be considered

[Our Lord resembled !Moses in the offices of a lawgiver,
a saviour, an intercessor. But, waving all observations re-
specting these, let us trace the resemblance, which subsisted
between them, as "■ prophets"' of the most high God.

Both of them -eceiz-edthe':r docirines in the same xvaif. Closes
was not merelv instructed, like other prophets, by visions, or
dreams, or by the " still small voice" of inspiration, but was
admitted to converse with God as a- man talketh with hi^
friend, and received the law Irom the hands of God, engraven
upon stones by God himself. In this he differed from all the
other prophets that ever existed in the world, till this new
prophet, the Lord Jesus Christ, arose. But Christ had been
from all eternity '" in the bosom of the Father;""'* and he
taught the very truths which he had heard, and learned, of the
Father.*

Both of them also taught the very same doctrine. Moses
gave the law to be a " ministration of death," and a rule of
life ; and our Lord explained, and enforced it, for the ver}"
same ends. Moses also pointed the people to the sacrifices
as the onlv means of expiating their olFences: our Lord also
declared, that he " gave his life a ransom for many;" and that
it was bv the shedding of his blood alone, that any could ob-
tain the remission of their sins.*^

^Moreover both of them taught in the same manner. Moses
spake, not as one giving advice, but with authority. " Thus
saith the Lord;" yet he instructed the people zuith astonishing
ineekness and forbearance; and when they, in direct opposition
to what he had taught them, revolted from God, and set up a
golden calf, he was so filled rvith compassion towards them, as
to prav, that he himself might be blotted out of the book of
God, rather than that they should suffer the punishment due to
their transgressions. Thus did Jesus preface his instructions
with that authoritative declaration, " I say unto you:" yet so
mild was he, that he made his meekness a plea with persons,
to encourage them to learn of him; '*• Learn of me for I am
meek and lowly of heart:" and to such a degree did he com.-
passionate the obstinate refusers of this law, that he wept over
them, and with his dying breath pleaded their ignorance in ex-
tenuation of their guilt. ^'1

WTiile Moses thus explicitly foretold the prophetical
character of our Lord, he declared to us also
II. Our dut}- resulting from it

As all the offices of Christ are replete with benefits to
our souls, so each lays upon us some correspondent duties

^ John i. 18. e John viii. 28.

* Matt. xxvi. 28. s Luke xix. 41. Sc xxiii. 34.

(109.) IK THEIR PROPHETICAL OFFICE.

and obligations. While we rely on liim as our Priest,
and obe}- him as our King, \vt must regard him as our
Prophet, by attending to his instructions
This is plainly declared in the text

[" Him shall ye hear," is the command of God. But it
is not in a careless manner, that we are to regard his voice;
we must incline our ear to him, and hear him zuith fixed at-
tention. We must so consider the dignity of his person, ar.d
the importance of his message, as to receire his word xvith the
deepest reverence; not gainsaying it, and sitting in judgment
upon it, but bringing even,- high thought and every proud
reasoning, into subjection to it.*" It becomes us also to listen
to it rvith lively ^5?/, as to the voice of our Beloved; knowing
that there is not a word of his lips, in which there are not
tieasures of knowledge, and inexhaustible fountains of salva-
tion.' Above all, we must attend to it ivith unreserved subrussicn
to his will: we must obey it " in all things whatsoever he shall
sav unto us:" whatever he may enjoin or forbid, we must ne-
ver reply, " This is an hard saying;" but must instantly
*' pluck out the right eye, or cut off the right hand, that has
caused us to offend."]

Nor is this merely declared; it is enforced also by the
most awful sanctions

[God will put a difference between his friends and his
enemies, in the last day. They shall all indeed appear before
his tribunal; but " he will separate the goats from the sheep."
They, that hear not this great Prophet, shall be taken from
among those who have obeyed his voice; " they shall not
stand in the judgment, nor sinners in the congregation of the
righteous." As Kornh and his company were destroyed from
among Israel, so shall the disobedient from among the just.
It will be of little avail for them to say, I was sober, charita-
ble, devout; if they did not hear that Prophet with attention,
reverence, joy, and an unreserved submission to his will, their
destruction is sure, their doom is sealed. Xor will there be
any exception to it in favour of the great and learned; event'
soul is alike included. Let none reply, God forbid; tor God
savs, " It shall come to pass;'''* and " he is not a man that he
should lie, or the son of man that he should repent." \Vhat
madness then is it for anv person whatsoever to persist in a
neglect of the words of Christ! O let us turn to him. Let
us sit, with Mary, at his feet.*" Let us hear h'lm^ and him
onlif. Let us believe on him, as " the way, the truth, and the
life." Let us " deny ourselves, and take up our cross, and
follow him." " So shall we be his true disciples," and, in due
season, experience the accomplishment of that promise,
*' Where I am, there shall also my scr\ant be."']

^ 2 Cor. X, 5. » Isai. xii. 3. •^ Luke x. %^. ' John xii ic.
Vol. II. F

34 MOSES AND CHRIST COMPARED, &C. (109.^

In this threatening, however, there is a blessed promise
impUed

[If the disobedient be destroyed from among the Lord's
people, it follows, that the obedient shall not be destroyed;
the humble, and sincere follower of Jesus shall never perish.
This also extends to all; " every souV that shall unfeignedly
obey his voice, whatever his past life may have been, shall
most assuredly be saved. Unbelief may be ready to make ex-
ceptions; but God says '' It shall come to pass.''^ Nor is this
merely an uncertain inference from the text, but an express
promise from God himself; " Hear and your soul shall
J.1VE."™ Let this encourage us to listen more than ever to
the voice of Jesus in his word. Let us read, and meditate,
and pray. Let us get our souls cast, as it were, into the mould
of the gospel, that, being altogether formed and fashioned by
it, we may be '' meet for the inheritance" reserved for us.
Thus will this Prophet be glorified in us; and we receive the
full benefit of his instructions.]

m Isai, Iv. 3.

ex. Christ's pre-eminence above aaron and

THE LEVinCAL PRIESTS.

Heb. ix. 11, 12. Christ is come an High Priest of good things to
come^ by a greater and more perfect tabernacle^ not made with
hands^ that is to say^ not of this building; neither by the blood
of goats and calves^ but by his orvn blood he entered in once
into the holy place^ having obtained eternal redemption
for us,

THOUGH there are a multitude of types, besides those
which M^ere instituted by Moses, yet the direct and com-
plete representations of Christ are certainly to be found in
the Mosaic ritual. Amidst the various ordinances rela-
tive to the priests and the temple, there is perhaps not any-
one point, however niinute, which has not a typical refe-
rence, though, for want of an infallible instructor, we can-
not precisely ascertain the meaning in every particular.
The Epistle to the Hebrews, however, affords us great as-
sistance in our enquiries into this subject, inasmuch as it
declares the exact relation between the types and the one
great antitype in all the principal and most important
points. The text especially, connected as it is with the
whole preceding and following context, leads us to con-
sider
J. The resemblance betAveen Christ and the Aaronic priests

(110.) Christ's pre-eminence above aaron, &c. 35

It would be endless to enumerate all the points of
agreement between them: we shall rather confine our
attention to those referred to in the text.

1. The high priests were taken from among men to
mediate between God and them

[This is expressly declared to be the end of their institu-
tiort.* Aaron and his descendants were called to this office,**
and, in all the transactions between the Israelites and their
God, performed that office according to the commandment.
Thus our blessed Lord was taken from among men; he was
bone of our bone, and flesh of our flesh. He assumed our na-
ture for that very purpose, that he might be capable of offi-
ciating as our great high priest,^ and, in that nature, he both
comes from God to us, and goes to God from us.]

2. Their mediation was to be carried on by means of
sacrifices

[The precise method in which they were to execute their
office is recorded in the 16th of Leviticus: nor could they de-
viate from it in the least: if any but the high priest had pre-
sumed to enter within the vail, or he, on any other day than
that of the annual atonement, or even then without the blood
of the sacrifices,'^ he would have instantly been smitten, as a
monument of divine vengeance. Thus Christ approached not
his God without a sacrifice.® He presented his own sacred
body as an offering for sin; and, having " offered himself
without spot to God," he is " gone with his own blood within
the vail," and makes that blood the ground of his intercession
on our behalf. '^J

3. They obtained blessings for those on whose behalf
they mediated

[The judgments, which God had denounced against the
transgressors of his law, were averted, when the high priest
had presented the accustomed offerings, and God was recon-
ciled to his off"ending people. In like manner does Christ
make reconciliation for us by the blood of his cross:^ He
" gives his own life a ransom for us," and thus redeems us
from those awful judgments, which our sins have merited.
Nor is it a mere deliverance from punishment that we obtain
through him: " we are brought nigh to God by his blood,"
and are restored to the possession of our forfeited inheritance.^
But while the text intimates the resemblance between
Christ and the high priests, it most unequivocally de-
clares also

a Heb. V. 1. b lb. 4. cHeb. ii. 14 — 17.

J Ver. 7. c Heb. viii. 3. f Ver. 24, with the text.

w Col. i. 20. h Eph. i. 7. 11.

3'6 Christ's PRE-EMINENCE ABOVE AARoif (110«)

II. His pre-eminence above them

This part of the subject also would open a large field
for discussion: but, confining ourselves to the text, we
shall notice his pre-eminence only in the particulars which
are there specified.

1. He officiated in a fai- nobler tabernacle
[As he belonged not to the tribe to which the priesthood
attached, he could not exercise his ministry within the pre-
cincts allotted to them. The tabernacle therefore, in which
he officiated, was his own body, while he continued upon
earth; and the heaven of heavens, when he ascended within
the vail.*" How infinitely does this exalt him above all the
Aaronic priests! We allow that the tabernacle was glorious:
but what glory had it, when compared with Christ's immaculate
body, in which, not a mere symbol only of the divine presence
dwelt, but all the fulness of the Godhead? And what was the
holy of holies in comparison of heaven itself, where Christ sit-
teth at the right hand of God? Surely in whichever light we
view the tabernacle, in which Christ officiated, we must ac-
l;now]fcdge it to have been far " greater and more perfect, than
that which was made with hands."]

.2. He offered a fiir more valuable sacrifice

[The high priests could offer nothing but the blood of
beasts, which had not in itself the smallest efficacy towards the
expiation of sin: the virtue, which it had, was wholly derived
for its typical relation to the great sacrifice. But " Christ
is entered into the holy place with his own blood;" and
there presents it before God as a propitiation for our sins.
Compare the sacrifices then, the blood of goats and of
calves, with the blood of our incarnate God: who does not see
tl^.e worthlessness of the one: and the infinite value of the other?
No wonder that the former needed to be " offered year by
year continually,^' since it had no power to take away sin, or
to pecify an accusing conscience:' but the latter fully satisfies
for the sins of the whole world, and, having been once offered,
perfects for ever them that are sanctified by it.""]

3. He obtained far richer benefits for his people
[The utmost that the high priest obtained for the people,
was, a remission of those civil or political penalties, which were
annexed to their several transgressions: with respect to real
pardon before God, the annual repetition of their sacrifices
sufficiently manifested, that that was beyond the sphere of

' Heb. vii. 13. ^ Heb. viii. 2. The " tabernacle" seems pri-

marily to refer to his body. Compare John i. 14. *£5-x;;v&c-£» with
Col. ii. 9. But it may also relate to heaven, since it certainly was a
figure oi that also, ver. 24, ' Heb ix. 9. ■" 1 John ii. 2.

lieb. X. 1 4.

(110.) AUD THE LEVITICAL PRIESTS. 37

their influence." But Christ has obtained for us redemption
from all the bitter consequences of sin; as well from the suf-
ferings, which we should have endured in the future world, as
from the bondage, to which we should have remained subject
in this present life. Nor are the effects of his sacrifice tran-
sient, like those under the law: it excels no less in the dura-
tion than in the greatness of the benefits it procures; it obtains
for us, not redemption only, but '' eternal redemption." Well
then may he be called " an High Priest of g-ood things;''^ for
there is nothing good in time or eternity, which he does not
procure for those who seek an interest in his mediation.]
This subject may serve to shew us

1. What use to make of the Levitical law

[If we rend it merely as a system of rites and ceremonies,
without considering the end of its institution, it will appear
absurd, and utterly unworthy of its divine author: but, if we
view it in its relation to Christ, it will appear beautiful and
very instructive. There is no longer a vail over it with respect
to us;° let us look at it therefore as at a mirrour,' that reflects
his glory; and we shall have no cause to regret the time and
labour, that we employ in exploring its mysterious contents.]

2. How to appreciate the blessings of redemption
[We may form some judgment of them by meditating on

the terrors of hell, and the glories of heaven: but there is
nothing that can so fully discover their value, as a considera-
tion of the price paid for them. Who can reflect on "• the
precious blood of Christ by which we are redeemed," and en-
tertain low thoughts of the blessings purchased by it? Would
men be so indifferent about salvation, if they thus considered
how great it was? Surely, it would be impossible: callous as
the human heart is, it would melt into contrition at the sight
of an expiring God.!* Let us but hab^.tuate ourselves to such
views as tliese, and neither earth nor hell shall ever hold us in
the bonds of sin. With such a sight of the prize, we shall ne-
^er cease to run, till we have obtained it.]

3. What grounds of hope there ai-e for the \ery chief
of sinners

[Had any other price been paid for our redemption, manv
might have doubted, whether it were sufficient for them: but
who can doubt, when he knows, that he has been bought with
the blood of Christ? This will expiate the foulest guilt: the
difference, that exists between one sinner and another, is lost,
when they apply to Christ's infinitely meritorious atonement:
its efficacy is the same, whatever degrees of guilt we may have
contracted: it will avail for one, as well as for another; nor is
there any " sin of such a scarlet or crimson die, but it shall be

"Heb.x. 1,4, II. »2 Cor. iii. 14. p Zedh. xii. 10.

38 Christ's pre-eminence above aaron, &c. (l^O*)

made white as snow," the very instant it is washed in this
fountain: "the blood of Jesus Christ cleanseth from a/Zsin,"
Let none then despair: let us rather consider what " an High
Priest we have over the house of God;" and " come boldly to
the throne of grace, that we may obtain mercy, and find grace
to help us in the time of need."*!]

1 Heb. iv. 14, 16. and x. 19 — 22.

CXI. JOSHUA A TYPE OF CHRIST.

Deut. iii. 28. Charge Joshua^ and encourage hhn^and strength-
en him; for he shall go over before this people^ and he shall
cause them to bdierit the land zvhich thou shall see.

IN reading the records of God's dealings with the Jews,
we ai'e sometimes tempted to bring him to the bar of
human reason, and to arraign his character as severe. Such
hasty judgment, however, would be impious in the ex-
treme; since we are wholly incompetent to decide upon
matters, which are so far beyond our reach. There may
be, and doubtless are, ten thousand reasons to justify his
conduct, where our slender capacities cannot find any:
and such light has been cast upon his procedure, in many
instances, by the gospel, as may fully evince the necessity
of shutting our mouths, and of giving him credit for per-
fect equity, even where his dispensations most oppose our
natural feelings. We may instance this in the exclusion
of Moses from the promised land. He had brought the
people out of Egypt, and, with most unpai^alieled meek-
ness, had endured their perverseness forty years in the
wilderness: yet, when he had led them to the very bor-
ders of Canaan, he was not suffered to go in with them;
but, on account of one single offence, was obliged to de-
volve on Joshua his othce, his authority, his honours; yea,
he was forbidden even to pray for an admission into that
good land." Dark as this dispensation must have appeal'-
ed at the time, xve are enabled to discern a propriety
and excellency in it. It was altogether of a typical
nature: for while he represented the law, Joshua, his
successor, was a very eminent type of Christ. The text

^ Vcr. 23—27.

Mil.) JOSHUA A TYPE OF CHRIST. 39

naturally loiids us to shew this: and we shall trace the
resemblance of Joshua to Christ

I. In his name

The name of Joshua was intended to designate his
work and office

[His name originally was Osea, but was altered by Moses
to Joshua.'^' This, doubtless, was of God s appointment, that
he might be thereby rendered a more remarkable type of
Jesus. This name imported, that he should be a divine Su-
viour;'^ and though, in the strictest and fullest sense, it could
not properly belong to him; yet, as he was to be such a distin-
guished representative of Jesus, it was very properly given to
him.]

The name of Jesus still more fitly characterized the
work that was to be performed by him

[This name is precisely the same with Joshua in the Greek
language; and repeatedly do we, in the New Testament, trans-
late it, " Jesus," when it ought rather to have been translated,
" Joshua."'^ It was given to our Lord by the angel, before he
was conceived in the womb:*^ and the express reason of it was
assigned, namely, that " he should save his people from their
sins." To him it is applicable in the fullest extent, because he
is " God manifest in the flesh," " Emmanuel, God with us;"
and because he is the author, not of a typical and temporary,
but of a real and eternal salvation, to all his followers.'^

This striking coincidence, with respect to the name,
may prepare us for fuller discoveries of a resemblance

II. In his office

Joshua was appointed to lead the Israelites into the
promised land

[Moses was certainly intended to represent the law, which
was admirably calculated to lead men through the wilderness,
but could never bring them into the land of Canaan: one
offence against it destroyed all hope of salvation by it;8^ it
made no provision for mercy: its terms were simply, Do this
and live:'^ and, for an example of its inexorable rigour, Moses
himself was, for one unadvised word, excluded from the land
of promise. The office of saving men must belong to another;
and, for this reason, it was transferred to Joshua, who had
been both appointed to it, and thoroughly qualified by God
for the discharge of it.']

^ Numb. xiii. 16. «^Vc//, which was prefixed to his name, is

the name of God. '' Acts vii. 45. Heb. iv. 8. ^ Matt. i. 2 1.

«Hcb. V. 9. sGal. iii. 10. •' Rom. x. 5.

' Deut. xxiv. 9.

40 JOSHUA A TYPE OF CHRIT. (HI*)

Jesus also was commissioned to bring his followers
into the Cana:in that is above

[He, probably in reference to Joshua, is styled the Cap-
tain of our salvation:'' and he appeared to Joshua himself in
this very character, proclaiming himself to be the Captain of
the Lord's host.' " What the law could not do, in that it was
weak through the flesh," the Lord Jesus Christ came to ef-
fect.'" He has been divinely qualified for the work; atid,
like Joshua, was " encouraged to it, and strengthened in it,'*
by an assurance of God's continual presence, and support."
He leads his people on from grace to grace, from strength to
strength, from victory to victory.'' Nor will he ever desist
from his work, till he shall have subdued his enemies, and es-
tablished his people in their promised inheritance.]

Happily for us the resemblance may be likewise traced

IIL In his success

Nothing could oppose any effectual bar to Joshua's
progress

[Though Jordan had overflowed its banks, its waters were
divided, to open him a path on dry land.i' The impregnable
walls of Jericho, merely at the sound of rams' horns, were
made to falk*i Confederate kings fled before him.'' City
after city, kingdom after kingdom, were subjected to his all-
conquering arms: and almost the whole accursed race of Ca-
naanites were extirpated, and destroyed.* The promised land
was divided by him amongst his followers:* and he appealed
to them with his dying breath, that not so much as one, of all
the promises that God had given them, had ever failed."]

And shall less be said respecting our adorable Em-
manuel?

[He " triumphed over all the principalities and powers"
of hell; and causes his followers to trample on the necks of
their mightiest foes.^ He leads them safely through the
swellings of Jordan, when they come to the border of the pro-
mised land;> and, having given them the victory, he divides
among them the heavenly inheritance. When he comes to
number them at last, even though they may have sustained the
sorest conflicts, it will be found, that not so much as one of
them Ts lost;^ and he will be able to appeal to the whole as-

"^Hjb.ii. 10. ' Josh. V. !3 — 15. "" Rom.viii. 3.

n Isai. xlii. 1. 4, 6. « Ps, Ixxxiv. 7. 2 Cor. iii. 18. Rev. vi. 2.

P Josh. iii. 17. ^ Josh. vi. 20. ^ josh. x. 16. s- Josh. xii. 7, 24.

» Josh. xi. 23. and xviii. 10. "Josh, xxiii. 14.

X Rom. xvi. 20. with Josh. x. 24. >' Isai. xliii. 2.

'■ !Matt. XXV. 34. a Isum. xxxi. 49. with John xvii. 12.

(111.) JOSHUA A TYPE OF CHRIST. 41

sembled universe, that not so much as one jot or or tittle of God's
word hath failed of its accomplishment. Thus, will all of
them be put into possession of" that rest, which remained for
them," in the hope and expectation of which, they endured the
labours of travel, and the fatigues of war.'']
Infer

1 . How earnestly, aiid how humbly, should all submit
themselves to Jesus!

[Notwithstanding Joshua's commission was, utterly to de-
stroy the inhabitants of that sinful land, yet he both spared
the Gibeonites, and made a league ■ with them, when they
humbled themselves before him;*= he, moreover, gave a spe-
cial charge respecting the preservation of the harlot Rahab,
who, in faith, had concealed his spies.** But resistance to him
was vain: there were none that could stand before him.
Thus must all thine enemies, O Lord, perish, if they do not
prrostrate themselves before thee in humility and faith. Shall
we not then believingly receive his messengers, and, in the use
of his appointed mecms^ expect his mercy? Shall we not go
and make a covenant with him, and yield up ourselves, with
unreserved submission, to his commands? Yes: and if this
conduct provoke the world to combine against us, we will
call him in to our aid, and despise the assaults of earth and
hell.-]

2. How conndently may the very weakest Christians
go forth to their future conflicts!

[Though Canaan was promised to the Israelites, yet they
were all to fight for it: so neither is heaven to be gained with-
out many severe conflicts. But what have we to fear, when
we have such a Captain? " If he be for us^ who can be
against us?" Did he ever yet suff'er one of his faithful follow-
ers to perish? If they have been wounded, has he not healed
their wounds? If they have fainted, has he not renewed
their strength? Has he not made them conquerors, yea,
" more than conquerors?"*" What then, though we have
mighty Anakims to contend with, and their fortresses be wall-
ed up to heaven? Let us " be strong and very courageous;"
and we shall find that " the weapons of prayer and faith,
though weak and contemptible to a carnal eye, are mighty
through God to the casting down of strong holds, and every
high thing that exalts itself against the knowledge of God."e
Let us then " be strong in the Lord, and in the power of his
might." Let us " put on the whole armour of God."'^ And

b Heb. iv. 1, 9, 1 1. <: Josh. ix. 15. •' Josh. vi. 22, 25.

« Josh. X. 4. f Rom. viii. 37. ? 2 Cor. x. 4, 5.

h Eph. vi. 10, 11.

Vol. IL G

42 JOSHUA A TYPE OF CHRIST. (HI*)

let US look forward with confidence to the joyful period, when
we shall receive our portion in the pi'omised land, " the land
that floweth with milk and honey."]

CXII. DAVID A TYPE OF CHRIST.

Ezek. xxxiv. 23, 24. Izv'ill set up one shepherd over them^ and
he shall feed them, even my servant David: he shall feed them^.
and he shall be their shepherd. And I the Lord will be their
God, and my servant David a prince among them: I the Lord
have spoken it.

THERE is nothing so comforting to an afflicted soul^
as to contemplate the promises of God: indeed they were
given to us for this very purpose, that they might be our
support and consolation in the time of trouble. The
same may be observed with respect to the prophecies that
relate to Clirist: they were delivered to the church in
seasons of peculiar trial, as encouragements to the samts
to hold fast their profession. It was undtr circumstances
of this nature, that the glorious prophecy before us was
revealed. Both the ecclesiastical and civil governors of
Israel had greatly oppressed the poor, and especially the
godl} : but God afforded them seasonable support, by de-
claring, that he would not only espouse their cause, but
would raise up to them a Shepherd, and a Governor of a
ver}' diftlrent description, even the Messiah himself, who
should redress all their wrongs, and bring them into the
possession of perfect happiness.

Such being the occasion of the words, we proceed to
enquira
I* Why Christ is so often called David

It is undoubtedly the Messiali that is here called
*' David"

[David himself had been dead many hundred years; nor
has there been any other person after him, to whom this ap-
pellation was ever given. But Christ is frequently spoken of
in the prophets by the name of David;^ and to him the cha-
racters, here annexed to that name, most eminently belong.]

He is called by that name, because David w as a very
distinguished type of him

» Jer. XXX. 9, Hos. iii. 5.

(112.) DAVID A TYPE OF CHRIST. 4tJ

[David was chosen by God from a very low state, and
was anointed to be King over Israel. He was also made a
prophet of the Most High; and under the influence of the holy
Spirit, often spake as actually personating the Messiah himself.
Many parts of his heavenly compositions, though apparently
intended respecting himself, have indeed no reference to him-
self at all, except as he was a type of Christ, in whom the
very things predicted were literally fulfilled.'' And so exact
was the correspondence between the type and antitype, that
Christ, springing " from the root of Jesse," " as a root out of
the dry ground,"*^ and " anointed with the oil of gladness
above his fellows,"'' was born (according to the predictions)
in the very place of David's nativity,*" was constituted a pro-
phet like unto him, and was raised to " the throne of his fa-
ther David."f]

His resemblance to David will yet further appear, if
we consider
II. What offices are here assigned him

Like his honoured representative, he was to be

1. A shepherd

[David, in his early youth, followed the occupation of a
shepherd, and repeatedly exposed his life to most imminent
danger in deience of the flock entrusted to him.s And, after
he became a king, he still, figuratively at least, sustained the
same office, ••' feeding his people, according to the integrity
of his heart, and guiding them by the skilfulness of his
hands."'' But he, whom David typified, was, in a far more
exalted sense, " the great Shepherd of the sheep."' He not
only exposed, but willingly sacrificed, his life for his sheep:''
nor can a juster description of him be conveyed in words,
than that, which is given us in the preceding context:' He
is incessantly " seeking the lost, bringing back that which has
been driven away, binding up the broken, strengthening the
sick," and administering to the necessities of all.]

2. A prince

[The promises of David's exaltation were at last fulfilled,
and he was seated on the throne, to which he had been ap-
pointed. He did indeed meet with innumerable conflicts in
his way to it: at one time, we see him encountering Goliah;
at another, fleeing from the murderous attacks of Saul: yea,
he was even driven from his kingdom by his own nearest re-
lative, and treasonably sacrificed by his most familiar fncnd;

b Ps. xxii. 18. Sclxix. 21. <= Isai. xi. I. Scliii 2. ^ pg. xlv. r.
c iMic. V. 2. with Matt. ii. 5, 6. ^ Luke i. 32. 70 — 72.

s: I Sam. xvii. 3 i, 35. ^ Ps. Ixxviii. ' Heb. xiii. 20.
k John x. 11. 1 Ver. 11—16.

44 DAVltJ A TYPE OF CHRIST. (H^O

in consequence of which, he fled weeping over that very-
brook Kidron, over v/hich his Lord passed afterwards to cru-
cifixion. But God preserved him from every danger, and
made him " Head over Israel," and " the heathen" too.'"^
Thus it was also that Christ was raised to his throne: He had
scarcely made his appearance in "the world before he became
an object of Herod's jealousy, and was foixed to seek an asy-
lum in a heathen land." On many occasions he escaped only
by a miraculous exertion of his own almighty power."
When his time was come, he was betrayed by one of his own
disciples, who, like David's treacherous friend, speedily went
and hanged himself.^' But, 'infinitely beyond David, was
Christ *' a man of sorrows;" "^ his vissage was marred more
than any man, and his form mote than the sons of men."
Yet after all, " the stone, which the builders refused, was
made the head-stone of the corner." He was " exalted to be
a prince and a saviour,"'! " the utmost ends of the earth were
given him for his dominion," and " of his kingdom there shall
be no end."""]

Nor are we uninterested in these offices; as will ap-
pear, if we enquire

III. What is the state of those on whose behalf he
executes them

To have God " a God unto us," comprehends all that
men or angels can receive

[It is not possible for a finite imagination to conceive the
full import of such an expression as this. It must certainly
imply, that he will protect us from all kinds of evil, and fill
us with the richest consolation both in this world, and the
world to come: every perfection, which God himself possesses,
shall be improved for our present benefit, and all his glory
shall be enjoyed for our eternal happiness.]

This Vvdll most assuredly be our ]:!Oition, if we be num-
bered among the flock of Christ

[It is to these that the promise in the text must be con-
fined. As for the ungodly world, they have no prospect
whatever of such a blessing: there is not one word in all the
h; ly oiacles, that warrants such an hope. But to those who
ueiieve in Christ the promises are imade: to those, who have
been brought into his fold, who feed in his pastures, and
yield up themselves unfeignedly to his dominion, God has
pledged himself to be their God. He himself expatiates upon

n» Ts. xviii. 43. » JM^tt. ii. 14, 15. » Luke iv. 29, 30.

r Ps. Ixix. 25. and cix. 8. with Acts i. 20. shew Ahitophel to be
in this a type oi Jud.s. ^ Acts iv. 11. and v. 31.

"f Ps. ii. 8. Luke i. 33.

(112.) DAVID A TYPE OF CHRIST.

this privilege in this view, and almost in the very words of the
text;* and assures us in the most solemn manner, that all, who
seek him in his appointed way, shall be partakers of it.]

Infer

1. How deeply are we concerned lo become the sheep
of Christ!

[Could we obtain mercy with God in any other way,
there were the less reason for concerning ourselves about an
interest in Christ. But in vain shall we attempt to ingratiate
ourselves in the divine favour by any other means: we must
obey the voice of that good shepherd, and follow him: we
must submit ourselves to the government of that prince, and
become his faithful subjects: then, and then only, will God
acknowledge \is as his people, and give himself to us as our
God. Let us not then neglect the Saviour any more: let us
rather go to him with one accord: let us intreat him, to take
us under his charge; and thus endeavour to become "• one
fold under one shepherd." Then, whatever may be the fate
of those, who are at a distance from him, we shall be delivered
from our spiritual enemies, and, having suffered awhile with
him, shaH in due time be glorified together.^]

2. How safely may we trust the promises of God!
[Many hundred years before the comhig of Christ was

this prophecy delivered: and how exactly was it accomplished
in every thing that respected Him / He was appointed our
Shepherd; he was exalted to be our Prince; and to this very
hour has he executed these offices in their fullest extent. Shall
we doubt then whether the prophecy shall be fulfilled as it re-
spects 2is? Will God refuse to be our God, when we desire to
be his people? Or will he be only nominally our God, and
withhold from us the blessings, that are implied in that rela-
tion? Has he done what is so' infinitely greater, and will he
decline to do the less? Has he not " delivered up for us his
only Son, and will he not with him also freely give us all
things?" We cannot doubt. He says, " / the Lord hath
■spoken it:'''* we may be certain^ therefore, that he will perform;
since "• with him is no variableness, neither shadow of turning."
Let us trust then, and not be afraid; and, in due season we
shall enjoy, " according to his covenant, the sure mercies of
David." ^]

' Fzek. xxxvii. 24 — 28. ' Rom. viii. 17.

" Rom. viii. 32. ^ Isui. Iv. 3.

[ 46 ]

r — ■ ■ _ =:^^

CXIIL SOLOMON A TYPE OF CPIRIST.

1 Chron. xxii. 9, 10. Behold^ a son shall he horn to thee^ ivho
shall he a man of rest; and I -will give him rest from all his
enemies roiind about: for his name shall be called Solomon^
and I will give peace and quietness unto Israel in his days.
He shall build an house for my name; and he shall be mij son,
and I will he his father; and I will establish the throne of
his kingdom over Israel for ever.

IF God have any great work to do, he will raise up fit
instruments for himself, and qualify them for executing
his will. Nor will he make use of such persons only as,
of their own minds, covet the employment, but often-
times such as are either averse to it, or unconcerned about
it. Has lie ordained to bring his people out of Egypt, or
to gather to himself a people from the Gentile world?
lie raises up a Moses, or converts a Paul, that, as his
agents, the}' may accomplish his gracious purpose. Thus
when David was solicitous to build an house for God,
and had made great preparations for it, God forbad him
to cany into eiicct his designs; and conferred that ho-
nour on Solomon, his son. While we adore this exercise
of his sovereign "sviil, we are led to contemplate a mj's-
tery veiled under this dispensation, and to trace the re-
semblance which vvas by this means produced between
Solomon, and the Lord Jesus Christ.

Though the ^\'ords of the text in their literal sense
relate to Solomon, yet they have undoubtedly a farther
reference to Christ; of \\ horn Solomon was a t}-pe,

I. In his deaniessto God

Solomon was eminently favoured of the divine Being
[He was a subject of prophecy before he was born; and
was called " Jcdidiah," bv God's special appointaient, in
token of the peculiar love, which Ciod bore towards him.*
His mental endowments were such as never had before been
possessed by fallen man. His knowledge of natural philoso-
phv was wonderfully extensive;'* and his qualifications for
administering the affairs of his kingdom were so perfect, as to
be the envy, and admiration, of all who knew him.^ He was
honoured with repeated visions of the Almighty, and with
most signal evidences of divine acceptance.'^ Throughout his

a 2 Sam. xii. 24, 25. ^ 1 Kin. iii. 12. and iv. 29 — 34.

c 1 Kin. iii. 16—28. J 1 Kin. ix. 2.

(113.) SOLOMON A TYPE OF CHRIST. 47

life did God regard him as a beloved child; nor were the
judgments inflicted on him toward the close of life for his aw-
ful declensions, to be considered in any other iigl^t, than as pa-
ternal chastisements: for though we are not expressly told that
he ever was recovered from his lewdness and idolatries, we
cannot but hope, that he became a real penitent, and died, as
once he had lived, " beloved of the Lord.""^^]

But Jesus was, inlinitijly beyond all others, the be-
loved of the Father

[Jesus had been a subject of prophecy, not for a few years
merely, but from the foundation of the world. The name,
Emmanuel, was given him many hundred years before he be-
came incarnate; and He was called Jesus, by the angel, be-
fore his conception in the womb.* Tiirice by an audible
voice from heaven did Gud proclaim him his '^ beloved Son,
in whom he was well pleased." As for the endowments of his
mind, he not only had the spirit of wisdom and understanding
resting upon him,^' but all the treasures of wisdom and know-
ledge hid in him,^ so that " he spake as never man spake."
So perfectly was he qualified for every part of his regal office,
that " Righteousness was the very girdle of his loins," with
which he was always girt for the discharge of his duty.' And
it IS worthy of particular notice, that the very words of ihe
text, which confessedly point out Solomon as a Son of G';d,
are quoted, by an inspired apostle, as referring to Cnrist, and
as declaring his superiority to all both in heaven and earth.*^
While therefore, with the apostle, we consider Solomon as a-
type of Christ, we learn to entertain the most exalted thoughts
of Christ, as " the brightness of his Tather's glory."]

We may observe a further resemblance of Solomon
to Jesus

II. In the office assigned him

It was to Solomon that God assigned the honour of
l:)uilding an house for his name

[David had shed much blood in the course of the many
wars, in which he had been engaged; and, though he had done
this both by the direction and assistance of Cxod himself, yet
it unfitted him, in God's estimation, for building the temple.
But Solomon, whose very name imported Peace^ and who
was to have rest on every side, v/as more fit to represent
" the Prince of Peace," and more at leisure to execute so
great a work. Him therefore did God prefer: nor could any

e It is most pro'.Jcible that the book, of Ecclesiastes was \Tritten in
consequence of his restoration to the divine favour.

f isai. vii. U. ^latt. i. 21. s Isai. xi. I — 3.

»' Col ii. 3. ' Isai. xi 5.

^ Comp. I Chron. xvii. 13. with Heb. i. 5.

48 SOLOMON A TYPE OF ChAiST. (113.)

man prove himself more worthy of the employment. He en-
tered on his work with zeal and piety; and, having finished
the noblest edifice that ever the world beheld, and supplied it
with most costly furniture in every part, he consecrated it in
a solemn and public manner to Jehovah.]

But there is a far more glorious house which Christ
alone erects

[The temple of Solomon was only a shadow of another
temple, the church of God, in which God dwells, not by any
visible symbol of his presence, but by his quickening, com-
forting, and sanctifying Spirit. Of this temple we ourselves
are, as it were, the stones, hewn out by the Lord himself; fit-
ted by him for the place we are designed to occupy ; and so
disposed by him, that " all the building fidy framed together
may grow unto an holy temple in the Lord."' Moreover,
Christ is declared, both by prophets and apostles, to be the
founder and finisher of his house.'" And how infinitely docs
it exceed, both in beauty and magnificence, the structure by
which it was typified! That was composed, like other build-
ings, of earthlv and perishable materials; this is composed oi
lively stones, built upon a living foundation-stone, and cement-
ed, in every part, by the Spirit of the living God:" That was
enriched with gold and silver; but this with all the gifts and
graces of the Spirit, yea, with the " unsearchable riches of
Christ" himself.]

Perhaps in nothing was Solomon a more glorious type
of Christ than
in. In the peacefulness and perpetuity of his kingdom

Very remarkable was the peace and prosperity of So-
lomon's reign

[God had either put down all his enemies, or disposed
their hearts to peace and amity; so that, till Solomon had de-
parted from the Lord, and thereby provoked his displeasure,
his kingdom enjoyed uninterrupted tranquillity. And though,
for his transgressions, the ten tribes were rent from his imme-
diate successor, and ever afterwards continued separate, yet
the kingdom of Judah was transmitted to his posterity, and
preserved in his family, as long as the kingly government it-
self existed.]

This hoAvever w^s a very faint image of what exists
in the kingdom of Clu-ist

[It is true, that the church has never yet enjoyed much
outward peace: for though it has oftea been free from those
bloody persecutions, with which it has at some times been ha-
rassed, yet it has never ceased for one moment to be an object

' Eph. ii. 21. '» Zee. iv. 9. and vi. 12, 13. with Heb. iii. ;l. 6.
n 1 Pet. ii. 4. 5. •*

(1!3.) SOLOMOK A TYPE OF CHRIST. 4^

of reproach and abhorrence, amidst an ungodly world. Still,
however, may we jusdy speak of the peacefulness of Christ's
Jkingdom, since all his subjects have peace with God, and in
their own consciences, even a peace that passeth all under-
standing."^ And there is a time coming, when the enmity of
the carnal heart shall be slain; and all mankind, brought into
one blessed family, shall live in hai-mony with each other,
" the wolf lying down with the lamb, and the lion eating straw
with the ox; there shall be none to huit, or destroy, in all
Ciod's holy mountain. "i' Of this kingdom too there shall be
no end: for though the present mode of administering it shall
be changed,*! (there being no more occasion for a mediator,
when all the saints shall be glorified) yet shall he, who now sits
upon the throne of David, reign over Israel for ever and
ever.""]
Reflections

1. How great and glorious a person must Christ be!
[We justly admire Solomon on account of the singular

honour, which God put upon him: but what were the endow-
ments of his mind, the grandeur of his works, or the stability
of his kingdom, when compared with the excellencies of tlie
King of Zion? Surely they are but as darkness that renders
Emmanuel's light more visible. Let us then rix our eyes on
our adorable Saviour; and learn from the faint glimmering of
•the brightest star, to admire the infinitely brighter glories of
the Sun of Righteousness.]

2. How happy are the subjects of the Redeemer's king-
dom!

[The Queen of Sheba, filled with wonder at what she saw
and heard in the court of Solomon, exclaimed, " Happy are
thy men, happy are these thy servants, who stand continually
before thee, and hear thy wisdom."^ But how incomparably
happier must they be, who stand in the presence of Jesus,
and hear his voice; and not only behold, but participate his
glory! Believer, know thy privileges, and learn to estimate
them aright. And let all earthly glory bq despised by thee
as not worth a thought, in comparison of that which thou
already possessest, and shalt possess, when all the kingdoms of
this world have vanished away.]

3. How inexcusable ai^ they who neglect the Saviour!
[Our Lord warned his hearers, that the Queen of the

"South would rise up in judgment against them, and condemn
them, because she went from the very ends of the earth to hear
the wisdom of Solomon: whereas they, when they had One

» Isai. liv. 13. Ps. Ixxii. 7. i' lb. x. 1 1. Isai. xi, 6 — 9.

a 1 Cor, XV. 28. >" Luke i. 32. 33. Is^i. ix. 7. « 1 Kin. x. 8.
Vol. H. H

so SOLOMON A TYPE OF CHRIST. (112.)

greater than Solomon in the midst of them, despised are re-
jected him.* And will she not in a still greater degree con-
demn us, who, even while we profess ourselves the lollowers
of Christ, shew no love to his person, no admiration of his
glory, no zeal for his honour? Shall not we perish under a most
aggravated load of guilt, when, under the meridian light of the
gospel, we prefer darkness to light, and the service of sin to
the service of our Lord? May God the Spirit come down to
convince us of our sin, and effectually subdue us to the obe-'
dienee of faith!]

« Matt. xii. 42.

CXIV. JONAH A TYPE OF CHRIST.

Matt. xii. 39 — 41. But he ansxvered and said unto them. An
evil and adulterous generation seeketh after a sign, and there
shall no sign be given to it, but the sigii of the prophet
jfonas. For as jonas was three days and three nights in the
whaWs belly, so shall the Son of man be three days and three
nights in the heart of the earth. The men of Nineveh shall rise
in judgment with this generation, and shall condemn it: be^
cause they repented at the preaching of jfonas; a7id, behold,
a greater than Jonas is here

Unreasonable and wicked men are ready to com-
plain of want of evidence, when they neither attentively
consider the means of conviction, that are afforded them,
nor act agreeably to the convictions, that are already im-
pressed upon their minds. Thisw^aseminenth^the charac-
ter of the Jews in our Lord's days. They had aright indeed
to expect, that their religion, which hud been confirmed
by so many miracles, should not be superseded by any re-
ligion, wliich did not exhibit the same credentials. But
the miracles, wrought by our Lord, were so numerous, so
plain, and evident, that his enemies, unable to question
the reality of them, ascribed them to the agency of Satan.
Yet the Jews still demanded of him a sign, and, to satisfy
their incredulity, he must give them " a sign from hea-
ven."-' It IS to persons of this description that our Lord re-
plies in the words before us; telling them, that no different
kind of sign should be given them, till his resurrection; and,

- — . (

a Luke xi. 16,29.

(114.) JONAti A TYPE OF CHRIT. 51

that the repenting Ninevites would m the last day coit-
demn their obstinacy and unbelief.

The text naturally leads us to shew
I. Wherein Jonah was a type of Christ

Whatever agreement there is between the histories of
Jonah and of Christ, the /eadifig pointSy wherein the fonnet
typified our Lord, ai'e two:

1. His miraculous restoration to dry land after having
been three days confiHcd in the l^elly of a fish

[This was doubtless a wonderful event; that he should be
preserved three days in the belly of a fish, imhurt; and that,
after so long a continuance in that situation, the fish, which
seemed destined for his destruction, should be the instrument
of his preservation! To this, under God, we must ascribe the
efficacy of his word at Nineveh; for our Lord tells us, that,
by this means, he was made " a sign to the Ninevites." What
means they had of ascertaining the fact itself, we do not ex-
actly know, but they evidently had not the smallest doubt
respecting the truth of it; and therefore they received his
message as coming immediately from God.

Now in this he was evidently a type of Christ. Our Lord
having, like Jonah, been voluntarily delivered up ta death for
the salvation of others, was confined in the heart of the /earth.
The term of his imprisonment there was the same with that of
Jonah's continuance in the fish's belly; yet he '^ saw no cor-
ruption;'''* and, at the appointed time, he burst the bands of
death (of which it was not possible he should be holden) and
thus became a sign to the Jewish nation. "^ On this he laid
the whole stress of his Messiahship, while he was yet minister-
ing among his countrymen; and, after the event had taken
place, he gave so many, and such convincing, evidences of the
fact, as to leave no possibility of doubt respecting his divine
mission; this therefore was made the very corner-stone of
Christianity; and his sending down of the Spirit oij the day
of Pentecost in consequence of his resurrection, was such " a
sign from heaven"" as must leave unbelievers without excuse to
all eternity.]

2. His successful preaching consequent upon it
[The effect of Jonah's preaching stands perhaps unrivalled

from the foundation of the world. The large and populous
city instantly received the word; and though Gentiles by na-
ture, began to call upon Jehovah; so that, from the king
upon his throne to the very meanest of his subjects, they all
humbled themselves before him in sackcloth and ashes: nor

'• Luke xi. 30.

S2 JONAH A TYPE OP CHRlSf. (1^*0

•--■ -■--■■ :--■ ' - ■ •- • - '■ ' ■■-»■■ -r "

did they cease from their cries, till the wrath of God wa»
averted from them.

And must not this event lead our minds to Jesus, who is no
less "• a light to lighten the Gintiles, than he is the Glory
of his people Israeli'" His ministry among the Jews indeed
was attended with small success, though ultimately " they shall
be again engrafted on their own stock:" but how rapid, hov/
extensive, has been the effect of his word among the Gentiles!
Many myriads have already turned from idols to serve the
living and true God; and in due season the whole Gentile
world shall flock to his standard,*^ and " all flesh behold the
salvation of God."]

But notwithstanding this honour put upon Jonah, it will
be proper to notice
II. His inferiority to him whom he typified

Though we are disposed to cast a veil over the infirmi-
ties of God's servants, yet the peculiarity of Jonali's cha-
racter, no less than the very words^f the text, requires,
that his inferiority to the Saviour sliouldbe strongly mark-
ed. We may observe it

1- In his office and ehai'actcr
[Jonah was indeed a prophet of the most high God; but
he had as great corruptions as could well consist with a con-
verted state. The whole of his conduct, from first to last, in-
dicated a pi^oud, peevish, discontented, uncharitable, and
rebellious disposition; so that it is ev^n a g^eat stretch of cha-
ritv to believe, that he had any piety at all. But the blessed
Jesus was free from every species and degree of sin; and was
no other than the Messiah himself, even the very Son of God,
" Jehovah's Fellow," "• the brightness of his Father's glory, and*
the express image of his person." Methinks, therefore, he did
not aiTogate much to himself, when he said, " Behold a greater
than Jonas is here."]

2. In his manner of executing his office

[Jonah executed the prophetic office among the tea
tribes:'^ but we know nothing of his spirit, except from the
book which bears his name. And here we see, that he did
not enter on his office without great reluctance, fleeing from
God, in order to avoid an embassy, which he was afraid would
be attended with personal dan^^er, or disgrace. When he was
in the midst of the storm, which endangered the vessel wherein
he was sailing, he, a professor of the true religion, he, a pro-
phet of Jehovah, he, who was the occasion of the storm, was
sleeping, while the heathen sailors were crying to their gods;
and he was reproached for his supineness by the very heathens

c Isai. xi. 10. ''2 Kings xiv. 25.

(114.) JONAH A TYPE OE CHRIST. S3

themselves.* After God himself had interposed to mark him
as the occasion of the storm, so that he could conceal his guilt
no longer, he confes*?ed his wickedness, and acknowledged to
the crew, that the only way of saving the ship, was to cast him
overhoard. This done, a fish was prepared to swallow him;
and constrained, to deliver him safely upon dry land. After
this, we might hope, he had attained a better spirit; but, alas!
though compelled to deliver his message, he preferred his own
honour before the salvation of a million souls; instead of once
interceding for them, he waited with anxious expectation to
see his word fulfilled, and even quarrelled with God for ex-
tending his mercy to them.'^

How different was the conduct of our adorable Jesus! He
willingly left the bosom of his Father, to become a messenger
to our guilty world.^ So far from wishing to avoid disgrace
or danger, he gladly submitted to the accursed death of the
cross, and '■^ gave his oxvn life a ransom for inanyJ''' Instead of
sleeping while others prayed, he continued whole nights in
prayer for those, who were insensible of their danger; and, in-
stead of grieving at the salvation of those who received him,
he wept over the impenitence of those who rejected him.''
All concern for himself was lost in his concern for others.
And his restoration to life, which was effected by his oxvn al-
mighty poxver^ was made the means of more abundant and
effectual exertions on behalf of those, to whom he was sent.
And the more his efforts were crowned with success, the more
did he glorify God on the behalf of those, who obtained mercy.}

3. In the success with which he executed it

[Jonah prevailed to the outward reformation and tempo-
ral preservation^ of one single city ■ — But Jesus does, and

will, prevail to the spiritual renovation^ and everlasting Salva-
tion of a whole world • — Hov/ exalted is he in this view,

avid how Vv^orthy of our liighest praise!]

We may observe from this subject

1. How certaiiily is Chi'ist the true Messiah!

[The Ninevites knew for certain the divine mission of
Jontih, by means of his miraculous deliverance from the fish's
belly. How evidently then is " Christ declared to be the
Son of God with power by his resurrection front the dead!"'
Let then every word of his, by whomsoever it be delivered,
" be received, not as the word of man, but, as it is in truth,
the word of God "]

2. How inexcusable are they, who continue impeni-
t-ent under the preaching of the gospel!

• Jonah i. 5, 6. <" lb. iv. 2 — 5. ff- Ps. xi. 7—9.

* Luke xix. 41. i Ran^. i, 4.

^4 JONAH A TYPF, OF CHRIST. (^ ^"^0

[Jonah simplv denounced the vengeance of God against
the N^inevites, without making them any offer of mercy, or
even intimating, that there was any possibility that the' sen-
tence might be reversed; yea, and without so much as work-
ing one single miracle in confirmation of his word: yet they,
though heathens, trembled at the very first denunciations oi
God's wrath, and set themselves to repent and turn from their
sins, upon the slightest hope thzt peradventure God might turn
from his fierce anger. "^ How then ought zve to seek the Lord,
who have not merely temporal ruin, but eternal condemnation,
denounced against us; who, besides this, have promises of
mercy also sec before us, to encourage our repentance; and
both the threatenings and the promises confirmed by ten
thousand iniracles! Surely "the Ninevites v.'ill rise up in judg-
ment against us at the last day, if we continue obdurate" under
such means as are used to reclaim us.]

3. How certainly may they expect mercy, who re-^
pent and believe in Christ!

[We have no reason to think, that the repentance of the
Ninevites was genuine and abiding: it is more probable that
it resembled that of Ahab, both in its nature and duration,'
Still, however, it was the means of preserving all of them
from the threatened catamitles. And shall not true repent-
ance, accompanied with faith in the Lord Jesus Christ, avail
for the salvation of our souls? 'Will that God, whom Jonah
reproached for the unbounded extent of his grace and mercv,
'•• cast out any who come to him by Jesus Christ.*"''" We need
not fear: it is not a peradventure, but a certainty, that God
'' will save them to the uttermost." Let us then seek the Lord
in his appointed way, that we may be monuments of his mercy
to all eternity.] ^

1^ Jonah iii. 5 — 9. ' 1 Kings xxi. 27 — 29, '" John vi. 37.

CXV. ELIAKIM A TYPE OF CHRIST.

Isai. xxii. 24. They shall hajig' upon him all the glory of his
Father''s house.

IN the various changes that take place in human go-
vernments, or in the persons \vho are to be entrusted with
the supreme authority, the hand of God ought to be con-
tinually acknowledged: whoever be the instruments, or
whatever be the means, of effecting those changes, we
must look through the second causes to God, as the first
great cause, who ordereth all thins-rs after the counsel of
his own will, and makes use of men as his agents, to con-
\ ey blessings to a nation, or to inflict his just judgments

(115.) F.LIAKIM A TVPE OF CHRIST. 5<S

Upon it. But ill hh dispensations towiuxls the Je^vs, tiiere
Wiis often some mj^steiy concealed, where we should
h-^xxQ observed nothing- but an ordinary occurrence. This
was the case with respect to tlie deposition of Shebna, and
the substitution of Eiiakini in his place, as first minister oC
state under Hezekiah. Eliakim seems to have been raised
as a type of Christ: the agreement between him and
Christ is strongly marked in the passage before us

I. In liis succession to one who had abused his oflice

[Shc;bna was a proud, vain-glorious man, far more intent
on agrandizing lumself and his family, dian on executing the
arduous duties of his station.* God therefore moved Heze-
kiah to dismiss him, and inspired Isaiah, not only to predict;
his degradation, but to foretel the elevation of Eliakim to his
pout and cffice. Thus was our l^ord appointed to succeed the
goveinors of the Jewish nation; who, both in the civil and ec-
clesiastical departments, had abused their trust, and rendered
themselves unworthy to be continued in it. Humiliating in
the extreme are the descrijjtions, which the prophet gives of
the rulers both in church and state:^ and the time was com-
ing, v/hen God would fulfil his word, in " raising up in their
place a f^thlul priest,, who should do all his will, and another
king, who should reign over the house of Bavid for ever."^
'' With their robe was He to be clothed, and with their gir-
dle was he to be strengthened; and their government was to
be committed into his hands;"'^ and this too, not bnlv accord-
ing to the commandment of God, but by the immediate
agency of his over-ruling Providence,*]

II. In the authority committed to liim

[As Joseph m former times had been invested with all the
insignia of office by Pharaoh, king of Egvpt,^ so was Eliakim
to have '^ the key of the house of David laid upon his shoul-
der, and to exercise the most unlimited authority:" nor was he
to be removed, like Shebna, whose boasted security would
soon fail him;^ but he was to be " a nail fastened in a' sure
place.*"]

Our blessed Lord applies to himself the very words here
used in reference to Eliakim;'' thereby shewing, that Eiiakini
was indeed a type of him; that, Avhat was spoken of Eliakim

a Ver. 15, 16. i> Isai. i. 5. and Ivi. 10 — 12.

'^ 1 Sam. ii. 30, 35. and Jer. xxiii. 2, 5,
^ Conip. ver. 21. with Rev. i. 13. Isai. xi. 5. and ix. 6,
«= As this was marked in the case of Eliakim (ver. 19 — 21.) so in
that of Christ by the raising him from the dead, and utterly de-
stroying the Jewish polity. <" Gen. xli. 41 — 44.
ff Ver. 25. refers to Shebna, and not to Eliakim. •» Rev. iii. f .

S6 ELIAKIM A TYPE OF CHRIST. (U^O

only in a figure, Avas really, and in the strictest sense, applica-
ble to himself ; and that, as Eliakim's power, so more espe-
cially was HIS, 'tmcontroUabk and unalterable. " All power
in heaven and in earth is committed unto Christ:"' in every
thing that relates to the kingdom of nature or of grace, " he
openeth and no man shutteth, and shutteth anil no man open-
eth." None are exalted, or disgraced, either in tlfis world, or
the world to come, but agreeably to the orders, which He
issues: nor can any, even in the smallest degree, resist his will:
" He doeth according to his will in the armies of heaven and
among the inhabitants of the earth; nor can any stay'his hand,
or say to him, What doest thouJ" Nor will the lapse of ages
^effect any change on him: " He is the same yesterday, to-
day, and for ever"^ " He is a nail fastened in a sure place:"
seated on his holy hill of Zion, he laughs at the impotent com-
binations of men and devils, and has all his enemies in deri-
sion.^ " His dominion is an everlasting dominion, and his
kingdom that which shall npt be destroyed."'"]

III. In the benefits resulting from his administration

[A wise and righteous governor is a rich blessing, as weH
to the prince who appoints him, as to the people whom he go-^
verns. Such was Eliakim; who was most probably of the
royal seed; since it would not otherwise have been any virtue
in him to seek with so much diligence the exaltation of his
father's' house.

But in what an infinitely higher degree do the benefits of
Christ's administration appear!

Was Eliakim " a father to the inhabitants of Jerusalem,
and to the hou^e of Judah?" What a blessing is Christ also
to the world at large! As, in a state, all are beneiited by a
wise administration, though many are insensible of the bles-
sings thev enioy; so the world is much indebted to the reve-
lation v.hich Christ has given us, and to his wise government
of the universe, though they deny his providence, and despise
his grace.

Was Eliakim " a nail, on which all the vessels of his father's
house hung" in safety? What security does Christ afford to
his dependents in particular! The various orders and degrees
of Christians are elsewhere compared to vessels of various
kinds:" and every one of them, from the greatest to the least,
hangs upon him: were He to fall, thev would perish; but as
long as He stands, they shall be upheld; " because He liveth
they shall live also.""

Was Eliakim *' jr glorious throne to his father's house?"
Jesus also, by his righteous administration, advances the glory

, i Malt, xxviii, IS. k Heb. xiii. 8. ' Ps. ii. 1 — 4.

«» Dan. vii. 14. « '2 Tim. ii. 20, 21. • John xiv. 19.

(115.) ELIAKIM A TYPE OF CHRIST. 57

of his heavenly Father. In ascribing to Jesus the power and
dominion over all, we do not derogate from the Father's ho-
nour, but add to it.P His mediatorial office he holds from the
Father, and improves it, in every instance, for his glory. Whe-
ther he open or shut, whether he kill or save alive, every per-
fection of the Deity receives brighter lustre from the dispen-
sation; and gives reason for unbounded thankfulness to God,
for having " committed all judgments to his Son," and " laid
our help upon One so Mighty."i]

We cannot improve this subject better, tlian by
learning from it

1. To renounce all creature-dependence

[Great as the power of Shebnu was, both he, and all his
dependents, were brought down in God's appointed time; and
the vanities in which he had gloried, became monuments of
his shame, and means of perpetuating his disgrace. '' Thus will
it be with all, who trust in an arm of flesh. God has de-
nounced a curse against them;^ and, though through the for-
bearance of God, it may be awhile delayed, it will surely come
at last; and all, wherein we trusted, will turn to our confusion:
our wisdom will become folly; our strength, weakness; our
righteousness, as filthy rags.' We may dream of being " as
a nail fastened in a sure place;" but if we rely on any thing of
our own, our hopes will be disappointed, and our expectations
will perish. Let us not then lean to our own understanding, or
depend on our strength, or trust in our own righteousness: we
must be empty in ourselves, if we would be filled by God; for
it is " the hungry alone whom he filleth with good things; the
full and the rich he will send empty away:" " He will resist
the proud; and give grace only to the humble.""]

2. To trust in the Lord with our whole hearts
[Jesus is indeed " a nail fastened in a sure place;" and

able to bear the weight of the whole universe. He is exalted
by the hand of God himself on purpose that He may " be a
Prince and a Saviour" unto us. And, if we rely on him, he
is " able to save us to the uttermost." Only let our trust ia
him be entire (exactly like that of a vessel on a nail) and v/e
may rest assured, that all, who so hang on him, shall be " the
glory of his Father's house." As there is no other support
for sinful man, so neither is there any fear of disappointment
to those, who trust in him. Let none then imagine them-
selves so great as not to need his support; or deem themselves
so insignificant, that they shall not obtain it, or think them-

PPhil.ii. 11. 1 Ps. Ixxxix. 19. ^- Vcr. 18. >

» Jer. xvii 5. t i Cor. i. 19. Isai. Ixlv. 6.

" Luke i. 52, 53. Jam. iv. 6.

Vol. IL I

S8 ELIAKIM A TYPE OF CHRIST. '^' (^^O

selves in such perilous circumstances that He cannot uphold
them. *' Every vessel, from the largest flagon to the smallest
cup," must owe its preservation to him alone; and by him
shall all be saved, if they do but "cleave to hin\ with full pur-
pose of heart."]

CXVI. ZERUBBABEL A TYPE OF CHRIST.

Zech. iv. 7. Who art thou^ 0 great mountain? before Zerui-
babel thou shalt become a plain*

OUR e}'es are generally fixed more on the creature
than on God —

Hence we are apt to entertain many unnecessary
fears —

Nor are we unfrequently diverted by them from die
path of duty —

This was the case with the Jews when rebuilding
their temple —

Cyrus had given them permission to rebuild it —

But they met with opposition from their envious
neighbours —

And through this they were intimidated and disheartj
ened —

But God encouraged them with an assurance of suc-
cess— V. 6, 7.

We may notice
I. The difficulties that obstruct the building of God's
spiritual temple

The temple at Jerusalem was typical of that, which
God erects visibly in the worlds and invisibly in the hearts
of men^ —

The visible temple of the church has much to obstruct
its erection in the world

1. There is an impenetrable hardness in men's hearts
[Men are immersed in ignorance and sin —

They pay little, if any, attention to the word of God —

They set themselves against what is spoken to them in God's
name —

Their state seems to destroy all hope that the gospel should
spread among theni' — ^]

a In proof of this see Eph. ii. 21. and 1 Cor. iii. 16.

(116.) ZERUBBABEL A TYPE OF CHRIST. 5,9

2. There is much opposition made to it by all de-
scriptions of people

Many pretended friends, as well as open enemies, strove
to impede the building of the material temple"* —

They sought to prevent it even by means of a legal pro-
eess*^ —

Thus both force and stratagem are used to stop the progress
of the gospel —

And the united opposition of all ranks of men seems like an
impassable mountain in its way — ]

3. Those employed in erecting this spiritual temple are
weak and insufficient

[The work might call forth all the wisdom and energy of

angels —

But God has put his " treasure into earthen vessels"-—
Even St. Paul cried, " Who is sufficient for these

things?" —

Much more may inferior ministers adopt his language —
Whoever knows his own insufficiency for so great a work,

must often have felt it a source of discouragement, and almost

of despondency — -]

The invisible temple also which God is erecting in
men's hearts is retarded by many difficulties and ob-
structions

1. The Christian finds many outward impediments
[The terrors and allurements of the world have great in-
fluence—

And every Christian is, more or less, beset with these—-
MfCny, after running well for a season, are turned aside by
them —

Yea, all find them obstacles very difficult to be sur-
mounted— ]

2. He has also many mwcr^ difficulties to encounter
[The believer still feels sad remains of corruption within

him —

These are ever counteracting the efforts of his better
principle'' —

And he is often apprehensive that sin will regain its do-
minion— ]

3. Above all, he finds his strength to be perfect weak-
ness

[He has learned by bitter experience, how weak he is— •
He has found, how his strongest resolutions have failed
him —

••■Ezra iv. 1—4. « Ezra iv. o. ^ Gal. v. 17, ,

60 2ERUBBABEL A TYPE OF CHRIST. (H^O

Hence he is led to fear, that he shall not persevere to the
end — ]

But whatever obstructions there be to God's work,
God will manifest
II. Their inefficacy to stop its progress

God enabled Zerubbabel to proceed in spite of all
opposition —

Nor will He suffer any obstacles to counteract his de-
signs—

1. The visible temple of his church shall still be car-
ried on

[In the first ages of Christianity the gospel was victori-
ous—

Neither the lusts nor prejudices of men could withstand its
power- —

The very persecutions raised against it were overruled by
him to promote its progress*" —

Nor did the weakness of those, who preached it, prevent its
success —

That promise had then a glorious accomplishment*^—

So now neither open nor secret assaults shall prevail
against the church —

Of this we are assured by him who governs all^ — ]

2. The invisible temple also shall be advanced in our
hearts

[The work has hitherto been maintained notwithstanding
the most unpromising appearances —

It has often been advanced by the very things which
seemed most likely to counteract it —

There is an invisible and Almighty Agent engagedto carry
it on'' —

He will fulfil what he has spoken by the prophet' —

Of this comforting truth we may be confidently as-
sured"^— ] ^

Infer

1. In what manner we should regard difficulties
[We are apt to exaggerate the difficulties that lie in our
way —

But, if we inspected them more narrowly, they would often
appear contemptible —

* Actsviii. 1.4. and Phil. i. 12 — U. *" Ps. Ixxii. 16.
B Matt, xvi, 18. h Isai. liv. 17. Ps. cxxxviii. 8.

• Luke iii. 5. ' ^ p^ii. j, g.

(116.) ZERUBBABEL a type of CHRIST. 61

However great they be, we should not be afraid to address
them in the exulting language of the text —

They will always, in the issue, be the means of glprifying
Christ-
Let us therefore go forward in dependence on that pro-
mise'— ]

2. In what manner we may overcome difficulties

[Christ is that builder of whom Zerubbabel was a type — -
Nor is there any thing too hard for him— ■ ;

The greatest mountains before him will become a plain-r^
He therefore must be viewed as our All-sufficient Helpp—
If we trust in him we shall never be'disappointed —
We shall surely experience the truth of that dieclafa-
tion™ —

To him then let us commit ourselves with thankful adO'
ration"—

1 " Fear not, thou worm Jacob .... Thou shalt thresh the moun-
tains." Isai. xli. 14— wi6. The whole passage is replete witii
beauty. "' Zech. iv. 9. " Jutle xxiy. 25. r;,

\ )

CXVII. THE PRIVILEGES OF THE JEWS TYPICA't'^F
THOSE ENJOYED BY TRUE CHRISTIANS.

Rom. ix. 1 — i. I say the truth in Christ], lite not, mij co7iscience
also bearing- me witness in the Holij Ghost, that I have great
heaviness a}id continual sorrow in my heart. For I could wish
that yny self were accursed from Christ, for my brethren piu
kinsmen according' to the Jlesh: who are Israelites; to whom
pertaineth the adoption, and the glory, and the covenants, and
the giving of the law^aiidthe service of God, and the promises,

IT is generally thought an office of love to conceid from
persons any truths, the recital of which will afford them
pain: but true love will rather stimulate us to declare
such truths as are necessar}'^ to be known, though it will
incline us to declare them with the greatest tenderness and
circumspection. An admirable pattern presents itself be-
fore us in the text. The apostle was about to enter on a
subject most offensive to the Jews, but a subject that ought
in no wise to be concealed from them, namely, the deter-
mination of God to cast off their nation, and to engraft
the Gentiles on the stock. But, as it would be thought
that he was actuated only by a spirit of revenge, he de-
clares to them, in the most solemn manner, and appeals to

62 THE PRIVILEGES OF THE JEWS TYPICAL (117.)

God for the truth of it, that so far from wishing their hurt,
he "was affected with the deepest soitow on their account;
and that there was nothing he would not do or suffer, if it
might but be the means of saving them from the impend-
ing ruin.

His enumeration of the privileges which they abused»
and his pathetic lamentation over them, may well lead us
to consider
I. The exalted privileges enjoyed by true Israelites

The Jews, as a nation, were favoured beyond all the
nations upon earth

[God honoured them with an adoption into his family; he
regarded them as his children," and acted towards them as a fa-
ther.*^* He vouchsafed to them a symbol of his presence: the ark,
and the shechinah, or bright cloud, upon it, were visible tokens
"of his presence, and were regarded as the " principal glory" of
that distinguished people." He " gave" them also from heaven
a revelation of his tvill: "• the" moral " law" he promulgcd
in the form of " a covenant," and wrote with his own finger
on two tables of stone;'* the judicial law he formed as a code,
according to which he himself, and all the magistrates under
him,, were to govern them; and the ceremonial law he instituted
for " the service" of his temple, that they might worship him
in a becoming manner.^ To all these he added " a promise''^
of his rest^ and a continued enjoyment of it, unless they should
provoke him by their iniquities to deprive them of it.*^]

But their privileges Were only a shadow of those en-
joyed by true Israelites

[ As, und c r the Jewish dispensation, " all were not Israel who
were of Israel,"" so, under the gospel, " they, who are Christ's,
are the true seed of Abraham, and heirs according to the
promise."^ Now to those who are " Israelites indeed" belong
those infinitely rich blessings, which, in a figure^ were enjoyed
by the carnal Jews. They are really the sons of God, as soon
as ever they believe in Christ,' and have a spirit of " Adoption"
given them whereby they cry, Abba, Father.'' They havfc

a Exod. iv. 22, 23. Jer. xxxi. 9, 10. b Deut. xxxii. 6, 10, 13, 14.
c 1 Sam. iv. 21, 22. Ps. Ixxx. 1. ^ The covenant was but

one: but it is spoken of in the plural number, either because it was
given on two tables, or because it was repeatedly published in differ-
ent forifis. e Because the sacred oracles were so great a
blessing [Dcut. iv. 7, 8. Rom. iii, 1. 2] the apostle speaks of them
in three difPerent views. •" Deut. xxx. f5 — 20. e Kom. ix. 6.
1' Gal. iii. 29. i John i. 12. 1 John iii. 1, 2. Eph. ii. 19.
'^ Rom.viii. 14, 15^.

(117.) OF THOSE ENJOYED BY TRUE CHRISTIANS. 63

God, not merely residing in a bright cloud, but dwelling in their
own hearts,^ and displaying to them his " glory" in the face
of Jesus.'" I'o them is revealed that " covenant," which is or-
dered in all things and sure," together with the whole of their
duty both to God and man; so that, by adhering to his direc-
tions, they are sure to prove both duteous citizens, and ac-
cepted worshippers. Lastly, they haye also exceeding great
and precious " promises," comprehending every thing that is
good for body and for soul, in time and in eternity."]

But, bv how much the more exalted our condition
under the gospel is, b}^ so much the more may wc see
II. The disposition we should manifest towards those
who despise these privileges

The expressions used by the apostle admit of different
intea'pretations. ' But, in whatever sense they be taken,
they certainly import that •

1. We should be deeply concerned about their state
[There were various things which grieved and wounded
the apostle's mind, yea; thatoccasionedhimj^r^'af heaviness, and
continual pangs, like those of a woman in her travaih^ he was
much affected, not only with the numbers of those that were
rejecting his message, but with the peculiar advantages they
had for knowing the truth, the strong obligations which their
very profession, as God's Israel, laid them under to receive

» 1 Cor. iii. 16. « 2 Cor. iv. 6. " 2 Sam. xxiii. 5.

o I Tim. iv. P Some consider him as saying that he was

willing to be excommunicated from the church of God, and to be
treated by them even as he was by his enemies: and others, as say-
ing, that he was willing to suffer fop them lt,7ir\ m X^<r« after the ex-
amjtle of Christ. But if we take *iu^of/.yiV in the past tense instead of
obliging the apostle to say, iux,ol(^,v «v, and if we comprehend the
words x,ii)(,oiA,y)V ya.^ xuroi iyh oivxSef^Lcc ehxt utto ra X^irn in a paren-
thesis, the sense will be far more clear, and all the difficulties that
occur on the other construction will be avoided. The sense will then
be, I am sorry (for I myself was once in their very condition, and
wished to have nothing to do with Christ, which, in fact, was, to be
accursed from Christ, as much as any of them now do) for my bre-
thren, &c. Compare Gal. iv. 12. in the Greek, " Be ye as I am, for
I ivas as ye are." The same idea is more fully expressed Acts xxvi.
9 — 11. According to this interpretation, the apostle's words are a
plain and obvious reason'Jo}- his excessive grief: for, having been
in their situation, and knowing from bitter experience the evil
of it, he could never think of them without the keenest sensations
of sorrow and compassion. If the strength of the expression, " I
wished n\ys,€\!i accursed from Christ" appear to militate against this
interpretation, we observe, that the apostle puts the effect for the
cause, that is, the ultimate effect of his aversion to Christ for the
aversion itself A similar mode of expression repeatedly occurs in
Isa. xxviii. 15. and xxx. 10. q 'oJ'i/yj?, compare Gal. iv. 19.

64 - THE PRIVILEGES OT THE JEWS TYPICAL (HT".)

it, and the aggravated guilt under which they must speedily
and eternally perish. All these reasons are incomparably
stronger as applied to those, who while they call themselves
Christians, are unmindful of the privileges they enjoy. Who
can think of the many thousands that bear the Christian name,
who yet never draw nigh to God with filial affection, never be-
hold the light of his countenance, never lay hold on his covenant
of grace, never stay themselves in truth upon his promised
mercy; who, I say, can think of these, and not wish that his
" head, were a fountain of tears to run down for them night and
dav?" If one soul be of such value, that the whole world can
never compensate for the loss of it, how shocking is the thought
of millions of souls perishing under such an accumulated load
of guilt! Surely no heaviness can be too great, no anguish too
abiding, when we are surrounded with such objects, objects
despising their own mercies, and '' treasuring up wrath against
the day of wrath."j

2. We should account nothing too much to do or
suffer for their salvation

[When God threatened to destroy the whole Jewish na-
tion, and offered to raise up from Moses a nation in their stead,
Moses begged, that he himself might be blotted out of the
list of God's visible church, rather than that tremendous
threatening should be executed.^ And certainly the apostle
Paul, whose labours and sufferings for the good of his fellow-
creatures were unparalleled,' would gladly have submitted to
any temporal calamity, if it might but operate for the salva-
tion of Israel. And who, that considers what Jesus has done
for the salvation of men, does not see the reasonableness of
such a disposition? Who does not condemn himself for his
want of love to his fellow-immortals, and his want of zeal in
their service? If we condemn the world for their supineness,
methinks, the people of God have yet more occasion to blush
for their own: for, what the world do, they do ignorantly;
but they, who are taught of God, can see the state of those
around them, and yet too often look upon them, either with
cold indifference, or inactive pity. But let every Christian
cultivate a better spirit; nor ever be satisfied, till he can ap-
peal to God, and say, " I would endure all things for the elects
sake, that they may obtain the salvation that is in Christ Jesus
with eternal glory.""]

Infer

1. How far are they from a Christian spirit, who not
only use no means for the salvation of others, but op-
pose and thwart them that do!

«• Jer. ix. 1. » Exod. xxxii. 32.

t 2 Cor. xi, 23—27. " 3 Tim. ii. 10.

(117.) ©F THOSE ENJOTBD BY TRUE CHRISTIANS. G5

[If a faithful servant of God exert himself for the good of
mankind, how many will cry out against him as officious and
fanatical, ostentatious and uncharitable! Who, among the
prophets, or apostles, or who, even in the present day, has
ever shewn, in the smallest degree, the disposition manifested
in the text, without exposing himself to much calumny and
contempt? But let the opposers of vital godliness and holy
zeal, compare themselves with die apostle, and ask, whether
they breathe any thing of his Spirit? And let them no longec
persist in fighting against God, and destroying their fellow-
creatures^ but rather turn unto God, that^they themselves may-
be partakers of his proffered mercy.]

2. How earnest should every Christian be in seeking
his oxvn salvation!

[If we ought to be deeply concerned about the souls of
others, and to be willing either to do or suffer any thing, iu
order to promote their welfare, how much more should we lay
to heart our own state, and exercise self-denial for the good of
our own souls. If we duly estimated the privileges which
God has given us, if we considered the happiness to which an
improvement of those privileges would lead, and the misejy
that will infallibly residt from the neglect of them, we should
engage with incomparably greater zeal in the work of our
salvation; we should make it our meat and drink to do God's
will; nor would life with all its joys, or death with all its
terrors, be suffered to divert us from the prosecution of our
purpose.]

CXVIII. THE HISTORY OF THE JEWS TYPICAL OF
CHRISTIAN EXPERIENCE.

Exod. xvii. 11. And it came to pass ^ when Moses held up his-
hand^ that Israel prevailed: and when he let dozun his hand,
Amalek prevailed.

IT pleases God, in general, to effect his purposes by
certain means; yet the very means he uses are,, for the
most pait, such as tend only to illustrate his power, and
to lead our mmds up to him as the first great cause of all.
But on no occasion has the truth of this observation more
manifestly appeared, than in the history now before us,
wherein we are informed, that the success of the Israelites
in an engagement with Amalek was made to depend, not
on the bravery of the soldiers, or the skill of their com-
mander, but on the holding up of the hands of Moses at
a distance from the field of battle.

Vol. II. K

66 THE HISTORY OF THE JEWS (118.)

In discoursing on this remarkable event, we shall con-
sider it as
I. A typical history

The whole histoty of the Israelites, from their deliver-
ance out of Egypt to their establishment in the land of
Canaim, was altogether of a topical nature: but we shall
limit our observations to the circumstances now under
our consideration.

We niay notice then a typical reference

1. In the conflicts ^v'hich the Israelites maintained
[The Israelites were scarcely come out of Egypt, before

they were attacked by the Amalekites, though no provocation
had been given on their part. This represented the opposition
which the world and Satan make to the true Israelites, as soon
as ever they separate themselves from the ungodly, and set
their faces towards the promised land. Though they do no-
thing to merit persecution, yea, though, in every point of view,
they are become more excellent and praise-worthy, and desire
nothing but to prosecute their journey peaceably through this
dreary wilderness, yet are they hated, reviled, persecuted; nor
can they obtain the inheritance prepared for them, without
arming themselves for the combat, and " warring a good
warfare."]

2. In the commander under whom they fought
[Joshua was appointed to set the army in array, and lead

them out to battle. Now the very name of Joshua is pre-
cisely the same with that of Jesus,^ who is " given to us of
God to be our leader and commander."'' He is " the Cap-
tain of our Salvation," under whom we are enlisted, and un-
der whose banners we fight. Whether we bear more or less
the brunt of the battle, it is He, who appoints us our respective
stations; and it is to Him, that we must look for direction and
support. And, while, " as good soldiers of Jesus Christ, we
endure hardness" at his coinmand, we may depend on him for
all necessary provision, and for an abundant share of the spoils
of victory.]

3; In the means by which they obtained the victory
[The rod of Moses was that with which he had wrought
his wonders in Egypt; and it was a special emblem of the di-
vine power. This he was to hold up in the sight of Israel on
an adjacent hill: and, while he held it up, they prospered; but
when, through infirmity, he let it down, their enemies pre-
vailed against them. Now it is thus that we are to obtam the

• » Acts vii. 45. Heb. iv. 8. b Isai. Iv. 4.

( 118.) TYPICAL OF CHRISTIAN EXPERIENCE. 67

victory against our enemies: we must have our eyes fixed on
the power of God exerted in our behalf: as long as we have
clear views of this, we shall vanquish every adversary; but, if
at any time this cease to be exalted in our eyes, we shall surely
faint and fail.

The lifting up of the hands of Moses may further denote the
efficacy of prayer. And it is certain that our success will fluc-
tuate according as our applications at the throne of grace are
continued or relaxed.]

But this history may further be considered as afford-
ing us
11. An instructive lesson

It may well teach us

1. That, whatever mercies we have recei\ed, we must
still expect conflicts *

[The Israelites had been brought through the Red Sea,
and fed both with manna from heaven, and water from the
solid rock: and they might have fondly dreamed of nothing
but security and peace: but they were rather called to scenes
of difficulty and danger. Thus it is v/ith us, when we commit
ourselves to the guidance of the pillar and the cloud. 'We
may think perhaps that, because we are reconciled to God,
and made heirs of his kingdom, we are henceforth to enjoy
uninterrupted tranquillity: but we shall soon find, that we
have to " wrestle; and that too, not only with flesh and blood,
but with principalities and powers.'' We may indeed be
screened for a season by the good Providence of God; as the
Israelites were kept from going through the territory of the
Philistines, lest they should be discouraged b}^ the opposition,
that they would have met with from that warlike people:'-
but Ave are men of war by our very profession; and, sooner or
later, our courage and fidelity will be put to the test. It is
through much tribulation that we must enter into the king-
dom; and we must '"'' fight the good fight of faith, before we
can receive the crown of righteousness from the hands of our
righteous judge."]

2. That we must not despond, though oiu' success for a
time should appe^ir doubtful

[The Israelites in this very first encounter were at times
repulsed; and victoiy was long held in suspense, before it was
finally declared in their favour. Thus v\'e must expect, that
our enemies, though frequently beaten, will return to the
charge, and often threaten our very destruction. But, if
wounded, we must ap[)ly to Christ for healing; if faint, we

c Exod. xiii. 17.

68 THE HISTORY OT THE JEWS (^^8.)

must beg him to renew our sti-ength; if driven before our ene-
mies, we must rally, and resume the contest, ever remembering
under whom we fight, and how much depends upon a victori-
ous issue. We must also, like Aaron and Hur, assist each
other; holding up each others hands, and animating each
others hearts; nor ever terminate our exertions, till God shall
scatter all our enemies, and bruise under our feet the van-
quished foe.]

3. That a believing use of the appointed means, how
inadequate soever, or even useless they may appear, will
be crowned with success at last

[Nothing can be conceived less connected with the event,
than the means which were used by Moses; yet were they ne-
cessary: for, if, when through infirmity the use of them was
intermitted, the scale of victory was instantly turned in favour
of the Amalckites, m^uch more, if he had disregarded them
altogether, would the most fatal effects have followed; but the
persevering use of them procured at last the desired success.
Thus the attending of public ordinances, and waiting upon
God in secret, may seem but ill calculated to produce such
great effects as are said to depend upon them: but, as the oc-
casional and unallowed neglect of these duties is attended u ith
many painful consequences, so a wilful contempt of them
would infallibly terminate in our destruction. On the other
liand, a diligent and continued attention to them will and must
prevail: our prayer shall go up with acceptance before God,
and the word we hear shall prove " the power of God to the
salvation of our souls." Only let us " lilt up holy hands with-
out doubting," until the evening of life, and we shall be " more
than conqu'erors through him that loved us."]

Address

1. Those who know nothing of spiritual conflicts
[If they, who are at ease in Zion, and experience no spiri-
tual conflicts, were real Christians, there would be no resem-
blance at all between them and the Israelites, by whom they
were typically represented; and all that is spoken about the
Christian warfare, the armour provided for us, and the General
under whom we fight, would be altogether without a meaning.
But in vain shall the true Israelites expect peace, as long as
there are any Amalekites in the world. Our Lord " came not
to send peace on earth, but a sword:" and, though he may, in
some instances, cause our enemies to be at peace with us, yet
will they never be so much at peace, but that we shall have
many to contend with: or, if men should cease from troubling
us, we shall have enough, both from Satan and our own lusts, to
call forth all our exertions, and to make us fervent in imploring-
help from God. Let those then, who feci not these conflicts,

(118.) TYPICAL OF CHRISTIAN EXPERIENCE. 69

enquire, whether their peace be not the consequence of a cap-
tivity to their enemies, instead of a victory over them? Nor
let them ever expect to reign v.'ith Christ, unless they first en-
list under his banners, and fight after his example.]

2. Those 'who are reaciy to faint by reason of their
conflicts

[Your insufficiency to withstand your enemies often dis-
courages and disquiets you: but the Israelites prevailed, not-
withstanding their inexperience in the art of war, because thev
had God on their side. Fear not then ye, " whose hands are
weak, whose knees are feeble, and whose hearts are faintj for
behold your God shall come and save you."'' Behold, his'
power is now exalted in your sight: look at it; remember what
it has effected in the days of old: and know, that it shall be
exerted in your behalf, if you do but trust in it. Nor forget,
what a Captain you are fighting under: tl^ world, which
molests you, has been overcome by him; and " the prince of
this world has been judged" by him. Fight on then a little
longer, assured that you shall ere long put your feet upon the
necks of your enemies, and enjoy the fruits of victory for ever
and ever.]

** Isai. XXXV. 3, 4.

CXIX. THE JUDGMENTS INFLICTED ON THE ISRAEL-
ITES TYPICAL OF THOSE WHICH HANG OVER OUR
HEADS.

1 Cor. X. 11. Now all these thmg-s happened unto them Jor
ensamples: and tlieifnure xvritten for our admonition^ iipoi\
xvhom the ends of the ivorld are come.

THE holy scriptures were not given to the world, to
amuse us Avith an account of past occurrences, but to in-
struct us in the way to eternal life. Nor are the historical
parts less conducive to this end, than the precepti\'e; since
they shew us, in a striking view, the characters of them
that are saved, and of them that perish. The history of
the Israelites would be entertaining as a romance; but,
as an exemplification of God's dealings with his church,
it is inestimable. Hence the apostle expresses great con-
cern that the Corinthiim church should be acquainted
Avith the tilings that had happened to the Jewish nation;
in order that they themselves mig^ht bq on their guai'd,

70 JUDGMENTS INFLICTED ON THE ISRAELITES (119.)

lest, resembling th6 Jews in their conduct, they should
also resemble them in their fate.
Let us consider

I. The typical events here specified

The Jews, notwithstanding the mercies vouchsafed to
them, perished in the wilderness for their iniquities

[Great, exceeding great, were the favours conferred upon
them: they \vere brought, under the immediate direction of
God, through the Red Sea, and were baptized thereby into
the coveiumt which God made with them by Moses. They
were also sustained by food miraculously afforded them, food,
not carnal only, but " spiritual'^ if spiritually improved.*

But, instead of following the Lord fully, " they forgat God
their Saviour," and addicted themselves to idolatry, to fornica-
tion, to distrust and murmuring.^

For these, and other impieties, the heavy wrath of God
came upon them; and two only, of all the adults who had
come out of Egypt, were suffered to enter into the promised
land.]

In this view they were intended as types and ensam-
ples'^ to us

[St. Peter mentions the judgments inflicted on fallen an-
gels, the antediluvian world, and the cities of the plain, as
exemplifyng those which should come upon all, who at any
period, should live and die in an ungodly state.'^ St. Jude, in
addition to those instances, mentions also the Israelites, who
perished in the wilderness.^ The former might properly re-
present the people, who are wholly ignorant of God; the latter
may more particularly characterize those, who profess religion:
and the disappointment, which they experienced in conse-
quence of their sins, v/as typical of thitt, which all must expe-
rience, who profess to have been called with an holy calling,
and yet walk unworthy of their profession. In them we see that
the greater our privileges, the heavier, if we abuse them, will
be our condemnation.}

Being so deeply interested in the events recorded con-
cerning them, we should consider attentively

II. The admonitions they give us

The Jewish dispensation closed, cjidthe Cliiistian dis-
pensation commenced, m the Apostolic age: and, this
bein.w die last that ever sliall be given to the world, we,

a V. 1 — 4. ^V. 7 — 10. « TaVof.

^ 2 Pet. ii. 4 — 6- '- Jude 5.

(119.) TYPICAL OF THOSE HANGING OVER OUR HEADS. 71

who live under it, may be said to live in the concluding
period of the world.

Now the foregoing events admonish us

1. Not to rest in a mjjre profession of religion

[It was to no purpose that the Israelites called themselves
the people of God, while they were unmindful of the obliga-
tions which such a profession entailed upon them. While
they called God and Abraham their father, they vvere, like
their descendents also, children of the wicked one.' Thus it
will be in vain for us to call ourselves Christieai*., ii we have
not the power as well as the form of godliness.* On the
contrary, as God disowned the people before referred to, so,
however confident our claims to his favour may be, will He
disown us in the day of Judgment.'' Let us seek then to be
Christians, " not in word and in tongue, but in dee(J .r:MA ia
truth." Let us not orJv unite ourselves to the church of God,
but also devote ourselves to God in body, soul and spirit.]

2. Not to indulge any evil desires

[This is particularly specified by the apostle as a principal
end for which these events were recorded^' Had the Israelites
watched against the first risings of sensuality and lewdness, thev
had not fallen into those numerous sins which brought upon
them God"'s heavy displeasure. And, if we would be preserved
from spiritual idolatry, or even from the grossest acts of un-
cleanness, we m.ust avoid all needless connexion with an idol-
atrous world, and labour to suppress the first motions of sin
which work in our members. " God requires truth in our in-
ward parts;" nor shall any but the pure in heart ever behold
his face in peace. ^ An "hypocrite in heart only treasures up
wrath against the day of wrath."]

3. Not so- to presume on any past mercies, as to for-
get that we have need of continual watchfulness and cir-
cumspection.

[The Israelites thought, that, after so many signal mani-
festations of God's favour towards them, they could never be
cast off. But, like Lot's wife, they stand as a pillar of salt to
us.' Let not us theu forget, that we may have " escaped the
corruption that is in the world through lust, and yet be entangled
again with it and overcome;"'^ and that " we may have been
enlightened by the word of God, and have tasted of the powers
of the world to come, oxid yet so apostatize, as never to be
renewed unto repentance."" The apostle himself felt the ne-
cessity of " keeping his body under, lest, after having preached

f John viii. 39, 41, 44. s: Jer. vii. 4. '' Ver. 6.

'■ Deut. ix. 13. Matt. vii. 21 — 23. k Matt. v. 8.

i Luke xvii. 32. ^ 2 Pet. ii. 20. « Heb. vi. 4 — 6.

5*2 THE BIRTH-RIGHT TYPICAL (12(X)

to Others, he himself should be a cast-away:"'* much more
therefore, should we, however confident we may be of our own.
stedfastness, " take heed lest we fall."!* Let us then not be
satisfied with having come out of Egypt, or having put our-
selves under the divine guidance, or havm^g lived hitherto on
Christ, the living bread and living water; but let us go on in
dependence on his grace, and in obedience to his will. Let us
combine a consciousness of our proneness to fall, with an hum-
ble affiance in him, " who alone is able to keep us from falling,
and to present us faultless before the presence of his glory with
exceeding joy."i]

» 1 Cor. ix. 27. p Ver. 12. n Jude 24.

CXX. THE BIRTH-RIGHT TYPICAL OF THE CHRIS-
TIAN'S PORTION.

Gen. XXV. 32. And Esau said^ Behold^ I am at the point to die:
and what projit shall this birth-right do to me?

IT may be considered as a general rule, that no man
abstains from any thing which he has purposed to do, for
want of some excuse of expedience or necessity to jus-
tify it. A melancholy instance of infatuation we have in ^
the history before us; an instance singulai' indeed as to the
immediate act, but common, and almost universal as to
the spirit manifested in it. Esau, having come home from
hunting unusually oppressed with fatigue and hunger, set
his heart upon his brother's pottage; and not only agreed
to sell his birth-right for it, but confirmed with an oath
the alienation of that inheritance, to which, by primo-
geniture, he was entitled. To justify his conduct, he of-
fered this vain and false apology. Behold, I am at the"
point to die; and what profit shall this birth-right do to
me? But the fact is, as the historian informs us, he "de-
spised his birth-right."

Let us then consider
I. Esau's contempt of his birth-right

There were many important privileges attached to
primogeniture among the Jews

[The first-born was by God's appointment to have do-
minion over his brethren,'' and to enjoy a double portion of

« Gen. xxvii. 29, 37. also xlxix. 3.

(126.) OF THE christian's PORTION. 73

his Father's inheritance.'* But besides these civi/^ there were
also some ^acr^c/ privileges, which he possessed. The Messiah,
of whom he was to be a type, and who, in reference to the or-
dinances of birth-right, is called " the first-born among many
brethren,"*^ was to spring from his loins.'' Yea, in some sense^
the first-born had a better prospect even of heaven itself, than
the rest of his brethren; because the expectation of the Mes-
siah, who was to descend from him, would naturally cause him
to look forward to that great event, and to enquire into the
ofBce and character, which the promised seed should sustain.]

But these privileges Esau despised
[He accounted them of no more value than a meSs of pot-
tage: nor did he speedily repent of his folly and wickedness.
If he had seen the evil of his conduct, he would surely have
endeavoured to get the agreement cancelled; and if his bro-
ther Jacob had refused to reverse it, he should have intreated
the mediation of his father, that so he might be reinstated in
his natural rights. But we read not of any such endeavours:
on the contrary, we are told, " He did eat and drink, and rose
up, and went his way;'' so little did he value, or rather, so
utterly did he " despise his birth-right." On this account is
he stigmatized by the apostle, as a profane person;*' had he
disregarded only temporal benefits, he had been guilty of
yb//i/; but his contempt of spiritual blessings argued/>ro/anewe55.]

Jacob's conduct indeed in this matter was exceeding
base: but Esau's was inexpressibly vile. Yet will, he be
found to have many followers, if we examine

II. The analogy between his conduct and our own

The birth-right was typical of the Christian's portion
[The true Christian has not indeed any temporal advan-
tages similar to those enjoyed by right of primogeniture: but
he is made an heir of God, and a joint-heir with Christ. He
has a distinguished interest in the Saviour, and an indisputable
title to the inheritance of heaven. And hence they who have
attained the full possession of their inheritance are called,
*' The general assembly and church of the first-born."^]

But the generality are like Esau, having

1. The same indifference about spiritual blessings

*> This was not optional with the parent in any case. Deut. xxi.
'15, 17. c Rom. viii. 29.

d In one instance this privilege was separated from the foregoing
one; and both were alienated from the first-born; the former being
given to Joseph, and the latter to Judah, as a punishment of Reuben's
iniquity in lying with his father's concubine. 1 Chron. v. 1, 2.

«Heb. xii. 16. " Hb. 2?.

Vol. II. L

74 THE BIRTH-RIGHT TYPICAL (120.)

[Some excuse may be offered for Esau, because he knew
not what a Saviour, or what an inheritance he despised. But
we have had the Saviour fully revealed to us; and know what
a glorious place the heavenly Canaan is. Yet too many of us
think as lightly of Christ and of heaven, as if neither he nor it
were worth our attention: yea, we are ready at any time to
barter them away for the most trifling gratification: and what
is this, but to imitate the profaneness of Esau?]

2. The same insatiable thirst after earthly and sensual
indulgence

[Though Esau pretended that he was near to die, it was
only an excuse for his profane conduct; for it cannot be con-
ceived, but that, in the house of an opulent man like Isaac,
there either was, or might easily be procured, something to
satisfy the cravings of nature. But he was bent upon having
his brother's pottage, whatever it might cost.s And is it not
so with those who yield to uncleanness, intemperance, or any
base passion? Do they not sacrifice their health, their reputa-
tion, yea, their very souls, for a momentary indulgence? Do
they not say, in fact, " Give me the indulgence of my lust;
I must and will have it, whatever be the consequence: if I
cannot have it without the loss of my birth-right, be it so; let
my hope in Christ be destroyed; let my prospects of heaven
be for ever darkened; let my soul perish; welcome hell; wel-
come damnation; only give me the indulgence which my soul
longs after." This sounds harsh in words; but is it not realized
in the lives and actions of the generality? Yes; as the wild
ass, when seeking her mate, defies all endeavours to catch and
detain her, so these persist in spite of all the means that mav
be used to stop their course; no persuasions, no promises, no
threatenings, no consequences, temporal or eternal, can divert
them from their purpose.^]

3. The same want of remorse for having sold their
birth-right for a thing of nought

[Never did Esau discover any remorse for what he had
done: for though, when the birth-right was actually given to
Jacob, he " cried with an exceeding bitter cry. Bless me,
evei> me also, O my father," ^ j-et he never humbled himself
for his iniquity, never prayed to God for mercy, nor endured
patiently the consequences of his profaneness : on the contra-
ry, he comforted himself with the thought, that he would
murder his brother, as soon as ever his father should be dead.''
■ f

% His extreme eagerness may be seen in his words, " Gi^e me
that red^ red." Being captivated Avitii the colour, he determined to
get it whatever it might be, and whatever it might cost: and from
•thence the name Edom, which signifies rerf, was given him. Ver. 30.

»» Jer. ii. 23, 24. » Gen. xxvii. 34. ^ ib. 41, 42.

(120.) OF THE christian's PORTIOK. 75

And is it not thus also with the generality? They go on^
none saying, What have I done? Instead of confessing and
bewailing their guilt and folly, they extenuate to the utmost,
or perhaps even presume to justify, their impieties. Instead
of crying day and night to God for mercy, they never bow
their knee before him, or do it only in a cold and formal man-
ner. And, instead of submitting to the rebukes of Providence,
and kissing the rod, they are rather like a wild bull in a net,
determining to add sin to sin. Even Judas himself had greater
penitence than they. Alas! alas! what a resemblance does
almost every one around us bear to this worthless wretch, this
monster of profaneness!]

Address

Those who are still despising their birth-right
[Reflect a moment on yoxxr folly and your danger. Place
yourselves a moment on a death-bed, and say, " I am at the
point to die; and what profit do my past liLsts and pleasures
now do me?" Will ye then justify yourselves as ye now do,
or congratulate yourselves on having so often gratified your
vicious inclinations? Suppose on the other hand that ye were
dying, like Isaac, in the faith of Christ; would ye then say,
what profit shall my Birth-right do to me? Would it then ap-
pear a trifling matter to have an interest in the Saviour, and a
title to heaven? Consider further, how probable it is that you ^
may one day, like Esau, seek earnestly the inheritance you have
sold, and yet find no place of repentance in your father's bo-
som! We mean not to say that any true penitent will be re-
jected: but the apostle intimates, what daily experience proves
true, that, as Esau could not obtain a revocation of his father's
w^ord, though he sought it carefully with tears, so we may cry
with great bitterness and anguish on account of the loss we
have sustained, and yet never so repent as to regain our for-
feited inheritance.' At all events, if we obtain not a title to
heaven while we are here, we may come to the door and knock,
like the foolish virgins, and be dismissed with scorn and -con-
tempt. Having '* sown the wind, we shall reap the whirlwind."
Let us then " seek the Lord while he may be found, and call
upon him while he is near."]

2. Those who value their birth-right above every
thino: else

[Amidst the multitudes who pour contempt on spiritual
blessings, there are some who know their value and taste their
sweetness. But how often will temptations arise, that divert
our attention from these great concerns, and impel us, with
almost irresistible energy, to the commission of sin! And how
may we do in one moment, what we shall have occasion to

^ »Hcb. xu. 17.

y6. THB BIHTH-RIGHT, &C. (120.)

bewail to all eternity! Let us then watch and pray that we en-
ter not into temptation: and, however nrm we may imagine
our title to heaven, let us beware lest our subtile adversary de-
prive us of it: Let us fear, lest a promise being left us of en-
tering into the heavenly rest, any of us should seem to come
short of it."*]

"» Heb. iv. 1.

CXXL THE TREE OF LIFE.

Rev. xxii. 2. In the midst of the street of it^ and on either
side of the river ^ xuas there the tree oflife^ which bare twelve
manner of fruits^ and yielded her fruit every month: and
the leaves of the tree xvere for the healing" of the nations,

THE scripture represents divine truth to us in terms
accommodated to our low and carnal apprehensions. We
know nothing on earth so attractive to the eye as pom-
pous palaces, fraught with exquisite workmanship of
every kind, and especially of rare arid precious stones,
and enlivened with the gayest scenes which art and na-
ture can produce. On this account St. Jolin adopts these
images to convey to our minds an idea of all that is great
and glorious in heaven; having described which as a city
unparalleled for beauty, he proceeds to tell us of a river,
clear as crystal, that waters it ; and of a tree of most
wonderful qualities that adorns it.

It is our intention to shew
I. What we are to understand by the tree of life

It should seem that the tree mentioned in the text
alludes to the tree of life which was created by God in
Paradise

[Some have thought that St. John alludes to the trees
which are mentioned in Ezekiel's vision:'^ and it must be con-
fessed that there is a striking coincidence of expression in the
two passages: but the river of which Ezekiel speaks, and the

* Ezek. xlvii. 12. Dr. Kennicott's Dissertation on this subject is
extremely ingenious; but one of bis strongest objections to the au-
thor's view of it seems wholly obviated by the explanation of Gen.
iii. 22 — 24 given below. The author does not judge it necessary
to assign all his reasons for differing from such great authority,
though he did not think it expedient wholly to omit them.

(121.) THE TREE OF LIFE. ff

trees growing on either side of it, represent the Gospel, pro-
ducing life and fruitfulness wherever it flows: whereas the tree,
mentioned in the text, is expressly called " the tree of life;^'
and is spoken of as growing in the midst of Paradise. Now
this is the exact description given us of the tree of life which
was formed in Eden:'' to that therefore we rather suppose the
reference to be made; and this idea is confirmed by various
other passages, which we shall have occasion to notice.]

In this view Christ himself is intended under this figu-
rative representation

[The tree of life in Paradise may be considered as typical
of Christ. It was a pledge to Adam, that, if he continued
obedient to the end of the time appointed for his probation, he
should live for ever. And the reason of his being driven af-
terwards from that tree by Cherubims with fiery swords, was,
that he might be compelled to seek those other means of accept-
ance which God had ordained, and which were shadowed
forth by the tree of life.*^ As God in later ages destroyed
Jerusalem, that his people might not be able to offer their for-
mer sacrifices, and might thereby be shut up, as it were, to that
great sacrifice which the others typified; so God dealt with
our first parents in the instance alluded to. Christ is Xo fallen
man, what the tree of life was toman in innocence; he is, under
the Covenant of Grace^ what that was under the Covenant of
Works; that ensured life to obedience^ and Christ secures it to
faith in his name. He is God's pledge to us^ that, if we beliel'e
on him, we shall be saved:** yea, even to those that are in
heaven he must be considered as the pledge of their everlasting
stability, since it is of his fruit that they eat,^ and their life is
altogether bound up in him.']

That all may be persuaded to pluck the fruits of this
tree, we proceed to shew
II. Its transcendent excellence

It is not in beauty only that this tree excels, but in
usefulness. It surpasses all others

1. In its fruits
[So abiindant are its fruits, that all in heaven, and all on
earth, may eat of them; yea, if there were as many worlds as
there have been, or ever shall be, individuals in the world, there
would be sufficient for them all. But its fruits are also various:
other trees, however fruitful, bear but one kind of fruit; but
this bears " twelve manner of fruits:" whatever is suited to our
different appetites, is to be derived from him: pardon, peace,

" Gen. ii. 9, <= Gen. iii. 22 — 24. ^ John xi. 24, 25.

^ Rev. ii. 7. ^ Col. iii. 4. Eph. i. 10.

7B THE TREE OF LIFE. (121.)

love, joy, holiness, and whatever else a devout soul longeth
after, it is all to be found in him, and to be enjoyed through
him. Besides, it has this surprising quality, that its fruitful-
ness IS continual: " In every mouth" we may behold him
laden with fruit, as well in the depth of winter, as in the midst
of summer; in seasons of the deepest adversity, as well as
under the sunshine of prosperity: there never is a moment
wherein we shall meet with such a disappointment as Christ
experienced:^ we may all times go and "• sit under his shadow,
and find his fruit sweet unto our taste."]

2. In its leaves

[The leaves of other fruit-trees are, for the most part,
worthless: but those of this tree are medicinal, and of most
astonishing virtue; they are designed on purpose " for the
healing of the nations." There is no wound, however deadly,
but the application of a leaf from this? tree will heal it instant-
ly. As a sight of the brazen serpent cured the wounded
Israelites, and a touch of our Lord's garment the diseased wo-
man,^ so will the efficacy of these leaves be made apparent,
•^vhensoever they are applied. Nor is it one single wound that
they will cure, but the whole soul, however infected in every
part: as the tree, cast into the waters of Marah, healed the
fountain itself, and rendered all its streams salubrious,^ so will
a single leaf of this tree restore the most diseased soul to purity
and peace. To every believer God will surely make known
himself by that name which he has assumed for our encourage-
ment, " I am the Lord that healeth thee."*']

From hence we may learn

1. What use we should make of Christ now
[We cannot but feel, if we be not altogether " past feel- '
ing," that we stand in need of a Saviour. And behold, what
a glorious salvation God has raised up for us! Should we not
then apply to this Saviour? Has the Sun of Righteousness
arisen with healing in his beams,* and shall we not go forth to
his light? Is there balm in Gilead, is an almighty Physician
there,™ and shall we not seek the healing of our wounds?
Shall the tree of life be accessible to us at all times, yea, shall
the flaming sword be driving us to it instead of fro7n it, and
we not go to apply its leaves and eat of its fruits? Let us,
whether dying of the woimds of sin, or agonizing through the
fiery d^rts of temptation, go to Christ without delay; for
surely virtue shall come forth from him, and heal us all."^ If
he submitted to suffer for us that he might " heal us by his
stripes,"" and reconcile us to God by his death, " much more,

s Matt. xxi. 19. h Numb. xxi. 8, 9. and Matt. ix. 20 — 22*

" Exod. XV. 25. k lb. 26. » Mai. iv. 2.

^^ Jer. viii. 22. » Luke vi. 19. ' • Isai. liii. 5.

(121.) THE TREE OF LIFE. 79

being reconciled, shall we be saved by his life."i' VV'e may-
consider him as God's pledge to us, that, where he is, there
shall also his servants be; and that, because he liveth, we shall
live also.^]

2. What enjoyment we shall have of Christ hereafter
[The words immediately following the text further con-
firm the sense given to the text itself. Sin entered into Para-
dise, and a tremendous curse followed it: but into heaven no
sin, and therefore " no curse shall ever come:" nothing shall
invade the peace, nothing disturb the security of those, who
inhabit that glorious city: while the tree of life continues
there, all, that eat of its fruits, are kept from a possibility of
falling. O blessed state! All feasting upon the glories of Jesus;
and eternity the duration of their bliss! May we all arrive at
that Paradise of God, and unite with all the choir of heaven in
singing " Salvation to God and to the Lamb for ever and
ever."]

V Rom. V. 10. 1 John xiv. 19.

CXXII. THE NATURE AND EXCELLENCE OF TRUE
RELIGION.

Rom. ii. 28, 29. He is not a yew which is one outxvardly;
neither is that circumcision, which is outward in thejiesh: hut
he is a yexv -which is one inwardly; and circumcision is that of
the heart, in the spirit, and not in the letter; whose praise is
not of men^ hut of God,

IF we were to estimate men's religion by the degree of
confidence which they expressed, we should be ready to
think that the glory of the latter day were already arrived,
so universal are men's claims to Cliristian knowledge and
experience. But it is often found, that, where there is the
sti'ongest confidence, there is the least ground for it.
None could ever be more firmly persuaded of their ac-
ceptance with God than the carnal Jews; yet were they
fatally mistaken: for though they enjoyed many privileges,
and abounded in outward observances, they were desti-
tute of that vital principle, without which their religion
was a vain ceremony, an empty form.

In the preceding context the apostle is proving to the
Jews that thvy stood in need of a Saviour no less than the
idolatrous Gentiles: and, knowing what a stress they laid

80 > THE NATURE AND EXCELLENCE (122.)

upon their outward privileges, he tells them, that it was
not an outward and carnal, but an inward and spiritual
service that God required, and that was necessary to jus-
tify their pretensions to the divine favour.
His words naturally lead us to shew

I. The vanity of a mere outward and nominal religion

All are apt to rest in external forms

[There is nothing in mere forms, which does not gratify,
rather than counteract, our natural tendency to self-righteous-
ness, and self-applause. Hence arises that universal readiness
to substitute something, thiit is of an external nature, in the
place of vital godliness. The Jews valued themselves on their
descent from Abraham, and on their admission into covenant
with God by the rite of circumcision: they also boasted of the
law in which they were instructed, and of the ordinances
wherein they drew nigh to God: and such was there depend-
ence on these things, that they would not suffer themselves to
doubt one moment their title to heaven. Precisely such also
are the grounds, on which the generality of Christians hope to
obtain eternal happiness: they have been born of Christian
parents, devoted to God in baptism, instructed in the truths of
the Gospel, and brought up in a constant attendance, if not on
the Lord's Supper, at least on the other ordinances of religion.
If they can boast thus far, they will conclude that all is well
with them, and that their salvation is quite secure.]

But the form of godliness without its power is of no
avail '

[Testimonies to this efl'ect are exceeding numerous and
strong. John the Baptist particularly cautioned the Jews
against trusting in their descent from Abraham:'' our Lord
also warned his hearers, that though they were Abraham's
children after the flesh, they could not be considered as the
seed to whom the promises were made, because they did not
the works of Abraham.'' St. Paul also, having enumerated
the great and glorious privileges to which the Jews were en-
titled, yet declares that " all were not Israel who were of
Israel," and that the spiritual seed alone should be partakers of
the promises.*^

However therefore our knowledge of divine truth be en-
larged, or our outward services be multiplied, we can never be
admitted into God's sanctuary, unless we have a better righ-
teousness than the Scribes and Pharisees attained:*^ we may in-
deed, " have a name to live; but we are really dead."^]

a Matt. iii. 9. ^ John viii. 39, <-• Rom. ix. 4—8.

^ Mutt. V. 20. " Rev. iii. I.

(1220 6F TRUE RELIGION. 81

In confirmation of this point we proceed to state
II. The nature and excellence of true religion

True religion extends its influence to the inmost dis-
positions of the soul

[Circumcision and Baptism are mere signs, and shadowy
representations of something inward and spiritual; they are in-
tended to lead our minds to " the circumcision of the heart,"
and " the washing of regeneration."* True religion rests not
" in the letter of the law," but goes to " the spirit" of it; and
inclines the heart to an uniform, unreserved compliance with
the will of God. God himself has informed us fully upon this
point; " Neither circumcision availeth any thing nor uncir-
cumcision, but a new creation. "^ The renovation of our in-
ward man after the divine image l^ that, which alone consti-
tuted a person a Jew, in God's estimation; nor is any thing
less than this necessary to constitute lis Christians in the sight
of God. Without this, the circumcision of the Jew was a
mere concision; and the baptism of the Christian is a worthless
ablution.^]

Wherever this operates, God looks upon it with plea-
sure a.nd delight

[Man's approbation is confined to the outward forms of
religion; the life and power of which are reprobated by him as
hypocrisy and enthusiasm. But God who sees the emptiness
of mere outward services through the specious vail that is
put upon them, beholds also the intrinsic worth of those dispo-
sitions which are cultivated by the true Christian. The sighs
and groans of a penitent are as a sweet-smelling savour unto
God; while the self-exalting thoughts and expressions of a
proud Pharisee are as an offensive " smoke in his nose," which
excites nothing but disgust and abhorrence.' Nor is there a
good desire rising in the bosom from a principle of pure reli-
gion, but it is instantly noted in the book of God's remem-
brance,'^ and shall be recorded to the Christian's honour in the
great day of our Lord's appearing.']

Address

1. Those who are resting in outward forms
[Persons who are diligent in external duties, never doubt
but that they are true Christians: but if they be not equally
attentive to their inward motives and principles, God himself

fComp. Deut. x 16. andxxx. 6. with Col. ii. 11, 12. and Tit. iii. 5.
sGal. vi 15. *T<V<5 •» Phil. iii. 2. 3. 1 Pet. ni. 21.

i Jer xxxi. 18. 20. Isai, Ixv. 5. See also Luke xviii. !■ — 14.
k Mai. iii. 16, 17. M Pet. i. 7. 1 Cor. iv. 5.

Vol. II. M

82 NATURE AND EXCELLENCE (l22.)

tells US that they are no Christians. Let us then enquire, not
whethtr we be descended from Christian ancestors, but whe-
ther we be born of Godr Let us ask, not whether we have
" cleansed the outside of the cup and platter;" but whether we
are ^ purified from all spiritual as well as fleshly filthiness:""*
And let us remember, that " the king's daughters are all glori-
ous zuithhi;'''' &nd thac their brightest ornament is " the hidden
man of the heart:"" nor is it he who commendeth himself
that is approved of God, " but he whom the Lord com-
mendeth.""]

2. Those who disregaixl religion entirely

[It has already been seen that persons may be Christians
in appearance, and very observant of all the ordinances of reli-
gion, while yet they are no Christians in the sight of God:
how far then must they be from deserving this appellation,
who habitually violate the commandments of their divine
Master, and live in a constant neglect of the most acknowledged
duties! Surelv "their circumcision is become uncircumcision;"
instead oi being Jews " they are of the synagogue of Satan:"
and the unbaptized heathen, who wali*- agreeably to the light
of nature, shall condemn them, who, having been baptized into
the faith of Christ, are yet despising his authority and tramp-
ling on his laws.P Let then the very name of Christian be re-
nounced at once, or let the spirit of Christianity be made ap-
parent in our lives.]

3. Those who are cultivating a spiritual and heavenljT
mind

[Amidst the abounding of iniquity there yet are many
who are devoted to God both in heart and life: and unspeak-
ably blessed is their state. " Their praise indeed is not of
men:" by men they are derided as enthusiasts and fanatics:
but they have '" praise of God." God beholds them with
pleasure, and forbears to destroy the world for their sake.i He
accounts them his servants, his children, his glory;'' and in a
little time he will welcome them to his bright abodes, saying
*' Well done, good and faithful servants, enter ye into the joy
of your Lord." At the day of judgment too will the Lord
Jesus Christ confess them before his Father and his holy an-
gels.; " These were Christians indeed; they followed me in
the regeneration, and shall therefore now be seated on thrones
of glory: as I have already shewn my mercy to them, so will I
now evince my righteousness in them; they shall walk with
me in white, for they are worthy."^ Go on then, beloved,

'" 2 Cor. vii. 1. n Ps. xlv. 13. 1 Pet. iii. 4.

~~o 2 Cor. X. 18. P Ver. 25 — 27. with Rev. ii. 9.

q Isai. i. 9 Matt. xxiv. 22. »• Isai. xlvi. 13..
' Rev. iii. 4, 5.

(122.) OF TRUK RF.LIGION. 88

from Janice to {'race: never think that you have vet attanvd,
or that you ure already perfect; hut forc^et all tliat is hehind,
aufl press forward for that which is before, knowing assuredly,
that *' to him who worketh righteousness shall be a sure re-
ward."]

CXXIII. CHRIST OUR PASSOVER.

1 Cor. V. 7, 8. Christ our passover is sacr'/jccdfor us. There-
fore let us keep the feast, not ivith old leaven^ neither ivith the
leaven of tnalice aiid ivickedness; but zvith the unleavened
bread of sincerity and truth.

CHRISTIANITY affords us not only new grounds of
hope; but also new motives to action, yea, the only mo-
tives that are capable of givino; an uniform direction to
our conduct. The arguments derived from the excellency
of virtue, the fitness of things, or even the certainty of
rewards and punishments, never could jirodiiee any ef-
fects compiirable to those, which have been w rought by
the exhibition of a crucified Saviour. St. Paul well know-
ing the efficacy of this topic, proposed it on all- occasions.
If he would enforce the duties of love, l)eneficence, or
zeal, the love of Christ Was both his pattern, and his
plea. Thus, in the passage before us, having enjoined the
Corinthian church to excommunicate their incestuous
member, he reminds them of the sacrifice of Clii'ist; and,
in allusion to their accustomed method of eating the
Pasch..J Lcimb, exhorts them to celebrate the Chri^tiark
passover with becoming purit}-, both as to outward dis-
cipline, and inwiu'd aflection. In considering his words
we shiJl notice

I. The representation here given of Christ

Christ is here said to have been " sacrificed for us'*
[Sacrifices were appointed of God from the very fall of
Adam as means of conciliating his favour, and expiating any
offences which had been committed against him. The crea-
tures sacrificed were put to death, and were always considered
as dying in the place of the offender, who, by his transgression,
had forfeited his life to divine Justice. Precisely in this way
has Christ been sacrificedybr us: *' he died, the just for the
unjust;" he was put to death not merely for our good, but in
our stead: and in his sufferings we may behold a figurative
representation of what we had merited by our transgressions.]

84 CHRIST OUR PASSOVER. (123.)

In ihis view he is called " our Passover"
[The Paschal Liimb was sacrificed in a peculiar manner,
and on a most extraordinary occasion. God had determined
to^dostroy the Egyptian first-born, but to spare his own peo-
ple: He appointed the Jews to kill a lamb, to sprinkle its blood
upon the door-posts, and to eat its flesh roasted with fire,
taking also with it some bitter herbs.* Upon their due obser-
vation of this ordinance God promised to interpose for their
deliverance, and not to suffer the destroyer to involve so much
as one of them in the common ruin. Thus are we obnoxious
to the wrath that is coming upon the ungodly world: but Je-
sus, that spotless Lamb, has, on the very same month, day,
and hour, that the passover was first killed, and in the midst of
most inconceivable agonies both of body and soul, yet without
the breaking of a bone, been slain for us;'' and we are by
faith to sprinkle our hearts with his precious blood: we are
also to feed upon his body and bloodj and, in so doing, are as
sure of the divine protection as if we were already in heaven.
Though " thousands should fall beside us, and ten thousand
at our right hand, the sword of the avenger should not come
nigh us."j

That we may rightly improve this glorious truth, let
us consider
II. The exhortation gi'ounded upon it.

While the occasion of Christ's death affords us ground
for the deepest humiliation, the deliverance effected by
it should ever be remembered with joy

[The Jews \vere commanded to " keep" an annual " feast"
in commemoration of their deliverance from the destroying
angel. Such a feast is the Lord's Supper to us: as they fed
on the Paschal Lamb, so do we on the body and blood of Christ
represented to us in the bread and wine: and as their feast
was a memorial of the mercies they had received, so is ours
to be, to the latest generations. Indeed our whole lives should
be kept as an holy solemnity, because we are daily and hourly
experiencing the saving virtue of the Redeemer's blood.]

The peculiar manner in which the Jews were to ob-
serve their Passover was a figurative representation of
the manner in which ours also should be observed

[The Jews were enjoined on pain of death to forbear the
use of leaven, and to put it out of their houses for seven days:'=
and they were to eat the lamb with bitter herbs and unleavened
bread. Thus is the leaven of sin to be purged out of our

a Exod. xii. 3—9. b 15, ygr. ^g. ^^th John xix. 33, 36.

t^Exod. xii. 15, 19.

(123.) CHRIST OUR PASSOVER. 85'

hearts with the greatest care; and while we feed by taith on
the spotless Lamb of God, we liinst partake also of the bitter
herbs of repentance and " the unleavened bread of sincerity
and truth." As for the " old leaven" of Gentile tmcleanness,
or of Jewish pride and malignity, it must be wholly put away:
the scrupulosity, with which the Jews searched and swept their
houses to purge out all leaven, is an admirable pattern for our
imitation. A sincere desire to know the will of God, a full and
unreserved determination to do it, together with a corres-
pondent meekness in our spirits, purity in our thoughts, sin-
cerity in our words, and integrity in our actions, this, this is
the Christian temper; this is the frame in which we should
approach the table of the Lord, and in which our whole lives
should be kept as a feast unto the Lord. Moreover as the
Jews were to eat their passover in haste, with their shoes on
their feet, and their loins girt, so must we be in a continual
readiness to go towards the promised land.]

Address

1. Those who neglect Christ, and the memorials of
his dying love

[How commonly alas! is the table of the Lord neglected!
And still more how unconcerned are men about the sprinkling
of their souls with the blood of Christ! but there is no other
preservative against the sword of the destroying angel. Were
the Jews delivered by their own superior goodness, wisdom,
strength? No: it was the blood sprinkled on their door-posts
which alone diverted the stroke of vengeance; and as the most
righteous man amongst them would have been slain, if he had
despised that ordinance, so was the vilest amongst them pre-
served by a due observation of it: blessed, and instructive
truth! may God impress it deeply on all our minds!]

2. Those who are coming to the table of the Lord
[It is not a customary and formal attendance at the Lord's

Supper, and much less a profane receiving of it as a political
test, that will prove beneficial to the soul: such impiety is
more calculated to incense the wrath of God against us: we
have seen how we ought to keep the feast: let me ask them,
Have you carefully purged out the old leaven, and are you
sincerely determined to give yourselves up to God? If so,
come and feed with gratitude upon the Paschal Lamb; but
take with it the bitter herbs: presume not to touch it but in
God's appointed way: and let your spirit and conduct shew
that you have not eaten it unwortlyly.]

r 86 ]

GXXIV. CANAAN TYPICAL OF THE BELIEVER'S
SPIRITUAL AND ETERNAL REST.

Heb. iv. 1. Let its therefore fi^ar^ le.<it, a promise being left us
of entering into his rest^ any of you should seem to come
short of it.

THE histories of the Old Testament are very in-
structive to us —

The divine interpositions, as well in a way of judgment
as of mercy, shew us what to exj3ect from God' —

The apostle has been recording the destruction of the
Jews in the wilderness —

And from thence he takes occasion to urge us to holy
fear and diligence —

Consider
I. What is that rest which God has promised us

The rest promised to the Israelites was the land of
Canaan —

But the Israelites had already for many hundred years
possessed that land —

The rest therefore, which David speaks of as yet fu-
ture, must be a rest, of which Canaan was only a type
or shadow —

It includes

1. A present rest in Christ

[A soul ignorant of Christ, can have no rest —
But " by behaving in Christ it has peace widi God" —
This is that rest which our Saviour promises to troubled
souls'^—]

2. A future rest in heaven

[The rest of the soul is never perfect in this life-
Tribulations are the way through which we are all to

pass —

But in heaven our happiness will be complete —

That therefore must be the rest in which our labours shall

terminate'^—]

Of this rest God has left us a promise in his word
[It is called his, because he has prepared it for us from
the beginning —

It is his also, inasmuch as it is the gift of his sovereign
grace-—

a 1 Cor. X. 11. b Chap. iii.

« Matt. xi. 28. d Rev. jyv. 13.

(124.) TYPICAL MKANIMG OF CANAAN. ST

It is his moreover, as enjoyed in and with him —
Nor h IS he only revealed it as an oliject worthy our pursuit,
but promised it to every penitent and believing sinner® — ]

It becomes us then to enquire
II. What eficct the promise of this rest should have
upon us

The news of any great and unexpected acquisition im-
mediately produces strong emotions in our minds

The prospect thereicre of present and eternal rest
should surely excite much solicitude respecting: it
[We should endeavour to ascertain our title to it —

Wc should fear lest by any means we be deprived of it —

Nor should we account any thing too much to do, in order
to obtain it —

Our vigili nee and zeal should be proportioned to its value — ]

The danger of cominar short of it should increase our
diUgence in the pursuit of it

[Of six hundred thousand that came out of Egypt, only
two entered into Canaan—-

The others '' could not enter in by reason of their un-
belief—

And how much unbelief is there in our hearts! —

Yet, if we live under its power, we in vain hope for this
rest —

Nor will the numbers of those, who are so circumstanced,
afford security to us, any more than it did to those who perished
in the wilderness.

Surely then we should " fear lest we perish after their ex-
ample"-—]

The misery of coming short of it should also stimulate
our exertions

[There is no intermediate state between heaven and hell —

Nor will there be any other state of probation afforded us—

They who rest not in Christ, can never know solid peace in
this world —

Nor will they experience any thing but tribulation to all
eternity*^

There will be an impassable gulf between them and hea-
ven—

What fear and caution should this thought excite — ]

We should fear lest we even " seem" to come short of it
['I'o be in suspense about our eternal state is dreadful —

God's honour, as well as our happiness, is affected by it —

« Acts u. 39. f 2 Thess. i. 8, 9. Rev. xiv. 10, 11.

88 TYPICAL MEANING OF CANAAN. (124.)

We should seek to be " always triumphing in Chrisu" —
And at last to have " an abundant entrance into his king-
dom"—]

Address

1. To those who have no fears about their souls

[Your rest, saJa as it is, is by no means to be desired-
It will soon vanish in the prospect of death and judg-
ment—

And it will speedily terminate in everlasting woe —
Seek then the true rest, while yet it may be found —
Seek it in Christ who alone can impart it to you —
Nor doubt but that it will abundantly recompence your
labours—]

2. To those who are filled with slavish fears
[These are not fears which you ought to entertain —

They are calculated to rob you of the heavenly rest rather
than to bring you into it —

The fear you should cultivate, is a jealous and watchful^
fear-
To live under the influence of this, is to be truly blessed^—
This well consists with even a present rest in the Lord
Jesus —

Lay hold then on the promise which is left you in the
gospel —

And expect that " He who has promised will also per-
form"—

They " who trust in the Lord shall never be confound-
ed"—]

3. To those who maintam a godly fear and jealousy
[Disputes about the doctrine: of perseverance are unpro-
fitable and vain —

But to unite a jealousy over ourselves with a confidence
in God, will guard us against mistakes on either hand —

Go on then in this good way, in which there is no danger
of error or excess —

Thus will your soul be kept at an equal distance from pre-
sumption and despondency —

And the attainment of your rest be perfectly secured — ]

e Pn)v. xxviii. 14.

[ 89 ]

«»■ ■ ■■ ' ' ' • , - I . r - _

CXXV. SECURITY OF THOSE WHO FLEE TO THE CITY
OF REFUGE.

Heb. vi. 17, 18. Gofl^, xvUling more abnndantly to shexv unto
the heirs of promise the immiitobUity of his counsel^ con-
jirmed it by an oath: that by tivo immutable things^ in
which it was impossible for God to lie, we inig-ht have a
strong consolation, who have fed for refuge^ to lay hold upon
the hope set before us,

THE multiplying of oaths is a dreadful snare to the con-
sciences of men; and a light method of administering and
of taking them is amongst the most heinous of our national
sins. But they run to a contrary extreme who affirm all
oaths to be sinful: on many occasions they were prescribed
to the Jews by God himself: the most eminent saints also,
under the Christian dispensation, as well as under that of
the Jews, have, on many occasions, appealed in the most
solemn manner unto God. In the passage before us God
sanctions the use of oaths in concerns which are of great
moment, and which cannot be settled in any other way.
We are even assured that God himself has condescended
to adopt tliis very method of confirming and establishing
the minds of his people. From the Apostle's account of
this astonishing transaction, we shall be led to consider.
I. The description here given us of God's people

They are described

1. By their state

[They once " were, like others, children of wrath:"'^ but
they have been regenerated by God's Spirit, and adopted into
his family. " Being thus his sons they are also heirs; heirs of
God, and joint-heirs with Christ."'' The promises, temporal,
spiritual, eternal, are their inheritance. Hence they are justly
called, " the heirs of promise," To this happy state they have
been brought in consequence of God's eternal counsels.® But
they have nevertheless attained to it in the use of means.'']

2. By their conduct

[Eternal life has been set before them in the gospel; and
Christ has been declared to be the only way in which that life
can be found.*^ This record they have believed: and, feeling
their utter need of mercy, they have sought it in Christ.*^ They

» Eph. ii. 3. ^ Rom. viii. 17. c 2 Tim. i. 9.

"» Ezek. xxxvi. 37. ^ 1 John v. 1 1, 12. f Gal. ii. 16.

Vol. II, " N

&0 SECURITY OF THOSE WHO FLEE (125.)

have regarded him as the citij of refuge^ in which the man-
slayer found protection from the avenger of bloodj and have
fled to him with holy earnestness as their only hope.^' In this
way they have " laid hold" of God's promised mercy; and
have attained to that state in which they may assuredly
expect it.]

That these are the most highly favoured of all people
Avill appeal', if we consider

11. The regard which God manifests towards them
He wills that they should enjoy " strong consolation"
[He would not that they should be held in doubtful sus-
pense, or be harrassed by fluctuations of hope and fear. He
wishes rather that they should enjoy the privileges of their
high station. Though they have in themselves much cause
to fear, yet in him they have reason to exult and triumph.
They should " know in whom they have believed, and that
he is both able and willing to keep what they have committed
to him.'"']

In order to this he would have them persuaded of " the
immutability of his counsel"

[Nothing more contributes to the comfort of God's people
than a view of every thing as subjected to his unchanging will
and irresistible control. If only they learn to refer every thing
to his overruling agency or righteous permission, all cause for
disquietude will cease. Do the dispensations of his providence
appear dark? the soul will be satisfied when it can say, This
hath God done.' If events seem to contradict the promises,
the reflection that God's ways are unsearchable will silence
every murmur, and dispose us to trust God, till he shall be
pleased to unfold his purposes to our view."^ " Who shall
separate me from the love of God?" is the triumphant chal-
lenge that will be given to all our enemies, as soon as ever
we see God appointing every thing with immutable and
unerring wisdom.']

.. /For this purpose God confirms his promise with an oath
;, . [His promise could not be made more sure. But we are
prone to unbelief. On this account he condescends to consult
our weakness, and to swear by himself, that we may be the
more firmly persuaded of his veracity. Even though God had
not sworn, he never could have receded from his engagements,
seeing " it is impossible for God to lie." But his oath is cal-
culated to satisfy the most fearful mind; and must convince us,

e Numb. xxxv. 11, 12. t 2 Tim, i. 12. * 1 Sam. iii. IS,

^ Heb. xi, 17--19. 1 Rom. viii. 33.

(12d.) to the city of refuge. 91

beyond a possibility of doubt, that he will never leave us nor
forsake us.'"]

Infer

1. How astonishing is the condescension of God!
[That God should voluntarllv lay himself under any obli-
gations at all to us, may well excite our astonishment. But
that he should so far indulge those, who doubt his veracity, as
to confirm his promises with an oath, with a view to their more
abundant consolation and encouragement, is a condescension
of which we could have formed no idea. In this He has cast
a reflection, as it were, upon his own character, in order that
he might silence their unreasonable doubts. But he is God
and not man, and therefore He could submit to such a degra-
dation. O let all of us admire and adore him! And let us be
careful that we "receive not this grace of God in vain.""]

2. How great is the sin of unbelief!

[Unbelief says, in fact, not only that " it is possible for
God to lie," but that He indeed is " a liar."** How would such
an indignity be borne by US, especially if we had never given
the smallest occasion for it, but had fulfilled every promise that
we had ever made? No doubt then God must be displeased
whenever we cast such a reflection upon him. And if now,
after that he has confirmed his promise with an oath, we dis-
believe him, the aff"ront will be aggravated in a tenfold degree,
and our guilt be proportionably increased. Let us know then,
that " not one jot or tittle of his word can fail;" and rest as-
sured, that, if we trust in him, we shall never be confounded. pJ

3. How wide is the difference between God's people
and the world at large!

[There may be but little visible diff'erence between them:
but they do diff"er very widely; nor is the difference the less
real because it is invisible. The godly have fled for refuge to
Christ as their only hope; they make the promises of God in
Christ their boast, and their inheritance: and, while God re-
gards them as his heirs, he fills them with a peace tliat passeth
all understanding. But what hope have the careless and un-
godly world? What consolation have they from the immu-
tability of God? All their comfort is founded on the hope
that God may lie. Hence, instead of children and heirs of
God, they are children of the wicked one, and inheritors of his
portion. Let these awful truths sink deep into our minds.
And " let us not be of them who turn back unto predition,
but of them that believe to the saving of their souls. "^]

"1 Heb. xiii. 5. "2 Cor. vi. 1. • 1 John v. 10.

I' Isai. xlv. 17. 1 Pleb. x. 3d.

[ 9^ ]

CXXVI. THE JUBILEE A TYPE OF THE GOSPEL.

Lev. XXV. 9, 10, 11 . Then slialt thou cause the trumpet of the
juh'ilee to sound, on the tenth dcui of the seventh month, in the
dci'i of atonement shall ye make the trumpet sound throughout
all ijour land. And ye shall hallorv the fiftieth year, and pro-
claim I'lhertij throughout all the land unto all the inhabitants
thereof: it shall be a jubilee unto you; and ye shall return
everij man unto his possession, and ye shall return every man
unto his family, A jubilee shall thatfftieth year be unto you*

IN order that our Lord's descent from Jiidah and
from David should be clear and acknowledged, it was ne-
cessary that the various tribes and families should be kept
distinct. With this view many ordinances were appointed
for the continuing of every man's inheritance in his own
famih." This seems to have been the primaiy intent of
that oiTlinance which is mentioned in the text. A va-
riety of circumstances in a length of time might produce
alienations of property: and if this had been suffered to
continue, a confusion of the families and tribes would
have speedily ensued. To prevent this therefore, God
commimded that on every fiftieth year every inheritance
should revert to its original possessor. This season was
called the Jubilee; which, while it answered many other
important purposes, served in a very eminent manner t@
typify the gospel.

We may observe a very strict agreement between the
jubilee and the gospel.
L In the time and manner of their proclamation

The jubilee was proclaimed with the sound of trumpets ,
[The tendency of great reverses of fortune is, in many in-
sti^nces at least, to produce a torpor of mind, and a stupid in-
difference to the things we once highly valued. Hence it
was put too probable, that they, who had alienated their inhe-
ritance and reduced themselves to the lowest ebb of misery,
might sink into such a state of ignorance or idolence, as to let
the period appointed for their restoration pass unnoticed. To
prevent this, God commanded the trumpets to be sounded
throughout all the land; that so the attention of all being
awakened, and their spirits exhilarated, every individual might
be stirred up to claim the privileges to which he was entitled.]

* A difficulty on this subject having occurred, God himself decid-
ed it, and grounded a new law on that decision. See Numb, xxxyji.
6,7.

fl2G.) THE JUBILEE A TY"PE OE THE GOSPEL. §3

The precise time on which this sacred year com-
menced, was *' the day of atonement"

[The day of atonement was the most solemn season in the
whole year: the people were required to afflict their souls for
sin; and peculiar sacrifices were to be offered for the iniquities
of the whole nation. It should seem at first sight that this
was an unfit season for the proclamation of such joyful tid-
ings; but it was indeed the fittest season in the whole year:
for, when could masters and creditors be so properly called
upon to exercise mercy, as when they themselves had been
obtaining mercy at the hands of a reconciled God? Or when
could debtors and slaves so reasonably be expected to receive
their liberties with gratitude, and improve them with care, a?
when they had been bewailing the sins, by which, in all pro-
bability, they had been deprived of thenri?]

The gospel also is to be publicly proclaimed in every
place

[One would have imagined that it were quite sufficient
for God once to make known the way in which he would par-
don sinners, and that from that time every sinner would of his
own accord exert himself to obtain the proffered mercy. But
experience proves that our bereavement of heaven is not felt
as any evil; our bondage to sin is not at all lamented; and,
if no means were used to awaken men's attention to their mi-
sery, and to stir them up to embrace the blessings of salvation,
the greater part of mankind would rest satisfied with their
state, till the opportunity for improving it was irrevocably lost.
God therefore sends forth his servants to " preach the gospel
to every creature," and commands them to "lift up their voice
as a trumpet."]

This too has its origin in the great atonement
[If, as some contend, the year of our Lord's death was
the year of Jubilee, the co-incidence was indeed very singular
and important. But, however this might be, certain it is,
that, " without shedding of blood, there could be no remis-
sion;" nor, till our Lord had expiated the sins of the whole
world, could the gospel be universally proclaimed. But no
sooner was his sacrifice offered, than God was reconciled to-
his guilty creatures; and from that time must the commission
given to his apostles be dated. A very few days had elapsed,
when they sounded the gospel trumpet in the ears of that verv
people who had crucified the Lord of glory; and had the hap-
piness to find thousands at a time " brought from the bondage
of corruption into the glorious liberty of the children of God."
Thus clearly was the connexion marked between the atoning
sacrifice of Christ, and the deliverance, of sinners that- was
purchased by it.]

94 THE JUBILEE A TYPE OF THE GOSPEL. (126.)

Evit the agreement between the two is yet more ma-
nifest
II. In the blessings conveyed by them

The privileges imparted by the Jubilee were rfiany
and of great VcJue

[There was, in the first place, an universal exemption from
every kind of agricultural labour. None were either to reap
the produce of the last year, or to sow their land with a view to
a future crop; but all were to gather from day to day what
had grown spontaneously; and every person had an equal
right to all the fruits of the earth.'' A better mode of improv-
ing their time was pi-ovided for them: jnihl'ic instruction was
to be given to all, men, women and children; in order that
none, however their education had been neglected, might re-
main ignorant of God, and his law."^ Now also debts^ in what-
ever way they had been contracted, and to whatever amount,
were to be freely ronitted.'^ But, besides these privileges
which were common to other sabbatical years, there were
others peculiar to the year of jubilee. If any persons had, by
their own voluntary act, or by the inexorable severity of some
creditor, been sold, they were to receive their liberty^ and to
be restored to their families, as soon as ever the appointed
trumpets should sound.*^^ Yea, if they had formerly possessed
an inheritance in the land, they were to be instantly reinstated
in the possession of \vS so that in a moment they reverted to
their former condition, with all the advantage of their dear-
bought experience.]

Analogous to these are the blessings imparted by the
gospel

[Varying their order, we shall first mention the forgiveness
of sins. Though the debt we owe to God exceeds all possible
calculation, it is all freely, and for ever remitted, as soon as
ever the gospel trumpet is heard, and its glad-tidings are wel-
comed to the soul.^ Our bondage to sin and Satan is reversed;
so that nothing shall ever lead us captive, provided we assert
our liberty, and claim our privilege:"^ being made free by
Christ, we shall be free indeed.' And, notwithstanding we
have sold our heavenly inheritance, and alienated it for a
thing of nought, yet are we called to take possession of it: we
are restored to our father's house; we are brought again into
the family of saints and angels; and, with our title to heaven,
have the enjoyment of it renewed."^ Now too are we com-
manded to rest from all the xvorks of the law^ and from all the

b Ver. 4 — 7, 1 1. c Deut. xxxi. 10 — 13. d Deut. xv. 1, 2..
« Ver. 39 — 41. f Vei. 10, 28. g Acts x. 43.

•^ Rom. vi. 14. » John yiii. 36. ^ Eph. ii. 1 9.

(126.) THE JUBILEE A TYPE OF THE GOSPEL. 95

tvorks of the Jleah; and, every one of us, to subsist from day to
day upon the bounties of divine grace.' As we sowed them
not, so neither are we to reap them as our own, but to receive
them on the same footing as the poorest and meanest of the
human racej all of us being alike pensioners on the divine
bounty. Nor are we to lay up in store of what God gives us;
but every day to gather our daily bi'ead. To all these blessings
is added that of divine instruction: as we are taught how to
improve our leisure, so are eyes given us to see, and ears to
hear, and hearts to understand:"* and henceforth it is to be
our daily labour to " grow in grace and in the knowledge of
our Lord Jesus Christ." Such are the blessings bestowed by
the gospel; nor can any unworthiness in us deprive us of
them, provided we thankfully accept them as the purchase of
Christ's blood, and the gifts of his grace.*]

Infer

1. In what way it is that sinners are to be converted
to God

[The priest might have expostulated with the Jewish
debtors or bond-slaves on the tolly of their past conduct; but
it was the sound of the trumpet alone that could bring them
liberty. So we may represent to sinners the evil of their past
ways, and denounce against them the judgments threatened in
the word of God; but it is the sweet voice of the gospel alone
that will enable them to throw off their yoke, and lead them
to the enjoyment of eternal glory. This is told us by the pro-
phet; who, speaking of the conversion of the world in the
latter day, says, " in that day the great trumpet shall be
blown, and they shall come who were ready to perish, and
shall worship the Lord in the holy mount at Jerusalem?"" O
that this were duly considered by all who go forth as the
Lord's ambassadors! It is not to preach a scanty morality
that we are called; but to publish the glad tidings of a full
and free salvation; a salvation founded in the blood of Christ,
and suited to those who are weeping for their sins. Behold
then, " this is the accepted time; this is the day of salvation:"
now the trumpet sounds in our ears; let us all arise, and bless
o,ur deliverer; and improve the privileges so richly bestowed
upon us. Then, when the last trumpet shall sound, and the
time, which God has fixed for the redemption of his purchased

' Heb. iv. 10. Gal. ii. 20. m i John ii. 20.

» For most congregations it would be more edifying to pass over
briefly what was common to the sabbatical years, and to insist only
on the blessings /zecz/Zzar to the ijear of Jubilee, namely, deliverance
from bondage, and restoration to one's inheritance.

« Isai. xxvii. 13.

96 THE JUBILEE A TYPE OF THE GOSPEL. (126.)

possession, " shall be fully come," we shall be claimed by him
as his property, his portion, his inheritance for ever.]

2. How solicitous is God to counteract the folly and
wickedness of man!

[A subordinate end of the Jubilee was, to counteract the
cupidity of some, and the prodigality of others. But it is a
very principal end of the gospel to remedy the miseries, which
men have entailed upon themselves. Well might God have
said to the whole human race, " Yc have sown the wind, and
3'e shall reap the whirlwind:" but instead of that. He says,
*' Ye have sold yourselves for nought, and ye shall be redeem-
ed without money:"" " I have no pleasure in the death of a
sinner, turn ye, turn ye, why will ye die?" Let not then these
gracious declarations reach our ears in vain; Behold, " the
year of the Lord's redeemed is come;" " the perfect law of
liberty" is now proclaimed: the Lord himself now preaches
*' deliverance to the captives and the opening of the prison to
them that are bound:"i* he says to the prisoners " Go forth
and shew yourselves." The Lord grant that none may put
i'rom them these words of life, or receive this grace of God
in vain!]

3. How blessed are they who embrace the glad tidings
of the gospel!

[We can easily conceive the blessedness of one, who is in
an instant restored from poverty and cruel bondage to the pos-
session of liberty and affluence. But who can estimate aright
the happiness of those who are freed from the curses of the
law, the fears of death, the bondage of sin, and the damnation
of hell? Who can fully appreciate the joy of a trembling
and condemned sinner, who by \he sound of the gospel is
enabled to call God his Father, and heaven his rightful inherit-
ance? Well does the Psalmist, in reference to this very ordi-
nance of the Jwbilee, exclaim, " Blessed are the people that
know the joyful sound."i Surely there is no state on earth
to be compared with this. May we seek it as our supreme
felicity; and may we all enjoy it as an antepast of heaven!]

n Isai. Hi. 3. • Isai. Ixiii. 4. p Luke iv. 18, 19.

1 Ps. Ixxxix. 15.

I ^7 ]

■■■'■'■■ . ■ ■ ■ — . ■ . .-I

CXXVIT. ZION A TYPE OF THE CHURCH.

Ps. cxxxii. 13 — 16. The Lord hath chosen Z'lon; he hath de-
sired it for his habitation. This is my rest for ever: here ivill
I dxvell; for I have desired it. J xvill abundantly bless her
provision: I xvill satisfy her poor ivith bread. I xvill also
clothe her priests xvith salvation; and her saints shall shout
aloud for joy.

THE efficacy of fervent prayer Is strong-]}^ marked in
the holy scriptures: there is scarcely a saint, respectino-
ivhom any information is given us, who may not be ad-
duced as an example of God's readiness to answer prayer.
Solomion, if, as some suppose, he was the author of this
Psalm, records the answer which God vouchsafed to the
supplications he had offered at the dedication of his tem-
ple: and it is worthy of observation; that the very Un-
guage of his petition w^as made the vehicle of God's
promise,*

In considering these words we shall notice

I. God's love to his church

Mount Zion must be numbered among the most dis-
tinguished types, not only because its very name is given
to the church of Christ, but because God's love to his
church was represented to the world by the fovours con-
ferred on that chosen hill. As formerly on mount Zion
so now in the Christian church, God

1. Disj^enses his ordinances
[The Jews were not suffered to present their offerings in
any other place: there alone were the sacrifices to be slain;
and there alone were the means of reconciliation with God to
be exhibited before their eyes. Thus in the church of Christ
and in that only, have we the way of life and salvation fully
opened. Among the heathen world we behold no traces of
that path marked out for us in the gospel: but wherever God
has called a people to the knowledge of his Son, and appointed
over them a faithful shepherd, there his word is preached with
power; there the atoning blood of Jesus flows: the administra-
tion of the sacraments is not there an empty ceremony, but a
lively and impressive exhibition of the doctrines of grace.]

a Compare ver. 8 — 10. and 2 Chron. vi. 41,42. with the text
and the verse following it.
Vol. II. O

98 '210N A TYPE OF THE CHURCH. (127.)

2. ^ Guchsafes his presence

[When the ark, which had long abode in a moveable ta-
bernacle at Shiic'h, was brought to Zion, its residence was
fixed; and the deity, whom it represented, called that place
his "• rest." From that time his visible glory was revealed
there: he dwelt between the cherubims; and was accessible to
all tiirough the blood of the sacrifices, and the mediation of
the High Priest. In the church also is his glory seen, even
" the glory of God in the face of Jesus Christ." Whatever
mav be known of him in ihe works of ci-eation and providence
is darkness itself, in comparison of that light which shines in
his gospel. To those, who seek his face, " he manifests him-
self, as he does not unto the world;" and often constrains them
to cry out with astonishment, " Hov/ great is his goodness!
how great is his beauty!"]

3. Communicates his blessings

[W hen the high priest had finished his work within the
vail, he came forth to bless the people: and his word was con-
firmed by God to all penitent and believing worshippers. So
now in his church does God bless his people with all spiritual
blessings. He imparts pardon to the guilty, strength to the
weak, consolation to the troubled: whatever any stand in need
of, they are sure to obtain it, if they come to him in his ap-
pointed way.'' This thousands can attest; this thousands yet
unborn shall, in every succeeding age, experience.]

But his love to the church will yet further appear by
considering

11. The promises made to her

These, as has been observed, precisely accord with the
petitions offered. In them God assures his church that
he \\ ill bestow abundant blessings

1. On the ordinances
[There may be in the text some reference to the assem-
bling of all the males three times a year at Jerusalem, when it
was probable that the conflux of such multitudes to one place
might produce a scarcity of provisions and thereby distress the
poor. This eft'ect God promises to counteract by giving them
abundant crops. But certainly we must understand this as re-
lating also to spiritual food: and how delightfully is it verified
under the mmistration of the gospel! The word, dispensed in
one short hour, has like the bread multiplied by our Lord,
been food for thousands; and though simple, and unadorned,
has, like the pulse given to Daniel and his companions, been

b Ps. xlv. iii. 2, 3.

(127.) ZIO^ A TYPE OF THE CHURCH. 99

more nutritious than all the dainties sent from the monarch's
table.c]

2. On those who administer the ordinances

[The priests, who served in the temple, were clad with
linen, to denote the purity that was expected of them. But
they, who minister under the gospel, provided they walk worthy
of their high and holy office, shall be " clothed with salvation"
itself: " in watering others, they themselves shall be watered;"
and " in saving others, they themselves shall be saved." Nor
is this a blessing to themselves alone; for, in proportion as
ignorant and ungodly ministers are a curse to those over whom
they are placed, the superintendence of pious, intelligent, and
faithful ministers must be esteemed a blessing.]

3. On those who attend^the ordinances

[The request made by Solomon was, that " the saints
might shout for joy." and God tells him that they shall shout
aloud for joy: thus does God on numberless occasions give us
more than we either asked or thought. A faithful dispensation
of the ordinances is a source of joy to many souls. The saints
especially, who receive the truth in the love of it, are often
enabled by it to " rejoice with joy unspeakable and glorified."
And this is a blessing, not to themselves only, but to the whole
church. By this they adorn, and recommend the gospel; and
are stimulated to diffuse the savour of it all around them.]

Infer

1. How little reason have mere formal worshippers to
think that they belong to the church of God!

[The enjoyment of these promises is inconsistent with ha-
bitual formality; either therefore God falsifies his word (which
it were the vilest blasphemy to imagine) or the formalist is yet
an " alien from the commonwealth of Israel."

2. How impotent ai'e all attempts to destroy the
church!*^

3. How strong is the Christian's obligation to serve
and honour God!

[Does God so delight in his church as to make it his rest,
and to load it with so many benefits? Surely every member
of it should testify his gratitude by a cheerful and unreserved
obedience.]

c Dan. i. 12, 13.

* Ps. cxxv. 1. and xlviii. 12, ir>. and xlvi. 5. and Matt. xvi. 18.

4133048

«» ■ '■ • ■ > » ■. I tt.ii »i ».i ■■■■.. ■..

CXXVIII. THE TEMPLE A TYPE OF CHRIST AND HIS

PEOPLE.

1 Pet. ii. 4, o. To -whom coming', as unto a living stone, dis-*
allowed indeed of t?ien, but chosen of God, and precious, ye
also, as lively stones, are built up a spiritual house, an holy
priesthood, to offer up spiritual sacrifices^ acceptable to God
by Jesus Christ.

AS in the natural life, so in the spiritual, a state of
maturity isattiiined by a slow and gradual progression; but
every one should be aspiring after a further growth in
grace, in order that he may reach the full measure of the
stature of Christ. For this end the apostle exhorts those,
who had tasted that the Lord is gracious; to covet the
sincere milk of the word; and to come continually to
Christ, in order to their more abundant edification in
faith and love. His allusions to the material temple are
worthy of our attentive consideration: he compares
Christ to the foundation-stone, and believers to the other
stones built upon it; thereby shewing, that the temple had
a typical reference to them,
I. In its foundation

Christ is here represented as the foundation-stone on
which all are built

[When personally considered, Christ is represented as the
temple itself, in which dwelt all the fulness of the Godhead:*
but, as considered in relation to his people, he is the founda-
tion-stone, that supports the whole edifice.^ The quality
ascribed to this stone is indeed singular, but it is perfectly
suited to him of whom it is spoken. Christ is called '■'• a living**
stone, not merely as being of distinguished excellence (as he is
also the '•'• living bread," and " living water") but as having life
in himself, and being the author of life to all who depend upoa
him: a quickening energy proceeds from him, which pervades
and animates every part of this spiritual fabric.*^]

In this situation He is precious to all who know him

[He has indeed in all ages been "■ disallowed of men," who,

blinded by Satan and their own lusts, neither " saw any beauty

in hiin for which he was to be desired," " nor would come to

him that thej^ might have life." The very persons appointed

a John ii. 19 — 21. b Isai. xxviii. 16. I Cor. iii. 11.

= John V. 21,26.

(128.) THE TEMPLK A TYPE OF CHRIST, &C. 101

to build the temple have been the first to reject him:'' they
could not endure that so much honour should be put upon him;
or that they should be constrained to acknowledjje him as the
one source ol all their stability. But lie was chosen ot God"
from all eternity, as the only Being capable of supporting the
weight of this vast edifice; and, so perfectly is he suited to his
place, that " he is precious" to God, and precious to all who
are built upon him. If all the angels in heaven were ordered
to fill his place but for a moment, the whole Ijuilding would
fall to ruins: but in him there is a suitableness and sufficicncv,
that at once delights the heart of God,'^ and inspires his people
with implicit confidence.]

Nor is the foundation only of the temple typical; there
is a typic;:d reference also
II. In its superstructure

Believers are the stones of which the temple is composed
[Every man, in his natural state, is as the stones in a quarry,
ignorant of the end to which he is destined, and incapable of
doing any thing towards the accomplishment of it. But the
great Master-builder, by the instrumentality of those who
labour under his direction, selects some from the rest, and
fashions them for the places which he intends them to occupy
in this spiritual building. But, as the temple of Solomon was^
built without the noise of an axe or hammer, or any other tool,*"
so are these brought in a silent manner,? and " fitly framed
together for an habitation of God through the Spirit."'']

By " coming to Christ" they are gradually built up
upon him

[Believers quickened by Christ, become " lively," or
living " stones," like unto Christ himself: " thev live by him,"
yea, he himself is their life.' Notwithstanding therefore they
have of themselves no power, through his quickening Spirit
they become voluntary agents; and though it is true that
they are " drawn to him by the Father,"'"^ yet it is also true,
th It they " come to him" willingly, and with strong desire.
And this is the way in which " they are built up a spiritual
house:" by " coming to him" they are placed upon him;
and by coming to him yet again and again, they de-
rive " more abundant life" from him; they are more and
more fitted for the place they occupy; they are more closely
knit to all the other parts of this sacred building, and more
firmly established on him as their one foundation. It is t^ius

^Actsiv. 11. c Isai. xlii. 1. '1 Kings vi.

B Job xxxiii. 15, 16. Acts xvi. U. '' I'.ph. ii. Ql,

'Col. ill. 4. "iJohnvi. 44.

102 THE TEMPLE A TYPE OF (128.)

that the fabric itself is enlarged by the constant addition of
fresh materials; and thus that " every part of the building
groweth unto an holy temple in the Lord."]

A similar view must yet further be taken of the temple

II J. In its services

The same persons, who before were represented as the
stones of the building, are now, by an easy transition,
spoken of as the priests officiating in it.

Believers are " an holy priesthood"

[None could officiate in the material temple but those of
the tribe of Levi: but, in the spiritual temple, all are priests,
whether Jew or Gentile, male or ffimale: " The chosen gene-
ration are also a royal priesthood;"' who are not only entitled,
but bound, to transact their own business with God. This
honour also they attain by coming unto Christ:" by him
they a4-e " made kings and priests unto God;" and " through
him they have boldness to enter into the holiest," and to pre-
sent themselves before the Majesty of heaven.]

Nor shall the sacrifices wliich they offer be presented
in vain

[They come not indeed with the blood of bulls and of
goats; but they bring the infinitely more precious blood of
Christ. On account of his atonement, their prayers and
praises, their alms and oblations, yea, all their works of righte-
ousness come up with a sweet savour before God, and their
persons as well as services find a favourable acceptance in his
sight.'" Nor though, through the infirmity of their flesh, their
offerings be very imperfect, shall they therefore be despised: if
only they be presented with an humble and willing mind, God,
even under the law, and much more under the gospel, has
promised to accept them."]
Let us LEARN from this subject

1. Our chity
[Whatever be our attainments in the divine life, we have
one daily and hourly employment, to be " coming to Christ:''
by these means we shall be advanced and established; but, if
we neglect them, we shall fall and perish. Nor must the
opinions of men be of any weight when opposed to this duty:
whoever despise, we must " choose" him; whoever abhor, we
must account him " precious:" if the whole universe should
combine against him, we must be firm in our adherence to

' 1 Pet. ii. 9. 'a Heb. xiii. 15, 16.

" Lev. xxii. 19—22. 2 Cor. viii. 12.

(128.) CHRIST AND MIS PEOPLE. 103

him. Nor must we rest in cold uninfiuential professions of
regard. We must devote ourselves to him, while we build
upon him; and present ourselves, and all that we possess, as
living sacrifices unto our God and Father.]

2. Our privilege
[Being brought nigh to God by the blood of Christ, 't is
our privilege to maintain fellowship with him as our reconciled
God. We should banish all doubts about the acceptance of
our feeble endeavours; and come, like the high priest himself,
even to his mercy-seat, there to make known our wants, and
obtain the blessings we stand in need of. Methinks our state
on earth should resemble, in a measure, the state of those in
heaven: we should possess the same humble confidence, the
same hoiy joy: and our sacrifices, enflamed with heavenly
fire, should ever be ascending from the altar of a grateful
heart, that God may smell a sweet savour, and " rejoice over
us to do us good."

Thrice happy they who so walk before him! Let it be the
ambition of us all to do so: then shall we indeed be " Temples
of the Holy Ghost;"" we shall draw nigh to God, and God
will draw nigh to us;" we shall " dwell in God, and God will
dwell in us;" and the communion, begun on earth, shall be
carried on and perfected in glory.]

o 1 Cor. vi. 19.

CXXIX. THE HOLY OF HOLIES A TYPE OF HEAVEN.

Heb. ix. 24. Christ is not entered into the holy places made
zuzth hands ^ zvhich are the figures of the true; but into heave?!
itself) now to appear in the presence of God for us.

IT appears, at first sight, unworthy of God to appoint
with such precision every the minutest circumstance re-
lating to the tabernacle and its services. Provided he
were worshipped and served, it should seem a matter of
no importance whether the place, \\'herein he was ^vor-
shipped, were of such or such an exact form, or whether
the ceremonies observed in his worship were exactly of
such or such a kind. But God intended to prefigure
every thing relating to the Messiali and his kingdom:
and therefore it was necessary not only that a model of
every thing should be given to Moses,* but that these

a Heb. viii. 5.

104 THE HOLY OF HOLIES (129.)

patterns of heavenly things, made by Moses accordmg to
that model, should undergo a purification by the blood of
carnal sacrifices, that so the heavenly things themselves,
which were to be purified by the great sacrifice, might
be the more evidently prefigured."' These types having
been given, Christ accomplished them on earth in part,
and is now perfecting the accomplisliment of them in
heaven; v^^hither he is gone, as the high priest went into
the holy of holies, to appear before God on behalf of his
people.

It is our intention to shew
I. In what respect heaven was typified by the holy of
holies

The whole edifice of the tabernacle or temple was a
figure of Christ's human nature, in which the Godhead
dwelt; and of the church also, in which God resides.*^
But the most holy place, which is also called " the taber-
nacle,'"' eminently represented heaven:

1. It was the immediate residence of the Deity
[The Shechinah, the bright cloud, which was the symbol

of the Deity, dwelt between the cherubims upon the mercy-
seat; and there God manifested himself more than in any
other place on earth.^ Thus also, but in an infinitely brighter
manner, does he display his glory in heaven. He is indeed
on earth and even in hrll; neither can the heaven of heavens
contain him; for he prevades all space. But, though he is on
our right hand, we cannot see him; nor, if we look for him
on the left hand, can he be found by us.^ But in heaven he
is seen face to face; and all the heavenly hosts behold him
shining forth in all the brightness of his glory.]

2. It was inaccessible except with the blood of sacri-
fices

[No person whatever was to enter into the sanctuary,
except the high priest, nor could he^ except on the great day
of annual expiation; nor even then, except with the blood of
beasts, that had been oifered in sacrifice to God. Thus is
there no admittance into heaven but through the blood of our
great sacrifice. Not even our great high priest himself, when
he had become the surety and substitute of sinners, could enter
there without his own precious blood;^ and heaven itself

b Ver. 23. c John ii. 19, 21. 1 Cor. iii. 16, 17.

d Ver. 3. e Exod. xxv. 22. f Jo.b xxiii. 8, 9.

gr Ver. 12.

(129.) A TYPE OF HEAVEN. f05

needed, as it were, to be purified from the defilement it con-
tracted through the admission of sinners into it, even as the
sanctuary, with all the vessels of it, were^ purified from the
pollutions they had contracted through the ministration of sin-
ful man.'']

3. It was the repository of all the principal memori-
als of God's power and grace

[The apostie enumerates the various things which were
deposited in the holy of holiesj' all of them, either memorials
of God's providential care, or exhibitions of his covenant love.
And are they not all in heaven, concentrated and combined
in the person of Christ? Christ is the true ark, in which the
law is kept, and fulfilled; and, while he makes intercession for
his people, he is also the food of their souls, and the performer
of all those miracles of grace that are wrought on their behalf.
We cannot behold him, but we must immediately be per-
suaded that God is able and willing to save us to the utter-
most.]

But while we see that the true tabernacle, even hea-
ven itself, was prefigured by the holy places made with
hands, let us consider
II. The end for which our Lord ascended thither

Our Lord could not go int6 the earthly tabernacle,
because he was not of that tribe, to which the priesthood
belonged: but into the heavenly sanctuary he went

1. As our forerimner

[God has ordained, that all his people should one day
dwell with him around his throne. All true penitents now
are priests unto God, whether they be Jews or Gentiles, male
or female:'^ and Jesus is gone, as he himself tells us, to pre-
pare places for them.^ He is expressly said to be gone within
the vail as our forerunner."^ Let us then contemplate him in
this view; and look forward to the time when we shall follow
him within the vail, and " be presented faultless before the
presence of his glory with exceeding' joy."]

2. As our head and representative

[It was not as an individual merely that Christ ascended

•» Ver. 2 1 . 23. with Lev. xvi. 1 6.

' Ver. 4, 5. The apostle does not say, that the censer, or altar of
incense, as S-vy^iccrti^ ;6v may signify, was in the holy of holies, (for
it was on the outside of the vail) but that the holy of holies had it:
(hat being of very distinguished use, when the high priest enter-
ed within the vail.

^ Rev. i. 6. 1 John xiv. 2, 3. ^ Heb. vi. 20.

Vot. n. p

tO'ff THE HOLt OF HOLIES^ (129.)

into heaven, but as the head and representative of his redeem-
ed people. All that he did and suftered was in their place and
stead. Hence they are said to be " circumcised in him," and
to be " buried with him in baptism," and "■ crucified with
him." In tht; same capacity also he went within the vail, to
appear in the presence of God for us. Hence we are said to
be " risen with him," yea,^ to be already " sitting with him in
heavenly places."" And on this our hope greatly depends:
for, because " our life is hid with Christ in God, we may be
assured that, when we should appear, we also shall, appear with
him in glory.""]

3. As our advocate and higli priest

[it is in this view that the apostle principally speaks of
him in the text. The end for which the high priest entered
into the typical sanctuary, was, to present the blood of the
sacrifice, and to cover the mercy-seat with the clouds of in-
cense. It was precisely thus that Je&us went into the heaven
of heavens, for us. He is gone to present his own blood before
the throne of God, and to plead the merit of that blood on
behalf of sinful men. And it is on this very account that he
is able to save to the uttermost all that come unto God by him^
namely, because he ever liveth to make intercession for them.^J

Infer

1. How excellent is the gospel salvation !

[The Mosaic cEconomy was excellent in comparison o£
the state of heathens, because it provided a way of acceptance
with God, a way too, that was of divine appointment. But
the gospel points out to us a far greater Priest, officiating in a
nobler tabernacle,, presenting an infinitely richer sacrifice, and
offering a more powerful intercession on our behalf. Let us
then value this gospel,, and search into its contents^ and seek
its blessings with our whole hearts.]

2. What encouragement have all to embrace and to.
hold fast this gospel!

[Were any thing wanting to complete the work of salva-
tion for us, we might well hesitate, before we embraced the
overtures of the gospel. But a view of Christ as our high
priest dissipates our fears, and encourages both the weakest
and the vilest to come to God through him* " If any man
sin," says the apostle, " we have an advocate with the Father,
Jesus Christ the righteous, who is also the propitiation for our
sins."i Again it is said, " Seeing we have a great High
Priest, that is passed into the heavens^ Jesus the Son of God^
let us hold fast our profession:""" and again, " Having boldness

_ I I.I ' I I II I ..■_.■■ ^

n Eph. ii. 6. o Col. iii. 3, 4. 9 Heb. vii. 25.

« 1 John ii. 2. ^ Heb. iv. U.

(1290 -^ TYPE OP HEAVEN. 107

to enter into the holiest hj the blood of Jcsus^ and having an
High Priest over the house ofGod^ let us draw near with a true
heart, in full assurance of faith. "^ Let us then make this im-
provement of the subject; so shall we, each in his appointed
order, appear before God for ourselves, and dwell in his im-
mediate presence for ever and ever.]

8 Heb. ix. 19, 21, 22.

CXXX, THE WAY OF ACCESS TO GOD THROUGH
THE VAIL.

Heb. X. 19 — 22. Having therefore^ brethren^ boldness to enter
into the holiest by the blood of jfesus, by a new and living
rvay^ zvhich he hath consecrated for us^ through the vail^ that
is to say^ his flesh; and having an high priest over the house
of God; let us draxv near rvith a true hearty in fill assurance
of faith, having our hearts sprinkled from an evil conscience^
and our bodies -washed xvithpure water,

MAN, by the fall, lost that intercourse witli God which
he had maintained in his state of innocence. The in-
tent of Christianity is to restore him to the enjoyment of
his privilege. Hence, the inspired wi'iters urge the great
doctrines of the gospel, not merely as truths which are
to be believed, but as motives which are to animate and
direct our conduct. The author of this epistle has set
forth at large the correspondence between our blessed
Lord, and the typical representations which were given
of him under the Mosaic law. He now proceeds to the
practical improvement of his subject. In the words be-
fore us he opens
L The grounds of our access to God

They who are ignorant of their own extreme guilt
and helplessness, imagine that they can come to God
without any mediator. But the scriptures uniformly de-
clare that the way of access to him is

1. Through the atonement
[The original way of access to God by the covenant of
works was shut up for ever upon the first transgression. Nor
does that typical way which was appointed under the law con-
tinue any longer. There is " a new way" now opened to us

lOJB THE WAY OF ACCESS TO G<)D (130.)

through the vail. The human nature of Christ was repre-
sented by the vail of the temple. At the very instant that his
body expired upon the cross, the vail of the temple was rent in
twain from the top to tlie bottom.^ That being the precise
time of the evening sacrifice, all the worshippers in the tem-
ple had a perfect view of the holy of holies. Thus an intimation
was given to them, that, by the rending of Christ's body, the
way into the most holy place was opened indiscriminately to
iall. As the high priest went into the typical sanctuary with
the blood of the sacrifice, so might all from henceforth go into
the ver)'' heaven of heavens, as it were, with the blood of Jesus.
This way was now •■' consecrated for them" by Jesus himself.
It was a new way, not onh' because it was different from that
which had existed before, but because it should never wax old
or vanish as the other had done.'' And it was a living- way,
because, while the former way prohibited access to aii, except
the high priest, under the penalty of death. This infallibly im-
, parts life to all who come to God in it.]

2. Through the intercession of Christ

[The church of God is that " house" which the temple
of Solomon prefigured. In it God dwells in a more immediate
manner than he ever did by the shechinah upon the mercy-
seat.'^ Christ, as the great high priest presides over this house.
He is gone with his own blood into the holy of holies.'^ He
5s there sprinkling it on our behalf in the presence of his hea-
venly Father. There also is He offering the incense of his
continual intercession. Under the law, the hopes of the Is-
raelites were founded on the intercession of their high priest.
In vain was the sacrifice killed, if its blood was not carried
within the vail: and in vain would it be carried thither, if it
were not sprinkled before the mercy-seat, and accompanied
with the clouds of incense. Thus not even the death of Christ
is, of itself, a sufficient warrant for us to draw nigh to God.
But his intercession added to it gives us boldness, and access
with confidence.® We may go to God upon this ground as
to a reconciled father. Nor need any sinner whatever deem
himself too unworthy to approach his throne. All are now
constituted priests unto God.'" And all who bring the blood
of Christ with them, and rely on his prevailing intercession,
shall surely find acceptance with him.]

There is however sonietliing ftirther which the wor-
shippers of God must attend to, namely,

II. The manner in which we should approach iMm

a Matt, xxvii. 51. ^ Heb. viii. 13. • <= o Cor. vi. 16.

^ lltb. ix. 12. c >ieb. vii. 25. <" 1 Pet. ii. 9. Rev. i. 6.

(^130.) THROUGH THE VAIL. 109

—— -^ . ■ . . ,e_.

Chiristians are not to .8;o to God with a rude and iiir
considerate familiarity. They should consider the ma-
jesty of Him before whom they come; and should draw
near to him with

A sincere heart

[To go before God and declai-e things which we neidier
feel nor believe, is to mock and insult him. If our confessions
be widiout humility, our petitions without fervor, and our
thanksgivings without gratitude, how is it possible that God
should hear us? If we draw nigh to him with our lips while
our hearts are far from him, we worship him in vain.s To
have imbibed true notions, is not sufficient. God requires
truth in our inward parts.'' And they alone can worship him
acceptably, who worship him in spirit and in truth.']

An assured faith

[When we go to God in prayer, we should not doubt
whether He be willing to accept us. We should be tho-
roughly persuaded that " Christ is the way, the truth and the
life."*^ And that he will save to the uttermost all who come
unto God by him. To be assured of our own personal interest
in him is not necessary. But we should have the most assured
belief of the sufficiency of his atonement and intercession.
Nor should we limit his power and grace under an idea of
our own unworthiness. To ask with a doubtful mind, is to
cast a reflection upon him at the very time that we are im-
ploring his favour. And we are warned by God himself that
such wavering petitions never shall prevail.']

A g'ood conscience

[The conscience of every man has been more or less de-
filed. Nor could the offerings under the law perfect a man
with respect to it."' But the blood of Jesus will cleanse it
from its defilement." And, if we heartily endeavour to keep
it void of oifence in future, we shall enjoy the testimony of a
good conscience." But if we live in the habitual neglect of
any duty, or the allowed commission of any sin, we shall have
an evil and accusing conscience. It is necessary therefore
that our hearts be purged from the guilt of sin by the sprink-
ling of Christ's blood, and from the love and practice of sin
by his Spirit. Without this we can never approach God
with comfort or acceptance. We shall stand self-condemned
as hypocrites. And every petition we offer will appear a so-
lemn mockery of God. We must therefore have our hearts

5 Matt, XV. 8, 9. ^ Ps. li. 6. J John iv. 24.

k John xiv. 6. ' Jam. i. 6, 7. «" Heb. ix. 9. ;

» Heb. ix. U. <» 2 Cor. i. 12.

110 ACCESS TO GOD THROUGH THE VAIL. (130.)

■■■■''' -■ ^=

purified from all habitual and allowed sin. Nor unless we
have, can we hope for any answer of peace unto our souIs.p]

An holy conversation''

[As our inward principle must be pure, so must also our
outward practice be. The priests washed their flesh before
they went within the vail, to denote the purity which was re-
quired of them by God.' Thus must we also be careful to pos-
sess that purity, if we would approach him with acceptance.
Not that our sanctit}' of heart and life will procure us favour
in his sight. The only grounds of our acceptance have been
before stated. But there is a meetness for the enjoying of his
benefits. And, if we possess not that meetness, in vain shall
v.-e expect the benefits themselves.]

Application

[Some may ask, What shall I do, seeing I possess not
these requisites? Shall I stay away from the throne of grace
entirely? We answer. No; If we cannot ask as we ought,
we should ask as we can. God will assist us if we endeavour
to serve him aright; and will impart to us those holy dispo-
sitions, that shall qualify us for the reception of his richest
blessings. Let us then thankfully improve the liberty he has
afforded us. Let us see the vail now rent asunder, and be-
hold our God upon his mercy-seat. Behold, his address to
everv one of us is, Draw nigh unto me, and I will draw nigh
to you; cleanse your hands, ye sinners, and purify your hearts,
ye double-minded.^ In obedience to his command, let us sur-
round his throne with fervent importunity. Let us ask for
mercy and grace to help us in every time of need;* and so
open our mouths wide before him that He may fill and satisfy
us with good things.'^ Thus shall we enjoy the sweetest fel-
lowship with him in this world; and shortly be admitted to his
more immediate presence in the world to come.]

P Prov. xxviii. 9. Ps. Ixvi. 18.

1 The last clause olthc text mip^ht properly begin the next verse;
in which case it must be referred to our baptismal washing, and the
solemn engagements consequent upon it. «• Lev. xvi. 4.

' Jam. iv. 8. ' Heb. iv. 1 6. « Ps. Ixxxi. 10.

CXXXI. ACCESS TO GOD BY THE PRIESTHOOD.

Eph. ii. 18. Through him we both have access by one Spirit
unto the Father. .

AS there is no question more important, so there is
-none more be}^ond the reach of unassisted reason, than

(131.) ACCESS TO GOD BY THE PRIESTHOOD. Ill

that which Balak put to Balaam, " Wherewith shall 1
come before the most high God?" Many are the expe-
dients which have been devised for obtaining acceptance
with God: but there has been only one true way from
the beginning, namely, tlirough the sstcrifice of Christ.
This has been gradually revealed to man with increasing
clearness; but Avas never fully mr.nifested till the days
of the apostles. The sacrifices of the Mosaic lav/ threw
considerable light upOn this interesting subjt^ct: yet, while
they revealed, they tended also to obscure it: for the
Gentiles were forbidden to enter into the sanctuary; and
had a court assigned them, called the court of the Gen-
tiles.^ If they become proselytes to the Jewish religion,
they were, together with the Jews, received into the
sanctuary, or outer court of the temple. The priests and
Levites were admitted into the inner court; and the high
priest into the holy of holies; but that only on one day
in the year. Now the, apostle tells us, that by these dis-
tinctions " the Holy Ghost signified, that the way into
the holiest of all was not yet made manifest." But in
due time Christ himself appeared; and by his death,
both fulfilled and abrogated the ceremonial law: since
which period the difference between Jew and Gentile' has
no longer subsisted; the partition wall was thrown
down; and the vail of the temple was rent in twain, in
token that all, whether Jews or Gentiles, were hence-
forth to have an equal access to God through Christ.

It is our present intention to shew

I. The way of access to the Father

The text contains a brief summary of all that God has
revealed upon this subject: it informs us that the way
to the Father is

1. Through the Son
[The high priest under the law was the mediator through
whom the people drew nigh to God: and by his typical media-
tion we see how xve are to approach our God. He entered into
the holy place with the blood of the sacrifices, and afterwards
burnt incense before the mercy-seat; representing, by the for-
mer, the sacrifice of Christ; and, by the latter, his prevailing
intercession. Without the blood of Christ offered in sacrifice

a Ezek> xlii. 20.

'112 ACCESS TO GOD BY THE PRIESTHOOD. (I'^^O

for us, no man could ever have found acceptance with God.
Nor would that have availed, if he had not also gone within
the vail to be " our advocate with the Father, as well as the
propitiation for our sins."' Even if we had been pardoned in
consideration of his death, our reconciliation with God would
not have continued long : we should socn have renewed our
transgressions, and have provoked God utterly to destroy us.
But, by this twofold mediation of Christ, divine Justice is
satisfied for the offences we have already committed, and the
peace that has been eff"ected is maintained inviolate. Now
our Lord himself declares that there is no other way to the
Father but this:^ and St. Paul assures us, that, in this way, we
may all draw nigh to God with boldness and confidence.'^]

2. By the Spirit

[We know not how to pray to God aright, unless the Holy
Spirit help our infirmities and teach us.*^ We have no will to
approach him, unless the Holy Spirit incline our hearts.*^ Even
in the regenerate there still remains so strong a disinclination
to prayer, that unless God draw them by the influences of his
Spirit, they find an almost insuperable reluctance to that duty.
Moreover, we have no power to exercise spiritual aff^ections at
a throne of grace, unless the Spirit, as " a spirit of grace and
of supplication," give us a broken and a contrite heart.'' With-
out his aid, we are only like a ship, whose sails are spread in
vain, unless there be a wind to fill them. Even Paul, it should
seem, had never prayed aright till his conversion ; and then it
w^as said, " Behold he prayeth." Lastly, without the Spirit,
we have no confidence to address the Majesty of heaven. We
are deterred by a sense of guilt; and are ready to think that
it would be presumption in us to ask any thing at his hands.
The Holy Ghost must be in us as " a spirit of adoption, before
we can cry, Abba, Father.''^ Yea, to such a degree are the
mouths of God's dearest children sometimes shut by a sense of
guilt, that the Holy Spirit himself maketh intercession in them
no other way than by sighs and groans.^ Thus, as there is a
necessity for the mediation of Christ to remove our guilt, so is
there also of the Spirit's influence on account of our weakness;
since, without his assitance, we have no knowledge of our
wants, no imll to seek a supply of them, no poxver to spread
them before God, nor any confidence to plead with importuni-
ty and faith.]

«• John xiv. 6. <= Heb. x. 19-— 22.

'' Rom. viii. 26. « Cant. i. 4,

f Zech. xii. 10. «: Rom. viii. 15.
•^ Rom. viii. 26, latter part.

(131.) ACCESS TO QOD BY THE PRIESTHOOD. 113

The path being thus clearly marked, let ub consider
II. The excellency of this way

Waving many things whereby this topic might be il-
lustrated, ue shall content ourselves with observing, that
this way of access to God

1. Gives us a wonderful discovery of God himself
[What an astonishing view does this give us of the divine
Nature! Here Ave sec manifestly the existence of three persons hi
the Godhead. Here we see the Father, to whom we are to draw
nigh, together with the Son, throuf^h whom, and the Spirit, hij
whom, we are to approach him. These are evidently distinct,
though subsisting in one undivided essence. Moreover the of-
fices of the three persons in the Trinity are so ap[)ropriate, that
we cannot speak of them otherwise than they are here declared:
we cannot say, that through the Spirit, and by the Father, we
have access to Christ ; or that through the Father, and by
Christ, we have access to the Spirit: this would be to confound
what the scripture keeps perfectly distinct. The Father is the
Original Fountain of the Deity: Christ is the Mediator,
through whom we approach him: and the Spirit is the Agent,
by whom we are enabled to approach him. That each of these
divine persons is God, is as plainly revealed, as that there is a
God: and yet we are sure that there is but one God. It is
not for us to unravel this mystery; but with humility and gra-
titude to adore that God, who has so mysteriously revealed his
nature to us.

While we are led thus to view God as he exists in himself,
we cannot but contemplate also his goodness to us. What
greater mark of it can be conceived, than that the sacred Three
should so interest themselves in our salvation? That the Father
should devise such a way for our acceptance with him; that
the Son should open the way by his meritorious death, and his
prevailing intercession; and that the Holy Spirit should con-
descend to guide us into it, and to keep us in it even to the
end! That these offices should be sustained and executed for
the salvation of such insignificant and worthless, yea, such
guilty, and rebellious creatures, may well excite our wonder,
and furnish us with matter of endless praise and thanksgiving.]

2. Is calculated to produce the most salutary effects on
the minds of men

[What consideration can be more awakening than that
which necessarily arises from the subject before us? Was such
a dispensation necessary in order to our restoration to the di-
vine favour? Must the Father send his only Son to die for us?
Must the Son atone and intercede for us? Must the Holy
Ghost descend and dwell in our hearts? Can none of us be
Vol. II. Q

114 ACCESS TO GOD BY THE PRIESTHOOD. (131.)

~ •

saved in any other way than this? How deep then must have
been our fall; how desperate our condition! And how incon-
ceivably dreadful must our state be, if we neglect so great
salvation!

On the other hand, what can be more encouraging^ than
to see that such abundant provision has been made for us?
What can a sinner desire more ? What clearer evidence can
he have of the Father's willingness to receive him? W^hat
firmer ground of confidence can he desire, than the sacrifice
and intercession of the Lord Jesus? What further aid can he
want, who has the Holy Spirit to instruct, assist, and sanctify
him? Surely none can despond, however great their guilt may
be, or however inveterate their corruptions.]

Address

1. Those who never seek access to God in prayer
[Our Lord told the Jews that " if he had not come and

spoken to them, they had not had sin ; but that now they had
no cloke for their sin." How VcxAy may this be said to those, who
refuse to come to God in the way pointed out for them!
Surely they must be without excuse, and, if they continue in
their sin, \ijithout hope also: for in no other way than this can
we draw nigh to God; nor will God in any other way draw nigh
to us.]

2. Those who fear that they shall not find acceptance
with God

[There can be no ground for such fears, provided we re-
ally desire to go to God in his appointed way. The more
we consider the condescension and grace of God in providing
such means for our recovery, the more must we be persuaded
that God will cast out none that come unto him. Only let us
*' open our mouths wide, and he will fill them." We may
" ask what we will in the name of Jesus, and it shall be done
unto us."]

3. Those who enjoy sweet communion with God

[This is the highest of all privileges, and the richest of all
enjoyments. To have access to the Father with boldness and
confidence is a foretaste even of heaven itself. Let us then
abound more and more in the duty of prayer; for when we can
say with the apostle, " Truly our fellowship is with the Father,
and with his Son, Jesus Christ," we may also add with a full
assurance, " And the blood of Jesus Christ his Son cleanseth
us from all sin."]

[ 115 ]

CXXXII. THE JEWISH SACRIFICES TYPICAL OF
CHRIST'S.

Heb. ix. 13, 14. If the blood of hulls^ and of goats ^ and the
ashes of an heifer sprinkling the unclean^ sanctifieth to the
purifying of the fleshy Hoxv much more shall the blood of
Christy who^ through the eternal Spirit,, offered himself xvith-
out spot to God,, purge your conscience from dead xvorks to
serve the living Godf

THE peculiar benefits of Christianity are usually dis-
played by contrasting our state with that of the heathen
world: but they will be seen nearly to the same advan-
tage, if we comjDare our privileges with those that were ■
enjoyed under the Jewish dispensation. The Jews indeed
had much that distin2;uished iheni above other nations:
but we possess in substance what they enjoyed only in
the shadow. One great object in the Epistle to the He-
brews is, to set this matter in a just point of view< This
has been done with great perspicuity and strengdi of ar-
gument in the precedmg context: and the author, having
shewn that we have a true, and eternal redemption ob-
tamcd fbr us, while that accomplished by the Jewish
ordinances was only typical and temporal,, states afresh,
in few words, the grounds of his conclusion; and appeals
to every intelligent reader for the justness of it.

In discoursing on his words we shall shew
I. The excellence of the type

The Jewish, ordinances were altogether typical of
Christ's sacrifice

[The ordinances mentioned in the text, though similar,
as means of purifying from pollution, were very different from
each other as to the kind of pollution which they were in-
tended to remove. The blood of bullocks and goats was of-
fered annually on the great day of expiation, to atone for the
jnoral guilt both of the priests and people.* The ashes of the
heifer, which, together with cedar, hyssop, and scarlet, had
been burnt without the camp, were to be mixed with running
water, and sprinkled upon a person who had contracted any
ceremonial uncieanness (as from the touch of a grave, a corpse,

-' ■ ■ . -

^ Lev, xvL 6, 15.

116 THE JEWISH SACRIFICES (132.)

an human bone, or any thing that had been touched by an
unclean person.) On the third day, and on the seventh, they
were to be sprinkled on him; and then he was to be esteemed
clean.^ These were typical of Christ's sacrifice, by which the
greatest sins may be forgiven; and without which, not even the
smalfest pollution imaginable can ever be purged away.]

As types, these certainly were deberviug of riiuch re-
gard

[While* they shadowed forth, and prepared men for, the
Messiah that should come, they conveyed many real benefits
to those who conformed to the rules which they prescribed.
The penitents who bewailed their moral defilements, had their
hopes of mercy and forgiveness revived and strengthened: and
they who, on account of some ceremonial uncleanness, were
separated for seven long days from the house of God, and from
all intercourse with their dearest friends, were restored, as it
were, to the bosom of the church, and to communion with
their God. Doubtless these rites were burthensome; but
every one who valued the favour of God, and the blessings of
social converse, would thankfully use the means which God
had prescribed for the renewed enjoyment of them.]

Nevertheless the things, which were glorious in them-
selves, lost all their glory wlien contrasted with
II. The superior excellence of the antitype

As, by a type, we mean a shadowy representation of
something future and substantial; so, by an 'antitype,'^ we
mean that thing which corresponds to the type, and had
before been represented by it. The antitype then, or the
thing that has been before represented, is, the sacrifice of
Christ: and this infinitely excels all the ordinances by
which it had been shadowed forth. The superior excel-
lence of this appears particularly in tliat

1. It purifies the conscience
[The legal offerings never could remove guilt from the
conscience:* they were luere remembrance^ of sins;" and the
constant repetition of them shewed that those, which had been
before offered, had not availed for the full discharge of the
persons who offered them.^ But the blood of Christ, once
sprinkled on the conscience, " perfects for ever them that are
sanctified."^ No other atonement is then wanted, or desired:

^ Numb. xix. 12. t 'AvT/ryTres. 1 Pet. iii. 21.

«i Heb. ix. 9. e Heb. x. 3, 4.

f Heb. X. 2. g lb. ver. 10. 14.

(132.) TYPICAL OF Christ's, 117

the sinner needs only to exercise faith on that, and he will
have peace in his soul; " being justified by faith, he shall have
peace with God»" How strongly does this mark the superi-
ority which we ascribe to the sacrifice of Christ!]

2. It sanctifies the life

[Though the Jewish ordinances availed for the restoration
of men to the enjoyment of outward privileges, they never
could renev/ and sanctify the heart. On the contrary, they
rather tended to irritate the minds of men against both the
law, and him that enjoined it. But the blood of Christ sprink-
led on the soul, instantly produces a visible change in the
whole man: " the dead works" which were daily practised
with delight, are now abandoned; and " the service of the
living God," which before appeared irksome, is now its chief
joy. It is undeniable that many in every place throughout
the world (wherever the gospel is preached) have undergone a
very great change in all their views, desires, and pursuits;
they have become dead to the things of time and sense, and
have devoted themselves in body, soul and spirit to the service
of their God. Let the question be put to all of them. When
did this change take place? there will be but one answer from
them all: they will with one voice acknovdedge, that it was
effected by the sprinkling of the blood of Christ upon their
hearts and consciences; that, till that blessed period, they
were altogether carnal; and that from that time, they have
been under the habitual influence of spiritual affections. What
more can be wanting to establish the point before us?]

The pre-eminence of Christ above the legal offerings
will yet further appear, while we shew,

III. How it is that the transcendent worth of the one may
be infern-ed from the comparative trifling value of the
other?

The apostle's argument in the text is this; If the Jew-
ish sacrifices availed for the smallest good, how much more
will the sacrifice of Chi-ist avail for the greatest possible
good? The force of this argument will appear by com-
paring

1. The nature of the offerings
[The blood that was sprinkled on men under the law, was
merely the blood of worthless beasts: but what is that which is
sprinkled on us? Let the voice of inspiration answer this
question; It was " GOD that purchased the church with his
oxvn blood."^ Astonishing mystery! " the blood of Christ"

h Acts XX. 28,

118 THE JEWISH SACRIFICES (132.)

was the blood, not of a mere man, but of one who was God as
%vell as man. How plain is the inference in this view! Surely,
if the blood of a beast, which was only externally " spotless,"
availed for any thing, much more may the blood of Christ, that
immaculate Lamb, avail for every thing.]

2. The persons by whom they were offered
[Under the law the offerings were presented by sinful

men, who needed first to offer for their own sins, before they
were permitted to offer tor the people's. But our sacrifice
was offered by God himself; Christ was both the sacrifice and
the priest; yea, each person of the ever-blessed Trinity was
engaged in this stupendous work: the Father was the person
to whom the sacrifice was offered; Christ was the person who
offered it; and " the Eternal Spirit" concurred and co-ope-
rated with him in this mysterious act- Let then the offerings
be compared in this view, and how infinite will the superiority
of Christ's appear!

3. The suitableness of each to the end proposed
[What was there in the blood of bulls and goats that

could wash away the stain of sin! How could that satisfy
the divine Justice, or avert his wrath from sinful man? there
was not the least affinity between the means and the end. But
Christ was " bone of our bone, and flesh of our flesh;" and
he assumed our nature on purpose that he might stand in our
place and stead. Here was a perfect suitableness between the
means and the end. Must the penalty due to sin be endured?
He became a curse for us, and submitted to endure its just
deserts. Must the law be fulfilled and honoured? He mag-
nified it by his perfect obedience. And being God as well as
man, he was at liberty to do this for us; and his substitution
ill our place is justly available for our salvation. How plain
then is the apostle's inference v/hen viewed in this light!
Surely, when these considerations are all combined, there will
be a strength in his argument, and a force in his appeal, which
must bear down every objection, and fix the deepest conviction
on our minds.}

This subject may further lead us to observe

1. How manifest is the doctrine of the divinit}'- of
Christ!

[We need not look to any passages that confirm this doc-
trine by direct assertions; since in the text it is contained with
yet stronger evidence in a way of implication. Let it be sup-
])osed for one moment that Christ was a mere creature: how
will the apostle's argument then appear? If the blood of one
creature avails for the obtaining of a mere shadowy and tempo-

(132.) TYPICAL OF Christ's. 119

ral benefit, how much more shall the blood of another crea-
ture avail for the obtaining of all that God himself can bestow?
This were as absurd as to say, if a child can lift a feather, how
much more can a grown person lift a mountain? Such an
appeal would be unworthy of any man that pretends to com-
man sense; and much more of an inspired apostle. But let
the divinity of Christ be acknowledged, and the appeal h clear,
convincing, incontrovertible. Indeed the doctrines of the
atonement and of the divinity of Christ are so interwoven
with each other, that neither of them can be denied without
effectually subverting both. Let us seek then to be well esta-
blished in these important truths.]

2. How necessary is it to trust entirely in Christ's atone-
ment!

[It is not possible to state a case more strongly than this is
stated in a chapter before referred to.' We cannot conceive
less guilt to be contracted by any act than by unwillingly
touching a thing, which, unknown to us, had been before
touched by an unclean person: yet nothing but the sprinkling
of the ashes of a red heifer could ever remove the uncleanness
contracted by it: if the person that had contracted it were
the holiest man on earth, and were to shed rivers of tears on
account of what he had done, and increase his circumspection
in future an hundred fold, it would be all to no purpose: he
must die as a defiler of God's sanctuary, if he did not use the
purification which the law appointed. How much more then
must that soul perish which is not purified by the blood of
Christ! How impossible is it that even the smallest sin should
ever be expiated in any other way! Let this then teach us
to look unto Christ continually, and to have our consciences
ever sprinkled with his precious blood.]

3. How inseparable is the connexion between faith
and works!

[They greatly err, who think that the doctrines of faith
are subversive of morality. The very faith that purges the
conscience from guilt, purifies the life also from dead works,
and animates us to serve the living God. Let this connexion
then be seen in our lives; so shall we most effectually remove
the calumny; and " by well-doing put to silence the ignorance
of foolish men."]

» Numb. xix.

[ i2o ]

' ■ ■ ■ ■»="

CXXXIII. THE BDRNT-SACRIFICES TYPICAL OF
CHRIST.

Heb. xiii. 11 — 13. The bodies of those beasts^ ivhose blood is
brojtg-htinto the sanctuary by the high priest for sin^ are burnt
Tvithout the camp. Wherefore jesus also^ that he might sanc-
tify the people with his oxvn bloody suffered without the gate.
Let us go forth therefore unto him xvithout the camp^ bearing
his reproach.

SUCH is the proneness of men to superstition, that
they need to watch with care, lest, after having once
shaken off its fetters, they be again subjected to its domi-
nion. The Hebrew Chi'istians in particular were liable
to be drauTi aside from the simplicity of the gospel: their
fond attachment to the law of Moses, seconded by the
subtile alignments of Judaizing teachers, exposed thein to
continual danger. Hence the inspired author of this
epistle cautioned them against returning to their former
bondage. And, lest they should be led to think, that by
renouncing the law of Closes, they deprived themselves
of the blessings which were procured by their sacrifices,
he tells them, that this was by no means the case; yea,
that, on the contrar^^, they were pai'takers of a better altar,
to which the adherents to Judaism had no access; and
that the very ordinances, in which the Jews trusted,
pointed out this truth in a clear and convincing manner;
for not even the high priest himself was permitted to eat
of the sacrifices, whose blood he had canied within the
vail; whereas every true Christian was permitted to eat
of that sacrifice which alone could atone for sin; and
therefore, so far from there being any necessity for them
to revert to Judaism in order to partake of the Jewish
sacrifices, tlie Jews themselves must be converted to
Christianit}' in order to obtain the full benefit even of
those sacrifices which they them.selves had offered.*

To illusti'ate this more fully, we shall point out
I. The correspondence between the death of Christ, and
the ordinances whereby it was prefigured.

« This seems to be the true scope of the passage as connected
%vith the content.

(13o.) THE ErB.>.T-SACRiriCES TYPICAL. 121

The most minute particulars of the death of Christ
were typified under the law: but we shall fix our atten-
tion at present on that only which is sjxrcified in the text.

The sacrifices on the great day of annual expiation
were to be burnt without the camp

[The sacrifices on the great day of atonement were dis-
tinguished far above all others, and accompanied with circum-
stances of peculiar solemnity'. Their blood was carried within
the vail, and sprinkled upon the mercy seat, as the means of
propitiating the incensed Deity, and of obtaining pardon for
the sins committed by the whole nation through the preceding
year. A part of most other sacrifices belonged to the priest
who offered them: but of this not the smallest portion was to
be preserved for the use of man: all, except the fat which was
consumed upon the altar, was carried without the camp, fin
later ages, without the citif of Jerusalem,) to be destroyed bx-
fire.'' Probably this was intended to exhibit God's indigna-
tion against sin, and to shew how utterly they must be cc»-
sumed by the fire of his wrath, who should not be interested
in this atonement. But the words before us reflect a light on
this ordinance, which it is of great Laiportance to observe.
The burning of the xvhole of these sacrifices shewed that no
legal services -ivhatever could entitle a person to partake of them:
Rot even the high priest himstlt, who carried their blood
within the vail, had any privilege beyond the poorest and
meanest of the people. They could obtain an interest in them
07^/!/ by faith; nor could he taste of them in any other wav:
though his services were the most sacred, and his access to
God far more intimate than any other person, or even he him-
self at any other period could enjoy, yet had he no more part
in this atonement than every other person might have by the
exercise of faith: and consequently they, who, under the
Christian dispensation, should trust in the sacrifice of Christ,
would participate the benefits, from which the high priest him-
self should be excluded, if he rested in the outward services
without looking through them to the great, the true Atone-
ment.]

Agreeably to this .typical ordinance, our Lord suffered
without the grate of Jerusalem

[The death of Christ was that which the annual sacrifices
rvpicallv represented. He died for sin, and, after he had of-
fered himself upon the cross, entered into heaven itself with

»> Lev. vi. SO. and xvL 27.

Vol.. II. R

122 THE BURNT-SACRIFICES (13S.)

his own blood, there to present it before the Father on our
behalf: and it was by this means that he " sanctified," or con-
secrated to himself, a peculiar people, who should for ever
enjoy the virtue of his atonement — >— — But, in order that
his death might produce the full effect, it was necessary that
it should be conformed in every respect to the ordinances
whereby it had been prefigured: hence it was accomplished
*' tv'ithout the gate" of Jerusalem; so strictly did it accord
with the most minute particulars, that had been before deter-
mined in the divine counsels.

Whether there was any mystery couched under this event,
vre cannot absolutely determine. We should not indeed
have discerned perhaps any thing particular in it, if light had
not been thrown upon it by an inspired writer. But, as we
are certain that this event was a completion of the pre-existing
ordinance, it is not improbable that it might have some fur-
ther signification. While it shews us, to what a degree
*' Christ became a curse for us," it may also intimate, that the
virtue of his sacrifice was not to be confined, to those who
were within the pale of the Jewish church, but rather, to ex-
tend to those who were without it, even ^ the whole Gentile
world.]

The exhortation, which the apostle grounds upon these
circumstances, leads us to point out

II. The conformity, which Christians also are to bear,
both to the law and to him who fulfilled it

Doubtless, every thing which Christ has done for us, en-
tails on us an obligation to conform ourselves to his mind
and will. But the circumstances before considered, sug-
gest to us some appropriate and important duties.

1. We must renounce all legal hopes, that we may de-
pend on Christ

[The particular injunction to go forth to Christ without
the camp, intimates, that we must turn our back upon all the
legal services, and trust alone in that sacrifice, which he of-
fered without the gate. The importance of this observation
would be more strongly felt by an Hebrew convert, who was
assailed with arguments respecting the obligations of the
Mosaic law. But it is, in reality, no less important to us:
for, if we do not trust in the blood of bulls and goats, we are
ever ready to substitute something in the place of Jesus, as the
ground of our confidence. But services, of whatever kind,
whether ceremonial or moral, must be renounced in point of
dependence. They must not even be blended in any degree
with the atonement of Christ, as though the performance of
Hiem could procure us an interest in this* We must be " justifi-

(133.) TYPICAL OF CHRIST. 123

ed by his blood," and by that alone. If St. Paul himself
desired to be found in Christ, not having- his own right eous-
7iessy'^ much more must we. Let us remember then what, not
the gospel only, but even the law itself, speaks to us on this
subject; and let us look for a participation in the great sacri-
fice, not Jor^ or hi/ our works, but by faith only.]

2. We must forsake all worldly lusts that we may walk
with Christ

[What a perfect deadness to the world did Jesus manifest,
when he went forth to the place of execution, giving up him-
self to that accursed death, from which he could have been so
easily delivered ! But the world had nothing that could fasci-
nate him: its cares, its pleasures, its honours, its society were
all alike indifferent to him: He had one only wish, to fulfil his
Father's will, and finish the work he had been commissioned
to perform. In turning his back on that devoted city, he
felt no regret, except indeed for the blindness and hardness of
the people's hearts. Thus must we come out of the world
which lieth in wickedness: we must be crucified to the world,
and the world must be crucified to us."*^ " All that is in the
world, the lust of the flesh, the lust of the eye, and the pride
of life," must be abandoned as objects of indifference, as ob-
jects of abhorrence. The things that are dearest to flesh and
blood, if they stand at all in competition with Christ, are to be
hated and forsaken. Our former companions, if they will not
travel with us in the heavenly road, are to be left behind; for
" what communion hath light with darkness, or a believer
with an unbeliever? Wherefore, saith God, Come out from
among them, and be separate."*^ Even father and mother,
and wife and children, yea, and our own lives also, are to be
of no account with us,* if they interfere with our duty to God,
or retard the execution of his commands.]

3. We must submit to all indignities that we may re-
semble Christ

[This is the principal point to which the text refers.
Jesus, when carrying his cross from the city to Mount Cal-
vary, was an object of universal execration. Thus, in a mea-
sure must we also be, if we will be his disciples. The world
will hate, revile, and persecute us, as soon as ever we become
his faithful adherents. " If they have called the master of the
house Beelzebub, so will they those of his household." But
we must not be deterred from our duty by these things: we
must " follow our Lord without the camp, not only bearing
his reproach," but esteeming it our riches,^ and rejoicing that

« Phil. iii. 9. d Gal. vi. 14. e o Qq^^ yj, 15^ 17,

f Luke xiv. 26. sr Heb. xi. 26.

124 THE BURNT SACRIFICES TYPICAL. (133.)

we are counted worthy to suffer shame for his sake.** He has
told us beforehand that " in the world we shall have tribula-
tion," and that, in proof of our attachnaent to him, we must
" take up our cross daily and follow him." Expecting this
therefore, we must " count the costj" that, if we be treated
" as the filth of the world and the off-scouring of all things,"
we may, like him, " endure the cross and despise the shame."'
Nor should it ever seem hard to us to go in the path which he
has trodden before us. On the contrary, to be conformed to
him should be our highest ambition: " for if we sviffer with
him for a time, we shall reign also with him;"^ in glory for
evermore.]

••Actsv. 41. ' Heb. xii. 2. "^ 2 Tim. ii. 12,

CXXXIV. THE MEAT OFFERING A TYPE OF CHRIST.

Lev. ii. 13. Every oblation of thij meat-offermg shall thou
season with salt; neither shalt thou suffer the salt of the co-'
venant of thy God to be lacking from thy meat-offering: xvith
all thine offerings thou shalt offer salt.

THERE certainly is need of much sobriety and cau-
! -en in intcpreting the typical parts of scripture, lest, instead
i)f adherini^ to the path marked out for us by die inspired
writers, we be found wandering in the regions of fancy
tind conjecture. Rut there are some types, which, not-
withstanding they be soberly explained, a[)pear at first
sight the mere creatures of one's imagination ; which,
n.owever, on a more lull investigation, evidently appear to
have been instituted of God for the express purpose of
prefiguring the truths of the gospel. Of this kind is the
ordinance now under our consideration: for the eluci-
dating of which, we shall

I. State the various circumstances that were to be ob-
served in the meat-offering

[Meat offerings were annexed to many of the more so-
lemn sacrifices, and constituted a part of them.* But they
were also frequently offered by themselves. They were to
consist of fine flour, mixed with oil, and accompanied with
frankincense.*" The quantity offered was at the option of the

* Numb, xxviii. throusrhout. •» Ver. 2. 5.

(134.) THE MEAT-OrFERINC A TYPE OF CflRIST. 125

offerer, because it was a frec-Vv^Ul offering. The wheat might
be presented either simply dried and formed into flour, or
baked as a cake, or fried as a wafer:"^ but, in whatever way it
was presented, it must by all means have salt upon it.*^ It was
on no account to have any mixture in it, either of honey or of
leaven.** A part, or a memorial of it, was to be taken by the
priest, (but widi ail the frankincense) and be l)urnt upon the
altar:^ and the remainder was for the maintenance of the
priest himself, as holy food.^ When it was duly offered in this
manner, it was most pleasing and acceptable to God.'']

Having briefly stated what ihis chapter contains re-
■spectiiig tlie nieat-olFering, we proceed to

II. Exj)lain its typical import

The scriptures cicariy represent the meat-offering as
typical

1. Of Christ's sacrifice
[The meat-offering, or mmcha^ is often spoken of in di-
rect reference to Christ, and his sacrifice. In the Epistle to
the Hebrews, we have a long passage quoted from the Psalms,
to shew that neither the meot-offering (mincha) nor any other
sacrifice was to be presented to God, after that Christ should
have fulfilled those types by his one offering of himself upon
the cross.' And it is of great importance in this view to re-
member, that though the meat-offering was for the most part
eucharistical, or an expression of thankfulness, it was some-
times presented as a sin-o^ering to make an atonement for sin:
only, on those occasions, it was not mixed v/ith oil, of accom-
panied with frankincense, because God could not smell a sweet
savour from a sin-offering."^ This is a clear proof, that it must
typify the sacrifice of Christ, who is the true, the only propi-
tiation for sin.'

Now there was a peculiar suitableness In this offering to re-
present the sacrifice of Christ. Was it of the finest quality,
mixed with the purest oil, and free from any kind of leaven ?
this prefigured his holy nature, anointed. In a superabundant
measure, with the oil of joy and gladness,™ and free from the
smallest particle of sin.'* Its destruction by fire on the altar
denoted the sufferings he was to endure upon the cross ; while
the consumption of the remainder by the priests, marked him
out as the food of his people's souls, all of them being par-

'• V'er. 4, 7, U. ^ Ver. IS. <= Ver. 1 1.

'■ Ver. 15. sr Ver. 3. ' '• Ver. 9,

• Compare Ps. xl. 6 — 8. with Heb. x. 5 — 10.

^ Lev. V. 11, 13. See also I Sam. iii. 14.

1 1 Jehnil. 2. » Ps. ^Iv. 7. J©hniii. 34.. » 1 PetviV. 2^.

126 ' THE MEAT-OFFERINO (134.)

takers of the sacerdotal office, a kingdom of priests." The
frankincense also, which ascended in sweet odours, intimated
the acceptableness of his sacrifice on our behalf.]

2, Of our services

[The services of Christians are also frequently mentioned
in terms alluding to the mincha, or meat-offering. Their alms
are spoken of as a sacrifice well pleasing to God,? an odour of
a sweet smell."! Their prayers are said to be as the evening
sacrifice, that was always accompanied with the meat-oifer-
ing:'" and the prophet JVIalachi, foretelling that, under the
gospel, " all men," Gentiles as well as Jews, " should pray
every where,"^ uses this language; " I have no pleasure in
vou (Jews) saith the Lord, neither will I receive an offering
(a mincha) at your hand: for from the rising of the sun even
to the going down of the same, my name shall be great among
the Gentiles, and in every place incense shall be offered unto
my name, and a pure offering; (mincha) for my name shall be
great among the heathen, saith the Lord of hosts."' In a word,
the conversion of sinner s^and their entire devoting of themselves
to God^ is represented under this image: " They shall bring all
your brethren, says the Prophet, for an offering (mincha) unto
the Lord, as the children of Israel bring an offering (mincha)
in a clean vessel unto the Lord."'^ And St. Paul speaks of him-
self, (in allusion to the flour mixed with oil) as ministering the
gospel to the Gentiles, " that the offering up of the Gentiles
might be acceptable, being sanctified by the Holy Ghost.""

Nor is it without evident propriety that our sei^ices were
prefigured by this ordinance. Was the flour to be of the best
quality, and impregnated with oil? We must offer unto God,
not our body only, but our soul; and that too, anointed v/ith
an holy unction. >' Was neither honey, nor leaven, to be
mixed with it? Our services must be free from carnality,^ or
hypocrisy.* Was a part of it, together with all the frankin-
cense, to be burnt upon the altar, and the remainder to be
eaten as holy food ? Thus must our services be inflamed with
divine love, and be offered xvholly to the glory of God; and,
while they ascend up with acceptance before God, they shall
surely tend also to the strengthening and refreshing of our own
souls.'']

There is yet one circumstance in the meat-offering,

« Exod xix. 6. with 1 Pet. ii. 9. p Heb. xiii. 16.

q Pliil. iv. 18, >■ Ps. cxli. 2. with Numb, xxviii. 4, 5.

s I Tim. ii. 8. t Mai. i. 10, II. " Isai. Ixvi. 20.

» Rom. XV. 16, y 1 Thes. v. 23. I John ii. 20, 27.

^ If we are to annex any other idea than that of leaven to " ho-
mey," that of carnality seems the most appropriate. Prov. xxv.
16, 27. » Luke xii. 1. 1 Cor. v. r, 8. »» Isai. Iviii. 10, 1 1.

(134.) A TYPE OF CHRIST. 127

which, for its importance, needs a distinct considera-
tion; which will lead us to

III. Notice the strict injunction respecting the season-
ing of it with salt

It surely was not in vain, that the injunction respect-
ing the use of salt in thisy and in every other offer-
ings was so solemnl)' thrice repeated in the space of one
single verse. But not even that injunction should in-
duce one to look for any peculiar mystery (at least, not
publicly to attempt an explanation of the mystery) if
the scriptures did not unfold to us its meaning, and
give us a clue to the interpretation of it.

The whole ordinance being typical, we must consi-
der this injunction

1. In reference to Christ's sacrifice

[Salt, in scripture, is used to denote savoiiriness ^cad per-
petuity. In the former sense, our Lord compares his people
to good salt, while false professors are as "salt that has lost its
savour.'''''^ In the latter sense, God's covenant is often called
" a covenant of salt."'^ ■'^Pply then these ideas to the sacrifice
of Christ, and the reason of this reiterated injunction will im-
mediately appear.

How savoury to God, and how sweet to man, is the atone-
ment, which Christ has offered! In the view of its accepta-'
bleness to God, and in direct reference to the vieat-off'ering:, it
is thus noticed by St. Paul; " He gave himself for us, an offer-
ing and a sacrifice to God for a sweet smelling savour."*^ And,
as having laid, by his own death, the foundation of his spiritual
temple, he is said to be ^'■precious unto them that believe."^

Moreover the efficacy of his atonement is as immutable as
God himself. In this, as well as in every other respect, " Jesus
Christ is the same yesterday, to-day, and for ever."s The vir-
tue of his blood to cleanse from sin, was not more powerful in
the day that it purified three thousand converts, than it is at
this hour, and shall be to all who trust in it.^^J

2. In reference to our services

[Let the ideas of savouriness and perpetuity be transfer-
red to these also, and it will appear that this exposition is not
dictated by fancy, but by the scriptures themselves.

A mere formal service, destitute of life and power, may be
justly spoken of in the same humiliating terms as a false pro-
fessor, " It is not fit for the land, nor yet for the dunghill."*

« Matt. V. 13. d Numb, xviii. 19. and 2 Chron. xiii. 5.

^ Eph. V. 2. f 1 Pel. ii. 7. s Heb. xiii. S.

'» 1 John i. r. » Luke xiv. 34, 35.

128 THE MEAT-OFFERIN© A TYPE OF CHRIST. (134.)

Hence our Lord says, in reference to the very injunction be-
fore us^ " Every sacrifice shall be salted with salt. Salt is good:
but if the salt have lost its saltness, wherewith will you season
it? Have salt within yourselves.'"' What can this mean,
but that there should be a life and power in all our services,
an heavenliness and spirituality in our whole deportment? We
should have in ourselves,' and present to God,'" and diffuse oh
all around us," a " savour of the knowledge of Christ.".

Nor is the continuance, or perpetuity of our services less
strongly marked: for in addition to the remarkable expressions
of our Lord before cited,° St. Paul directs, that our "• Speech
be alway with grace, seasoned xuith salt.^^P There never
ought to be one hour's intermission to the divine life, not one
moment when we have lost the savour and relish of divine
things.]

Li order to a due improvement of this subject, let
us reduce it to practice

1, Let us take of Clirist's sacrifice, and both jx-esent
it to God, and feed upon it in our souls

[All the Lord's people are " kings and /;?-ic.S'/.9 unto God:""
all therefore have a right to present to him this offering, and
to feed upon it: both of these things may be done by faith;
and botii mttst be done by us, if ever we would find accept-
ance with God. Let us think what would have been the
state of the Jewish priests, if they had declined the execution
of their office? Let us then put ourselves into their situation,
and rest assured, that a neglect of this dut}' will bring upon
us God's heavy and eternal displeasure.'" On the other hand,
if we believe in Christ, and feed on his body and blood, we
shall be monuments of his love and mercy for evermore.']

2. Let us devote ourselves to God in the constant
exercise of all holy affections

[All we have is from tl^ Lord; and all must be dedicated
to his service. But let us be sure that, with our outward ser-
vices, we give him our hearts.^ What if a man, leaving good
corn and oil, had offered that which was damaged ? Should
it have been accepted?" Or, if he had neglected to add the
salt, should it have had any savour in God's estimation? So
neither will the form of godliness be of any value without the
power;' but, if we present ourselves,^ or any spiritual sacri-
fice v/hatever, it shall be accepted of God through Christ,^ to
our present and eternal comfort.]

^ Mark ix. 49, 50. ' Matt. xvi. 23. "» 2 Cor. ii. 15.

n 2 Cor. ii. 14. <> Note ^. f Col. iv. 6.

1 Rev. i. 6. f" John vi. 53. * lb. ver. 54.

« Prov. xxiii. 26. " Mai. i. 8. » 2 Tim. iii..5.

y Rom. xii. 1. ' 1 Pel. ii. 5.

[ 129 ]|

CXXXV. THE TRESPASS-OFFERING A TYPE OF
CHRIST.

Lev. V. 17 — 19. If a soul sin,, and commit any of these things
which are forbidden to be done by the comjnandments of the
Lord; though he ivist it not^yet is he guilty,, and shall bear his
iniquity. And he shall bring- a ram ■without blemish out of
thefock^ with thy estimation,,for a trespass-offering unto ihe
priest: and the priest shall make an atonement for him con-
cerning his ignorance wherein he erred,, and^ wist it not;
and it shall be forgiven him. It is a trespass-offering: he
hath certainly trespassed against the Lord.

THE ceremonial law was intended to lead men to
Christ, and was calculated to do so in a variety of ways.
It exhibited Christ in all his work and offices, and direct-
ed every sinner to look to him. Moreover, the multitude
of its rites and ceremonies had a tendency to break the
spirits of the Lord's people, and to make them anxiously
look for that period, when they should be liberated from
a yoke which they were not able to bear, and render unto
God a more liberal and spiritual service. It is in this
latter view more especially that v/e are led to consider the
trespass- offering, which was to be presented to God for
the smallest error in the observation of any one ordinance,
however ignorantly or unintentionally it might be com-
mitted. In order to elucidate the nature and intent ot the
trespass- offering, we shall
I. Shew the evil, and the remedy of sins of ignorance

It is often said that the intention constitutes the crimi-
nality of an action. But this principle is not true to the
extent that is generally supposed.

It is certain that ignorance extenuates the guilt of an
action

[Our Lord himself virtually acknowledged this, when he
declared that the opportunities of information which he had
afforded the Jews, greatly enhanced the guilt of those who
rejected him.* And he even urged the ignorance of his mur-
derers as a plea with his heavenly Father to forgive them;
*' Father, forgive them; for they know not what they do.'"*
St. Peter palliated their crime upon the very same principles;
" I wot that through ignorance ye did it, as did also your
rulers."'^ And St. Paul speaks of himself as obtaining mercy

» John ix. 41. and xv- 22. ^ Luke xxiii. 34, « Acts iii. 17.
Vol. IL S

130 THE TRESPASS-OFFERING (135.)

because what he had clone was done ignorandy and in un-
belief:'' whereas if he had done it, knowing whom he per-
secuted, he would most probably never have obtained mercy.]

But it is equally certain that ignorance cannot excuse
us in the sw^ii of God

[A man is not blameless who unwittingly violates the laws
of the land: he is obnoxious to a penalty, though from the
ccnsideration of his ignorance that penalty may be mitigated.
Nor does any man consider ignorance as a sufficient plea for
his servant's faults, if that servant had the means of knowing
his master's will: he rather blames that servant for negligence
and disrespect in not shewing greater solicitude to ascertain
and perform his duty.

With respect to God, the passage before us shews in the
strongest light that even the slightest error, even in the ob-
servance of a mere arbitrary institution, however unintention-
allv committed, could not be deemed innocent: on the con-
trarv, it is said, " He shall bring his offering; he fiath certain-
ly trespassed agahist the Lord.'''* Much more therefore must
every violation of the moral law be attended with guilt, be-
cause there is an inherent malignity in every transgression of
the moral law; and because man's ignorance of his duty, as
well as his aversion to duty, is a fruit and consequence of the
first transgression. Hence is there an eternal curse denounced
against every one that continueth not in all things that are
written in the book of the law to do them.®

It is yet further evident that ignorance is no excuse before
God, because St. Paul calls himself a blasphemer, and inju-
rious, and a persecutor, yea, the very chief of sinners, for
persecuting the church, notwithstanding he thought he ought
to do many things contrary to the name of Jesus.*' And God
declares that men perish for lack of knowledge,? and that,
because they are of no understanding, he will therefore shew
them no favour.'']

The only remedy for sins, how light soever they may
appear to us. is the atonement of Christ

[The high priest was appointed particularly to offer for
the errors of the people.' And as soon as ever an error, or
unintentional transgression, was discovered, the person guilty
of it was to bring his offering,"^ and to seek for mercy through
the blood of atonement. There was indeed a distinction in

d 1 Tim. i. 13. « Gal. iii. 10.

f Acts xxvi. 9.with 1 Tim. i. 15. s Hos. iv. 6,

b Isai. xxvii. 11. ^ Heb. ix. 7. with Ezek. xlv. 19, 20.

^ The offering was to be of proper value according to the priest's
" estimation." Lev. xxyii. 2 — 8,

(135.") A TYPE er CHRIST. 131

the offerings which different persons were to bring; wliich
distinction was intended to shew that the degrees^ of crimi-
nahty, attaching to the errors of different people, varied in
proportion as the offenders enjoyed the means of information.

If a priest erred, he must bring a bullock for an offering;*
if a ruler erred, he must offer a male kid;"' if one of the com-
mon people erred, he must bring a female kid, or a female
lamb," or, if he could not afford that, he might bring two
young pigeons." And, to mark yet further the superior cri-
minality of the priest, his offering was to be ivholly burnt, and
its blood was to be sprinkled st^ven times before the vail of the
sanctuary, and to be put upon the horns of the altar of incense;
whereas the offerings of the others were to be onli^ in part
consumed by fire; and their blood was not to he sprinkled at
ail before the vail, and to be put only on the horns of the altar
of burnt-ojfering,^ Further still, if a person were so poor as
not to be able to afford two young pigeons, he might be sup-
posed to have still less opportunities of information, and was
therefore permitted to bring only an ephah of fine flour; part
of which, however, was to be burnt upon the altar, to shew
the offerer what a destruction he himself had merited.'^ And
this is the excepted case to which the apostle alludes, when he
says, with his wonted accuracy, that " almost all things are by
the law purged with blood."'"

But, under the gospel, there is no distinction whatever to be
made. We must now say, xvithout any single exception^ that
*' without shedding of blood there is no remission." We need
Christ as much to bear the iniquity of our holy things, as to
pur .;e our foulest transgressions:^ there is no other fountain
opened for sin,*^ no other way to the Father," no other door
of hope,'' no other name whereby we can be saved.^ Christ
is " the Rarn^''^ " caught in the thicket,"* if we may so speak,
who must be our substitute and surety, whether our guilt be
extenuated by ignorace, or aggravated by presumption.]

This point being clear, we proceed to
II. Suggest such reflections as naturally arise from the
subject

A more instructive subject than this cannot easily be
proposed to us. It leads us naturally to observe

1. What a tremendous load of guilt is there on the
soul of every man!

>Lev. jiv. 3. m lb. 22,23. " lb. 27, 28, 32.

•> lb. V. 7. pLcv. iv. 6, 7, 12. comp. with ib. 25, 26, 30,31.

1 Ib. V. 72. «■ Heb. ix. 22. s Exod. xxviii. 38.

* Zech. xiii. 1. " John xiv. 6. * John x. 9.

y Acts iv. 12. f See the text. > Alludins to Gen. xxii. 13.

132 THE TRESPASS-OFFERING (135.)

[Let but the sins, which we can remejnber^ be reckoned up,
and they will be more than the hairs of our head. Let those
be added, which we observed at the time, but have now for-
gotten^ and O, how awfully will their numbers be increased!
But let all the trespasses, which we have committed through
ignorance, be put to the account; all the smallest deviations
and defects which the penetrating eye of God has seen, (all
of which he has noted in the book of his remembrance) and
surely we shall feel the force of that question that was put to
Job, *' Is not thy wickedness great? are not thine iniquities
infinite?"'' If we bring every thing to the touchstone of God's
law, we shall see, that " there is not a just man upon earth
who liveth and sinneth not:"*^ and that " in many things we
all offend;"^ so that there is but too much reason for every
one of us to exclaim with the Psalmist, " Who can under-
stand his errors? O cleanse thou me from my secret faults!"^
Let none of us then extenuate our guilt, or think it sufficient
to say, " It was an error:"^ but let us rather humble our-
selves as altogether filthy and abominable,s as a mass of cor-
ruption,'^ a living body of sin.']

'■2. How awlul must be the state of those who live in
presumptuous sins!

[The evil of sins committed ignorantly, and without de-
sign, is so great, that it cannot be expiated but by the blood
of atonement: what then shall we say of presumptuous sins?
how heinous must they be! Let us attend to the voice of
God, who has himself compared the guilt contracted by unin-
tentional, and by presumptuous sin; and who declares that,
though provision was made under the law for the forgiveness
of the former, there was no remedy whatever for the latter:
the offender was to be put to death, and to be consigned over
to endless perdition."^ Let none then think it a light matter
to violate the dictates of conscience, and the commands of
God; for, in so doing, they pour contempt upon God's law,
yea, and upon God himself also:' and the time is quickly
coming, when God shall repay them to their face;'" and shall
beat them, not like the ignorant offender, with few stripes,
but, as the wilful delinquent, with many stripes." Let this
consideration make us cry to God in those words of the
Psalmist, " Keep thy servant from presumptuous sins; let
them not have dominion over me; so shall I be undefiled and
innocent from the great offence.""]

b Job xxii. 5. <= Eccl. vii. 20. ^ Jam. iii. 2. Prov. xxlv. 16.

« Ps. xix. 12. f Eccl. V. 6. g Ps. xiv. 3.

*• Rom. vii. 18. Isai. i. 5, 6. » Rom. vii. 14, 24.

k Numb. XV. 27 — 31. • Ibid. »" Deut. vii. 10. Eccl. xi. 9.

" Luke xii. 48. ° Ps. xix. 13.

(135.) A TYPE OF CHRIST. 133

3. How desperate is the condition of those who make
ligh! of Christ's atonement!

[Under the law, there was no remission even of the smal-
lest error, but through the blood of atonement. Nor can any sin
whatever be pardoned, under the gospel dispensation, but
through the sacrifice of Christ. Yet, when we speak of Christ
as the only remedy for sin, and urge the necessity of believing
in him for justification, many are ready to object. Why does
he talk so much ot justification by faith? But the answer is
plain: " You are sinners before God; and your one great
concern should be to know how your sins may be forgiven:
now God has provided a way, and only one way, of forgive-
ness; and that is, through the atonement of Christ: therefore
we set forth Christ as the one remedy for sin; and exhort you
continually to believe in him." The true scope then of such
objections is, to rob Christ of his glory, and your own souls of
salvation. Remember this, and be thankful, that the atone-
ment is so much insisted on, so continually set before you.
Pour not contempt upon it: for, if they who despised Moses*
law died without mercy, of how much sorer punishment, sup-
pose ye, shall he be thought worthy, who hath trodden under
foot the Son of God, and counted the blood of the covenant,
wherewith he was sanctified, an unholy thing?P Yes, to such
wilful transgressors, " there remaineth no more sacrifice for
sin, but a certain fearful looking for of judgment, and fiery
indignation to consume them."^]

4. How wonderful must be the efficacy of the blood of
Christ

[Let only one man's sins be set forth, and they will be
found numberless as the sands upon the sea shore: yet the
blood of Christ can cleanse, not him only, but a whole world
of sinners, yea, all who have ever existed these six thousand
years, or shall ever exist to the very end of time: moreover,
his one offering can cleanse them, not merely from sins of
ignorance, but even from presumptuous sins, for which no re-
medy was appointed by the law of Moses.*^ What a view
does this give us of the death of Christ! O that we could
realize it in our minds, just as the offender under the law re-
alized the substitution of the animal which he presented to the
priest to be offered in his stead! Then should we have a just
apprehension of his dignity, and a becoming sense of his love.
Let us then carry to him our crimson sins,^ not doubting but
that they shall all be purged away;* and we may rest assured
that, in a little time, we shall join the heavenly choir in sing-
ing, " Unto him that loved us, and washed us from our sins in
his own blood, be glory and dominion for ever and ever.""]

P Heb. X. 28, 29. i lb. 26, 27. r Acts xiii. 39.

s Isai. i. 18. * 1 John i. 7. « Rev. i. 5, 6.

[ 134 ]

CXXXVI. THE SCAPE-GOAT A TYPE OF CHRIST.

Lev. xvi. 21, 22, A7id Aaro)i shall lay both his hands upon the
head of the live goat ^ and confess over him all the iniquities
of the children of Israel^ and all their transgressions in all
their sins, puttijig them upon the head of the goat, and shall
send him ozvay by the hand of a Jit yuan into the xvilderness.
And the goat shall hear upon him all their iniquities unto a
a land not inhabited.

OF all the types, under the Mosaic dispensation, there
was not one nioie plain in its import, or more useful in
its tendency, than ihat before us. Most other tjj)es re-
ceive light from their accomplishment in Christ; this re-
flects lijiht on the gospel itself. The high-priest, having
before oflered a bullock anci a ram, was to take two
goats; and, having determined by lot which of them
should be killed, and which be kept alive, was to kill the
one, and to sprinkle its blood, with the blood of the bul-
lock, within the sanctuary, and then to present the other
before the Lord in the manner described in the text: he
was to confess over it the sins of the people, and, by put-
ting his hands upon us head, to transler to it the people's
sins; and then to send it into the wilderness that it might
never more be seen of men. This ceremony pointed out
to them the object, the operation., and the effects of tailh.

I. its object

[When the high priest put his hands on the head of the
scape-goat, the eyes of all present must of necessity be turned
towariis that devoted creature. They indeed who were en-
dued with a spiritual discernment, would look through the
type unto Christ the great Antitype: but still, the goat would
be regarded by all as the immediate instrument used by God
for the removal of their sins: their faith terminated on that as
the instituted means of their deliverance.

Thus is Christ the one object to whom the eyes of all must
be directed. He has been chosen of God from all eternity to
bear in his own person, and to take away from his people, all
their sins.'* In due time he was exhibited to the world in this
very character :^ the iniquities of all mankind were laid upon
him:^ and his command to every living creature is, Look unto
Me and be ye saved.*^

a Rev. xiii. 8. ^ Rom. iii. 25. See also John i. 29. 2 Cor. v. 21.
e Isai. liii. 6. ^ Isai. xlv. 22.

(136.) THE SCA?E-GOA.T A TYPE OF CHRIST. 1S5

Thtre was indeed under the law another goat, whose blood
was shed for the remission of the^r sins; which was therefore
to be considered by them as a joint object of their faitli. But,
the two together were, in f;ict, but one sacrifice, the one re-
presenting the death of Jesus, and the other his resurrection.
While therefore we view Christ as dvmg for our offences, we
must also, in conformity with the type before us, regard liira
as rising again for our justification.^']

II. Its operation

[The high priest confessed over the scape-goat the sins of
all Israel with their several aggravations, at the very titne that
he transferred them to him bv the imposition of his hands.
B-> this significant ordinance he clearly shewed how faith al-
ways operates. It leads us in the first nlace to transfer all our
guilt to the sacred head of Jesus. While we see the impossi-
bility of removing our sins in any other v/ay, faith will incline
us to avail ourselves of that inestimable privilege of carrying
them to the Saviour, and thereby securing to ourselves an
everlasting deliverance from them. But will it therefore cause
us to think lightly of our iniquities, because they may be can-
celled by such means? No: it will rather make them to ap-
pear exceeding sinful; and v/ill dispose us to humble ourselves
for them in dust and ashes. A true believer will not so much
as desire pardon without being made to feel the evil and bitter-
ness of sin: and the more sincerely he looks to Christ, the
more unfeignedly v/ill he bev/ail his manifold transgressions. f
While, with Mary, he boldly confesses Christ, with her he will
kiss his feet, and wash them with his tears.?]

III. Its effects

[No sooner was the ordinance before us duly performed,
than the sins of all Israel were taken away, and God was re-
conciled to his offending people. This indeed being only u
typical institution, the pardon obtained by means of it was
neither perfect nor durable, except to them who looked
through the type to Christ himself. But faith in Christ, whe-
ther exercised by them or us, will obtain a full and everlasting
remission of all our sins. Under the law indeed, there were
some sins for which no sacrifice was appointed, and which
therefore could not be purged away by any ceremonial obla-
tions whatever. But there is no sin from which we shall not
be justified by faith in Jesus.'' From the very instant that we
are enabled to lay them upon his head, they shall be carried
into the land of oblivion, and never more be remembered
against us:' yea, they shall be cast into the very depths of

e Rom. iv. 25. f Ezek. xvi. 63. s Luke vii. 37, 38.

^ Acts xiii. 39, « Isai. xliii. 25, Heb. viii. 12.

136 THE SCAPE-GOAT A TYPE OF CHRIST. (136.)

the sea,^ and be put away from us as far as the east is from the

west.']

From hence we may learn

1. The different offices of repentance and flnth
[Repentance can never make atonement for sin. How-
ever penitent we be, we must lay our hands upon the head of
the scape-goat, and transfer our guik to him. On the other
hand, faith does not supersede repentance, but rather en-
courages and invites us to it. We must repent, in order to
prepare our hearts for a grateful acceptance of pardon, and a
dihgent improvement of it in our future Ufe: but we must be-
lieve in order to obtain pardon; that being bestowed solely on
account of Christ's vicarious sacrifice. Repentance stirs us up
to exercise faith on Christ; and faith stimulates us to further
acts of penitence, for the honouring of the law, the justifying
of God, the exalting of Christ, the purifying of the heart, the
adorning of our profession, and the rendering of us meet for
glory. To be in a state pleasing to God, we must be believing
penitents, and penitent believers.]

2. The folly of delaying to repent and believe
[Impenitence and unbelief keep us from Christ, and rivet

our sins upon us. We must all resemble either the oblation,
or the offerer: we must either, like the goats, die under the
wrath of God, and be for ever banished, as accursed creatures,
from his presence; or we must go with penitence and con-
trition to our living Surety, and cast our iniquities on him.
And can there be a doubt which state we should prefer? Or
would we continue another hour under the guilt of all our sins,
when there is such a way provided for the removal of them?
Let us then behold the Scape-goat, as in our immediate pre-
sence, and go instantly to lay our sins on him. It cannot, as
under the law, be done by the priest for us; it must be done
by every one of us for himself. Let us then go to him with
penitence and faith, and rest assured that we shall not repent
or believe in vain.]

^ Mic. vii. 19. 1 Ps. ciii. 12.

CXXXVIL CHRIST THE LAMB OF GOD.

John i. 29. Behold the Lamb ofGod^ which taketh away the sin
of the world.

IN the general estimation af the world, they are re-
puted great who bear sway over their fellow-creatures,
and are surrounded with pomp and splendor. But with
God men are accounted great according as they possess a

(loj'.) CHRIST THE LAMB OF GOD. 137

knowlcdi^e of his ways, and advance ihc ends ot his go-
vernment. Hence we are told by our Lord himself that
John the Biiptist, a plain rustic man, clothed with course
raiment of camel's hair, and a leadicrn i^irdle, and sub-
sisting on the spontaneous produce of the wilderness, was
ths greatest of all men th;it had ever been born. And
what was it that so exulted him, not only above all the
monarchs of the mit;htiest empires, but above Abraham,
or Moses, or David, or any other of the propliets? It
was this: they had seen Christ only at a distance, and
spoken of him only in disrk prophecies ; but he beheld
him personally ; and having discovered him by an infal-
lible sign from heaven, pointed him out to others as that
very Lamb of God, who should take away the sin of the
world. Through the goodness of God, we may be as
nuich exalted above him, as he was above others, if we
behold Jesus in the character vrliich is here assigned him;
because the completion of his sacrificial work, together
with the more perfect revelation of it, which we have in
the New Testament, enables us to enter fitr more deeply
into the mystery of redemption ; and more fully to com-
ply with the ends and designs of God in it.^ To forward
therefore your truest advancement, we shall

L Illustrate the character of our Lord as it is here des-
cribed

[Under the law, there were lambs offered every morning
and evening in sacrifice to God ; and it is to these, and not to
the Paschal Lamb, that St. John refers. They were to be of
the first year, and without blemish:'^ and by the continual
offering up of them God was pacified, as it were, so that his
wrath did not break forth to destroy his people on account of
their daily transgressions. Such a Lamb was Christ : he was
the Lamb, whom all the others typified. He was truly with-
out spot or blemish f and was offered on the altar of his
cross, not merely ybr the good^ but in the steady of sinners.'' He
was really a propitiatory sacrifice, inasmuch as he bore in his
own body the curse due to sin,*^ and expiated all its guilt.
As there was no variation of the daily sacrifices, but only a
repetition of the same, so his one offering of himself is the sole
cause of our acceptance with God : nor need that to be re-
peated, because the virtue of it extends from the beginning to

» Matt. xi. 11. b Exo I. xxix. 38 — 41. Numb, xxviii. 3 — 8.
c 1 Pet. i. 19. '^ 1 Pet. iih 18. Gal. iii. 13. « 1 Pet. ii. 24.
Vol. IL T

138 CHRIST THE LAMB OF GOD. (137.)

the end of time; " he is the Lamb slain from the foundation
of the world. "^ Nor is it the sin of one nation only that he
takes away, but the sin of the whole world. s He was eminently
the Lamb of God^ having been chosen to that office by God,
and being accepted by him on our behalf in the discharge of
it : He was '• an offering and a sacrifice to God for a sweet-
smelling savour."^]

n. Call more particularly your attention to him

1. Let the careless sinner " behold" him

[It is but too evident that the}', who live in the neglect
of God and their own souls, know little of the evil and malig-
nity of sin. But let such persons view the Son of God leaving
the bosom of his Father, and assuming our nature to atone for
sin: let \hsm go to Gethsemane and behold him bathed in a
bloody sweat through the agonies of his soul : let them fol-
low him to Calvary, and hear him crying in the depths of de-
reliction, *' My God, my God, why hast thou forsaken me?"
Let them view him expiring under the curse and condemnation
of the law; and then let them judge, whether sin be so light
and venial an evil as they imagine ? Let them bethink them-
selves, " if such things were done in the green tree, what shall
be done in the dry?"' Let them behold him, whom they have
pit reed, yea, whom they are daily crucifying afresh, and
mourn.'^ Let them know that what he suffered was for them;
and that, if they be only willing to humble themselves for their
iniquities, the benefits of his death shall extend to them. O
that we might all so behold him, as to experience the efficacy
of his blood in the removal of our sins!]

2 Lt t the seif ritJjhtroii:, morjlist "behold" him

[How strange is it that any one, who bears the name of
Christ, should expect salvation by the works of the law! Why
should that Lamb of God have come down from heaven to
expiate our guilt, if sin could have been taken away by means
of any repentance or righteousness of ours? What truth could
there be in the Baptist's assertion, if pardon were to be obtained
in any other way than through the sacrifice of Christ? Yea, for
what end could so many thousands of lambs have bled upon
the altar, but to shew, that " without shedding of blood there
could be no remission;"' and consequently, to lead the atten-
tion of all to that Lamb of God, that should in due time be
offered on the cross? Let such indignity then be no longer
shewn to the Saviour of the world : but, as it is his office to
take away our sin, let us renounce all self-righteous hopes, and
trugt entirely in his all-atoning sacrifice.]

*■ Rev. xiii. 8. B I John ii. 2. «« Eph. v. 2.

5 Lukexxiii. 31. k Zech. xii. 10. ' Heb. ix. 22.

(137.) CHRIST THE LAMB OF GOD. 139

3. L<'t ihe mourniniij pt-nitent " behold" liim

[No sight under heaven can be so welcome to a contrite
soul as a sight of Jesus dying in the place of sinners: for, can
we suppose, that he was appointed of God to make atone-
ment for us, and that he executed his commission by dying on
the cross, and that, after all, he is unable or unwilling to take
away our sin? Was he designed to be a ••' propitiation for the
sins of the whole world," and is there such malignity in the
sins of any individual; that there is not a sufficiency in his
blood to atone for them ? Let us put away such disparaging
thoughts of this Lamb of God : let us view him as infinite
both in power and grace: let us listen to his encouraging invi-
tation, " Look unto me and be ye saved, all the ends of the
earth:""" and let us, whatever be our state, trust in him, as
*' able to save to the uttermost all that come unto God bv
him."]

4, Let the professor of godliness " behold" him
[Well may you rejoice in the sufficiency of your Saviour's

merits; well may you glory in the security which his blood
affords you. But remember, it is not the guilt of sin only that
he removes, but the power of it also: and the experience of
the latter is our only evidence that we have experienced the
former. " To redeem us from the love and practice of iniquity,
and to purify us unto himself a peculiar people zealous of good
works," was no less the intent of his death, than to deliver us
from condemnation." While therefore we behold the Lamb of
God as the ground of our hope, let us also behold him as a pat-
tern for our imitation." Let us follow his steps in all meekness
and patience, in all purity and holiness: and let us convince the
world that faith in Christ, so far from relaxing our zeal for
good works, is the strongest incentive to the performance of
them.]

«« Isai. xlv. 22. n Tit. ii. 14. 1 Pet. ii. 24. « lb. ver. 21.

CXXXVIIL REDEMPTION FR03I A VAIN CONVER-
SATION.

1 Pet. i. 18, 19. Te know that ye were not redeemed with cor-
ruptible things^ as silver and gold^ from, your vain conversa-
tion received by tradition from your fathers; but xvith the
precious blood of Christ., as of a Lamb xvithout blemish., and
"without spot.

THE Christian's duty is by no means easy to be per-
formed. It requires the exercise of much firmness and

140 REDEMPTION FROM (138.)

selt-denial. The insprred writers aware of this, enlorce
it by every consideration that can influence our minds.
In tiie passage before us the apostle is recommending an
lioly fear and jeaious}' lest we should be drawn back into
the love of this present world. He first urges this duty
fiom a regard to the impartial tribunal of God," and then
from the very intent of Christ's death. This latter and
most powerful argument calls for our attention at this
time. To illustrate it we shall consider

I. The extent of mun's redemption

The " conversation" of men in all ages and in all places
has brrMi the same

[Different customs indeed have obtained in different
countries : but all have walked after the imagination of their
ou n hearts: they have prohibited such things as they thought
injurious to the welfare of society, but left themselves at liberty
to consult their own inclinations in every thing else. Their
practices in time formed a kind of law. What was sanctioned
by one generation was followed by another. And the " con-
versation received by tradition from their fathers" was that
which was adopted by every succeeding age.]

It is almost superfluous to observe that such conversa-
tion has be'-n " viiin"

[Let any one ask himself what has his past conversation
profited him? Has it givcm him any solid satisfaction? No:
the remembrance of it cannot at all assuage the anguish of a
mind bowed down with affliction, much less of a mind bur-
thened with a sense of guilt. Has it brought honour to God,
or any real benefit to mankind? It has been the means of al-
most shutting out the knowledge of God from the world; but
has never honoured him in any single instance: and as for
mankind, if it have in any respect advanced their temporal in-
terests, it has blinded their eyes, and hardened their hearts,
and encouraged them to walk in the broad way that leadeth
to destruction.]

From this however the true Christian has been re-
deemed

[It is not only from hell that the Christian is delivered,
but from sin. He once indeed " walked according to the
course of this world (which is the Devil's course)'' fulfilling
the desires of the flesh and of the mind even as others:" but
riOw he has seen the vanity of such a life: he proposes to him-

a Ver. ir. b-Eph. ii. 2,

(138.) A VAIN CONVERSATION'. 1'41

self another pattern, even Jesus, '•• who hath set us an example,
that we should follow his steps:" he is no longer " conformed
to this world, but transformed by the renewing of his mind."
By the cross of Christ the world is become loathsome to him,
even as a crucified object:*^ while he is in it indeed, he per-
forms the duties of it in a conscientious manner: but he goes
into it only, as a physician into an hospital, from a sense of
dutv, and for the good of others; and is glad enough to retire
from it to a purer atmostphere.]

He endeavours to keep before his eyes

II. The price paid for him

Slaves and captives are redeemed with silver and
gold: but gold was of no value in the redemption of our
souls

[The whole world was not a sufficient price for one soul:
it could not atone for our sin or reconcile an offended God:
nor could it at all avail to change our carnal dispositions.
Gold and silver might rivet our chains, and fix us more strong-
ly in a vain conversation ; but it could never detach us from
the love of present things.]

That, which alone was of value sufficient, was, " the
precious blood of Christ"

[The lamb that was offered daily in sacrifice to God was
to be spotless and without blemish. By its blood atonement
was made for the sins of the Jewish nation; and they were
preserved a holy and peculiar people. This was a typical ordi-
nance: it represented Christ, who in due time " offered him-
self without spot to God:" and the benefits visibly, and in a
figure, enjoyed by the Jewish nation, are invisibly, but really en-
joyed by us. We have the substance of which they had the sha-
dow. Well then might the apostle call his blood " precious."
There is no bondage from which it does not deliver us. Were
we under the curse and condemnation of the law ? The blood
of Christ redeems us from the penalty of all our transgressions:
it gives peace to the guilty, and liberty to the captive soul: it,
frees, moreover, from all the snares and entanglements of this
vain world. This is mentioned both in the text and in other
places as a principal end of Christ's death.^ Precious indeed
is it, when its influence is thus felt. To a true Christian the
blood of Christ is not less precious as delivering him from sin,
than it is as delivering him from hell itself.]

c Gal. vi. 14, ^ Gal. i. 4.

142 REDEMPTION FROM (138.)

While vvtr woiider that such a price was ever paid, let
us enquire into

III. The ejBTect which the consideration of this price should
have upon us

The apostle introduces the text as an argument for
passii^P" on'- time in fear

[A slavish fear is one of those things from which we are
delivered by the blood of Christ. We sprinkle that blood on
our door-posts, and have no dread of the destroying angel.
But there is an holy jealousy, which it is our duty ever to
maintain. We are only sojourners in this world, and are has-
tening to our Father's house. We are moreover in danger of
being diverted from our path. We have a subtle adversary
and a deceitful heart. Sin itself also is deceitful, and will be-
guile us, if we watch not against its wiles. We should therefore
be on our guard, and pass the the time of our sojourning here
in fear.]

And well may this effect be produced by such a won-

derful ronsid*^ rannn

[Were we laden with bags of gold, we should be cautious
how we ventured ourselves among thieves and robbers. And
shall we be careless when we carry about with us what is of
more value than the whole world? Shall we trifle with that
which nothing but the precious blood of God's own Son could
redeem? Shall Satan as a roaruig lion go about seeking to
devour us, and we not stand on our guard against him? Shall
we suffer him to " destroy that for which Christ died?" O let
not that precious blood be so vile in our eyes. Let not our souls
appear of so little value. L.^t us rather watch night and day.
It is but a little time: soon we shall be at home; safe in the
bosom of our Lord, safe beyond the reach of harm.]

AprLICATION

1. Let us enquire, what we *' Xrwow" concerning these

things

[The apostle takes for granted that all Christians " know''''
them. But do ye know iht- m? Do ye know that a worldly
conversation is a vain conversation ? Do ye know that no re-
solutions, no services, yea, nothing but the precious blood of
Christ could ever redeem you from it ? And do ye know by
daily experience the efficacy of his blood in that view? " Exa-
mine yourselves whether ye be in the vaith," and whether you
have that deadoess to the world, which alone can warrant a
favourable conclusion? If ye be Christ's, " ye are not of the

(138.) A VAIN CONVERSATION. 14J:

world, even as he was not of the worlcl:"^ " ye are dead to it,"
and " have your conversation in heaven."^]

2. L us labour to experience them more anH more
[There is something very fascinating in the temptations
of the world. Its pleasures, riches, or honours are but too spt
to draw us aside. But whenever ye are tempted, say, Shall I
return to that bondage from which I have been redeemed with
the precious blood of Christ? Shall 1 trample under loot the
Son ol God, and crucify him afresh.''^ Shall I, as it were, see
his dead corpse lying in my way, and go over that to the grati-
fication of my base desires? Surely such reflections will not fail
to animate your resolution, and to keep you at a distance Irom
those scenes of vanity, where your stedfastness would be en-
dangered. Let us live as citizens of a better country, and " no
more fashion ourselves according to our former lusts in our
ignorace.'"* Let us drink of purer pleasures, even of " that
river, the streams whereof make glad the city of God." Thus,
experience the yi/// benefits of redeeming love on earth, we shall
ere long sing its praises in heaven for evermore.]

e John xvii. 16. f Phil. iii. 20.

sHeb. X. 29. b 1 Pet. i. 14.

CXXXIX. THE MEANS OF DELIVERANCE FROM
SPIRITUAL LEPR jSY.

Ps. li. 7. Purge me with hyssops and I shall be clean: wash me,
and I shall be wkHer than snow.

EVERY part of God's v\ord is profitable for our in-
struction in ri,^hteousness — 1

But, in the Psalms, religidii is exemplified, and, as it
were, embodied — |

The workings ofgenuiner^^pentance are admirably de-
lineated in that before us —

David traces his iniquities to their proper source, his
original corruption —

He acknowledges the necessity of a thorough renova-
tion of soul —

And, in legal terms, but of evangelical import, he im-
plores forgiveness —

The expressions in the text intimate to us
I. The nature of sin

144 THE MEANS OF DELIVERANCE (139.)

The generality ot the woricl imatjiiie sii> to be a light
and venial evil —

Some hideed have learned to dread it as destructive of
their eternal happiness —

But very iew have any idea of it as dejil'wg and debas-
hig to the soul

It is in this view, however, that we are now called to
consider it

[Sin has defiled every member of our body and every
faculty of our soul —

Hence St. Paul speaks of it as " filthiness both of the flesh
and spirit"*

What uncircumcised ears,'' what venomous tongues,'^ what
adulterous eyes,'^ have the greater part of mankind!'^- —

How are all their members used as instruments of unrighte-
ousness,"^—

What pride, and envy, what wrath, and malice, are harboured
in the bosom! —

How gladly would we cast off all allegiance to God, and be
a god to ourselves!^ —

Thus, in Jleshly lusts, we degrade ourselves almost to a level
with the beasts'' —

And, in spiritual filthiness, we too much resemble the fallen
angels' —

How different is this state from that in which we were first
created!'' —

Yet is the change effected solely by the agency of sin' — ]

In thi^ view, more especially, is sin represented in the
text

[The Psalmist evidently refers to the state of a leper, or
a leprous house' —

No disorder was more loathsome than the leprosy"^ —

A person infected with it was driven from the society of his
dearest relatives' —

And was necessiated to proclaim his uncleanness to all who
approached him" —

Nor could his disorder ever be cured by the art of man —

It he were ever healed, it was by God alone, without the
intervention of human means —

Hence David, knowing the filthiness and incurablenes of
sin, cries to God — ]

a 2 Cor. vii. 1. b Acts vii. 51. « Jam. iii 6.

d 2 Pet. ii. 14. e See Horn. iii. 10— .19. f Rom. vi. 13.

K Ps. xii. 4. h 2 Pet. ii. 22. ' John viii. 44.

^ Gen. i. 27. i Rom. v. 12. « Lev. xiii. 8.

" Lev. xiii, 44 — 46.

(139.) FROM SPIRITUAL LEPROSY. 145

Similar representations also abound in every part of
the sacred \vritin2i;s

[Our natural depravity is declared in expressions of the
like import" —

Our acquired corruptions are said to render us loathsome
objectsP —

The very remains of sin in the holiest of men are also des-
cribed in similar terms'! —

Yea, the most eminent saints, in bewailing their sinfulness,
have used the very same figure as David in the text —

Happv would it be for us, if we had these views of sin —

We should soon put away our proud, self-exaltint^ thoughts —

And should adopt the confessions of holy Job'—]

But, vile as sin is, it may be both lorgiven and subdued
II. The means of deliverance from it

It has been already observed, that David alludes to the
case of a leper —

This is manifest from the terms, wherein he implores
deliverance

Under Jewish figures he sets forth the only means of
salvation

[Certain means were prescribed by God for the purifica-
tion of a leper'' —

When God had healed him^ *' the priest was to take two clean
birds, with cedar-wood, scarlet, and hyssop" —

Having killed one of the birds, the priest was to " dip the
hyssop and the live bird in the blood of the bird that had been
slain"—

He was then to " sprinkle the leper seven times, and to let
loose the living bird" —

This ordinance typified the death of Christ, with his resur-
rection, and subsequent ascension ifito heaven with his own
ilood° —

A similar ordinance is explained by the apostle in this very
manner'^ —

And the same effect is plainly ascribed to the things here
typified^ —

It is therefore in reference to Christ, that David says,
*' Purge me with hyssop" —

o Job XV. 14 — 16. P Prov. xiii. 5. i Rom. vii. 24. The

allusion seems to be to a dead body) which was sometimes fastened
to criminals, till they died of the stench arising from it. In sucli a
light did St. Paul view the remains of sin which he felt within him.
•• Isai. vi. 5. » Job ix. 20, 21, 30, ol. » Lev. xiv. 2 — 7.

" Heb. ix. 12. " lb. ver. 13, 14. y Rom. iv, 25.

Vol. II. U

146 THE MEANS OF DELIVERANCE (139.)

In the purification of a leprous house,, water was used with

the blood^ —

This further typified the renewing influences of the Spirit

of Christ—-

And David seems to allude to it, when he adds " Wash

me," &c. —

Nor is this by any means a forced or fanciful distinction —

An inspired writer lays peculiar stress upon it* —

And every enlightened person sees as much need of Christ's

Spirit to wash him from the defilement of sin, as of his blood

to purge him from its guilt — ]

The efficacy ascribed to these means is not at all ex-
aggerated

[There is no sin whatever which the blood of Christ can-
not cleanse —

We cannot conceive more enormous transgressions than
those of David —

Yet even he could say with confidence, " Purge me, &c.
and I shall be clean" —

Purified in this way, his soul would become " whiter than
snow" —

This blessed truth is attested by the beloved apostle''—

And it is urged by God himself as an inducement to re-
pentance'^—

Our renewal indeed by the Holy Spirit is not perfect in
this life —

But it shall be continually progressive towards perfection** —

And, when the leprous tabernacle shall be taken down, it
shall be reared anew in consummate purity and beauty*^ — ^J

Infer

1. How mistaken are they, who seek salvation by any
righteousness of their own!

[We can no more eradicate sin from our souls, than a
leprosy from our bodies —

No man ever more deeply bewailed his sin, or more tho-
roughly turned from it, than David*^—

Yet he did not say " Purge we with my tears ^ my repent-
ancesy or my duties,, but purge me xvith hyssop,, and 1 shall be
clean"—

He would make mention of no righteousness but that of
Christs —

Nor would St. Paiul himself trust for a moment in any
other'*—

z Lev. xiv. 43 — 5 3. » 1 J6hn v. 6. «> i John i. 7.

c Is'ii i. 18, d 2 Cor. iv. 16. « 2 Cor. v. 1. Phil. iii. 26,

f Ps. vi. 6. and xxxviii. 4 — 6. sr Ps. Ixxi. 15, 16. ^ Phil. iii. 9.

(139.) FROM SPIRITUAL LEPROSY. 147

Shall we then boast as if we were more penitent than Da-
vid, more zealous than Paul?—

Let us rather humble ourselves in the language of Job'— •
And determine to glory in nothing but the cross of Christ'' — ]

2. What encouras^ement is here afforded to mourning
penitents!

[If David did not despair of mercy, who else can have
cause to do so? —

If the blood of Christ could so purge him^ why may it not
vs also?—

If it had such efficacy a thousand years before it was she<l,
surely it will not be less efficacious now it has been poured
forth—

But it is not the mere shedding of Christ's blood that will
profit us—

We must, by faith, apply it to our own souls —

Let us then go to the blood of sprinkling which speaketh
such good things to us' —

Let us cry with earnest and repeated intreaties, " Purge tne^
wash me" —

Thus shall our polluted souls be whiter than snow itself —

And ere long we shall join in that general chorus"* — ]

i Job ix. 15. and xl. 4. ^ Gal. vi. 14.

1 Heb. xii. 24. « Rev. i. 5, 6.

CXL. THE CHRISTIAN A NEW CREATURE.

2 Cor. V. 1 7. If any man be in Christy he is a new creature: old
thing's are passed away; behold all things are become new.

A FAITHFUL discharge of our duty to God has in
every age rather provoked the displeasure, than conci-
liated the favour, of a wicked world. The most eminent
characters, instead of escaping censure by means of their
distinguished piety, have on the contrary incurred the
greatest portion of obloquy and reproach. It was thus
that St. Paul's love and zeal were requited by many at
Corinth; he was deemed *' beside himself." Bur indif-
frenet both to their censure and applause, he declared to
them the motives by which he was actuated; he told
them plainly that he was under the constraining influence
of the love of Christ, and that, however strange his views
and actions might appear, they, if they were Christians
indeed, would certainly adopt and imitate them; their

148 THE CHRISTIAN A NEW CRKATURE. (140.)

present views and hahiis vouid past> away, and ail be-
coii;e new. In the wordb ot the text we have the cha-
riicter oi" a Christian

I. Fiizuratively expressed

A man is said to be '* in Christ," vvlirn he is ingrafted
into him as a branch of the Ivii g vme, or, in other w ords,
when he trulv bt heves in Christ: he is then a Christian.
But in order to shew what a change every man expe-
riences when he becomes a Christian, ihe apostle says of
him that he is " a new creation."" In this term there is
a reference to the creation of tlie world, which m :;y be
considered as type or pattern of that work, which God
performs in the liearts of his peo])Ie. Th- corr*^ sporidri.ce
between them may be seen in the jnan/wr^ the ordei\ and
the aid of their formation

1. In the manner

[The world was created by God, accordincf to his own
sovereign w ill, without the intervention of huinaij aid: and,
thoimh Ijrought into existence in a moment, was gradually
perfected in its various parts.'' Thus the souls of God's peo-
ple are regenerated purely by the sovereign ^^ill of (iod, and
entirelv through the agency of his word and Spirit;"^ though
thev use the appointed means, it is God alone that renders
those means effectual;'^ " He who made the light fo shine
out of darkness shines into their hearts to give them the know-
ledge of his glory in the face of Jesus."' There is an iustant
of lime, however unknown to us, when the new man as well
as the old receives the vital principle; a moment, wherein we
are '' quickened from the dead," and " pass from death unto
life:" but the work of grace is carried on in a constant progres-
sion, and the inward man is renewed day by day."^]

2. In the order

[Light was the first thing that was produced in the ma-
terial world; and, after that, the confused chaos was reduced
to such a state as that there should be an harmony in all the
parts, and a subserviency in each to the good of the whole.
Thus light is first darted into the mind of the regenerate man;».'
a view of his guilt and misery is given to him, and then his

a Kriirii. *» GeU. i. 3 31.

I' Jam. i. 18. John i. 13. Tit. iii. 5.

^ 1 Cor. iii. 5, 6. and Eph. ii. 10. * 2 Cor. iv. 6. f lb. 16.

8" Col. iii. 10.

(140.) THE CHRISTIAN A NEW CREATURE. 149

disorderly passions, which blinded his judgment and sensual-
ized his soul, are rendered subject to reason and religion.'^]

3. In the end
[The world was formed by God for his own glory: as all
things were by him, so also were they for him.' It is for this
end also that he renews the souls of men after his own image.
He rejoices indeed in the good of his creatures, and in a sub-
ordinate measure may propose that as the end of his dispen-
sations: but we are assured his principal intent is, to shew
forth the exceeding riches of his own grace, and to exalt him-
self in the eyes of his redeemed people.**^]

We are at no loss to understand the preceding figure,
since we have, in the text, its import

II. Plainly declared

Justly is a work of grace represented as a new creation;
for, as in the reduction of the confused chaos to order and
beauty, so also in the restoration of the soul alter God's-
image, "old things pass away and all things become new."
The Christian experiences this change

1. In his views of every important subject
[He once judged sin to be a light and venial evil: if it
were of a very gross natiure indeed, or committed against him-
self in particular, he might feel some indignation against it:
but if it were not reprobated by the world, ,or injurious to
himself, he would behold it without sorrow and practise it
without rejnorse. But very different are his views of it when
once his eyes are opened to behold it in its true colours: it
then appears to him as base, loathsome, abominable: he hates
it from his inmost soul: he desires deliverance from it as
much as from hell itself: he would not harbour it in his heart
for one moment, but would extirpate it utterly, as well from
his thoughts as from his actions. Nor are his sentiments less
altered respecting Christ: he once felt no love towards him,
notwithstanding he complimented him with the name of Sa-
viour. But now the name of Jesus is precious to him: he is
fdled with admiring thoughts of his incomprehensible love:
he adores him with devoutest affection; and " cleaves to him
with full purpose of heart." He once " saw no beauty nor
comeliness in him;" but now views him as " fairer than ten
thousand, and altogether lovely." The same change takes
place with respect to the worlds and holiness^ and every thing
that has any relation to eternity: so that he really becomes alto-
gether a new creature.]

^ Eph. i. 17, 18, Col. i. 9, JO. ■' lb. ver. 16. Rev. iv. 1 1.

'i Eph. ii. 7.

150 THE CHRISTIAN A NEW CREATURE. (140.)

2. In the grcat ends and aim of his life

[The unregenerate man, to whatever class he may belong,
•whether he be sensual and profane, or moral and devout,
invariably makes ^clf the principle and end of all his actions:
his life is one continued scene of self-seeking, self-pleasing,
self-complacency. He makes his very duties to God subser-
vient to his main end of gratifying his desire after self-appro-
bation and the applause of man. But these old desires are
mortified when once he becomes a real Christian: they wiil
indeed often rise in his mind, because he is " renewed only in
part;" but he has a far higher end, which he infinitely pre-
fers, and to which he gives a deliberate, determined ascen-
dency. He has a c incern for the honour of his God; and he
strives that God in all things may be glorified through Christ
Jesus. Whether his actions be of a civil or religious nature,
he still proposes to himself the same end, to glorify God with
his body and his spirit which are God's.' To this the apostle
seems to have peculiar respect in the preceding context;'" nor
is there any thing that more strongly characterizes the child of
God.]

Application

1. Let every one put this question to himself, w4/n la
real Christian?

[The apostle leaves no room for exceptions in favour of
any man whatsoever; " if any man be a Christian, he is, and
must be, a new creature." Nor does this import a mere
change from profligacy to morality, or from a neglect of out-
v.ard duties to the jierformance of them: the change must be
entire; it must prevade every faculty of the soul; it must in-
fluence all our words and actions, our thoughts and desires,
our motives and principles. Has then this great change been
accomplished in nsP On this point eternity depends. O that
we might not give sleep to our eyes or slumber to our eye-
lids, till we can remrn a iavourable answer upon sure and
scriptural grounds!]

2. Let those who have experienced a work of grace,
seek to have it carried on and perfected in their souls

[It must ever be remembered, that the renovation of the
soul is a gradual and progressive work: we are to be conti-
nually putting oiF the old man, and putting on the new."* Let
us then not rest in low attainments^ but rather, " forgetting
the things that are behind, let us press forward unto that

> 1 Pet. iv. 11.1 Cor. vi. 20. 1 Cor. x. 31.
'« See ver. 15. with which, rather than with ver. 16. the text h
Connected. "^ Eph. iv. 22 — 24.

(140.) THE CHRISTIAN A NEW CREATURE. 15%

which is before." Let us beg of God to " perfect thnt which
concerneth us," and to form us altogetl.er '■'■ into his own
image in righteousness and true holiness." It is by our pro-
gress that we must manifest the work to have been begun;
and then only can we be sure that our path is right, when,
" like the light, it shineth more and more unto the perfect
day."]

CXLI. Jacob's vision a type of the ministra-
tion OF ANGELS TO CHIIIST.

Gen. xxviii. 12, 13. And he dreamed; and behold^ a ladder set
upon the earthy and the top of it reached to heaven: and be-
hold^ the angels of God ascending and descending on it. And
behold, the Lord God stood above it.

NOW that God has given to the world a complete
revelation of his mind ar.d will, we are no longer to expect
any extraordinary and personal communications with him:
but, in former days, he frequently instructed his more
favoured sei'vants by dreams and visions. The particular
vision recorded in the passage before us is almost univer-
sally considered as typical, though few, if any, have given
any satisfactory account wherein the type consists. We
shall endeavour therefore to put the subject in a just point
of view; and for that purpose shall consider

I. The immediate end of the vision

Wlien so remarkable a revelation is vouchsafed to man,
we may conclude that some end, worthy of the divine in-
terposition, is to be answered by it. 'I'he intent of tlic
\ ision here given to Jacob, seems to be

1. To dispel his fears of merited evils
[Jacob could not but be conscious that he had acted a
base and treacherous part: and that therefore he had incurred
the divine displeasure, at the same time that he had excited a
murderous rancour in the breast of his injured brother. lie
was now fleeing to avoid the effects of his brother's wrath,
and had but too much reason to dread some righteous judg-
ment from the hand of God. But God, who is altogether
sovereign in the distribution of his favours, and frequently be-
stows them at seasons, when, according to our conceptions,
they could be the least expected, appeared to him, with ex-
pressioDs of love and mercy. He assured tlie unhappy fugi-

152 Jacob's vision a type of the (l-^^O

tive, that he was reconciled towards him, and would give his
angels charge over him to keep him in all his way, to protect
him from all danger, and to supply his every want.^ Thus
were all his apprenensions at once removed, and his mind
restored to perfect peace.]

2. To confirm his hope of promised blessings

[He had received a promise of the birthright, while yet
he lay in his mother's womb; and doubtless he had expected
its accomplishment. But when he saw his Father dying, and
knew that the rights of primogeniture were about to be con-
firmed to his elder brother, his faith failed him; and, instead
of waiting like David for the throne of Saul, he yielded to the
solicitations of his mother, and sought to obtain by craft, what,
if he had waited God's time, he would have received in a fair
■and honourable way. And now he had good reason to doubt,
whether he had not forfeited his interest in God's promise,
and entailed a curse upon himself instead of a blessing. But
God, on this occasion, renewed his promise to him, almost in
the very terms, in which, but a few hours before, it had been
declared by his father;"^ and thus assured to him, not only a
numerous seed, and the inheritance of Canaan, but (which
was infinitely the dearest right of primogeniture) the clescent
of Christ from his loins. From henceforth therefore we
behold him walking stedfastly in the faith of Abraham, looking
forward with joy to the day of Christ, and maintaining a con-
duct suitable to his profession.

While the vision was replete with personal benefit to
Jacob, it conveyed instruction also to the church by

II. Its typical reference

Instead of supposing, with all writers upon this subject,
that the ladder was a type of Christ in his divine and
human nature mediating between heaven and eaith, ( which
is fanciful, and without any waiTant from scripture) we
rather think that the vision itself was the type (if it was
indeed a type) and that it prefigured

1. The testimony Avhich angels were to give to Christ
[Our Lord himself has cast the true light on this passage.
In his conversation with Nathaniel, he tells the young con-
vert, that he should one day see that realized in him, which
h?A been shadowed Jhrt/i'in Jacob's vision.*^ Accordingly we
find that as, from the first conception of Christ in the womb
to that very hour, the angels had deeply interested themselves

a Ver. 15. b Compare ver. 13, 14. with ver. 3, 4.

— <■ John i. 5 1 .

(141.) MINISTRATION OF ANGELS TO CHRIST. 153

in every thing that related to him, so they continued on all
occasions to wait upon him, to soothe his sorrows, to animate
his courage, to fulfil his will, and to bear testimony on his be-
half.'' More than twelve legions of them would have come to
his succour if he had desired their aid.*^ Here then is a cor-
respondence between the type and antitype: Jesus was a man
of sorrows, and cast outLy his brethren, who said, " This is
the heir, come, let us kill him, and the inheritance shall be
ours:"^ but God would not leave his beloved Son without wit-
ness, or without supportj and therefore opened a communi-
cation between heaven and earth, that the angels might have
continual access to him, whilst " he himself stood, as it were,
at the top of the laddei-" to direct their operations.]

2. The confirmation which his people's faiih was to
receive froiii that testimony

[The circumstances of Nathaniel and his other disciples,
to whom this ocular demonstration was to be given, were not
unlike to those of Jacob, to whom the vision was vouchsafed.
They had believed in Jesus; but their faith was to be sorely
tried, so that they should be reduced almost to despair. There
was however a seasonable support to be afforded them by the
intervention and agency of angels. It was the repeated tes-
timony of angels that first inspired them with hope,? and that,
afterwards, at the time of Christ's ascension into heaven,
filled them all with a pleasing expectation, that they should
one day see him come again in power and great glory.** la
consequence of their declarations, no less than of the decla-
rations of Christ4iimself, " they returned to Jerusalem with
great joy," and waited for the promised effusion of the Holy
Ghost, '' knowing in whom they had believed, and assured
that he would keep that which they had committed to him."
Thus in this respect also did the type receive a suitable ac-
complishment.

1. or o.ur further improvement of this history, we
may observe

i. T'here is no person so guilty but God is willing and
desirous to shew mercy to him

[We cannot but admire the extent and freeness of that
mercy with which God revealed himself to this guilty fugitive.
We have a similar instance in the mercy shewn to Saul, at
the very instant he was " breathing out threatenings and
slaughter against the disciples of Christ."' And, has not the

d Matt. iv. 11. Luke xxii. 43. and xxiv. 4, 5, 6, 7, 23.

e Matt. xxvi. 53. f Luke xx. 14. % John xx. 12.

»» Acts i. 11. i Acts ix. 1 — 6.

Vol. II. X

134f Jacob's vision a type, &c. (1^1*)

apostle told us that he was intended of God to be in this res-
pect a monument of God's " long-suffering, and a pattern to
those who should hereafter believe on him?"*^ Let none then
despair; but, whatever evils they have brought upon them-
selves by their iniquities, and whatever reason they may have
to dread the wrath, either of God or man, let them call to
mind the example before us; and turn unto him, who has pro-
mised " that he will in no wise cast them out."

2. There is no distress so great but God is able and
willing; to deliver us from it

[God has thousands of angels at his command, and has
appointed them to *' minister unto those who shall be heirs of
salvation."' These he orders to " encamp round about his
people, and deliver them."'" Let us then suppose ourselves
as destitute as Jacob himself, having only the earth for our
bed, a stone for our pillow, and no other canopy than the
heavens; still, a vision of God, with the ministry of his angels,
shall render our situation both comfortable and happy; yea,
shall make It appear to us as " the \^:ry house of God, the
gate of heaven."" And such a confirmation will these " vi-
sions of the Almighty" give to our faith and hope, that we
shall be fitted for all future trials, and be enabled to testify on
God's behalf, that " he will never leave his people, till he has
fulfilled to them his promises in their utmost extent."**

k 1 Tim. i. 16. ' Heb. i. 14. ™ Ps. xxxiv. 7.

n Ver. ir. ° Ver. 15.

CXLII. THE BURNING BUSH.

Exod. iii. 2, 3. The angel of the Lord appeared unto him in a
Jlame of fire out of the midst of a hush: and he looked^ and
behold^ the hush hurned with fre^ and the hush was not con-
sumed. And Moses said^ I will now turn aside and see this
great sight^ why the bush is not burnt*

IF God have on some occasions revealed himself to
persons, when, like Saul, they have been in the very act
of committing the most heinous sins,* he has more gene-
rally favoured them when they have been occupied, like
the shepherds, in their proper calling.'' Moses was keep-
ing the flock of Jethro his father in law, when God ap-
peared to him in a burning bush, and gave him a com-
mission to deliver Israel from their bondage in Egypt.

^^^■O « ■■■I.... ■■■■■-■■ I ■■■■■ . II I »^l ' ■ ■ ■ I— — — —IW^i^W^^*:

a Acts ix. 4. b Luke ii. 8, 9,

(142.) THE BURKING BUSH. 155

By this extraordinary appearance God not merely awa-
kened the curiosity of Moses, but conveytd to him some
very important instruction; to elucidate which we shall

I. Shew what was intended by the burning bush

It was intended to represent the state and condition

1. Of the Israelites in Egypt

[They were cruelly oppressed, and every effort was made
to destroy them.*^ Nor had they in themselves any more abili-
ty to withstand their enemies, than a thorny bush has to resist
the action of fire. Yet they were not only preserved from de-
struction, but they even multiplied in proportion as means
were used to prevent their increase.]

2. Ol the church v,\ God in the world

[The church, whose state was typified by that of Israel,
has at all times suffered by persecution, though it has enjoyed
some intervals of comparative rest. And, considering that all
the powers of the world have been confederate against it, we
may well be amazed that it has not been utterly consumed.
But it has endured the fiery trial to this hour, and still defies
the impotent attacks of all its adversaries.]

3. Oft'ery ind. viductl in mv church

[The declaration that " all who would live godly in Christ
Jesus should suffer persecution" has been verified in every
place and every age: " the third part are, and ever will be,
brought through the fire." And it is no less than a miracle,
that, when the believer has so many enemies, both without
and within, he does not " make shipwreck of faith and of a
good conscience." But the furnace, instead of destroying,
purifies and refines him; and his very graces are perfected by
the trials that endanger their existence.'']

Having pointed out bcjtn the primary and more re-
mote signification of this ph?enomenon, we shall

II. Account for the miracle which it e.diibited

Well might the sight of a bush burning, but not con-
sumed, excite the astonishment of Moses: buc his won-
der would cease when he found that God xvas hi the bush

The person here called " the angel of the Lord" was
Christ

[The angel expressly called himself " The God of Abra-
ham, the God of Isaac, and the God of Jacob;" which suffi-
ciently proves that he could not be a created angel, seeing

« Exod. i. 9—22. * Rom. v. 3—5.

156 THE BURNING BUSH. (142.)

»' ' ' ' -

that it would be the most daring blasphemy in any creature to
assume that incommunicable title of Jehovah: yet it was not
God the Father: for St. Stephen, recording this history, in-
forms us, that " God sent Moses by the hand of the angel:"^
consequently the angel was God the Son, and not God die
Father. Indeed Christ, who is elsewhere called " The angel
of the covenant," was the person, who, in all the appearances
of God to man, assumed the human or angelic shape; thereby
preparing the world for the fuller manifestation of himself in
his incarnate state.]

It was his presence witli the Israelites that prevented
their r'estruction

[He was in the bush, and therefore the bush was not con-
sumed: so he was in the midst of his oppressed people; and
therefore the Egyptians could not prevail against them. Christ
was among them before he gave them any symbol of his pre-
sence; for it was he who rendered the assistance of the mid-
wives unnecessary, and emboldened them to withstand the
commands of Pharaoh. He was afterwards with them in the
pillar and the cloud, protecting them from the Egyptian hosts,
and stopping the progress of their enemies till they were over-
whelmed in the sea. When, for the punishment of their sins,
he refused to go with them, they were sure to be overpowered:*'
but whenever he returned in mercy to them, they prospered
and prevailed.]

It is that bame presence that preserves the church und
everv member of it

[Christ has said, " Lo, I am with you alway even to the
end of the world;" and hence it is that '* the gates of hell
have never prevailed against the church;" yea, we are assured,
they never shall prevail. We are also told that '' he dwelleth
in the hearts" of all his people,*^ and is " their life;"*' and that,
whfc-rein soever they live and act, it is not so much they, as
Christ in them.' it is by this consideration that he encourages
them to "go through fire and water," persuaded that no evil
shall happen to them.*^^ And to his continued interposicion and
support they must ascribe their preservation in every danger,
and their deliverance from every enemy.']

Let us now '■'• turn aside and behold this great sighf'*
(let us turn from every uordly thought, and inspect this
wonderful apjjearance, not with curiosity, but profouiid-
est reverence) let us nonce herein

e Acts vii. 3.0 — 35. *" Numb. xiv. 42 — 45. Josh, vii, 4, 5.

s Eph iii. 17. »> Col. iii. 4. ' Gal. ii. 20.

k Ps. xivi. 5. * Ps. cxxir. 1 — 5.

(142.) - THE BURNING BUSH. 1ST

1 '!'he state df the t:! urch
[Are any discouraged by reason of their great trials? Be
it known that tribulation is the way to the kingdom; and all,
who arrive there, have trodden the same path.'" Nor need
we be alarmed at any fire that is kindled for us, since Christ
will be with us in the midst of it, and "bring us out of it pu-
rified as gold.""]

^i'. 'liif con t-ni of Gorl for his church

[In seasons of great trial we are tempted to think that"
God has forsaken us: but he never was more immediately
present with the Hebrew youths, than when they were cast
into the furnace; nor did he ever leel more love to his own
Son, than in the hour when he cried, " My God, my God,
why hast thou forsaken me?" Let us then learn to trust God,
and expect that, when we walk through the fire, we shall not
be burnt."]

3. Thf difference between the Lord's people and others
[To his own people " God is a wall of fire" for their pro-
tection:? to all others " he is a consuming fire" for their de-
struction.*! Not but even they shall, in some sense, be as the
burning bush, unconsumed in the midst of flames; for " their
worm dieth not, and their fire is not quenched." O dreadful
state! " who shall dwell with everlasting burnings.''"''. Let us
then seek " the good will of him who dwelt m thj bush."^ So
shall we be eternal monuments of his power and grace, whilst
others are kept as monuments of his righteous indignation.]

jn Acts xiv. 22. Rev. vii. 14. " Isai xli. 10. ° Isai. xliii. 2.
p Zech. 2. 5. q Heb. xii. 29. '• Isai. xxxiii. 14.

• Deut. xxxiii. 16.

CXLIII. GOD THE PROTECTOR OF HIS CHURCH.

Isai. iv. 5. The Lord will create upon every dwelling' -place of
Mount ZioUy and upon her assemblies^ a cloudy and smoke by
day^ and the shining of a jlaming Jive by night: for upon all
the glory shall be a defence.

THE church ol Godis frequently represented as hated
both by men and devils, and exposed to their united as-
saults. But it is protected by an invisible and Almighty
Agent, who keeps it alive, as a spark in the midst of a
tempestuous ocean. HiS watchful eye is ever over it for
good: He considers it as his glory, and will therefore him-
self be its defence. This is promised to the chtirch, in the
words before usj in which we are told

158 COD THE PROTECTOR OF HIS CHURCH. (143.)

I. The church is God's glory.

Mount Zion is a name given to the gospel church;*
and a strict attention to the text will shew, that it is here
considered as " the glory" of God;'' by which term its
members also are expressly designated by God himself.''

1. The various " dwelling-places of Mount Zion" are
his irlory

[Wherever Christianity has gained its full ascendant over
any family, God will most assuredly be worshipped and served
by every member ot it.^ The master will say with Joshua, '' As
for me and my house we will serve the Lord;" and, in order to
carry this resolution into effect, he will, hke Abraham, com-
mand his children, and his houshold after him.** His house
will be a temple in which he himself officiates as priest; and,
as far as he can prevail, he will cause every heart to be an altar
to the Lord, that they may daily oifer to him the sacrifices of
prayer and praise. Such a family will be like a beautiful gar-
den, filled with "trees of righteousness of the Lord's planting,
that He may be glorified;"*-' and while God calls himself " their
God," he will dignify them with the exalted appellation of
*' his people;" and " his servants in whom he will be glo-
rified."']

2. The " assemblies of Mount Zion" also are his elory
[As the Israelites came up thrice every year to worship

God at Jerusalem, so on every sabbath do his people assemble
for the exercise of social and public worship. In those holy
convocations does every one speak of his glory;S and his mi-
nisters in particular, who are " the glory of Christ,"'' proclaim
the riches of his grace and mercy. In these God vouchsafes
his more peculiar presence; for " he loveth the gates of Zion
more than all the dwellings of Jacob."* " He comes down as
in the days of old,"^ and fills the place with his glory;" he
pours out his Spirit in a more abundant measure; and by com-
municating the blessings of grace and peace, he " glorifies the
house of his glory."']

While they are thus highly esteemed by God, they are
favoured with his peculiar care; for

a Heb. xii. 22. ^ " The glory" evidently relates

to the " dwelling places," &c. before mentioned. " Isai.. xlvi. 13.
d Josh. xxiv. 15. Gen. xviii. 19. ^ Isai. Ixi. 3.

f Jer. xxxi. 1. Isai. xlix. 3. s Ps. xxix. 9. •'2 Cor. viii. 23.
i Ps. Ixxxvii. 2. I' Exod. xl. 34, 35. 2 Chron. vii. 1.

' Isai. Ix, 7.

(143.) GOD THE PROTECTOR OF HIS CHURCH. 159

II. God IS the Qliurch'b guardian

The Israelites when coming' out of Egypt, had a cloud
with thrm as a symbol ol the divine presence.*" This was
intended both to guide them in their journeys, and to pro-
tect them from t'neir enemies. And in reference to it
God promises to his church to be

1. Her sfuidc

[The cloud went before the people in all their journeys,
moving or resting when it was proper for them to move, or
rest." Thus will God direct the concerns of his church.
Though he will not interpose in the same visible manner, vet
he will manifest the same attention to its interests, and guide' it,
with the same unerring hand. Nor is it to the church at large
only that God extends his care; he will regard " the dwelling-
places of Mount Zion" no less than " her assemblies;" and
consult the welfare of the meanest individual as much as of the
largest community." Does any one look up to him for direc-
tion? He says, " The meek he will guide in judgment, the
meek he will teach his way:"P " He shall have an unction of
the Holy one that shall teach him all things;"i and so plainly
shall his path be marked, that, "though a fool, he shall not
err therein."'' Is he involved in any peculiar difficulty, he shall
hear a voice behind him, saying, " This is the way, walk ve in
it."^ And though his path may often appear dubious, yet he
shall find at last that he has been " led in the right way to the
city of habitation."']

3. Her defence

[The cloud on one occasion went behind the Israelites,
and wore a dark and threatening aspect to their enemies, while
it gave light to them."^ Thus will God give salvation for walls
and bulwarks to his church.^ No weapon that is formed
against it shall prosper:^ God will not only go before it, but be
its rear-ward:'' nor shall the gates of hell ever prevail against
it.^ Never for one moment will he intermit his care:'' his
protection shall be as effectual as that of lofty mountains,'^ or
an impassable river,"*^ or a wall of fire.« And its preservation
shall be seen to be evidently his work, as much as the " crea-
tion^'' itself; so that all who behold it shall say, This hath God
wrought.*]

«" Exod. xiii. 21, 22. Neh. ix. 19. n Exod. xl. 34 — 38.

*> Isai. Ixvi. 2. P Ps. xxv. 9. q 1 John ii. 20.

«■ Isai. XXXV. 8. » Isai. xxx 21. t Ps. evil. 7.

« Exod. xiv. 19, 20. ^ Isai. xxvi. 1. y Isai. liv. 17.

* Isai. Iviii. 8. a Mutt. xvi. 1 8. »> Isai. xxvii. 3.

cPs. cxxv. 2. <i Isai. xxxiii. 21. e Zech. ii. 5.

^ Jgb xU. 9. Isai, xli, 4.

160 eOD THE PROTECTOR OF HIS CHURCH, (143.)

3, Her ^lory

[It was the presence of God with Israel of old that marked
them as his peculiar people. They were feared on this account,
so that " all the inhabitants of Canaan melted because of
them;"s^ as also terror was diffused through the whole camp
of the Philistines.^ Thus it is with the church at this time;
it is the presence of God in it that renders it the joy of the
whole earth.' It is God's glory that is seen upon it, which
brings kings to the brightness of its rising."^ There is often a
power in the ordinances that evidences the presence of the
Deity, and constrains his most inveterate enemies to submit
themselves to him, and to unite themselves to his church.*
And it will be in consequence of that more abundant manifes-
tation of his presence which shall be vouchsafed to the church
at a future period, that all the nations of the earth shall seek
with eiigerness aii interest in its privileges, and a participation
of its blessings."' Persons of all ranks, from the lofty " fir-
tree" to the humble " box," shall come together to the church,
of which it will be said. The Lord is thine everlasting light,
and thy God thy ^'loryJ""}

Infer

1. Hovi^ must we admire the condescension of God!

[If we were all holy as the angels, it would be a wonder-
■ful condescension in God to pay such attention to us; ho\r
adorable then is that goodness which notices us in our fallen
state, and which is so incessantly occupied in the promotion
of our welfare! Were an earthly monarch to visit the "humblest
cottages, and enter into all the concerns of his poorest sub-
jects, the whole world v,^ould resound with his praises: shall
we not then admire the King of kings, and magnify him with
thanksgiving? Only let us realize the truths contained in the
text, and our hearts will quickly overflow with wonder, love,
and praise.]

2. How earnestly should we desire to participate the
church's privileges!

[The same cloud was dark to Egypt, and light to Israel,
thus also is the church now distinguished from the world
around it: the same word is a savour of life to the salvation of
the church, and a savour of death to the condemnation of its
enemies: yea, the same precious Saviour also is to the one a
sanctuary; but to the other a stumbling-block, and a roclr. of

s Josh. ii. 9, 11. hi Sam. iv. 7. « Ps. xlviii. 2.

k Isai. Ix. 1—3. » 1 Cor. xiv. 25. « Zcch. viii. 23.

nisai. Ix. 13, 14, 15, 16, 19.

(143.) GOD THE PROTECTOR OF HIS CHURCH. IgITV

oifence. O how desirable then is it to be numbered with God^s
Israel, and to come to mount Zion, the church of the living
God! Let us then come out of Egypt: let us put ourselves
under the direction and care of God: and, in dependence on his
power and faithfulness, prosecute our journey toward the
heavenly Canaan.]

^ CXLIV. THE LIVING BREAD.

John vi. 34. Then said they unto him, Lord, evermore give u'i

this bread.

A FANCIED approbation of the gospel will consist
with rooted enmity against it. But such an approbation
always arises from carnal, or partial views of the truth.
Many love God under the idea " that He is such an one
as themselves." Thus the Samaritan woman desired the
living water, that she might have no more occasion to go
to the well.'' Thus also the people, v/hom our Lord was
now addressing, seem to have misapprehended our Sa-
viour's meaning. They had desired him to confirm his
divine mission by some miracle equal to what Moses had
wrought for their forefathers in the wilderness.^ Our
Lord assured them that He himself was the true bread,
of which the manna was only a type and figure. Theyj
little knowing what they asked for, desired him to give
them the bread of which he spake. The petition how-
ever, in itself, was good. That you may be led to offer
it in a more intelligent manner, we shall set before you

L The excellence of that bread

Our Lord enters very minutely into this subject. He
institutes a comparison between the manna, and himself
as the bread of life; and shews the superiority of the true
bread

1. In its origin

[They supposed that the manna had been given them
from heaven : whereas it came only from the clouds;® and
was as earthly in its nature as if it had been formed like com-
njon bread. But Christ himself was the true bread :'^ and He
came down from heaven. His abode from all eternity had

a John iv. 15. •» Ver. 31.

cVer. 32. * Ver. 48.

Vol. II. Y

'«

ip2 T|HE LIVIKG BRpAD. (144.)

been in the bosom of his Father. And he was now come
down from thence to be the food of his chosen people.^]

2. In its properties

[The manna, like any other bread, Was suited only to the
body; nor could it give life to that, but only maintain its life;
and after all, the bodies which it nourished would die at last/
But the true bread was intended for the soul. Nor would it
merely support it when alive, but quicken it when dead.^ Yea,
the soul, once quickened by it, should never die.** Christ him-
self being their life, they should live by him here,* and xvit/i
him for ever.*^]

3. In its uses

[The manna %'^as very confined as to its use. It was for
one nation only ; whereas the true bread is intended for the
use of all mankind.' It is more extensively iiecessary. The
Israelites might as etfsily have been supported by other food.
And we can find many substitutes for bread. But without
Christ, no man can live,"' Neither earth nor heaven can pro-
vide a substitute for him. That bread is equally needed by
every fchild of man. It is also more extensively suitable. Per-
sons may be so disordered as to be incapable of enjoying, or
even digesting, common bread. But in whatever state we be,
Christ is the proper food of the soul. He is a bread, which is
suited both, as milk, to babes, and, as strong meat, to them
that 3re of age." Further, it is 7nore extensively satisfying:
The manna could supply one want. Whatever abundance of
bread we have, we may need a variety of other things, for
want of which we may even perish. But if we have Christ, we
have all things. We can want nothing which is good for the
body;" nor any thing that relates to the souI.p He is food to
the hungry, clothing to the naked, riches to the poor, health to
the sick, life to the dead;'* He is all and in all.']

Such a glorious account of this bread being giving by
Christ himself, it becoines us to enquire into

H. The means by which it may be obtained

Every provision for the body must be obtained by
labour ; but this for the soul must be accepted as a free

[We are extremely averse to stand indebted to another for
out spiritual sustenance. We should be much better pleased

' " eVer.^51. fVer. 49. e Ver. 33.

h Ver- 50, 58. _ 'Ver. 57. t Col. iji. 4.

I Ver. 33. before cited. "' Ver. 53.

"Ver. 54 — 56. ' <> Matt. vi. 33.. p Ver. 35.

n Rev. iii. 18. 1 Cor. i. 30. '• Col iii. 11/

(144.) THE LIVING BREAD. 16^

to earn it by our own incHistry. But all our exertions for this
end are fruitless. If we were to obtain an interest in Christ by
our own works, salvation would no longer be of grace.^ We
are therefore cautioned against every attempt to gain it in that
way.^ We are expressly told that the Israelites were left for
ever destitute of this bread, because they would persist in these
self-righteous methods of obtaining it.'' We are exhorted to
receive it freely, without money and without price."]

Nevertheless we are not to decline all kind of labour
for it

[We are to seek this bread in prayer,'' and in the use of
all God's appointed ordinances. We are to exert ourselves as
much in order to obtain it, as if the acquisition of it were the
sole effect of our labour. But we are at the same time to de-
pend as much upon God for it, as if we used no endeavours
whatever to procure it. Nor is there any inconsiscency in such
a view of our duty. Our Lord himself says, '■^ Labour for the
meat, which the Son of man shall g-ive you."^]

Application

[Let us seek it by prayer and faith. Let us be thankful
that it is sent us in such rich abundance. Let us gather it fresh
every day and hour.'' Nor once attempt to hoard it for future
use.^ There is a ftdness in Christ to satisfy our every want.
Nor shall we ever be refused if we plead with him as we ought
to do.' Let us remember, that in our Father's house there is
bread enough and to spare.*^ And rest assured, that, by feeding
upon Christ, we shall find him to be meat indeed and drink
indeed.^]

■ I ■ ■ ■■■--■■■■ ,,. , ■ ■ ■■ , . , ■ , ■ ■

''Rom. xi. 6. t Gal. v. 2 — 4. " Rom. ix. 30 — 32.

" Isui. Iv. 1, 2. y The text. ^ John vi. 27.

« Exod. xvi. 16. b lb. ver. 19, 20. « Matt. xv. 26—28.

•• Luke XV. 17, 18. «^ John vi. 55.

CXLV. THE MANNA AND THE ROCK TYPES OF CHRIST.

1 Cor. X. 3, 4. Thei/ did cdl eat the same spiritual meat; and
did all drink the same spiritual drink. (^For t/iei/ drank of that
spiritual Rock thatfolloxved them: and that Rock was Christ.^

THOUGH it is certain that the covenant of grace is
ordereci in all things and sure, and that God will fulfil his
promises to all who believe, yet there is no man so abso-
lutely assured of his own interest in the divine favour,
as that he can with safety cast off all watchfulness and
circumspection. The Corinthians, by going to the m-

164 THE MANNA AND THE ROCK (145.)

mossl verge of their Christian hberty in eating things of-
fered to idols, were in danger of being drawn back into
actual idolatry. The apostle recommends to them there-
fore to exercise self-denial, as well for their own sake, that
they might not be ensnared, as for the sake of others,
"whose weak consciences might be wounded. He tells
them that he himself felt the necessity of mortif\ ing all
his appetites, and that he was obliged to " keep his body
under, and to bring it into subjection, lest by any means,
after having preached to others, he himself should be a
cast-away." He then proceeds to remind them of the
Israelites, v\ no, notwithstanding the numberless privileges
that they enjoyed, as God's peculiar people, perished in
the wilderness for their manifold provocations. Among the
privileges which he specifies, we shall fix our attention
upon that referred to in the text: and shall take occasioMi
from it to enquire

I. What was that spiritual food which the Israelites par-
took of in the wilderness?
God, having brought his people into the wilderness,
sustained them there with miraculous supplies of bread
and water

[About six weeks after their departure out of Egypt,*
their provisions were spent, and they began to be in want of
bread. God therefore promised them a constant supply from
day to day ; forbidding them to reserve any for the morrow,
except on the day preceding the sabbath, when they were to
gather sufficient for two days consumption. This food (which
for want of any more appropriate name they called manna,
i. e. a portion) descended from the clouds every night ; and,
when the dew that covered it was exhaled by the sun, it ap-
peared on the face of the ground: it was a very small white
thing like coriander seed, which they ground in their mills,
and baked; and, in taste, it was like wafers made of fresh oil
and honey.^ Of this there was a constant and regular supply
for forty years ; nor did it ever fail, till their want of it was
superseded by the corn, of which they got possession in the
land of Canaan. In like manner, water was given them out of
a rock in Horeb, by a stroke of that rod, with which Moses
had divided the Red Sea:*^ and it was made to follow them
in all their encampments for about thirty-eight years ; when

» Exod. xvi. 1. ''lb. 13 — 31. with Numb, xi.

^ Exod. xvii. 5, 6.

(145.) TYPES OF CHRIST. 165

for their further trial, the stream was dried up, and a similar
m-iracle was wrought for them again in Kadesh-barnea.'']

This fooH, though caniLil in its nature and use, was
truly " spiritual;" inasmuch as it was

1. A typi(;:l representation of Christ

[Our Lord himself copiously declares this with respect to
the manna; draws a parallel between the bread which Moses
gave to the Israelites, and himself as the true bread that was
given them from heaven; and shews that, as the manna sup-
ported the natural life of that nation for a tlrne, so he would
give spiritual and eternal life to the whole believing world."
The same truth also he establishes, in reference to the water
that proceeded from the rock. He told the Samaritan wo-
man, that if she would have asked of him he would have given
her living water.' And on another occasion he stood in the
place of public concourse, and cried, *■' If any man thirst, Wt
him come unto me and drink;"^" thereby declaring himself to
be the only " well of salvation," the only rock from whence
the living water could proceed. Indeed, the apostle, in the
very words of the text, puts this matter beyond a doubt;
" they drank of that spiritual Rock that followed them;" and
*' that Rock was Christ.^^l

2. A sacramental pl^dee of his blessing

[Under the gospel dispensation there are two sacranaentSa
Baptism and the Lord's Supper: and these are not only " an
outward and visible sign of an inward and spiritual grace," but
they are also " m^ans whereby we receive that grace, and a
pledge to assure us lliereof." Thus when the Israelites were
" baptized unto Moses in the cloud and in the sea," they were
consecrated unto God; and they received, as it were, an
earnest from him, that all the blessings of his covenant should
in due time be imparted to them, unless they, by their viola-
tion of the covenant, should provoke him to withhold them.
In the same manner the bread and water miraculously given
and continued to them, vi^ere a pledge, that they should one day
" cat of the hidden manna,"" and " drink of the rivers of plea-
sure which are at his right hand for evermore," provided they
continued stedfast in the covenant, and walked worthy of
their heavenly calling. Thus while their daily food typically
represented, and, to those who partook of it in faith, really
conveyed, spiritual blessing-s,it was " an eax-nest to them of that
Spirit," whom the water typified, and " an earnest of that in-
heritance, which Christ should purchase for them by his obe-
dience unto death.'']

d Numb. XX. 8 — 11. ejohnvi. 48 — 58. ^ John iv. 10, 14.
r: John vii. 37, 33. ^ 2 Cor. i. 22. Eph. J, 14.

166 THE MANNA AND THE ROCK (145.)

And that ih« food was not peculiar to them may be
shewn by ccnsidering

11. In what respects it was the seme with that which we
now partake of

When the apostle says, that they all eat the same spi-
ritual meat, he does not mean that all the Israelites sub-
sisted on the same food (for that was obvious enough, and
was of no consequence to his subject) but that their spi-
ritual food, represented by the manna and the water, was
the same that still nourishes the church of God. To elu-
cidate this we may observe, it was the same

1. In its nature and substance

[As their bodies could not have maintained their vigour
without the daily use of bread and water, so neither could their
souls flourish, unless they daily fed upon Christ, the living bread,
and received from him renewed communicat'onsof his Spirit.
And are there any other means of subsistence for our souls^
Has not our Lord expressly told us, that " except we eat his
flesh and drink his blood, we have no life in us?" Has not St.
Paul also assured us, that none can belong to Christ unless they
be partakers of his Spirit?' We are as destitute of strength in
ourselves as the Israelites were; and need the same direction,
support, and succour. If any man could be suiScient of him-
self, surely the great apostle of the Gentiles must: but he
corrects himself instantly when he appeared to have sug-
gested an idea that was capable of that interpretation;
*' I live," says he, " yet not I, but Christ liveth in me; and
the life which I now live in the flesh, I live by the faith of the
Son of God, who loved me and gave himself for me-'"^ This
is precisely what the believers in the wilderness did, when
they subsisted on their spiritual food: and it is what every be-
liever must do as long as the world shall stand.]

2. In its use and tenfiency

[The daily supply of manna, and of the water from the
rock, continually reminded them of their dependence upon
God, and encouraged them to serve him with a willing mind.
Bat the convevance of spiritual blessings to them under these
symbols would go farther still, and actually produce the dispo-
sitions, which the outward blessings could only tacitly recom-
mend. And what are the dispositions which the eating of the
bread of life, and the drinking of the living water uniformly
create? Do they not lead us to a dependence on God's care, and
a devotedness to his service? The very end for which our Sa-

i Rom. viii. 9. k Grd. ii. 20.

(145.) TYPES OF CHRIST. 16f

' — - " ■ ' ir

viour died, was, that they who live should not henceforth live
unto themselves, but unto him who died for them: no doubt
therefore his love, when shed abroad in the heart, will incline
us to do this;' and his grace communicated to the soul, will
enable us to do it.]

We may learn from hence

1. In Avhat spirit we should attend the ordinances of
the gospel

[The Israelites were left to feel their need of food before
the miraculous supplies were given them: and witli what avi-
dity would they gather up the new created bread! with what
insatiable appetite would they bow down to drink of tht flow-
ing stream! Such is the spirit with which we should appnnich
the ordinances of our God. In them the manna is rained
round about our tents: in them the rock is struck, and the
waters of salvation flow around us: and if we come hungring
and thirsting, we shall never be sent empty away. Let none
then consider the ordinances as mere occasions for gratifying
their curiosity, but as the place where spiritual food is set be-
fore them for the support and comfort of their souls. The
Israelites would ask but one question; Is this provision suited
to my necessities? So neither should we concern ourselves
much about the ynanner in which the ordinances are dispensed,
but rather go, that we may receive Christ in them, and have
more abundant communications of his Spirit imparted to us.]

2. What should Ix? the habit of our minds when we
have pnrtaken of spiritual blessings

[The particulai' object of the apostle in the text is, to in-
GuTcate the necessity of fear and caution: and the argument
he uses is well calculated to efTect his purpose. Two milliong
of Israelites came out of Egypt: they were brought in sifctv
through the Red Sea, and supported by this miraculous food:
yet, of all who had attained the age of twenty', two onlv were
suff'ered to enter into the promised Iknd. All the rest perished
in the wilderness: and the very profession which thev made,
and the privileges which they enjoyed, served but to enhance,
in most instances, it is to be feared, the^r eternal condemna-
tion. Moreover they were intended by God himself as ex-
amples to us;"' that we, admonished by their fate, might sup-
press ivll irregular desires, and walk more worthy of our high
calling. Well therefore does the apostle add, " Let him that
thinketh he standeth take heed lest he fall." Wc never are so
much in danger as when we think ourselves mo!5t secure. Let
us then " not be high-minded, but fear:" whatever mercies

1 2 Cor. V. 14, 15. n* TfV«<, ver. 6, 1 1.

163 THE MANNA AND THE ROCK, &C. (145.)

we have experienced, and whatever enjoyment o{. spiritual
blessings may have been vouchsafed to us, let us remember,
that we are not beyond the reach of temptation: we may
"have escaped for a while the pollutions of the world, and yet
l^e again entangled therein and overcome:"" it is not sufficient
for us to have " tasted the good word of God, and the powers
of the world to come:" we may still "fall away, and return
to a state from whence w^e shall never be renewed to repent-
ance."" Let all then take heed, lest a promise being left them
of entering into God's rest, they should by any means come
short of it."i'

n 2 Pet. ii. 20. " Heb. vi. 5, 6. i> Heb. iv. 1.

THE PROPHECIES.

CXLVI. THE IMPORTANCE OF TPIE PROPHECIES.

i Pet. i. 10 — 12. Of -which salvation the prophets have en-
quired^ and searched diligently^ who prophesied of the grace
that should come unto you. Searching- xuhat, or what majiner
of time the Spirit of Christ which was in them did signify ^
when it testified beforehand the sufferings oj Christy and the
glory that should folloxv. Unto whom it was revealed^that not
vnto themselves^ but unto us^ they did minister the things
which are now reported unto you^ by them that have preached
the gospel unto you^ with the Holy Ghost sent down from
heaven; which things the angels desire to look into.

THE same " salvation" that is made known to us wa§
revealed from the beginning —

It was gradually imfolded to tlie world by many suc-
ceeding prophets

It is indeed exhibited as with meridian splendor in the
New Testament —

Yet by comparing the predictions of the prophets with
the writings of the apostles, we attain at once the fullest
evidence of its divine original, and the deepest insight
into its mysterious doctrines —

The truth of this observation will appear, while we
consider
I. The substance of the prophecies

(146.) IMPORTANCE OF THE PROPHECIES. 169

Though many things contained in them related <Miiy to
the times wherein they were written, yet much of them
undoubtedly relates to future and distant periods

The grand scope of them in the general h " the grace
that should come unto us"

[The gospel is called •■' grace" because it is the highest
expression of God's kindness towards our guilty woi'ld —

It declares the wonderful provision which he has made fur
oar recovery

And calls us to receive his blessings as a free unmerited
gift-
It represents every part of our salvation as the effect of his
grace —

And requires us now, as well as hereafter, to give him all
the glory of it — ]

More particularly Christ is the sum and substance of
the prophecies

[God himself tells us that " the testimony of Jesus is the
spirit of prophecy"''

The prophets ''testified plainly oi the sufferings of Christ" —

So minutely did they describe the smallest and most impro-
bable circumstances of his death, that their writings appear
rather like a narration than a prophecy'* —

Nor did they speak less accurately respecting " his glory
that should follow" —

Every step of his exaltation, from his resurrection to his fu-
ture coming to judge the world, is distinctly marked*^ —

And the triumph of his gospel over the benighted Gentiles
is proclaimed with confidence and exultation*^ — ]

As in this light they deserve the deepest attention, so
do they also on account of
II. The importance of them ^

The words before us mark the importance of th.e pro-
phecies in a variety of views

1. They were dictated by " the Spirit of Christ"
[The Holy Ghost was the agent whom Christ employed
from the beginning^ —

Through him did Christ inspire the prophets, and enlighten
the world*^ —

Thus were all the prophecies clearly of divine original ^

" Rev. xix, 10. and John v. 39.

^ See Ps. xxii. 8, 16, 18. and Ixix. 21. and Isai. liii.
«= Ps. Ixviii. 18. and ii. 6. <^ Ps. ii. 8. compare Rom. xv. 9—12,
« Compare 1 Pet. iii. 18 — 20. f 2 Pet i 21

Vol. XL .. Z

170 THE IMPORTANCE OF (146.)

And can any thing more strongly mark their value and im-
portance?— ]

2. Ihe prophets themselves " enquired and searched
dihgentlv" into thfir meaning

[The inspired men did not understand the precise import
of their own prophecits— r

They only knew that they " ministered to the church in dis-
tant ages" —

But they studied the word, and sometimes with good effect,
to gain an insight into the intentions and purposes of God^ —

And if they judged their predictions so important while they
were involved in obscurity, shall they be less valuable to us
who have seen their accomplishment?—]

3. The iiposileb, in dechiriiig thtir accomplishment, re-
ceived miraculous testim<^nJes from the Holy Ghost

[They, " who first preached the gospel, reported those
things as done^ which the prophets had beforehand testified'''' as
to be done in due time —

And their word was accompanied " with the Holy Ghost
sent down from heaven'"'—

Nor was this divine seal ever more immediately set to their
ministrations than when they expressly referred to the pro-
phecies as fulfilled in Jesus' —

Nothing surely could put a greater honour on the prophe-
cies than this — ]

4. The very angels " desire to look into them"

[The angelic figures over the ark were formed looking
down upon it'' —

This intimated the interest they feel in the work of redemp-
tion—

They are indeed made wiser by the revelation given to the
church' —

Though they dwell in the presence of God they desire to
know more of this mystery-—

Though they have no personal interest in it, they long to
comprehend it —

Can we then, whose interest in it is so great, have low
thoughts of any part of those scriptures which exhibit and il-
lustrate it ? — ^]

Infer

1. What a mercy is it to live under the full light of the
gospel !

[Those things, which the patriarchs saw only in types and

s Dan. ix. 2. •» Heb. ii. 4. > Acts x. 43f 44.

* Kxod. XXV. 20. • Eiah. iii. 10.

(146.) THE PROPHECIES. ITl

prophecies, we are privileged to enjoy in their substance and
accomplishment —

Well therefore does Christ say to us, " Blessed are your
eyes, blessed are your ears" —

But if our light be greater than theirs, our obligations to
follow it are proportionably increased —

And if we neglect to improve it, surely both prophets and
angels will appear against us to condemn u*s — ]

In searciiing the scriptures we should attend particu-
larly to what is said of Christ

[Many read the scriptures without ever discovering the
fulness and excellenc)^ of Christ—-

But as " they testify of him," so we are most concerned in
what r.elates to him —

Let us then fix our eyes diligently on that ark of God —

Let us treasure up in our minds whatever is spoken of " his
sufferings and glory"—

And, " mixing faith with what we read," let us seek to be
made wise unto salvation—]

CXLVIL CHRIST THE woman's CONqUERIXG SEED.

Gen. iii. 15. Ixvill put enmity between thee and the xvoman^
and between thy seed and her seed: it shall bruise thy head,
and thou shalt bruise his heel,

CHRISTIANITY, though not as old as the creation,
is nearly so; since it was introduced immediately upon the
fall of man. As the oak with all its branches is contained
in the acorn, so was the whole plan of salvation, however
copiously unfolded in subsequent revelations, compre-
hended in the prophecy now before us. Nor had the world
for the space of two thousand years any fuller discovery
of the way of salvation vouchsafed unto them: all the saints
from Adam to Abraham built their hopes upon this one
declaration.

In opening it to you we shall
I. Make some remarks on the prophecy

The occasion of it is the first thing that demands our
attention

[Man had been placed in Paradise: but Satan, envious of
his happiness, sought his destruction: to accomplish this end,
he insinuated to Eve that the advantages arising irom eating of
the forbidden fruit would be exceeding great j and that either

172 CHRIST THE woman's CONQUERING SEED. (147.)

God had not annexed the penalty of death to the tasting of that
fruit, or that, at least, he would never execute his threatening.
Having thus, unhappily prevailed over her, and, by her nieanp,
over her husband also, he brought them under the displeasure
of God. But God, instead of executing his threatened ven-
geance upon them, warned the serpent, that though he had
prevailed in this instance over the woman, a seed should arise
from her, who should finally prevail over him, and rescue man
from the miseries which this sin had brought upon him.]

We cannot fail to notice next tiie suitableness of the
prophecy to the occasion

[Our first parents having broken the first covenant had no
hope whatever arising from it. Nor could they have derived
advantage from any remedial law, even though its terms had
been ever so easy: because the Justice of God required satis-
faction for the breach of the former covenant, and the truth of
God was pledged to inflict the punishment which their trans-
gression had deserved. Moreover they were now become des-
titute of either inclination or ability to render unto God any
spiritual obedience ; so that, whatever law God should give
them, they would, if left to themselves, most surely violate it.
But in this promise " God laid help upon One that was
mighty," and provided for them a full and free salvation.]

Nor should the seasonableness of this interposition be
forgotten

[Had fallen man been left to himself he must have sunk
down in utter despair : he could have entertained no more
hope than the fallen angels. But this prospect, that was opened
to him, revived his hopes, and encouraged him to return to
God. Thus was he raised from despondency, and taught to
regard his Maker with a mixture of penitential contrition,
filial love, and thankful affiance.]

This propliccy l)eing the root, and indeed the sum mar}*
of all that followed it, we shall

II. Trace the accomplishment of it

Christ was the person here spoken of it " the seed of
the wom-iui"

[He was born, not after the manner of other men, but of
a pure virgin: hence he was, in a way of distinction from all
others, the seed of the woman. And there was a necessity for
his being born in this miraculous manner; because, if he had
been in the loins of Adam, he had fallen in Adam, and been
subject to the curse and condemnation of the law: but, being
formed in the womb of a virgin, by the immediate agency of
the Holy Ghost, he partook of our nature without participating
eur guilt and pollution. Had he come into the world defiled

(147.) CHRIST THE WOMAn's CONqUERING SEED. 173

by sin he could not have taken away our sin, but would have
needed a Saviour for himself.]

Between him and Satan God put an irrecoiicileable
enmity

[The very end for which Christ was manifested, was, to
destroy the works of the devil; and this purpose he carried on
incessilntly by expelling him sometimes from the bodies of men,
and sometimes from their souls.* Satan, on the other hand,
laboured no less to destroy him. For this end he stirred up
Herod to massacre the infants: for this end he tempted Jesus
to cast himself from the pinnacle of the temple: for this end
he moved Peter to dissuade him from prosecuting his work, and
Judas to betray him, and the chief priests to crucify him.''
And to this hour does he exert himself to the utmost to pre-
vent the establishment of his kingdom in the world.]

But thouo;h Christ was sorely wounded in the combat,
he has crushed his ad>'ersary

[Satan did indeed prevail to bruise the heel of Jesus,
making him " sorrowful even unto death," and instigating his
agents to crucify him. But Jesus took him in his own net,
and, " by death, destroyed death itself and him that had the
power of death, that is, the devil." " On the very cross he
spoiled all the principalities and powers of hell, triumphing
over them in it;" and, " in his ascension he led captivity cap-
tive." Thus was " the prince of this world judged, and cast
out;" yea, " his head was bruised," and his his power for ever
broken. Nor has Jesus ever ceased to pursue his victory,
rescuing the souls of myriads from the dominion of the wicked
one, and " turning them from the power of Satan unto God."
Thus, by the gospel, " Satan has been made to fall from hea-
ven like lightning." And, at the time appointed, the fatal
wound shall be given him, when he shall be divested of the
little remnant of his power, and be cast into the bottomless
pit, there to be tormented day and night for ever.^]

To improve each part from the foregoing subject, we
may observe

1. From the prophecy; How free and sovereign is the
grace of God!

[Our first parents had committed the most aggravated sin
that can be conceived. They were made perfect; they en-
joyed all that they could desire, and above all, the sweetest and
most familiar intercourse with their Maker; yet did they yield
to the first temptation, notwithstanding their own happiness,

a Luke xi. 20. ^ Matt. xvi. 23. Luke xxii. 53. "^ Rev,xx, 2, 3. 10.

174 CHRIST THE WOMAn's CONQUERING SEED. (147.}

witli that of all their posterity, was bound up in their obe-
dience. And when they had sinned, instead of going to their
God, and imploring mercy, they fled from him, and when
called to account ior their conduct, excused themselves, and
even cast the blame of their transgression upon God; " The
woman whom thoii gavest ???e, she gave me of the tree, and I
did eat." Yet did God, unsolicited, and of his own sovereign
will, promise them a Saviour. Will he then refuse pardon
through that Saviour unto those who come unto him, and
humble themselves before him? Let this then embolden us
in our addresses to him, and drive away every desponding
fear.]

:2. From the accomplishment; How complete and glo-
rious is rhe salvaiicm of Christ!

[Christ has entered the list against our great adversary,
and has utterly subdued him. And now he invites us to come
and put our feet upon his neck. It is true, Satan will yet
contend with us; and perhaps in an unguarded moment may
wound our heel: but, if we resist him manfully, he can never
hurt us; yea, he will flee from us, intimidated and dismayed.
We fight with a vanquished enemy; and He, who triumphed
over him on the cross, will " bruise him under our feet shortly."
Let us only fight in his strength, and clothed with the armour
which he has prepared for us, and we have no need to fear;
for " his glorious throne is our sanctuary,"*^ and as surely as he
has overcome, and is set down upon his throne, we, in due sea-
son, shall participate both his victory and his triumphs.]

^ Jer. xvii. 12.

CXLVilL ABRAHAM'S PROMISED SEED.

Gen. xxii. 18. In thy seed shall all the nations of the earth be

blessed*

THERE is nothing in man which can merit the divine
fiivour: the promises of God to us are altogether free,
rcsuhing wholly from his sovereign grace: yet does God
fre(|uendy manifest his love towiirds us in consequence of
something done by us. Abraham, it should seem, was an
idolater, when God first made himself known to him in
his native land: and then did the Almighty promise, that
in him should all the families of the earth be blessed.
But, in the passr.ge before us, Abraham is recorded to
have performed the most extraordinary act of obedience
that ever Was known from the fomidation of the world:

(148.) Abraham's promised seed. 17S

and God takes occasion from that to renew his promise,
and, for his more abundant consolation, to confirro it with
an oath. To ascertain the full import of this glorious pro-
phecy, it will be proper to enquire
I. Who is the seed here spoken of

It is not to all the natural descendants, or to thiit part
of them that composed the Jewish nation, or even to the
spiritual seed of Abraham, that these words refer: they
speak of one particular Individual, the Lord Jesus Christ.

1. To him all the types direct our attention

[The temple with all its utensils, the priests with all their
habits and services, the sacrifices and oblations of every kind,
all shadowed forth his work and offices. The principal events
in the Jewish history, together with the great persons eng uged
in them, their lawgiver, their commanders, judges, kings, and
prophets, prefigured him in different points of view, and, as so
many lines, meet in him as their common centre. On this ac-
count we have reason to think that the prophecy before us re-
lates to him.]

2. In him all the prophecies receive their accomplish-
ment *

[However some of the prophecies might be partially ful-
filled in Solomon or others, it is certain thiit all of them toge-
ther were never accomplished in any one but Jtsus. They were
intended to designate him, that, when he should arrive, there
might be no doubt of his being the very person foreordained
of God to be the Saviour of the world. The minute descrip-
tion of the promised Messiah, together with the marvellous
combination of circumstances that marked Jesus as the person
foretold, lead us further to believe that the text had particular
respect to him.]

3. To him exclusive/?/ the text is applied by God
himself

[St. Paul tells us that the blessing ofAbrahajn v/as to come
on the Gentiles througVi Jesus Christ;'^ and that the w'ords of
the text related, not to others, hut to Christ alone. '^]

This point being ascertained, let us enquire
TI. In what respect all nations are blessed in liim

The full accomplishment of the text will not take place
till that glorious period when the knowledge of the Lord

» Gal.iii. 14. '' lb. 16.

176 Abraham's promised seed. (148.)

shall cover the earth, as the waters cover the sea. Yet, in
a limited sense, all nations have experienced the truth of
this prophecy already

1. They are reconciled to God throui^h him

[Christ died not for one nation only; he was a propitiation
for the sins of the whole world. Many of all nations have
already believed in his name, and rejoiced in his salvation: and
in every place they who beheve in him shall find acceptance
with their God.*=]

2. Tiitv :trc united in one body in him

[He has broken down the middle wall of partition that
divided the Jewish and Gentile world, and, having reconciled
both unto God in one body by the cross, he has slain the en-
mity thereby.'^ All mankind are now brought into one family,
and are taught to regard each other as brethren: and in propor-
tion as the religion of Jesus gains the ascendant over our
hearts, we are united in love to every member of his mystical
body.]

3. The}' are blessfd with all spiritn.)! blessinp^s
[There is not any thing that can conduce to our present

or future happiness which Jesus will not bestow on his believ-
ing people. Adoption into his family, peace in our conscien-
ces, holiness in our hearts, and an eternity of glory in the Fa-
ther's presence, are the certain portion of all his faithful fol-
lowers. There is no difference between Jew and Gentile; all
are admitted to the same privileges, and all sJiall participate
the same enjoyments.]

Infer

1. The antiquity of the p;ospeI

[The sum and substance of the gospel is, that Christ is the
©nly source of all spiritual and eternal blessings. Wherever
this truth is strongly urged, men are ready to cry out against
it as a.nezv doctrine. But we can trace it, not only to the re-
formers of our church, but to the apostles, yea to Abraham
also: for St. Paul declares, that when God spake the words to
Abraham, he *■'■ preached the gospel to him,'''' even that very
gospel, whereby he and all the nations of the earth must be
saved.^ Let this truth then no longer be reviled as novel, but
be received as the one ground of all our hopes.]

2. The importance of faiih

[Abraham's faith in this gospel was imputed to him for
righteousness;*^ and by believing the same divine record we
also must be justified.s" No doctrine whatever is more ex-

<^ Col. i. 20—22. '^ Eph. ii. 14—16. ^' Gal. iii. 8.

f Gal. iii. 6. s lb. 7, 9.

(148.) Abraham's promised seed. 177

plicitly declared in scripture than this. Let us then acknow-
ledge the necessity of faith, and look to the Lord Jesus Christ
as that promised seed, through whom alone the blessings of
Abraham can flow down upon us.]

3. The connexion between faith and works

[Faith was that principle which produced in Abraham
such exemplary obedience:^ and the same root will bear similar
fruits wheresoever it exists.' Indeed the pardon of past sins
would be utterly insufficient to make us happy, if it were not
accompanied with the renovation of our natures. To this
effect St. Peter expounded, as it were, the very words of the
text, declaring to the Jews, that conversion from sin was one
of the first blessings which the Lord Jesus was sent to bestow.*^
Let us then not consider faith and works as opposed to each
other, but as possessing distinct offices, the one to justify our
souls, the other to honour God, and to manifest the sincerity
of our faith.]

^ Heb. xi. 17. ■ Acts xv. 9. ^ Acts iii, 25, 26.

CXLIX. CHRIST THE TRUE SHILOH.

Gen. xlix. 10. The sceptre shall not depart from Judah^ nor a
lawgiver from between his feet ^ until Shiloh come: and unto
him shall the gathering of the people be,

THERE was a series of predictions relative to the
Messiah from tlie very beginning of the world ; and, as
the time for the accomplishment of the prophecies drew
near, the predictions concerning him were more particu-
lar and m.inute. About seventeen hundred years before
his appearance, ,the time of his coming was fixed with
great accuracy and precision. At the very first moment
that the sons of Jacob were made heads of many different
tribes, it was foretold, that the continuance of Judah's
power should extend beyond that of the tribes, and that
the Messiah should arrive before its expiration. In ex-
plaining this prophecy ^ve shall of necessity be led to
speak of

I. The time of his advent

This, according to the text, was to precede tlie depar-
ture of Judah's sceptre

[Judah is here represented as a lion gorged with his prey,
Vol. XL A a

178 CHRIST THE TRUE SHILOH. (149.)

and couching in his den with a sceptre between his feet ; a
sceptre, which none should ever wrest from him, until he should
come, whose right it was.* " The sceptre" does not import
dominion over the other tribes, but only the same kind of
separate and independent jurisdiction, which was vested in Dan,
and in all the other tribes.'' Nor does the term " lawgiver"
mean a person who should enact laws ; but rather, one who
should execute and enforce them. Moses was the only law-
giver of the Jews ; and even the kings were required to write
a copy of his law, and to obey it in all things. Now it was
here foretold, that this particular power should remain with
Judah after that the other tribes should have been deprived of
theirs ; and that it should continue vested in persons belong-
ing to that tribe till the Messiah should come. The precise
import of the term " Shiloh" is not certainly known ; but it
is thought by most to mean. The Peace-maker. All however
are agreed that it is a name for the Messiah, whose advent was
to precede the dissolution of the Jewish polity.]

The event exactly corresponded with the prediction
[The ten tribes were spoiled of their power when they
were carried captive to Assyria. But the tribe of Judah re-
tained both their e clesiastical and civil polity even in Babylon.
If they did not exercise it to the same extent as before, they
had by no means wholly lost it. As they had possessed it in
Egypt, and retained it the whole time of their Egyptian bond-
age,*^ so they still nominated their priests and elders, yea and
appointed fasts and feasts, while they were oppressed with the
Chaldsean yoke.'' Their bondage in Babylon was indeed, on
the whole, exceeding heavy; but many of them were suffered
to build houses and plant gardens, and to live rather as a colony
than as slaves.*" On their return from Babylon, their own
chiefs and elders were appointed to superintend the execution
of Cyrus' decreej*^ and, after that period, they continued to
enjoy their privileges till the time of our Lord's advent. Soon
after that, they were reduced to the state of a Roman province;
but still exercised the same powers, only in a more limited
manner.^ But, forty years after the death of Christ, when
his gospel had been fully preached, and people of all nations
had been gathered to him, their city and temple were utterly
destroyed ; and they themselves were dispersed into all lands.
From that time their sceptre has utterly departed from them ;

a Ver. 9. b Ver. 16. c Exod. xxxiv. 31, 32.

•• See Sherlock's 3d Dissertation, p. 346. 6th edition.
«- Jer. xxix. 5, 7. f Ezra i. 5, 8.

t Compare John xviii. 3, and 31.

(149.) CHRIST THE TRUE SWILOH. 179
i —

nor can the smallest vestige of their former power be traced.
They are therefore living proofs throughout the whole world
that their Messiah is indeed come.]

The time of Christ's advent being thus clear]}' ascer-
tained, let us consider
II. The consequences of it

The last clause of the text is l)y some applied to Judah,
to whom the tribe of Benjamin was attached, and the few
of the other ten tribes, who returned after their dispersion
by the Assyrians, were gathered.^ But the sense of that
clause is both more clear, and infinitely more important,
as applied to Shiloh. And, if it be understood, as it may-
well be, as a farther limitation of the time beyond which
Judah should not retain this power, it will mark, with
most astonishing accuracy, the precise period at which his
sceptre was to depart.

But, taking it according to its general acceptation, it
declares the calling of the Gentiles to the knowledge of
Christ.

[The scriptures speak rtixxrh. upon this glorious subject.
Without noticing the innumerable passages that declare God'»
intention to convert the Gentiles, we will confine our attention
to two or three that speak of it almost in the very same terms
as those in the text. Isaiah, representing Christ as standing
for an ensign to the people, says, " to him shall the Gentile^
seek^ and his rest shall be glorious."' There was a remarkable
prophecy to the same eifect unwittingly uttered by Caiaphas
the high-priest. While he designed nothing more than to in-
stigate the Jews to destroy Jesus, God overruled his mind to
declare that Jesus should die for the whole world, and should
gather together in one the children of God that were scattered
abroad.** Our Lord himself also foretelling the same glorious
event, said, " I, if I be lifted up, will c/raxv all men unto me.'"
Nor is only the mere circumstance of their conversion declared
in the text; the manner also of their coming to him is strongly
intimated. They " shall be a willing people in the day of God's
power," and as the prophet describes at large, shall fly to him
as a cloud, or as doves to their windows.'"]

This part of the prediction also has received, and is
daily receiving, its accomphshment

'» 1 Chron. ix, 3. • Isai. xi. 10. i' John xi. 52.

' John xii. 32. "> Isai. Ix. 3 — 8.

180 CHRIST THE TRUE SHILOH. (149.)

[No sooner had our Lord given up the ghost, than the
Centurion, the first fruits of the Gentiles, was led to acknow-
ledge him as the Son of God. Presently, not Judea only, but
the whole Roman empire, was filled with those who were
gathered unto him. And, at this moment, " all who are
taught of God come unto /zzm" as the one foundation of all
their hopes, and the only fountain of all their blessings. There
is a period still future, when this prophecy shall be fulfilled in
its utmost extent; when " all kings shall bow down before
him, and all nations shall serve him.'' Blessed period! may
*■*■ God hasten it in its time!" may his " gospel run and be glori-
fied," and " his glory fill the earth!"]

Let us now address a few words

1. To those who are yet dispersed, and at a distance
from the Lord

[How many are there even in this Christian land, who have

no more fellowship with Jesus than if he had never come into

the world! But what account will they give to him when

they shall stand at his tribunal in the last day? Are not the

words of our text a direction, as well as a prophecy? Are

they not equivalent to an express command? Has not Christ

himself enforced this command by repeated invitations and

promises, " Look unto me, and be ye saved;" " Come unto

me, and ye shall find rest unto your souls?" Has he not even

sworn that all shall come to him, or perish for their neglect?"

Why then should we not all gather ourselves around him as in

the days of his flesh? Why should not the blind, the lame,

the leprous, the possessed, come to him for deliverance? Why

should not the poor trembling sinner press through the crowd,

and " touch the hem of his garment?" Surely none should

find it in vain to come unto him; " Virtue should go forth

from him to heal them all." O let the prophecy then receive

a fresh accomplishment this day; and may God so " draw us

by his Spirit that we may run after him," and abide with him

for ever!]

2. Those who through grace, have been gathered to
him

[The sceptre is now passed into the hands of Jesus. He
is the true lion of the tribe of Judah^ to whom all power in
heaven and in earth has been committed. What then have ye
to fear, who are under his protection? Who shall ever pluck
you from his hands?P When, or to whom shall his sceptre
ever be transferred? His mediatorial kingdom will indeed be

» Isai. xlv. 22—25 «> Rev. v. 5. p John. x. 28.

(149.) CHRIST THE TRUE SHILOII. 181

put down, when there shall be no more occasion for it.** But
though he will cease to mediate between God and man, his
sovereign dominion shall exist to all eternity; " Thy throne,
O God, is for ever and ever; of thy kingdom there shall be no
end."'" Rejoice then, believers, in your Lord; "let the chil-
dren of Zion be joyful in their king." Cherish his attractive
influences: gather yourselves around him yet daily and hourly:
spread before him your every want: commune with him on
every occasion: consult him; listen to him; obey him: cleave
to him with full purpose of heart; so will he keep you stedfast
unto the end, and admit you to the richer fruition of his pre-
sence in his kingdom above.]

1 1 Cor. XV. 24. This relates to the peculiar mode of adminis-
tering the affairs of his kingdom as our Mediator.
r Isai. ix. 7. Dan. ii. 44. Heb. i. 8. '

CL. CHRIST THE STAR SPOKEN OF BY BALAAM.

Numb. xxiv. 15 — 17. And he took up his parable^ and said.,
Balaam the son of Beor hath said., and the man whose eyes
are open hath said: He hath said., xvho heard the words ofGod^
and knew the knowledge of the most High., -who saxu the vzsio?^
of the Almighti/y falling into a trance., but having his eyes
open: I shall see him., but not 7iow: I shall behold him., but not
Jiigh: there shall coine a star out of facob., and a sceptre shall
rise out of Israel., and shall smite the corners of Moab.^ and
destroy all the children of Sheth.

rr has pleased God on various occasions to make
known his will to persons of a very unworthy character;
and to shew that his ways and thoughts are not regulated
]>y the vain maxims of human wisdom. He proclaimed
to Ahaz the conception of our Emmanuel in the womb
of a virgin. To Nebuchadnezzar he revealed the suc-
cessive destruction of the four great monarchies, and the
erection of the Messiah's kingdom on the ruins of them
all. Thus, in the passa.M;e before us, we are informed,
that he declared to Balaam not only his purposes respect-
ing Israel and the nations that svirrounded them, but the
advent of that glorious person, who, as a star should en-
lighten, and as a prince should govern, the whole world.

182 CHRIST THE STAR (150.)

The mtroduction to this prophecy is not unworthy of our
notice
It seems very strongly to characterize the person who
delivered it

[When prophecies have been delivered by pious men,
they have either been introduced witVi a plain declaration,
" Thus saith the Lord ;" or the prefatory observations have
been calculated to exalt and glorify God. But Balaam's pre-
diction is ushered in with a pompous exhibition of bis own
attainments, intended, as it should seem,, to wrest from Balak
that respect and honour, which he- had failed to procure by his
preceding prophecies.'*]

It shews us too, in a very awful and convincing light,
how much knowledge we may possess, while yet we are
utterly destitute of convertinii; grace

[The most highly favoured of God's servants from the
beginning of the world had not delivered a clearer prophecy
of Christ than that which was uttered by Balaam on this oc-
casion. Nor is it improbable that the expectation v.'hich ob-
tained throughout the east, that a prince should arise out of
Judea and rule the whole world, was occasioned very much
by this prophecy. It is remarkable that the Eastern Magi no
sooner saw the supernatural scar, than they concluded that this
Prince was born, and came immediately to Judsea to enquire,
Where is he that Is horn King of the Jews? Yet where shall
we find a baser character than Balaam's? Having considei*-
a:ble knowledge of the true God, he still continued to use in-
chantments as a magician. He was so covetous that he " ran
greedily after a reward," and preferred " the wages of un-
ri-ghteousness" to every consideration, either of duty to God or
of love to man.** His hypocrisy was conspicuous from first to
last; for in the midst of all his high professions of regard to
the will and word of God, he laboured to the utmost to coun-
teract the designs of God, and to reverse his decrees. More
murderous purposes never were entertained in the heart of
man; for it was his most eai-nest desire to curse all the people
of God, and to consign them over to destruction by the sword
of theii;. enemies. His last act especially was truly diabolical:
when he found he could not prevail to destroy their bodies, he

'^ There is some little obscurity in the passage occasioned by the
translation. The words " whose eyes are open," in ver. 15. should
be, " whose eyes were shut:" and the words " in a trance," which
are printed in Italics, should not have been inserted. The former
reicrs to his not seeing the angel, when the ass saw him; and the
latter to his falling flat on his face when the angel discovered him-
srelf tohim. See ch. xxii. 27 — 31. •* Jade xi. 2 Pet. ii. 15, 16.

(150.) SPOKEN OF BY BALAAM. 183

taught their enemies how to tempt them and to destroy their
souls.'' After comparing his character with his professions and
attainments in divine knowledge, what shall we say i Shall we
not tremble for ourselves, lest we should rest in a speculative
knowledge of Christ, and fail, after all, of obtaining any saving
interest in him? We are elsewhere informed that we may have
the gifts of prophecy, of tongues, and of a miraculous faith,
and yet be only as sounding brass, or tinkling cymbals.'' And
our Lord assures us that many will in the last day plead the
miraculous works that they have performed, but be dismissed
with this humiliating answer, Depart from me, I never knew
you.* Even Judas himself was not, in respect of gifts, behind
the very chiefest apostles. Let us then never value ourselves
on any discoveries of divine truth, unless we have suitable
affections and a correspondent practice.]

The prophecij itself \s, deserving of particular attention

In its primary sense it must be understood in reference
to David

[The immediate Intention of Balaam was, to inform Balak
" what the Israelites should do unto his people in the latter
days." Accordingly he declares that one, like a star for bright-
ness, should arise from among the Jews at a distant period, to
sway the Jewish sceptre, and to destroy the kingdoms of Edom
and Moab. This was fulfilled in David, who subjugated the
Moabites, and slew every male in Edom.']

But there can be no doubt of its ultimately referring to
Christ himself

[Christ is called in scripture " the Dav-star," " the bright
and morning star;" nor did ever any one arise with splendour
comparable to his. He too sat upon the throne of his father
David, and exercised unlimited dominion. The children of
Edom and Moab may be justly considered as representing the
enemies of his church and people. These he subdues and v/ill
finally destroy ; not one shall live before him: " he will reign
till he hath put all enemies under his feet." Doubts have
arisen whether by " Sheth" we are to understand that son of
Adam, whose posterity alone survived the flood ; or some per-
son or place of eminence in Moab ; (which on the whole is
the more probable) but in both senses the prediction was
equally fulfilled in Christ, who " has the heathen for his in-
heritance and the utmost ends of the earth for his possession."
Him then did Balaam see, as Abraham also had seen four
hundred years before, but not, alas ! with Abraham's joyful

c Rev. ii. 14. * i Cor. xiii. 1 — 3. « Matt. vii. 22, 23.

«' 2 Sam. viii. 2, 14. Ps. Ix, 8. 1 Kings xi. 15, 16.

184 CHRIST THE STAR, &C. (150.)

hope. Of his victorious career he spake, saying, " I see him,
but not now; I behold him, but not nigh.""]

Should not we then rejoice who have seen this pro-
phecy accomplished?

[We have not to look forward at the distance of fifteen
centuries ; nor yet to travel like the Eastern Magi through
trackless deserts to behold the Lord, The star is risen on our
benighted world ; the kingdom is established on the ruins of
Satan's empire: " the Prince of this world is cast out;" and
every enemy of our salvation is vanquished. We have only to
open our eyes and we shall see the beams of the Sun of Righ-
teousness : we have only to yield ourselves up to Jesus, and
we shall enjoy all the peace and glory of his kingdom. We
may see him even now ; we may behold him nigh, even in the
very midst of us: O that our eyes may behold him, and that we
may " see him for ourselves and not for others!"^ Let us im-
prove our privilege : let us pray that this " Day-star may arise
in our hearts:'"' and let this monarch so captivate our souls, as
to lead us to a willing and unreserved obedience.]

Should we not be thankful too that we have One en-
gaged to vanquish all our enemies?

[This is the work and office of the Lord Jesus; nor will
he ever fail in the execution of it. What though we be, like
Israel, unarmed and unused to war? The Captain of our sal-
vation is mighty; and " he who hath promised is able also to
perform." The promised land is before us, and in vain shall
our enemies conspire against us. They may strive to curse;
but " there is no enchantment against Jacob, nor any divi-
nation against Israel:" in due time it shall be said by each of
us with wonder and amazement, " What hath God wrought!"*^
" Be strong then, brethren, and very courageous." " Believe
in the Lord, so shall ye prosper, believe his prophets, so shall
ye be established." Even " a worm shall thresh the moun-
tains," for " the Lord our God is with us, and the shout of a
king is among us."^ Let " Israel then go forth and do vali-
antly;" and let the weakest rejoice in a confident expectation
of victory; " for God is not a man that he should lie, or the
Son of man that he should repent."'*]

s Job xix. 27. h 2 Pet. i. 19. i Numb, xxiii. 23.

k Numb, xxiii. 21. • lb. 19.

* The division of the subject is omitted, as in a few othe*' in-
stances, in order to shew how all the subjects might be treated
without any division at all. But the natural division would be, I.
The Introduction to the Prophecy. II. The Prophecy itself. The
two concluding sections would form the improvement.

[ 185 J

CLI. CHRIST A LIVING IlEDEEMER.

Job xix. 25 — 27. I know that my Redeemer I'lveth^ and that
he shall stand at the latter day upon the earth. And though
after my skin xvorms destroy this hody^ yet in my Jlesh shall
I see God : -whom I shall see for myself., and 7nine eyes shall
behold., and not another,

THE trials of the saints have not only been eminently
conducive to their own good, but also productive of the
best effects to the church at large. It is in afflictive cir-
cumstances that their graces have shone most bright ; and
under them they have made the most glorious confessions,
which will be recorded with admiration as long as the
world shall stand. Of all the calamities which Job en-
dured, there was none more pungent than the unchari-
table censures of his friends, which tended to rob him of
his only consolation. But he rose superior to them all ;
and when he could not convince his friends by argument,
he made his appeal to God, and wished it to be written
for the vindication of himself, and the encouragement of
others to the latest posterity. We shall point out

I. The substance of his confession

That Christ is the person spoken of, the very terms
here used sufficientlv declare

Job speaks of him as then actually '"living"

[Doubtless Job was no stranger to the promise made to
Adam respecting " the seed of the woman that should bruise
the serpent's head;" or to those so often repeated to Abraham,
of a " seed, in whom all the nations of the earth should be
blessed." The Father of the faithful had anticipated the
advent of that promised seed, and had rejoiced exceedingly
in seeing, though at the distance of two thousand years,
the day in which he should exist." But Job seems not only
to equal, but even to surpass that most distinguished " Friend
of God;" for he saw Christ as actually living; and understood
that, which, when spoken by our Lord, so much confounded
the Jewish doctors, " Before Abraham was, I am.""* Yes,
Job beheld him in his pre-existent state, seventeen or eighteen
hundred years before he became incarnate; he beheld him as
having life in himself, and as being the same yesterday, to-day,
and for ever.*^]

a John viii. 56. ^ lb. 58. « John i. 4. Heb. xiii. 8.

Vol. II. B b

186 CfiRIST A LIVING REDEEMER. (151.)

He even declares him to be •' God"

[The same person whom he calls " his Redeemer," he af-
terwards calls " God." And in this he is supported by num-
berless other testimonies of holy writ. The Evangelical pro-
phet tells us that the very same person who was " a child born,
and a son given, was also the Mighty God;"^ and the New
Testament assures us that He was " Emmanuel, God with us,
even God manifest in the flesh."® Job was accused of igno-
rance by his friends; but it is to be feared that they had not
by any means such exalted views of Christ as he here ex-
/ftibits.]

This holy man yet further confesses Christ as " his Re-
deemer"

[The word Gael imports the nearest of kin, in whom the
right of redeeming any estate that had been sold was vested/
Behold then the depths of divine truths which had been re-
vealed to Job! He sees his God incarnate; and himself as
" a member of Christ's body, even of his flesh and of his
bones. "s He sees Christ redeeming his soul from death and
hell; redeeming him at no less a price than his own blood;
or to use the words of an apostle, he sees " God purchasing
the church with his own blood.""*]

Nor does he view him only as incarnate, or as dying
for the redemption of man, but as coming again to judge
the world

[The words used by Job might be applied to the incar-
nation and resurrection of Christ; but they seem rather to
designate his appearance in the last day to judge the world.
This office is " committed to Christ because he is the Son of
man;" and when he shall execute it, " he will come from hea-
ven in like manner as he ascended up to heaven:" He will
not indeed any longer be seen in a state of weakness and hu-
miliation, but "• in all the glory of his Father and his holy
angels:" nevertheless. He will then appear " as a lamb that
has been slain;" and will summon all those who pierced him
to his tribunal.}

But that which gives inexpressible dignity to this con-
fession, is, the full assurance it expresses of his rising from
the grave in that day to behold and enjoy Christ

[He does not seem to have had any hope of restoration to
temporal prosperity; but speaks in the most confident manner
of his resurrection to eternal happiness. The destruction of
his mortal frame by worms was not in his eyes any bar to its

d Isai. ix. 6. e Matt. i. 23. 1 Tim. iii. 16. f Lev. xxv. 25.

s Heb.ii. 11, 14, 15. Eph. V. 30. •» Acts xx. 28.

(151.) CHRIST A LIVlim REDEEMER. 187

renovation in the last day. He knew that what was sown in
corruption, weakness, and dishonour should be raised in incor-
ruption, power, and glory; that his vile body should be changed
like unto Christ's glorious body:' and that when his earthly
tabernacle should be dissolved, he had an house, not made
with hands, eternal in the heavens^ He knew that, having
awaked up after his Redeemer's likeness, he should behold him,
not as now through a glass darkly, but face to face, and dwell
for ever in his presence where is fulness of joy.' This re-union
of his soul and body, together with the beatific vision of his
glorified Redeemer, was the one object of his most earnest
desires, and most assured hopes. And he was determined, not-
withstanding all the accusations of his friends, to maintaitj
" this rejoicing of his hope firm unto the end."]

We shall endeavour to improve this subject by consi-
dering

II. The lessons to be learned from it

Whatsoever was written aforetime was written for our
learning: and this confession in particular suggests to us
that

1. A full assurance of hope is attainable in this world
[Job's assurance seems to have been remarkably strong:
he not only calls Jesus, his Redeemer, but proclaims his con-
fident expectation of dwelling with him for ever: he speaks
of this, not as a thing which he surmised, or hoped, but as
what he " knew" for certain. Now was this a privilege pe-
culiar to Job? Had not Paul also the same delightful confi-
dencej when he said " I know whom I have believed, and am
persuaded that he is able to keep that which I have committed
unto him against that day;""^ and again, when he professed
that " henceforth there was laid up for him a crown of
righteousness, which the Lord the righteous Judge should
give him?"" And has not the same apostle bidden us all to
shew the same diligence to the full assurance of hope unto the
end?^ Why then should we rest satisfied without attaining
this blessed hope? Would it not serve as an anchor of the
soul both sure and stedfast,'' amidst all the storms and billows
of this tempestuous world ? Would it not be an effectual an-
tidote to the poisonous bi-eath of calumny, which will ever
strive to blast the fairest characters? Will not the testimony
of a good conscience fill us with joy even when we are loaded
with the bitterest accusations?'i Shall we not say with St.

i 1 Cor. itv. 42, 43. Phil. iii. 21. k 2 Cor. v. 1.

' I Cor. xiii. 12. 1 John iii. 2. Ps. xv« 11. and xvii. 15.
°» 2 Tim. i. 12. "2 Tim. iv. 8. » Heb. vi. 1 1.

p Heb. iv. 19. 12 Cor. i. 12.

1^8 CHRIST A LIVING REDEEMER. (l^^O

Paul, " It is a small matter with me to be judged of you or of
man's judgment, yea, I judge not mine own self, but he that
judgeth me is the Lord!'"'' Seek then to " know your elec-
tion of God;" strive to make it sure and evident to yourselves;^
and be continually " living a life of faith on the Son of God,"
that you may be able to say, " He has loved me, and given
himself for me."^]

2. A clear knowledge of Christ in his person and offices
is the best jj^roiincluork of an assured hope

[Though Job had been too ready to boast of his inte-
grity, it was not on that that he founded his hopes of immor-
tality and glory. He knew himself to be under the curse of
God's broken law,; and that Christ as his Redeemer, was his
*' deliverer from that curse, having himself been made a curse
for him." And^what other foundations of hope can rve have?
Are we holier than Job, who notwithstanding all his holiness
exclaimed, " Behold, I am vile?" Have we not at least as
much reason as he to " abhor ourselves and repent in dust and
ashes?"" How then shall zve pretend to be just before God?
Let this be firmly settled in our minds, that we must flee to
Christ for redemption, before we can know him to be our
Redeemer: we must be united to him by faith, before we can
claim him as our nearest kinsman: we must behold his glory
now as it is exhibited in the glass of the gospel, if we would
behold it with joy in the great day of his appearing. Let us
then seek to know Christ as he is revealed in the world: let
us " search the scriptures, which testify of him," and pray for
the illuminating influences of that Spirit, whose office is, to
*' glorify Christ, by taking of the things that are his, and
shewing them unto us." Let us be ashamed that Job, who
lived before there was any written record of Christ in the
world, should know more of Christ than we, who live in the
meridian splendor of gospel light. And, whatever we have
attained, let us seek daily to " grow in grace, and in the know-
ledge of our Lord and Saviour, Jesus Christ."]

3. There is no state, however afflictive, wherein an as-
surance founded on the knowledge of Christ will not sup-
port and comfort us

[It is worthy of observation that from the instant Job ut-
tered these words he was enabled to suppress, in a considerable
measure, his bitter murmurings and complaints. And what
greater support can any man need than to know that he has
Christ for his redeeming God, and that after a few more con-
flicts he shall enjpy him for ever?"" We do not indeed ei^pect

' I Cor. iv. iii. ^ ! Thess. i. 4. 2 Pet. i. 10.

* ii. 20. " Jobxlii. 6. '^ 1 Thess.iv. 17, 18.

(151.) CHRIST A LIVING REDEEMER. 189

that a person should always be so elevated by these considera-
tions, as to soar above all sense of his affliiccions. But some-
times even this may be enjoyed; and at all times we may hope
to "possess our souls in patience, till patience have its perfect
work and we be perfect and entire, lacking nothing." Let the
sons and diiughters of affliction then have recourse to this re-
medy: let them labour to attain a thankful sense that they have
been translated out of the kingdom of darkness into the king-
dom of God's dear Son; and then they need not fear but that
they shall be strengthened unto all patience and long-suffering
with joyfulness.i" Let them seek an evidence that they are
Christ's: let them beg the Holy Spirit to witness to their spirit
that they are children of God; and then their trials, however
grievous at the time, shall only serve as a boisterous wind, to
waft them more speedily to their desired harbour.]

y Col. i. 11, 12.

CLII. CHRIST SUPERSEDING THE LEGAL SACRIFICES.

Heb. X. 5 — 10. JFhen he cometh into the world^ he saith^ Sa-
crifice and offering thou xvoiddest not^ but a body hast thou
prepared me. In burnt-offerings^ and sacrifices for sin thou
hast had no pleasure: Then said /, Zo, I come fin the volume
of the book it is zuritten of me J to do thy xvill^ 0 God. Above^
xvhen he said^ Sacrifice^ and offerings and burnt-offerings^ and
offering for sin thou woiddest not^ neither hadst pleasure
therein (which are offered by the laxv^J Then said he^ Lo^ I
come to do thy will^ 0 God. He taketh away the firsty that
' he may establish the second. By the which will we are sancti-
fied, through the offering of the body of Jesus Christ once
for all.

THERE is not any important truth contained in tlie
New Testament, which was not before revealed in the
Old. But we iidve an advantage over the Jews, in that
the obscurity, which was cast over the language of pro-
phecy, is removed by the interpretations of men divinely
insj)ired to explain the sacred oracles. Hence we are
enabled to see, what the Jews could never comprehend,
though plainly and repeatedly declared to them, God's
determination to abrogate the Mosaic ceconom}^ in order
to make way for the Ciiristian dispensation. This was
declared by David, while tiie law was yet in full force:
and the author of the Epistle to the Hebrews both quotes

190 CHRIST SUPERSEDING (152.)

his words in proof of this point, and confirms them by ad-
ditional declarations to the same effect.

We shall consider
I. The quotation as explained by the apostle

[The Psalm, which the apostle quotes, certainly refers to
Christ; for David could not boast of his own obedience as su-
perseding the law; since a compliance with the law constituted
a very essential part of his duty.*

David, in the words before us, speaks in the person of
Christ, supposing him to be just "come into the world,"
though, in tact, it was a thousand years before his birth. And
he represents him as addressing the Father to this effect; that
the sacrifices were designed of God to take axvay sin: that God
had prepared him a body^ that he 77iight offer a perfect and suf-
ficient atonement for sin: and that He willingly undertook the
office committed to him.

The insufficiency of the legal sacrifices had continually ap-
peared from the contempt poured upon them in comparison of
moral duties,^ and from the utter abhorrence in which they
were held by God himself, if not accompanied with a suitable
spirit and conduct in the offerers.*^

That Christ might have somewhat to offer, God formed him
a body in the womb of the virgin; thus, being " the seed of
the woman" only, and not of man, he was not involved in the
guilt of Adam's transgression, nor did he partake of that pol-
lution, which all, born in a natural way, inherit from their first
parents: and consequently he was fitted to offer to the Lord a
pure and spotless sacrifice.''

Fully acquiescing in his Father's will respecting this, he
came cheerfully to do it;*^ and when engaged in performing it,
he made it " his meat and drink to do it," and even in hts

» Ps. xl. 6 — 3. The iniquities of which he speaks in the 12th
verse, were Christ's by imputation, Isai. liii. 6, and therefore might
justly draw from him that complaint.

b 1 Sam. XV. 22. Hos. vi. 6. ^ jgai. xi. 14. and Ixvi. 3.

'I The Psalmist's words are, " Mine ears hast thou opened:**
which seem to refer to the custom of boring the ear of a servant,
who determined to abide in his master's service, Exod. xxi. 5, 6.
The apostle's words, though widely different in sound, are nearly
the same in sense: they import that Christ, having become incar-
nate, would never recede from his Father's work, till he could say,
" It is finished." The apostle's vneaning is precisely expressed,
Phil. ii. o— 8.

* The whole of the Psalmist's words are not cited by the apostle.
But the additional expressions, Ps. xl. 8. set forth, in a striking
point of view, the zeal with which Christ undertook and executed
lliis arduous v.'ork.

(152.) THE LEGAL SACRIFICES. 191

greatest extremity continued stedfast, saying, " Not my will^
but thine be done."^

This cheerful devotion of Christ to his Father's will, though
not so expressly recorded, yet had been intimated from the be-
ginning, and placed, as it were, at the very head of the in-
spired volume.s^

The apostle's explanation of this passage throws yet furdier
light upon it. He repeats a second time the Psalmist's enumera-
tion of the different kinds of sacrifices, in order to shew, that
none, (whether those burnt without the camp,'' or those con-
sumed on the altar,' or those, of which but a small part was
burnt, and the rest was divided between the priest and the
offerer)*^ were of any avail to take away sin. He then informs
us that the Psalmist s mention of Christ as coming to effect that
which the legal sacrifices could not, was expressly intended by
God as an intimation^ that the xvhole Jexvish oeconomy should be
superseded by the Christian. Similar intimations the apostle
notices in other parts of the prophetic writings; and he fre-
quently both quotes them, and draws the same inference from
them in other parts of this epistle.' From hence therefore we
may see the very great importance of the passage before us, as
manifesting the eternal purpose of God to liberate us from the
Jewish yoke, and to establish throughout the world the pure
dispensations of the gospel.]

The sense of the passage quoted by the apostle being
thus clearly ascertained, let us consider

II. His declaration founded upon it

There are two important points which the apostle de-
duces from these words of David;

1. That God's \uill is the true and only source of our
salvation

[Sanctilicatlon imports a setting apart of any thing for
God. Hence the tabernacle with all its vessels are said to
have been sanctified;'" and Christ himself says, " For their
sakes I sanctify myself:"" and it is in this sense that the term
*' sanctified" is used in the text:" it means a separation for
God in order to eternal salvation.

Now it is solely from the " will of God" thus made known to
his Son, and thus fulfilled by him, that any of the children of

fJohn iv. 34. Luke xxii. 42. s Gen. iii. 15.

b Lev. xvi. 27. « Exod. xxix. 38 — 42.

k Lev. vii. 1 — 6, 19. The word ^' all" includes the offerers. See
lb. ver. 15, 16. and Numbers xviii. 11.

' Heb. viii. 13. and x. 17, 18. and xii. 26, 27.

•" Exod. xl. 10 — 12. n John xvii. 19. » Compare vej-. 14.

1S2 CHRIst SUPERSEDING (152.)

men are made partakers of salvation. It was not possible for
any such plan to have originated with any other than God
himself. When God's dealings with the fallen angels were
considered, who would have imagined that man, partaking of
their iniquity, should yet be rescued from their doom? Sup-
posing- that such a thought could have entered into the mind
of man, who could have contrived such a way of maintaining
the honour of the divine government, and of making the dis-
cordant attributes of Justice and mercy to harmonize in the
salvation of man? If such an expedient as the substitution of
God's own Son in the place of sinners could have been devised,
who could have dared to propose it to the Deity; or have
prevailed upon him to acquiesce in it? The more this is con-
sidered, the more will the salvation of man appear to be totally
independent of man himself (as far as respects the contriving
or the meriting of it) and to be the fruit of infinite Wisdom,
sovereign grace, and unbounded love.P From the first laying
of the foundation to the bringing forth of the top-stone, we
must cry, Grace, grace unto it.i]

2. That the sacrifice of Christ is ih^ only means 'whtr^-
by it is effected

[It might seem that men, under the law, were accepted
on account of the sacrifices, which were offered according to
the Mosaic ritual. But, not to mention the impossibility that
the blood of bulls and of goats should take awav sin,'' the very
repetition of those sacrifices shewed their insufficiency for the
removal of guilt, or for the satisfying of men's consciences.*
They had no eff'ect but as they led the off'erers to the Lord
Jesus Christ, or expressed their faith in his all-atoning sacrifice.
All who have ever found acceptance with God, whether before
the law, or under it, or since its abolition, have been admitted
to mercy purely " through the one offering of Jesus Christ."
Nothing but that could ever satisfy divine Justice; nothing but
that could ever atone for one single sin: nor can any creature,
to the end of the world, ever obtain favour with God, but in
consideration of that sacrifice presented to God for us, and
pleaded by us as the one ground of our hope.']

Infer

1. How vain is men's confidence in any services of
their own!

[To have been baptized in our infancy, to have attended
punctually the outward duties of the sabbath, and to have
waited occasionally upon the Lord at his table, are deemed in

p 2 Tim. i. 9. 1 Zech. iv. 6, 7. "■ Ver. 4.

s Ver. \ — 3. Heb. ix. 9. * Acts iv. 12. 1 Cor. iii. 11.

(152.) THE LEGAL SACRIFICES. 193

general satisfactory evidences of our conversion to God, and
sufficient grounds for our hope towards him. But, if the
whole multitude of legal institutions, framed by God's own or-
der and according to a model shewn to Moses in the mount,
were of no value as recommending men to God, how mucR
less can the few services which we perform be sufficient to
procure us acceptance with him? But it may be said, that
moral services are more pleasing to God than ceremonial:
true; but we are not told that God willed them^ any more than
the others, as means of effecting our reconciliation with him.
It was the incarnation and death of Christ that God " zuilled;^^
and, in a remarkable correspondence with the text, he thrice,
by an audible voice from heaven, said. This is my beloved
Son in whom I am xuell pleased.^ Let every self-righteous
hope then be banished; and let us learn to glory in Christ
alone. ^]

2. What encouragement have all to devote themselves
to God throusjh Christ!

[We have the united testimony of prophets and apostles
that God willeth the salvation of men through the sacrifice of
his own Son, and that Christ as willingly offered himself a
sacrifice in order to effect their salvation. What more can be
wanted but that we go to God in that new and living way,
which is so clearly pointed out to us? We can have no doubt
of God's willingness to save, or of the sufficiency of that salva-
tion which he has provided for us. Let nothing then keep us
back from God: but let us look to Christ as the propitiation
for our sins,y and plead the merit of his all-atoning blood.
Th*us, sanctifying ourselves in his name, we shall be perfected
before God;^ being sanctified also by the Holy Ghost, we shall
be acceptable in the sight of God and our Father for ever and
ever.*]

" 'OvK. £v^oK>)o-oi<;, ver. 8. with £» « iv^ox,7)e-x. Matt. iii. 17.
'' Gal. vi. 14. ■ y 1 John ii. 2.

^ Ver. 14. with Heb. ix. 12. » Rom. xv. 16.

Vol. IL C c

[ iw 1

-'-«'"■ "•"•'

CLIII. god's covenant engagements with

CHRIST AND US.

Ps. Ixxxtx. 28 — 35. My mercy will 1 keep for him for ever'
morcy and my covenant shall standfast with him. His seed
al^o will iTTPoke to endure for every and his throne as the days
of heaven. If his children forsake my law^ and walk not in
my judgments; if they break my statutes^ and keep not my
commandinents; then will I visit their transgression with the-
rod^ and their iniquity with stripes. Nevertheless my loving
kindness -will J not utterly take from him^ nor suffer my
faithfulness to fail. My covenant will I not break, nor alter
the thing that is gone out of my lips. Once hetve I sworn by
my holinesSy that I will not lie unto David.

IN seasons of deep affliction, when, through unbelief,
we are ready to think that God has forsaken and forgot-
ten us, it is well to look back to God's covenant engage-
ments, w hereon, as on a rock, we may stand firm amidst
the tempest that surrounds us. It was under such cir-
cumstances (probably about the time of the Babylonish
captivity) that this Psalm was penned. In k the stability
of God's covenant is fully declared. The fears and appre-
hensions of his people, as arising from his apparent vio-
lation of it, are next delineated: and it concludes with fer-
vent adorations of God, who, notwithstanding all the dic-
tates of unbtlief, is worthy to be blessed for evermore.

For the just use, as well as understanding, of the pas-
sage before us, we shall

1. Explain it

[There can be no doubt but tbat the words, in their literal
meaning, refer to the covenant which God made with David
respecting the continuance of his posterity on his throne ;"^
and which seemed to be violated, now that both king and peo-
ple were carried captive to Babylon; but which, in fact, should
be accomplished in all its parts; because whatever they might
endure for a season, the sceptre should not depart from Judah
till Shiloh should come.

But there is doubtless a reference to Christ, who is often
called David.** Some of the words originally addressed to
David, are expressly declared to refer to Christ chiefly, yea
exclusively,^ They must be understood therefore as containing
God's covenant with Christ.

* 2 Sam. vii. 12 — 17. *> Ezek. xxxiv. 23, 24. Hos, iii. 5.
« Compare 2 Sam. vii. 14. with Heb. i. 5.

(I5S.) G0D*8 COVKNANT ENGAGEMENTS, &C 195

In them we see, first, God's assurances respecting Christ
himself^ that notwithstanding all the troubles he should expe-
rience, he should be raised from the dead/ and have all the
kingdoms of the earth for his possession.''

Next, Christ is assured respecting his people^ who are his
seed,*^ that though through infirmity and temptation they
may fall into sin, the Father will not utterly abandon them, or
finally withdraw his love from them.^ He will not indeed
leave them to continue in sin (for that would be incompatible
with their salvation)*^ but he will chastise them; till they repent
and turn from all their transgressions: and thus will he secure
^hem to Christ as his inheritance.'

The grounds ofthes-e assurances are, lastly, specified. These
are God*s covenant^ and his oath. Having entered into cove-
nant with his Son, he cannot disannul it. Yet, if he were to
give up to final destruction any who were Christ's spiritual seed,
this covenant would be broken; seeing that Some who were
given to Christ would perish, and Christ, as far as relates to
them, would have died in vain. Moreover, in this, the oath,
which (for our consolation) he sware to his Son, would be vio-
lated: but, having sworn by his holiness, which is the glory
of all his perfections, he never can, nor ever will recede. On
these grounds therefore the glory of Christ, and the salvation
of his people are irrevocably secured.]

Lest however this consolatory passage should be abus-
ed, let us
IL Improve it

It evidently teaches us

1. To cleave unto Christ with full purpose of heart
[The covenant, whether made with David or with Abra-
ham, was confirmed before of God in Christ.'' Every blessing
of the covenant was made over to him as our head and repre-
sentative, and must be received from him by faith.' To him
therefore must we look for pardon, stability, and everlasting
salvation. As to him the promises were made,"* so in him
alone are they yea, and Amen." Let it then be our great care
to be found in him;° and then we may nest assured that nothing
shall ever separate us from him.P]

* Compare Isai. Iv. 3. with Acts xiiL 34.

• Luke i. 32, 33. Rev- xi. 15.

f Isai. liii. 10. Ps. xxii. 30. I Pet. i. 23.
t Isai. liv. 7 — 10. Jer. xxxii. 40. •» Heb. xii. 1 4.

» John xvii. 11. 1 Pet. 1. 5 — 7. ^ Gal ill. 17.

» Col. i. 19. John i. 16. m Gal. iii. 16.

■ 2 Cor. i. 20. o Phil. iii. 9. p Rom. viii. 38, 39.

196 god's covenant engagements, &c. (153.)

2. To endure with patience and thankfulness whatever
afflictions God may lay upon us

[Part of God's covenant is, to " correct us in mea-
sure.''! And, however afflicted any may be, have they any
cause to say, that they are corrected beyond measure? Can
a living man complain, a maii for the punishment of his sins?""
Surely it is far better to be chastened here, than to be con-
demned with the world hereafter.' We inay all see reason
enough for chastisement, if we will but mark our daily and
hourly transgressions. Let us therefore not so much as desire
God to spare us, pi'ovided he see that we need correction for
the welfare of our souls; but rather let us kiss the rod,' and im-
prove it," and adore the hand that uses it for our good."]

3. To dread sin as the greiitest of all evils

[Though at first sight this passage may seem to weaken
our dread of sin, yet, in reality, it is calculated to impress us
with a holy fear of offending God. The covenant made with
Christ does inde.ed secure the salvation of his people: but does
it provide them impunity in sin? No — On the contrary, it en-
gages God to punish sin, yea, to punish it effectually; and never
to leave his people under its dom.nion.^ Is there then room to
say, I shall be saved, though I commit sin? No: for either God
will "drive it out with the rod of correction," or leave it as
an indisputable mark that we never belonged to him at all.^
Let us never then make Christ a minister of sin;* but learn
from the very grace that saves us to glorify him by a holy con-
versation.'*]

^ Jer. XXX. 11. *■ Lam. iii.o9. « 1 Cor. xi. 32.

t Mic. vi. 9. » Isal. xxvii. 9. '^ Heb. xii. 10.

y Rom. vi. 14. ■^ 1 John ill. 9, 10. " Gal ii. 17. ^ Tit. ii. 11, 12.

CLIV. CHRIST A STANDARD FOR THE GENTILES.

Isai. xi. 10. In that day there shall be a root of Jesse^ which
shall stand for an ensign of the people; to it shall the Gentiles
seek: and his rest shall be glorious.

THERE is a day, often referred to in the prophetic writ-
ings, a day fixed in the divine counsels, which is to be
distinguished above all others in the annals of the world.
That which will fender it so remarkable, is figuratively
described in the preceding context, and plainly declared
in the words we have just read: it is, in a uord, the con-
version of the Gentiles to the faith of Christ.. This, with

(154.) CHRIST A STANDARD, FOR THE GENTILES. 197

its consequences to the church of" God, are the two poinJs
to w hich we would now direct your attention

I. The conversion of the Gentiles

Christ is here r('prescnted as " an ensign," around
which ail are to flock

[He is "the rodoutof the stem of Jesse;"* and it is of him
that the prophet speaks in the prophecy before us.** He is
erected as a standard in the preaching of the gospel. But a
Standard is not merely an object to be gazed at : it intimates to
all who behold it, that the)' are in danger from their enemies;
that they must fight in their own defence; and that their sove-
reign invites them to enlist under his banners: it intimates fur-
ther, that, whatever is necessary to arm them for the combat,
or to support them in their warfare, shall be provided for
them. Now such an ensign is Christ: He is set up, not merely
to awaken the attention of people to himself, but to warn them
of the approach of their enemies, and to shew them the only
means of preservation. It is not in this warfare as in» others,
that they who fight expose themselves to dangers, and that
they, who decline the combat, are kept in safety: the very re-
verse of this is true in the spiritual warfare: he who will not
fight must perish, whilst all who engage courageously in the
contest, shall live for ever.]

by liie trccung uf thi:. standard the Gentile world shall
be converted to God

[Whatever other means be used for awakening sinners,
thev are all ineffectual for the end proposed. It is the preach-
ing of Christ crucified, and that only, that will ever avail for
the quickening of the dead, and the renovating of mankind
after the image of their God. And this has already met with
much success; and, in God's appointed time, shall effect a
change on the whole face of the earth. When Peter first
••' opened the door of faith unto the Gentiles, the Holy Ghost
fell on all them that heard the word." And the great apostle
of the Gentiles succeeded in turning thousands from their
idols to serve the living God. But we have hitherto seen only
the first fruits: the harvest is yet to come: and a glorious
harvest it will be: for, when " the fulness of the Gentiles shall
be brought in," " all the kingdoms of the world will become
the kingdoms of Christ;" " there will be but one Lord and his
name one;" " and all shall know the Lord from the least to
the greatest."'' This is vvhat our Lord himself also has pre-
dicted, saying, " I, if I be lifted up (upon the cross, and after-

a Ver. 1. ^ Rom. xv. 12.

*; Rom. xi. 25. Rev. xi. 15. ijech. xiv. 9. Jcr. xxxi. 34.

198 CHRIST 1. STANDARB (154.)

< ■ ==■=

wards in the preaching of the gospel) will draw all men unto

me."d]

The godly in all ages having looked forward with earn-
estness to this event, let us consider

II. The consequences of it to the church

A glorious day will that be for the church of God !
The metaphor being changed,

The prophet calls the church " the rest," or resting-
place, of the Deity

[For five hundred years after God had gathered to him-
self his people out of Egypt, he dwelt, by the symbols of his
presence, in a moveable tent. But after David had brought
up the ark to Mount Zion, and Solomon had erected a temple
there for the residence of the Deity, that place was eminently
called " the rest," or resting-place of God.^ But that resi-
dence was a mere emblem or shadow of one infinitely dearer
to God, namely, the hearts of his people.^ It is in the church,
even in the hearts of his contrite ones, that God delights to
dwell : it is there alone that he can rest; it is there alone that
he can find any satisfaction.]

This rest of his VTill be rendered exceeding " glorious"
by the conversion of the Gentile world : for then

1. The ,8:lory of God will be most eminently displayed
[When God revealed himself in the temple of Solomon,

he filled it with a glory, which far surpassed all the beauty of
the structure, or of the furniture with which it was supplied.
But how infinitely brighter a display of his glory will he give
to the church, when he shall bring into it myriads of the most
abandoned sinners ! How will his power and mercy, his truth
and faithfulness shine forth with united splendor, and fill every
soul with wonder and amazement ! Then will he indeed " glo-
rify the house of his glory," and " make the place of his leet
glorious." Then will the chuVch become " an eternal excel-
lency, a joy of many generations."^]

2. The felicity oi all the saints will be exceedingly in-
creased

[If it be a joy to the very angels in heaven to behold the
conversion of one sinner, what will it be to the saints of God to
see all in every place flying to Christ, in unnumbered multi-
tudes, like a cloud, and flocking to him, with rapidity, like
doves to their windows?'' What acclamations and hosannas

^ John xii. 32. e Ps. cxxxii. IS, 14. 2 Chron. vi. 41.

'Isai. Ixvi. 1,2. % Isai. Ix. 5, 7, 9, 13, 15. ^ lb. 8.

(154.) FOR THE ©ENTILES. 199

■will burst forth in every place, the chorus continually swelling,
till the whole earth resounds with the praises of its God !
What power will then accompany the ministry of the word !
What " an unction of the Holy One" will rest on all that hear
it ! Surely every ordinance will then be as " the house of God,
and as the very gate of heaven.*']

We may see from hence

1. What improvement we should make of the preached
gospel

[The preaching of the gospel is, in fact, the raising of
this standard before the eyes of men: it is the setting forth of
Christ crucified, and the calling of men to enlist under his ban-
ners. What then have we to do, but to flock around him; to
give up our names to him, that they may be inscribed on his
list ; and to gird ourselves for the combat at his command ?
Let us then vie with each other in zeal for his service: and let
us willingly "endure hardness as good soldiers of Jesus Christ,"
that, being more than conquerors, we may receive a crown of
righteousness at the hands of our righteous Judge.*^]

2. The blessedness of those who improve it aright
[Whoever complies with the invitations of the gospel,

and unites himself to the army of saints, the church of God,
he instantly becomes a distinguished favourite of heaven ; his
heart is the temple of the Deity; he is God*s residence, he is
God*s rest: and more glorious is he, than if all earthly digni-
ties-were centered in him; more happy, than a combination of
all earthly comforts could make him. Let us then aspire after
** the good of God's chosen, that wQ^^may rejoice in the glad-
ness of his nation, and glory with his inheritance.'"]

' Gen. xxviii. 17. ''2 Tim. iv. 8. i Ps. cvi. 5.

CLV. THE TIME AND EN0S OF CHRIST'S ADVENT.

Dan. rx. 24. Sevtnty iveeks are determined upon thy people and
upon thy holy city^ tojinish the transgression^and to make an
end of sins., and to make reconciliation for iniquity., and t9
bring in everlasting righteousness., and to seal up the vision
and prophecy., and to arioint the most Holy,

IT has pleased God on many occasions to manifest his
regard to prayer; and to give such speedy and gracious
answers to it as should encourage all his people to pour
out their hearts before him — ^Daniel, having understood

200 THE TIME AND ENDS (155.)

by books that the seventy years captivity in Babylon were
drawling to a close, set himself by fasting and prayer to
implore mercy for himself and his captive nation: and
God instantly sent an angel to testify the acceptance of
his prayers, and to reveal to him the period fixed for that
far greater deliverance, which should in due 'ime be ef-
fected by the Messiah — " Seventy weeks," according to
the prophetic language, mean seventy weeks of years, that
is, four hundred and ninety years, a day for a year^ —
Commentators are not agreed respecting the precise year
from which the numeration of them begins:'' but accord-
ing to any calculation the Messiah must have long since
come into the world ; and the Jews are inexcusable in
rejecting so decisive a testimony — The ends of the Mes-
siah's advent are here set forth in a rich variety of ex-
pression: they may be reduced to three,

I. To reconcile God and man

The legal dispensation made no effectual provision for
this end

[There were sacrifices and various other services appoint-
ed for the removal of guilt : and the person vi^ho complied with
the ordinances prescribed was considered as absolved from his
sin. — But in the nature of things "■ it was not possible that the
blood of bulls and of goats should take away sin" — Indeed the
annual repetition of the same offerings on the great day of
atonement shewed, that the transgressions, which had been be-
fore atoned for, were not fully and finally forgiven : these re-
peated sacrifices were so many " remembrances of sins," in-
tended to lead the minds of men to that greater sacrifice,
which alone could " make them perfect as pertaining to the
conscience," or procure for them a complete and " eternal
redemption."'^]

This however was to be fully accomplished by the
Lord Jesus

'^ Ezek. iv. 6. There is a remarkable coincidence between the
70 years at the end of which this temporal deliverance was to take
])lace, and the 70 weeks of years when the great deliverer was to
come. That space of time (490 years) includes ten Jubilees; at
the last of which, not one nation only, but all the nations of the
world should hear the sound of the gospel-trumpet, and be restored
to their forfeited inheritance.

^ The more approved calculations are those which are dated from
the 7th, or from the 20th, and the latter by lunar years.

'= Heb. ix. 9 — 12. and x. I — 4.

(155.) OF Christ's advent. 201

[" What the law could not do, God sent his own Son to
effect"'' — " the Messiah was to be cut off, but not for himself:"'^
by him divine Justice was to be satisfied, and the hand-writing
that was against us, being nailed to his cross, was to be for ever
cancelled:' he was so to " finish transgression, and make an
end of sin" that no further sacrifice for it should ever be ne-
cessary: by his one offering he was to perfect for ever them that
are sanctified* — All this has been done: through the blood of
his cross reconciliation is made between God and man:** God
no more abhors the sinner, seeing that he is cleansed from sin
in the Redeemer's blood, and is clothed iii that spotless righte-
ousness which Jesus has brought in:' nor does the sinner any
longer hate God, because he is enabled to behold him as his
God and Father in Christ — Thus is the breach completely
closed: thus is man restored to the favour and love of God:
thus are ail typical sacrifices abrogated and annulled:"^ and thus
a*re men delivered, no less from the love and practices of sin
than from the curse and condemnation due to it'— Sin is no
more remembered on the part of God, nor any more practised
on the part of man-—

A further end of the Messiah's mission was
11. To fulfil the scriptures

There were a great variety of types and prophecies
which designated the Messiah's work and character

[The first promise, given immediately after the fall, repre-
sented him as " the seed of the woman who should bruise the
serpent's head" — In process of time other prophecies declared
the family from which he should spring, the time and place of
his birth, the minutest circumstances of his life and death,
together with his subsequent exaltation and glory: moreover
the whole nature of his undertaking, the various offices he was
to sustain, with all the effects of his mission, were exactly deli-
neated— Besides these, there were also many figurative repre-
sentations instituted of God for the purpose of exhibiting to
the world, as in a shadow, those things which were afterwards
to be realized and substantially effected — Our first parents
were clothed by God himself with the skins of beasts, which
they had before been directed to offer in sacrifice; that, in
that type, they might see the only true way of atoning for
their sin, or covering their shame from the eyes of God — The
various ordinances that were appointed under the Mosaic dis-
pensation, the paschal lamb, whose sprinkled blood averted

^ Rom. viii. 3. e Dan. ix. 25. f Col. ii. 14.

e Heb. x. 11—14. •> Col. i. 21, 22. * 2 Cor. v. 2-K

k Dan. ix. 27. ' Tit. ii. 44.
Vol. II. D d

202 THE TIME AND ENDS (155.)

-■■-■ •" ' — ' — ' "^ - ' ^~—

from the Israelites the sword of the destroying angel, while its
flesh, eaten with bitter herbs, nourished their bodies: the daily
and annual sacrifices, with all the sprinklings and other cere-
monies; the habits and services of the priests, the form and
furniture of the tabernacle, with many other things, which it
would be tedious to enumerate, declared in ten thousand forms-
the work and offices of the promised Messiah — ]

All of these Chfist was in the exactest miuiiier to fulfil
[Some parts of the inspired volume represented him as
God, others as a man, yea, as " a worm and no man;" some
as victorious, others as suffering; some as living for ever, others
as dying; some as the priest, others as the sacrifice; some as a
sanctuary, and others as a stumbling-block: all manner of op-
posites were to unite in him as lines in their centre, in order
that, when hfe should appear, there should not exist a doubt in
any unprejudiced mind, but that he was the person foretold;
and that evei-y thing respecting him had been fore-ordained in
the divine counsels — Accordingly when he came, he shewed
himself to be that very Messiah, who, like a seal, engraven with
strokes infinitely diversified, corresponded exactly with the
impression which had been given of it to the church two
thousand years before — Thus did he " seal up the vision and
prophecy," completing it in all its parts, and leaving no fur-
ther occasion for such methods of instruction — ~\

There was yet one more thing contained in his com-
mission, namely,

III. To pour out the Spirit

" Tile anointino; of the most holy" is generally thought
to import that Christ himself should receive the Spirit,
but we apprehend that it imports also his communicating
of the Spirit to his church

[Christ is certainly " the holy one and the just," to whom
the character of "the most holy" eminently belongs — It is
certain also that we was anointed with the Spirit from his very
first designation to preach the glad tidings of salvation;** and
that he received a further unction when the Spirit descended
upon him in a bodily shape like a dove"— But these do not
appear to be the seasons alluded to in the text: the unction
there spoken of seems to follow the other ends of his mission;
and consequently to relate to something which took place after
his ascension to heaven — The Psalmist speaks of Christ after
his ascension, and consequent inauguration, when he says»
" Thou lovest righteousness and hatest wickedness; therefore

»n Isai. Ixi. 1. " Matt. iii. 16.

(155.) OF Christ's advent.

203

God, thy God, hath anointed thee ru:t/i the oil of gladness above
thy fellows."'^ In another Psahn he declares the same truth in
still plainer terms; " Thou hast ascended on high, thou hast
led captivity captive; thou hast received gifts for men^ yea, for
the rebellious also, that the Lord God might dwell among
them."i' By consulting the apostle we shall tind that this gilt
which Jesus then received, was, the holy Spirit; and that he
received it in order that he might communicate it to his
church; for, quoting this very passage, he alters one word in
it, and says, '••he g-ave gifts unto men;" and then adds, that
he gave these " for the perfecting of the saints, for the work
of the ministrv, and for the edifying of the body of Christ."i
But the testimony of another apostle is absolutely decisive on
this point: while St. Peter was preaching on the day of Pen-
tecost, the Holy Ghost came down upon all the apostles, and
abode on each of them in the shape of cloven tongues of fire:
the apostle then declared that this was an accomplishment of
Joel's prophecy respecting " the pouring out of God's Spirit;"
and referred them to Jesus as the author of it, and as having
received, at this time., the gift of the Spirit for this very end;
*' therefore, says he, being exalted by the right hand of God,
and having received of the Father the promise of the Holij
Ghost.^ Jesus hath shed forth this which ye now see and hear"""
— Thus was this holy oil poured out upon the head of our great
High Priest, that it might flow down to the skirts of his gar-
ments, and reach to the meanest of his members" — ]

To IMPROVE this subject we may observe

1. What abundant provision has God made for our sal-
vation!

[What can we conceive either as necessary or desirable
beyond what our blessed Redeemer has done for us? What
could the most guilty and abandoned sinner upon earth desire
more of Christ, than that he should " finish transgression, make
an end of sin, make reconciliation for iniquity, bring in for
him an everlasting righteousness, and anoint him" with that
same Spirit wherewith he himself is '•'■ anointed without mea-
sure?"*— Or what evidence of his ability and willingness to do
these things would any man have, beyond what the accom-
plishment of so many types and prophecies affords him? — And
shall God do so much for us, and we do nothing for ourselves?
Yea, shall God freely offer us this glorious salvation, and we
not deign to receive it? — O let us open our eyes, and behold
our truest interest: let us not perish in the midst of nxercv; let

° Ps. xlv. 7. P Ps. Ixviii. 18. q Eph. iv. 8, 11, 12.

•^ Actsii, 3, 16, 33. * Ps. cxxxiii. 2. * John iii. 34.

204' TIME AND ENDS OE CHRIST's ADVENT. (1^5.)

US not be famished when so rich a feast is set before us;*^ but
let us comply with the Saviour's invitation, " Eat, O friends,
drink, yea, drink abundantly, O belbved"^-^]

'2. How deeply are we interested in obtaining the know-
ledge of Christ!

[When the apostles were asked by our Lord, whether they
also intended to forsake him, Peter well replied, " Lord, whither
shall we go? Thou hast the words of eternal life" — Thus must
we sayj for assuredly " there is salvation in no other; there is
no other name given under heaven whereby we must be saved,
but the name of Jesus Christ"> — In vain will be all our self-
righteous endeavours to reconcile ourselves to God, or to re-
new our polluted hearts — " If Christ wash us not, we have no
part with him:"'' if he put not away our sins, they must abide
upon us for ever: if he do not impart to us that " unction of
the Holy One, whereby we know all things,"^ and " can do
all things,"'' we must perish in our impotency, even as new-
born infants that are left to themselves — Shall we then be re-
gardless of the Saviour, and " perish for the lack of know-
ledge," when God is thus lajbouring to instruct us? — Shall we
not rather, like Daniel, pray day and night that we may obtain
a clearer knowledge of his will? — Let us, O let us " give ear-
nest heed to the things that are spoken;" and treasure up in
our minds that truth of God, which alone can sanctify us,
which alone can save us — ]

« Isai.

XXV.

6.-

Song V.

. 1

y Acts

iv.

12.

'John

xiii.

I John

20.

b Phil.

iv.

13.

CLVI. SIGNS OF THE MESSIAH'S ADVENT.

Joel ii. 28 — 32. And it shall come to pass afterward^ that I will
pour out my Spirit upon all Jiesh^ and your sons and your
daughters shall prophesy^ yoiir oldmen^ shall dream dreams^

. your young men shall see visions: and also upon the servants
and upon the handmaids in those days^ will I pour out my Spi-
rit. And I will shexv xvonders in the heavens^ and in the
earthy blood and fre^ and pillars of smoke. The sun shall be
turned into darkness^ and the moon into bloody before the great
and the terrible day of the Lord come. And it shall come to
pass that wliosover shall call on the na??ie of the Lord shall be
delivered.

IT is much to be regretted that the obscurities which
occur in the prophetic writings (especially those of the
lesser prophets) deter m^ny from reading so large a por-

(156.) SIGNS OF THE Messiah's advent. 205

tion of the inspired volume. If there are some parts hard
to lie understood, there are other parts plain and highly
instructive: and the very fif^nres, which from their bolcf-
ness and sublimity appear intricate, will be found easv
and intelligible, through the light reflected on them in the
New Testament — The passage before us would, on a
CMrsory perusal, be deemed incapable of any sober con-
struction, or at least, of any proper application to our-
selves: but it plainly declares to us

I. The signs of the Messiah's advent

Numberless were the; signs by which the world \verc
taught to know the true Messiah: we here notice only
two;

1. The effusion of his Spirit for the conversion of his
elect

[The Spirit In preceding ages had been given to those of
the Jewish nation only, and to but few even of those, und in
a scanty measure; but was " afterward," that is, in the times
of the Messiah, to be " poured out" abundantly, on Gentiles as
well as Jews, and without any distinction of age, sex, or (;nia-
Uty, the meanest as well as the greatest being chosen to parti-
cipate this benefit — This v/as literally fulfilled, as St. Peter
affirms, on the day of Pentecost.* We must not however limit
the operations of the Spirit to the imparting of miraculous
gifts: the terms used by the prophet import, that they who
should receive the Spirit should be so instructed in the mind
and will of God, as to be led to ^* call on" the Messiah, and en-
joy " the deliverance" which he was coming to efFect— Nor
TDUst die prophecy be confined to the apostolic age; for St. Peter
also testifies that the promise is to all that are afar off, even as
many as the Lord our God shall call'' — ]

2. The execution of judgments for the punishment of
his enemies

[As an apostle has explained the former part of the text,
so has our Lord himself that which now presents itself to our
view'' — ^The immediate subject, to which these figurative ex-
pressions refer, is the destruction of Jerusalem: nor, whether
we consider the prodigi^js that accompanied the siege,'^ or the
devastation and bloodshed occasioned by the Roman armies,

a Acts ii. 16 — 21.

•> Comp. Acts ii. 39. with the words immediately following the
text.

«^ Matt. xxiv. 7. 29. and Luke xxi. 1 1, 25.
<* See Dv)ddridge's note on Acts ii. 19.

208 SIGNS OF THE MESSIAIi's ADVENT. (156.)

are they too strong to represent the scenes which occurred in
that devoted city — But those calamities were only shadows of
infinitely heavier judgments that shall fall on the ungodly in
the last day'^ — Then, while " the heavens pass away with a
great noise, and the elements melt with fervent heat, and the
earth and the works also that are therein are burnt up," will
all the contemners of the Messiah wail because of his wrath
and fiery indignation^ — It is- indeed in tlie former sense only
that this cair be a sign to convince the world at present;
but in the latter sense it will hereafter be a demonstration to
the whole universe, that all Vv'hich had been spoken of Christ
was true — ]

To enconrai?;e im earnest expectatioii of the Messiah,
tlie prophet declares

II. The blessedness of those that believe on him

Tlie subjects of the Mcssiaii's kir!i2,dom are characteris-
ed as " calling upon his name"

[To call upon Christ is, to give him all that honour and
worship that are due to the Supreme Being — This was done
by the first martyr, Stephen, and by all the Christian churchs
— It was that which rendered them so odious to the Jews,*"
and so distinguished among the Gentiles' — And, at this hour,
it justly describes all those who are endued with the Spirit —
All, without exception, regard Christ as the only source of life
and salvation, and depend on him for daily supplies of grace
and strength: " the life which they now live in the flesh, is al-
together by faith in the Son of God" — ]

Nor shall any of that dfbcription ever experience the
calamities that were foretold as coming on the ungodly
world

[The " deliverance*' mentioned in the prophecy before
us, doubtless referred primarily to the escape of the Christians
from Jerusalem, while the Jews, hemmed in on every side,
were reduced to the greatest miseries — But we must extend
our views to a more important deliverance, even from sin and
Satan, from death and hell: it is from diese that the sincere
follower of Christ will be saved, while all who reject him will
perish under the displeasure of an incensed God — In this view

e Our Lord so blends the two events together in Matt. xxiv. that
it is not always easy to determine to which of the two his expres-
sions are to be referred. '" 2 Pet. iii. 10, with Rev. i. 7.

g Acts vii. 59. and 1 Cor. i. 2. ^ Actsix. !4, 21.

i PUny, in his letter to the Emperor Trajan, stating for his infor-
Uiation the conduct of Clu'istians, says, " they met on certain days
before it was light to sing an hymn to Christ as God."

(156.) SIGNS OF THE MESSIAH's ADVENT. 207

■■-■ ■;,_-: ■ ' ' ^"^^

St. Paul quotes the very words before us, expressly applying
them to Christ as the object of our worship, and confining the
blessings of salvation tothose who call upon him'' — At the same
time we must observe that none who comply with this direction
are excluded: "• JPhosoevcr shall call upon the name of the
Lord," whatever he may have been, or whatever he may have
done in times past, provided he call in sincerity and truth, shall
find the Lord rich in mercy towards him — ]

This subject will be found of use

L To confirm our faith against the cavils of ii^^idels
[There have been in every age some, who have rejected
Christianity as a cunningly devised fable — But we would ask.
Was the effusion of the Spirit predicted? or could the accom-
plishment of that prediction be counterfeited? Was the de-
struction of Jerusalem foretold? Did Jesus apply the very
woi'ds of our text to that event, and declare that they should
be accomplished before that generation should pass away?
And did this also happen within the time specified, attended
with such prodigies as strictly corresponded with the terms of
this prophecy? — Then Christianity must be of divine original;
Jesus must be the true Messiah; and salvation must be, as h^
has declared, through faith in him— Let us then " never be
moved away from the hope of the gospel," but " hold fast the'
profession of our faith without wavering" — ]

2. To vindicate our experience against the calumnies
of scoffers ,

[St. Peter adduces this passage in vindication of those who
had received the miraculous influences of the Spirit; and asserts
that, what was profanely imputed to intoxication, was indeed
a fulfilment of the words of Jo^l — Thus scoffers of the present
day deride all pretensions, to the enlightening and sanciifying
influences of the Spirit, and, without any candid examination,
impute them to folly or hypocrisy — Our professions of faith in
Christ, our simple dependence on him, and assured hope of sal-
vation by him, are also deemed enthusiasm — But if we can
say, " This is that which was spoken by the prophet Joel," or
by Peter, or by any other inspired writer, we need not regard
their calumnies — If it was said to the apostles. Ye are drunk,
we may be contented to have it said of us, Ye are fools — Let us
then seek more and more earaestly the operations, of the Spirit,
and be daily calKng on the Lord Jesus for grace and mercy:
so shall our experience accord with the sacred oracles, and our
deliverance be completed, when the sufferings of infidels and
scoffers shall commence — ]

•^ Rom. X. 12, 13.

[• 208 ]

CLVII. THE EFFECTS OF CHRIST'S ADVENT.

Mai. iii. 1 — 3. Behold^ I send my messenger^ and he shall pre-
pare the xvaij before me: and the Lord ivhom ye seek shall
suddenly come to his temple: even the messenger of the cove-
nant^ whom ye delight ill: behold he shall come^ saith the Lord
of hosts. But xvho may abide the day of his coming'^ andrvho
shall staiul xvhen he appear eth? for he is like a refner^s fire^
and like f idlers'* sope. And he shall sit as a refiner and puri-
fier of silver: and he shall purify the sons ofLevi^ and purge
them as gold and silver^ that they may ofi^er unto the Lord an
offering in righteousness.

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

Let us notice what he says respecting

I. Our Lord's advent

Jesus is here described under the most augu&t titles
[He is " the Lord," the supreme ruler and governor of
heaven and earth, " the Lord of all,"*^ even " Lord of lords,
and King of kings'"' — Yet, notwithstanding his equality with
the Father as God, he " assumes the form of a servant," and
comes as " the Messenger of the covenant"»-— He made a cove-
nant with the Father for us, and himself became " the surety of
that covenant,"^ pledging himself to God, that our part should

a 2 Pet. iii. 3, 4. »» Mai. ii. 17. ^ Acts x. 36.

d Rev. xvii. 14. « Heb. vii. 22. ^d viii. 6.

(157.) THE EFFECTS OP CHRIST's ADVENT. 209

be performed, and to us also, that God's part should be fulfilled
— This covenant he confirmed and ratified with his own blood;'
and he *' calls us into the bonds of it," assuring us, that it is
" ordered in all things and sure," and that all the blessings of it
shall be imparted to those, who believe in him — In this office
he was " an object of desire and delight" long before he came
into the world: He was " the desire of all nations:"^: not in-
deed that all actuall}' sought and delighted in him; but he was
the joy of all that knew him; they who saw his day, though at
ever so great a distance, rejoiced in it;'^ and if all the earth had
known his office and character, they would have been like-
minded v/ith those, who " waited for him as the consolation
of Israel," and " looked for redemption in Jerusalem"' — ]

The circumstances of his advent also are minutely
foretold

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

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

His advent, however, though so long predicted, was to be
*' sudden," as in fact it was: for though there was then a
general expectation of his arrival, yet the manner of his ap-
pearance was so contrary to the carnal notions which were
entertained respecting him, that he was overlooked ; and,
instead of being welcomed as the Messiah, was rejected as ar^
impostor —

The repetition of this prediction in the close of the verse was
intended to evince its certainty — ]

f Luke xxii. 20. 1 Cor. xi. 25. ff Hag. ii. 7.

'» John viii. 56. < Luke ii. 25, .,3.

k John i. 23, 29. i Luke ii. 27—29.

m 'Ev To7s Tn zrxT^oi f^a. n Matt. Kxi. 12, 13, 1 4, '23,

Vol. 1L £

210 THE EFFECTS OF CHRIST's ADVENT. (l^?".)

The prophet, having thus foretold the M ,osiah's advent,
proceeds to declare
II. Its diversifitd effects

As the characters of ihose, to whom he was to conies
were very various, so his advent was to prove ' ■ :

1. Discriminating

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

2. Destructive

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

» Luke ii. 34, 35. p Isai. viii. 14.

(157".) THE ETFEGTS OF CHRISt's ADVENT- 211

their Master's use," are only " as vessels of wrath, fitted for
everlasting destruction"*! — ]

3. Purifying

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

Let two quESTioNs close this interesting subject
\. What reception have you given to Christ since his
first comin.2;?

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

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

[It is no less certain that He will come again, than that
he has already come — Nor will his advent be less " sudden"
than at his first arrival: yea rather, as Noah's flood, it will
come wholly unexpected by the world at large' — " But who
may abide the day of his coming? and who shall stand whei^
he appeareth?" — That will be a discriminating day indeed:

1 Roir. ix. 22. f 1 Cor. vi. 1 1. » Matt. xxiv. 37—39.

212 THE EIFECTS ©F CHRIST's ADVENT. (157".)

all that have ever lived will have " the counsels of their hearts
made manifest;" and the tares shall then be separated from the
wheat, and the sheep from the goatS' — Alas! How will his fire
then burn up the ungodly!' and how strict a scrutiny must
every one undergo before he shall be finally approved!*^
Brethren, are ye ready? Are ye " prepared to meet your God?"
Have ye been so purified from the love of sin, that ye are now
*■' meet for the inheritance of the saints in light?" — Are ye so
" seeking and delighting in Jesus" now, that ye can give up
your account to him with joy and not with grief? — O say not,
Where is the God of judgment? Think not that he delighteth
in any who commit iniquity: but know that " he will come
even as a thief in the night;" and that it is to those only who
look for him, that he will appear to their everlasting salva-
tion"— ]

' Compare Mai. iv. 1. Nah. i, 6. Rev. vi. 15 — 17.
" 1 Cor. iii. 13, 14. ^ Heb. ix. 28.

CLVIII. THE IMPORT OF THE NAMES GIVEN TO
CHUIST.

Matt. I. 21 — 23. Thou shalt call his name Jesus: for He shall
save his people from their sins. (Now all this was done that
it 77iig'ht be fulfilled which was spoken of the Lord by the
prophet, saying. Behold, a virgin shall be with child, and
shall bring forth a son, and they shall call his name Emma-
nuel, which being interpreted is, God with us. J

THK dispensations of Providence are extremely t3ark
and intricate —

The things which appear most afflictive often prove to
be the richest mercies that could have been vouchsafed to
us —

Tills was remarkably verified in the history before

Ub —

Josej)h was espoused to a virgin of consummate piety —

But, before their nuptials, she proved to be in a state
which ^ave him reason to suspect her fidelity —

Desiring- to exercise all the lenity which the case would
admit of, he determined to put her away privily —

How distressing must such a state have been to this
holy man! —

But God sent an angel to unfold to him the mystery,
to declare the ends for which the child should be born,

(158.) STAMES GIVEN TO CHRIST. ^13

— » =»^

and to impose on the infant a name, that should mark his
office in the world.

I. The appointment of the name g

God had often condescended to assign names to men
[Sometimes he had made an 'alteration in their names;''*
and sometimes totally changed them*^ —

Sometimes he had assigned a name before the child was
conceived"^—

In these things he always acted with unerring wisdom —
When men have attempted to give significant appellations,
they have only manifested how ignorant they were of futu-
rity*^—

But God sees all things from the beginning to the end —
And his designation of Christ's name was a prognostic of
his character — ]

The appellation given to the virgin's son was peculiarly
suitable

[" Jesus'' simply means a Saviour;^ and was a common
name among the Jews —

It was sometimes assigned to those who were great de-
liverers*^—

It had been given in a peculiar manner to the son of
Nun^—

He was eminently a Saviour, as leading the Israelites into
the promised land, which Moses was not permitted to do''— -

But Christ, whom he typified, is a far greater deliverer —

He " does that for u& which the law could not do"' —

He leads the true Israel of God into their heavenly Ca-
naan— ]

So remarkable an event may justly lead us to enquire
into

II. The reason of that appointment

Waving all other reasons, we notice two before us
1. To fulfil a prophec}'

» Abram and Sarai to Abraham and Sarah.

^ Jacob to Israel. *' John, Luke i. 13.

.d Eve named her first child, " Cam," which signifies, getting;
thinking perhaps thrt she had now gotten the promised seed:
having probably soon discovered her mistake, she culled her second
son " Abel," which signifies, vanity. But how misnamed were
both 1 This proved a martyr lor his God; and that, a murderer of
his own brother. « Acts xiii. 23. ^' Neh. ix. 27.

s Numb. xiii. 16. Which name is precisely the same with
" Jesus," and is so translated Acts vii. 45. and Heb. iv. 8.

*« Deut. :. 37, 38, « Rom. viii. 3. Acts xiii. 39.

214 THE IMPORT OF THE (158.)

[Isaiah had foretold that the Messiah should be called
Emmanuel*^ —

From the event it appears, that God did not intend this pro-
phecy to have a literal accomplishment —

We may expect however that the spirit of it should be ac-
complished—

Now the name " Jesus'' was in fact equivalent to Emma-
nuel—

" Jesus" means " divine Saviour ;" and Emmanuel, God
with us' —

And the evangelist himself tells us, that the imposition of
that name was in order to the fulfilment of this prophecy™ — ]

2. To declare the infant's office iind chanictt-r

[The virgin's child was to be the Saviour of the world —
He was to save his people by price^ and by power —
They were under sentence of eternal condemnation —
His life was the ransom to be paid for their souls" —
Hence they are called his purchased possession" —
They were also in bondage to sin and Satan^* —
And he was to make them a peculiar people, zealous of good
work si- —

Yea, he was ultimately to place them beyond the reach of
all the penalties and pollutions of sin —

It was of importance that this great work should be repre-
sented in his very name —

And the text informs us that the name was given him for
this very purpose — ]

Infer

1. How precious aught the name of Jesus to be to all
his followers!

[What benefit can be bestowed like salvation from sin? —

A deliverance from its dominion is an unspeakable bles-
sing—

The godlv desire it no less than deliverance from hell it-
self—

And how delightful is pardon to a burthened conscience!^—

How sweet is a sense of God's favour in a dying hour!'—

What joy must the glorified soul possess in the day ofjudg'
ment! —

Yet Jesus has bought it all with his own most precious
blood—

^ Isai. vii. 14. ' See Bp. Pearson on the Creed, p. 70, 71,

« Matt. i. 22, 23. » Matt. xx. 28.

" Eph. i. U. See also I Cor. vi. 20. and 1 Pet. i. 18, 19.

p Luke xi. 21. 2 Tim. ii. 26. i Tit. ii. 14.

(158.) NAMES GIVEN TO CHRIST. 215

He has bestowed it freely on all his faithful followers —
He will impart it liberally to all who will believe on him— -
Is there not reason then for that divine anathema?' —
Will not the very stones cry out against those who refuse to

praise him? — ;

Let Jesus then be precious to us all —
Let us adopt the grateful strains of that sweet Psalmist of

Israel*—-]

2. How vain is it to expect salvation in the ways of
sin!

[Sinners seem to entertain but little fear about tlteir
souls —

They even encourage one another to commit iniquitj with
greediness —

But they cannot possibly be saved in such a state —
If they could, the angel should have assigned a very diffe-
rent reason for the appointment of Jesus' name* —

In that case, Christ would have been a minister of sin —
But who must not, with the apostle, express his abhorrence
of such a thought ?" —

Our Lord has plainly told us what shall ere long be his ad-
dress to self-deceiving sinners" —

Let us then " flee for refuge to the hope set before us" —
And tremble lest we provoke the Saviour to become our de-
fitroyer — ]

«• 1 Cor. xvi. 22. '' Ps. ciii. I — 4.

t He should rather have said, " He shall save his people in their
sins " " Gal, ii. 17. * Matt. vii. 23.

CLIX. Christ's advent a ground of joy.

Ps. xcviii. 1 — 9. O sing unto the Lord a new song ^ for he hath
done marvellous things: his right hand and his holy arm hath
gotten him the victory. The Lord hath made known his sal-
vation: his righteousness hath he openly sherued in the sight
of the heathen. He hath remembered his mercy and his truth
toward the house of Israel: all the ends of the earth have seen
the salvation of our God. Make a joyful noise unto the Lord^
all the earth: make a loud noise, and rejoice and sing praise.
Sing unto the Lord ruith the harp; with the harpy and the
voice of a psalm. With trumpets and sound of cornet make a
joyful noise before the Lord the King, Let the sea roar^ and
the fuln?ss thereof; the world, and they that dxvell therein.
Let the floods clap their hands: let the hills bejoyful together

216 Christ's advent a ground of joy. (159.)

■*-"'" ■ lull ;

before the Lord: for He cometh to judge the earth: with righte-
ousness shall he judge the xvorld^ and the people with equity,

THE Psalms are generally read as the effusions of a
devout mind, whilst iheir reierence to Christ is almost en-
tirely overlooked — This, which is now under our con-
sideration, like the 96th with which it accords, confess-
edly relates to Christ: the very language of ver. 3. is used
by Mary, Zucharias, and Simeon, in the divine hymns
whereby they celebrated his advent in the flesh^ — It con-
tains

I. Some grounds and matter for our joy

In the three first verses the Psalmist describes in figu-
rative expressions, and in the last verse he expressly spe-
cifies, the proper ground of our joy

The incarnation of Christ seems to be the subject here
referred to

[Christ is " the Lord" Jehovah, " the King" of" kings,
and Lord of lords, who " is come to judge the earth," and
to exercise dominion, not, like the judges of Israel, over one
nation only, but over all the nations of the world — Nor under
his government will any partiality be shewn either to Jews or
Gentiles; on the contrar)-, it is administered " with perfect righ-
teousness and equitij:''^ his laws are equally binding on the rich
and poor: his invitations are equally extended to the inost
abandoned sinner, and the most decent moralist: his benefits
■are equally conferred on all according to their attainments in
holiness; and his judgments will be inflicted with equal severity
on the proudest monarch and the meanest beggar — With him
is no respect of persons; and whatever difference he may put
between one man and another in this life, he will manifest at
last, that, though clouds and darkness were around about him,
righteousness and judgment were the basis of his throne—]

This is indeed a ground for the most exalted joy
1. It is the most '* marvellous" occurrence ti.at ever
the world beheld

[That God should be manifested in human flesh, in order
to redeem his enemies from destruction, and to purchase to
himself a church with his own blood ! great indeed is this
mystery of godliness: it has heights and depths that can never
be explored — ]

a Luke i. 54, 55, 72. and ii. 30—32.

(159.) Christ's advent a ground of joy. 217

2. It is the one mean of " victory" over death and
hell

[Satan, the god of this world, the prince of the power of
the air, had usurped dominion over the whole race of man,
which he would have retained for ever, if God himself had not
interposed to rescue us from our sore bondage — But how
should even God himself effect this great deliverance? No way
was found, but for God himself to take our nature, and become
our substitute — What joy then should not the execution of this
plan excite in our hearts!—]

3. It opens salvation to a ruined world

[By this was " made known" the way of " righteousness
and salvation" through a vicarious sacrifice: nor was it anv
longer set forth in types, but " openly ^^^ in plain explicit decla-
rations; and that^ not to the house of Israel only, but " in the
sight of the heathen" — How should we benighted Gentiles re-
joice in this! — ]

4. It is the richest display of God's " mercy and
truth"

[It was in this incomprehensible mystery that " mercy and
truth" met together, and righteousness and peace kissed each
other — When the incarnation of Christ was first promised to
the world, it was a most stupendous act of mercy: after that,
the accomplishment of it was an exhibition of truth and faith-
fulness: yea, it was virtually, the substance of all the types, the
completion of all the prophecies, the consummation of all the
promises — Who must not rejoice in it? — ]

After stating such grounds for joy we may add with
confidence

11. An exhortation to rejoice

The animated exhortation of the Psalmist imports
that

1. We should feel an interest in this ^reat event
[It is by no means sufficient to acknowledge Christ in a
mere speculative manner; we should consider ourselves as the
subjects of his kingdom, and seek to participate the blessedness
of his people— Let us then enquire, not merely whether we be-
lieve that Christ came into the world, but whether we have
been filled with wonder at his " marvellous" condescension?
Let us ask ourselves whether "his right hand and his holy arm
have gotten him the victory" over our rebellious hearts? Whe-
ther " he have made known" to us the sufficiency of " his
righteousness," and the excellency of " his salvation?" and
whether " his mercy and truth" have been magnified in the

Vol. IL F f

218 CHRIST'S ADVENT A GROUND OF JOY. (159.)

forgiveness of our sins, and in our renovation after his divine
image? — All our pretences to joy will be vile hypocrisy, if we
have not experienced, in some measure at least, these triumphs
of his love, these victories of his grace — ]

2. We should express our gratitude for it

With frtqueiicy

[It is not at one particular season only that we should call
these things to remembrance, but frequently, yea, continually;
since we every moment reap the benefits of Christ's administra-
tion— As the fire that burnt upon the altar was never suffered
to go out, so neither should the flames of love and gratitude
ever be extinguished in our hearts^-^j

With fervour

[W,ith what energy does tlie Psalmist repeat and diversify
his exhortations to rejoice! Shall we then be contented to
offer to our Lord a few cold and languid acknowledgments?
No: we should make melody in our hearts unto him; we
should even shout for joy — What if the world accuse us of en-
thusiasm? shall we relax the tone of Christian joy for them;
or bring down the injunctions of heaven to the standard of their
religion? Let the angels or glorified saints be blamed for car-
rying their exultations to exctss, would they regard it, and
compliment th^ir accusers at the expense of duty? — We plead
not indeed for any thing that is extravagant and foolish; but
if we C9n obtain more of heaven in our hearts, and manifest it
more in our lives, let us not be afraid or ashamed to do i^ — ]

With unanimity
[The Psalmist calls, not only upon'all the human race, but
even upon the whole inanimate creation, to join in songs of
praise and thanksgiving — And how lamentable is it that there
should be found a creature upon earth, a rational and redeemed
creature, that is indisposed for this exercise!' — O let us all be
of one heart and mind: let us sing, rejoice, and give thanks:
let our harps no longer be hung upon the willows, or struck in
commendation of carnal joys ; but let them be tuned in honour
of our incarnate God; let us celebrate upon them Messiah's
praise— Thus shall even now our joy be unspeakable, and glo-
rified, a prepjvration for glory, an autepast of heaven — ]

[ 219 ]

CLX. OUil DUTY ARISING FROM THE ADVENT OF
CHRIST.

Isai. Ix. 1. Arise, shine; for thy light is come, and the glory of
the Lord is risen upon thee.

THE prophetic style is wonderfully sLiblime: its figures
are so bold, its transitions so quick, its descriptions so ani-
mated, that all the most admired comjiositions of Greece
and Rome sink in our estimation when com[)ared with the
sacred oracles — The writings of Isaiah in particular jus-
tify this remark; and both the chapter, and the very words,
before us, are worthy of notice in this view — The prophet
had just foretold the advent of the Redeemer;" and in-
stantly, passing over an interval of seven or eight hundred
years, he sees his prediction, as it were, accomplished;
and calls upon the church, in terms of joyful congratula-
tion, to approve itself worthy of so great a blessing —

In discoursing on his words we shall consider

I. The tidings here announced

Christ is the fountain of light to the whole udivcrse
[He is " the Lord" Jehovah, " in whom dwells all the
fulness of the godhead"-^Though as the Son of man, he la-
boured under all the sinless infirmities of our nature; yet^ as the
Son of God, he was " the brightness of his Father's glory, and
the express image of his person" — From him proceeds a lus-
ti-e, as from the sun in the firmament— ^But though " he shines
in the darkness, the darkness does not apprehend his light"''-—
It is the church alone that truly receives him— ^T/^ i? is, like
Goshen in the midst of Egypt, light, whilst all around it is in
gross darkness'^ — -If any have the light of his word, they cannot
profit by it, unless their eyes be opened by bis good Spirit-^
Hence the prophet, speaking of him to the church, says em"
phatically, " Thy light is come"— ^]

This hght is risen upon the church of God
[Under the Jewish dispensation " the day began, as it
were, to dawn; and in the hearts of some the day-star had
arisen"'^ — But at the incarnation of Christ, and in the days of
his ministration upon earth, the sun arose above the horizon —
In the apostolic age it sho'ne in its meridian splendour; and,

* Isai. lix. 20, That the passage refers to Christ, and not merely
to the deUverance of the Jews from Babylon will be seen by com-
paring Isai. ix, 2. with Matt. iv. 16. ^ John i. 5,

^ lixod. ix. 26. andx. 21—23. ^ 2 i'et. i. 19.

220 OUR DUTY ARISING FROM (160.)

through the goodness of God, it has at last visited these distant
regions^ — In some respect it shines clearer upon us than even
on the apostles themselves; since they, lor several years after
our Lord's ascension, did not see that the paitition-wall be-
tween Jews and Gentiles was to be broken down: whereas we,
who are Gentiles, not only know this truth, but arc " grafted
on that stock, from which the Jews themselves have been bro-
ken off"—]

These tidings are indeed joyful: but, that they ire to
have a practical effect upon us, we see by
II. The exiiortation grounded upon them

In the margin of our Bibles the word " shine" is trans-
lated " be enlightened." This translation suggests so im-
portant a thought, a thought so naturally arising I'rom the
tidings announced, that we may well give it a distinguished
place in this part of our subject — The exhortation then
jnay be considered as twofold;

1. " Arise and be enlightened"
[Notwithstanding " the true light now shines," the greater

part even of the Christian world are covered with gross dark •
ness*^ — We set before them the light, but they " love darkness
rather than light," and desire that we would " make the Holy
One of Israel to cease from before them"s — But we should
come forth from our dungeons, and behold this sun of righ-
teousness^— We should beg of God to bring us " out of dark-
ness into his marvellous light,"' and to " shine into our hearts
to give us the light of the kriowledge of his glory in the face of
Jesus Christ"^ — If we continue blind it is our own fault: we
take part with Satan against Christ, and, as the recompence of
our wickedness, " the god of this world is permitted to blind
us,"' and we are given over to a delusion to believe a lie"' — Since
then " the day-spring from on high hath visited us," let us no
longer " sit in darkness and the shadow of death," but improve
the mercies we enjoy, that " our feet may be guided into the
way of peace" — ^]

2. " Arise and shine"

[The sun in the firmament irradiates the stars, which shine
with a lustre derived from him — Thus are we also to " shine as
lights in the world,"" and, to reflect the light of the sun of
righteousness — As the face of Moses, when come down from

e Mai. iv. 2. Luke i. 78, 79. f Ver. 2.

sr John iii. 19. Isai. xxx 11. '' Isai.xlix.9.

• 1 Pet. ii. 9. •'2 Cor. iv. 6. ' lb. ver. 4.

« 2 Thess. ii. 1 1 . "" Phil. ii. 1 5.

(160.) THE ADVENT OF CHRIST. 221

the mount, shone, so that the children of Israel could not sted-
fastly behold him,° so should all of us, though with a less daz-
zling lustre, shine in our proper orbit — The stars indeed can
shine only when the sun is withdrawn ; but the brighter the
Lord Jesus shines, the more shall we reflect his image — Let
us then " walk in the light as God is in the light ;"i' and let
" our path be as the shining light which shineth more and more
unto the perfect day"i — ]

Address

1. Those who, though living in the midst of the light,
have never yet seen it

[Such are without excuse — God would " make the scales
to fall from our eyes," if we would but call upon him— But
our rejection of the light will be the occasion of our more
aggravated condemnation — '■'■ If Christ had not come and
spoken unto us we had not had sin; but now we have no cloke
for our sin"'' — Let us then cry to him, like those of old, " Lord
open my eyes" — Then shall we no longer walk in darkness,
but shall have the light of life' — ]

2. Those who, though they have had some views of
Christ, are yet in darkness

[The sun in the heavens is sometimes obscured by inter-
vening clouds: thus also " the sun of righteousness" is some-
times veiled ; and we are left to walk many day, without any
cheering views of his countenance— -If this be the case with us,
let us tarry his leisure, and wait patiently for his return — Let us
not say, " My sun is set to rise no more;" but rather, " When
I sit in darkness, the Lord will be a light unto me"* — Thus in
his light you shall see light ;" " the light that is sown for you
shall in due time spring up;^ yea, your light shall rise in ob-
scurity, and your darkness be as the noon-day> — ]

3. Those who are enjoying die light of the Redeemer's
countenance

[Jesus is the light and glory, not of the church militant
only, but also of the church triumphant:^ and to " behold his
glory as the glory of the only-begotten of the Father"^ is an an-
ticipation and foretaste of heaven itself — " In his favour is life;
and his loving-kindness is better than life itself" — Let the en-
joyment then of so rich a mercy stir you up to glorify his name;
that so, while you behold his glory, you yourselves may be
changed into his image from glory to glory,'' and, by making

° 2 Cor. iii. 13. PI John i. 7. t Prov. iv. 18.

'• John ix. 41. and xv. 22. * John viii. 12. Eph. v. 14.

t Mich. vii. 7 — 9. " Ps. xxxvi. 9. " Ps. xcvii. 11.

y. Isai. Iviii. 10. z Rev. xxi. 23, 24. » John i. 14.

2 Cor. iii. 18.

222

THE ADVENT

OF CHRIST.

(160.)

your
him

• light
also*^-

shine before men,

may stir up

others

glorify

« Matt.

V. 16.

CLXI. THE Messiah's advent.

Isai. xl. 9. Say unto the cities ofjudah^ Behold your God.

TFIE gospel with all its sublime mysteries is regarded
by the geiicrality with coldness and indifference; whereas
the most indistinct prospects of it were sufficient to fill the
patriarchs and prophets with holy rapture — It was a view
of its divine audior which drew forth from the prophet
this animated exhortation — He saw Jesus as it were al-
ready incarnate, and called upon the daughters of Zion
and Jerusalem to proclaim and celebrate his advent^ —
That, which he proposed to them as the subject of their
song, is the one great sjbject also of our ministrations —
To call your attetition unto Jesus, to set him forth as cru-
cified before yr Mr eyes, and, with an exalted voice, to
cry, behold your God, this is our commission — But before
we proceed to execute it we shall

I. Shew what is implied in this commission

We cannot fail to observe, what the prophet so strongly
intimates,

1. That Christ is God

[This is a fundamental article of our faith — The Godhead
of Christ is that which stamps a value on his sufferings, and
renders the whole of his undertaking so meritorious and effi-
cient— It would be to little purpose to say with Pilate, " Behold
the man," if we could not also add with the prophet, " Behold
your God" — But we are not left to doubt of this important
truth: it is clearly established in almost every page of the
sacred volume: we need go no further than to the writings of
Isaiah; and we shall find it expressly asserted, that the person
who was to be " a Child born, and a Son given to us," was the
MIGHTY God'' — He was therefore to be called Emmanuel,
because he was God with us*^ — in the very chapter before us,

a It should be read as in the marj^in, " O daughter, that bringest
good tidings to Zion," kc. It was customary for women to cele-
brate the praises of God in public on remarkable occasions. See
Exod. XV. 20, 21. and 1 Sumi. xviii, 6, 7.

b Isai. ix. 6. • Isai. \ii. 11. with Matt. i. 23.

(161.) THE Messiah's ADVENT. 223

his forerunner, John the B;iptist, was commissioned to cry.
Prepare ye the way of the Lord, (Jehovah) make straight in
the desart an high-way for our God'' — But we need not mul-
tiply words on this subject, since the v^oice of inspiration uni-
versally proclaims him to have been, " God manifest in the
flesh," " God over all, blessed for ever'""-—]

2. That the knowledge of Christ is of universal iai-
portiince

[It was through all " the cities of Judah," and with her
" voice lifted up with strength," thnt the daughter of Zion was
to celebrate the Messiah's advent — And whence the need of
such zeal antl laboiir, but on account of the universal import-
ance of those glad tidings? — Indeed there is no other thing
which men so much need to be acquainted with as the work
and offices of Christ — No attainments can save them, if they
be ighorant of Christ; nor can any past sins condemn them, if
they be truly acquainted with this divine Saviour — '' This, as
our Lord himself tells us, is life eternal, to know God as the
only true God, and Jesus Christ"^ as our mediator and advo-
cate with the Father — So excellent is this knowledge, that
St. Paul " counted all things but loss and dung in comparison
of it"s — It is the one mean of obtaining reconciliation v/ith
God, peace of conscience, and deliverance from the power of
sm''-— O that all were aware how deeply they are interested in
receiving these glad tidings! — We should proclaim them with
infinitely greater pleasure, if we had not so much reason to
complain, that " they are counted as a strange thing"' — ]

Taking for granted these fundanriental and indisputable
truths, we shall

II. Endeavour to execute the commission

The text does not Hmit us to any particular point of
view in which we are to behold our God ; we shall there-
fore direct your attention to him

1. As descending:; from heaven
[Lo! he comes from his bright abode: but in what form
does he appear? Does he descend in solemn pomp, attended
with myriads of the heavenly host? Does he visit the palaces
of the great, and assume our nature in its most dignified appear-
ance? No: He is born of an obscure virgin, and has no better
place for his reception than a stable — Go, look into his mean
abode; see him wrapped in swaddling-clothes, and lying in a

•1 Ver. 3. c 1 Tim. iii. 16. Rom. ix.

f John. xvii. 3. e Phil. iii. 8.

•» 1 John. i. 7. i Hos. viii. 12.

224 THE Messiah's ADVENT. (161.)

manger; look, I say, and behold your God! — What marvel-
lous condescension! how does it almost exceed belief! yet,
incredible as it appears, we must again say, Behold your
God—]

2. As sojoiirnins; on earth

[Surely, no sooner could his incarnation be known, than
all the world, like the eastern magi, must flock to worship him:'^
so one might reasonably hope: but what is that " weeping and
lamentation" that we hear? The young child's life is sought:
the children from two years old and under are massacred
through the whole district, that no possibility may be left for
his escape: and he is saved only by the special interposition of
his heavenly Father.' See his parents fleeing with him by
night to a distant, an heathen, land, nor daring to return to
their native country till the death of their blood-thirsty perse-
cutor! But this was only the beginning of sorrows — View him
afterwards when he assumed his proper office as the Prophet
of his church: no sooner did he open his commission, than the
short-lived applause afforded him, was turned into the most
cruel indignation; and, if he had not by an exertion of his own
almighty power effected his escape, his very first sermon had
proved his last"* — But to pass over to the period of his death
— Whom is it that we see prostrate on the ground, and bathed
in a bloody sweat? Who is it that those cruel soldiers are
mocking, buffeting, scourging? Who is it that is nailed to
yonder cross; and that we see expiring under such an accu-
mulated weight of shame and misery?— To all this we answer,
Behold your God — ]

3. As exalted to i^lorv

[Hitherto we have witnessed nothing but his humiliation
—But the shame of his cross was quickly rolled away — In
vain were the stone, the seal, the watch: he burst the bands of
death, and rose triumphant — Henceforth we are to view him
ascending amidst myriads of exulting angels, sitting on the
throne of his glory, dispensing blessings to the church below,
and receiving the adorations of his church above — Sinners, lift
up thine eyes to heaven, and behold thy once crucified, but now
exalted. Redeemer — Now he shines forth in all his glory, and
says to thee, even to thee, " Behold me, behold me"" — O that
every eye might see him, and that all, who have pierced him
by their sins, might mourn and be in bitterness, as one that
mourneth for his first-born son!" — Soon indeed all shall see
him: the time is shortly coming, when he will descend from
heaven again, not however to stand, as before, like a criminal

•< Matt. ii. 11. 1 Matt. ii. 16 — 20. ™Lukeiv. 28 — 30.

n Isai. Ixv. 1. o Zech. xii. 10,

(161.) THE Messiah's advent. 225

at man's tribunal, but to execute judgment on the assembled
universe; and then, happy shall they be who have beheld him
here with suitable affectionj they shall behold his face with in-
expressible delight; and be the spectators of his glory and the
partners of his throne to all eternity — ]

Address

1. The careless

[Know you what the sins, which you commit so lightly,
have occasioned? Go to Calvary and behold your God; and
then judge whether sin be so light and venral a matter as you
are ready to imagine! — The Jews and Romans were the imme-
diate actors in that bloody tragedy; but your sins, and the sins
of an ungodly world, were the real occasion of all that your God
endured; and, while you continue in your sins, you " crucify
him afresh, and put him to an open shame" — Ah! Did David
cast away the water, for which the lives of three men had been
endangered, and will not you cast away the sins which have
actually shed the blood of God?P — Let this thought induce you
to put away the polluted cups from your lips; and let " the
love of Christ constrain you to live unto him who died for yoil
and rose again" — ]

2. "rhe heavy laden

[To you especially the Saviour cries, " Look unto me, and
be ye saved," " Come unto me and find rest unto your souls"—*
Consider well, who it is that thus invites you; it is your
Saviour, and your God: there can be no want of efficacy ia
his blood, or of power in his arm: he is a strong rock, a sure
foundation, an all-sufficient help — Trust then in him; and, as a
sight of the brazen serpent healed the dying Israelite, so shall
a view of your divine Saviour prove an effectual remedy for all
your wants — You shall soon, like Thomas, exclaim with holy
rapture, " My Lord and my God;" or, in the language long
since dictated to you by the spirit of prophecy, " Zo, this is
OUR God; we have waited for him, and he will save us: this
is the Lord; we have waited for him: we will be glad and re-
joice in his salvation"^ — ]

f 2 Sam. xxiii. 16, If. i Isai. xxv. 9.

vo%.n. eg

[ 226 ]

CLXn. CHRIST'S (QUALIFICATIONS FOR HIS OFFICE.

Isai. xi. 2, 3. And the Spirit of the Lord shall rest upon hirriy
the spirit of ■wisdom and understandings the spirit of counsel
and mighty the spirit of knowledge^ and of the fear of the
Lord; and shall make him of quick understanding in the fear
of the Lord.

THE richest promises which God has given to the
church, are generally introduced alter some awful threat-
ening denounced against his enemies. The prophet has
been predicting the utter ruin of" the Assyrians, as of ^
tree cut down to tiie very stump. He then contrasts th?
state of the church, to which the Messiah should come,
springing like a tender sucker from the root of Jesse, after
that his family should have been reduced to the lowest
state of degradation. He then, in reference perhaps to
what he had before spoken respecting " the anointing,"*
shews who this anointed person should be, and what was
that unction with which he should be consecrated to his
office.

From the words of the text, which beyond all doubt
refer to Christ, the son of David, we shall be led to con-
sider

I. His qualifications for his office

The same Spirit that formed Christ's body in the vir-
gin's womb,'' endowed also his soul with all the faculties
requisite for the discharge of his high office

[Jesus Christ, as a maji^ needed to have his mind enlight-
ened, and his heart sanctified, even as other men: nor could
he have been qualified for his mediatorial work, if he had not
been anointed in a superabundant measure, by the Holy
Ghost.*^ God therefore anointed him,'^ and caused the Spirit
to rest upon him,'^'^ not merely for a time, and for a limited
purpose, as he had done to others,® but in an immeasurable
fulness,*^ and for every end for which he could possibly need
it.^

The Spirit came upon him as a " Spirit of wisdom, and

a Ch. X. 27. »> Matt. i. 18, 20. «= Ps. xlv. 7.

J Acts X. 38. ^^ John i. 32. e Numb. xi. 25, 26,

f John iii. 34. e Luke iv. 18, 19.

(162.) CHiist'sqiTALiFiCATiONS, Sec. 227

understayiding.''''^ He gave to Jesus a full and comprehensive
view of all the mysteries which from eternity had been hid in
the bosom of the Father:' and enabled him also to discern the
most secret recesses of men's hearts;*^ so that nothing, either in
heaven or in earth, was concealed from him.'

The Spirit, as '' a spirit of counsel and rmghtl^'' instructed him
how to conduct himself in all those situations of difficulty and
danger into which he was continually brought; and endued
him with such undaunted courage, unwearied activity, and
invincible patience, that through the whole course of his mi-
nistry he never yielded to discouragement, or erred by inad-
vertence.™

The Spirit further enriched his soul with " the knowledge (or
rather, with the love"^^ and fear of God.'*'' Through his inces-
sant operations, he was enabled to maintain a continual sense
of the divine presence,'' and to act in all things with a view to
his Father's glory.? Under the influence of this divine prin-
ciple He was carried on in one steady course, like the sun in
its orbit, causing his light to shine with unclouded splendor
through the whole period of his sojourning on earth.i]

By these means Jesus attained the most consummate
holiness

[The terms whereby the prophet expresses the quickness
of Christ's spiritual perceptions, are taken from that power of
smelling; which some animals possess, and which admirably re-
presents the exquisite sensibility which our Lord possessed with
respect to every thing that was right and fitting to be said or
done. His enemies of every description, Herodians, Phari-
sees, and Sadducees, endeavoured to ensnare him. Sometimes
they tempted him with questions, which, in whatever way they
should be answered, would give them occasion against him ;
but he invariably replied with such consummate wisdom as
(defeated their purposes, and filled them with admiration."^
Sometimes they sought opportunity to entrap him by means
of his actions: but still he was proof against their malice, and
always turned their efforts to their own confusion.^ He knew
on all occasions how to vary his conduct, so as ultimately to

•» Vitringa thinks that the sevenfold gifts of tlie Sjnrit are here
enumerated. See Rev. i. 4. and v. 6. but we rather suppose that
«ach coufilet{x\oX. each exfiression) is to be taken separately, as declar-
ing, in a comprehensive manner, the operations of the Holy Spirit.

> John viii. 28. ^ Matt. ix. 4. i John xxi. 17.

•n Isai. xlii. 2, 4, 6. and 1. 4, 7. « See Vitringa in loc.

o John viii. 29. p John vii. 18. and viii. 50.

q John viii. 46. and xvii. 4. «• Matt. xxii. 16 — 21, 23 — 33, 34 — 40.

» John viii. 3—9. Luke vi. 6—11.

22g Christ's quALiFicATiONS (162.)

answer best the purposes of his mission. And so nice was his
discernment, so unsearchable his skill, that, whether he de-
nounced judgments or proclaimed mercy, whether he main-
tained silence or " witnessed a good confession," he invariably
combined majesty with meekness, and fidelity with love.

Nor (to carry on the metaphor) vvas he less earnest in fol-
lowing, than he was acute in discerning, the path of duty. If
he had spent the night in prayer, he still prosecuted by day his
labours of love, till he was exhausted with fatigue, and his
friends declared that his zeal transported him beyond the
bounds of reason:* so fully was that prophecy accomplished
in him, " The zeal of thine house hath even consumed me.""]

Such being his quaiifications, kt us consider

II. Our interest in them

This is by no means a speculative subject since it serves
to shew us

1. Christ's sufficiencv for his work

[The work which Christ had to do for us^ was exceeding
arduous. He was to obey the law without deviating from it
in the smallest point, in thought, word, or deed. If therefore
he had been turned aside by any obstacle, or had erred through
any inadvertence, or fallen short through any weakness, or
exceeded through any temptation, he would have been a vio-
lator of the law: and, instead of being a Saviour to us, Would
have needed a saviour for himself. But by these rich endow-
ments which were communicated to him by the Holy Ghost,
he was enabled to mamtain an unspotted purity even to the
last ; and, having fulfilled the law in its utmost extent, he has
" brought in an everlasting righteousness," which " shall be
unto all and upon all them that believe."

Besides this, he has a work to do in us. He is exalted to
be " head over all things to the church,"'' in order that he may
instruct his people in divine knowledge, and counsel them in
their difficulties, and strengthen them in their trials, and main-
tain in them a superlative regard for God. And how should
he effect all this, if he himself did not possess an inexhaustible
treasure, out of which he might impart to every needy sup-
pliant? But we need not fear, since we are assured, that in him
all fulness dwells,>' and that out of his fulness we may all re-
ceive, even grace for grace.^ We may therefore safely glory
in him as made unto us wisdom, righteousness, sanctification,
and complete redemption."]

2. The blessings wt may expect at his hands

t Mark iii 2 1 . "Johnii. 17. ^ Epii. i 22,23.

yCol. i. 19. * John i, 16. » 1 Cor. i. 39.

(162.) FOR HIS OFFICE. 229

[That holy -oil which was poured upon the head of our
great High-priest, was to descend to the skirts of his clothing,
and to the very meanest of his members.'^ Nor are his people
called Christians merely as being followers of him, but also as
being partakers of the same divine unction.'^ As soon as he
was seated on his throne of glory he poured out his Spirit upon
his waiting disciples for the very ends and purposes for which
he himself had received it.'^ Instantly they were filled with a
" wisdom and understanding," which exceeded that of the
greatest philosophers. They were endued with such " counsel
and might," that none could withstand their words, or shake
their resolution. And to such a degree were their hearts filled
with the "love and fear of God," that all sublunary things
were divested both of charms and terrors, and the service
of God became, as it were, the very element in which they
breathed.

Thus may the most ignorant amongst us have " the eyes of
his understanding enlightened" by him: to every one of us
will he approve himself a " wonderful counsellor:"*^ he will
" strengthen us with might in our inward man:" he will fill us
with a most affectionate and reverential regard for God: he
will give us both an exquisite discernment of what is right, and
a supreme delight in it:*^ and, in a word, he will ""transform
us into his own image in righteousness and true holiness. "^
However different these gifts may appear, and however un-
equal the capacities of those who are to receive them,'' tiie)''
shall be imparted co all according to their measuic of fai.h;*
and the Spirit that Jesus will bestow, shall work them all, and
jn all."^]

Application

[It has been seen that Christ " ascended up on high on
purpose that he might fill all things:"^ moreover he has as-
sured us that, if we ask for the gift of his Spirit, we shall not ask
in vain.'" Let all then direct their eyes unto him. Let the
ignorant, the doubting, the weak, and all who desire to have
the divine life begun or perfected in their souls, apply to him.
Nor let any rest satisfied with low attainments, since he is both
able and willing to enlarge our faculties, to increase our
sanctity, and to bring us to the measure of his own perfect
stature."]

b Ps. cxxxiii. 2. c i John ii. 20, 27. 'i Acts ii. 33. Gal. v. 22.

c Isai. ix. 6. f Col. i. 9 — 11. K Kph. iv. 24.

h Matt. xi. 25. Isai. xxxv. 8. • Eph. iv. 7. Matt. ix. 29.

t 1 Cor. xii. 4, 1 1. 1 £ph. iv. 10. »" Luke xi. 13.

■ Eph.iv. 13.

[ 230 ]

CLXIII. CHRIST'S INCARNATION AND CHARACTER.

Isai. Ix. 6. To us a child f? borji, to us a Son is given: and the
government shall be upon his shoulder: and his name shall be
called^ Wonderful^ Counsellor^ The Mighty God^ The everlast-
ing Father^ The Prince of Peace*

THERE is no true peace or happiness in the world
except that which arises from the gospel of Christ; for
God himself testifies that there is no peace to the wicked
— But where the gospel truly prevails, peace and joy im-
mediately spring up as its proper fruits — Such a change
as this the prophet describes in the preceding context;
and then, in the words before us, traces it to its real
source — From the words themselves we shall be led to
consider

I, The advent of Christ to take the charge of his king-
dom
Though given to us by God, he came in an obscure
^Vid himible form

[He was a little " child, born" in as helpless a state as
others, and subject to all the sinless infirmities of our nature.
He was indeed in a more especial manner the gift of the Fa-
ther's love;* the most invaluable gift that God himself could
bestow. He was the Child, and the Son, of whom all the pro-
phets spake, the offspring of a virgin, " Emmanuel, God with
us." But as the end of his coming was to redeem our fallen
race, he came in such a way, as was best suited to the accom-
plishment of his own eternal purpose and grace — ]

Yet, notuitnslunding his mean appearance, he came
to assume the government of the church

[As the Creator of the universe. He must of necessity have
also been the governor of it before his incarnation — But now
he came to administer the government as mediator; for all
judgment was committed to him, not only as the Son of man,
fcut because he was the Son of man"^ — The church, in a more
especial manner, is subjected to him in this view; and he is
the head of it, as well for the purpose of communicating his
influence to the members, as of managing its concerns'^ — And
so entirely is every thing under his control, that not so much as
a hair falls from the head of any of his people without either
his express command, or righteous permission — As in the days

* John iii. 15. ^ John v. 27. f Eph. i. 23.

(163.) cheist's incarnation and character. 231

of his flesh he exercised the most unUmited authority over
diseases, devils, and the very elements, so now every thing,
whether designedly, or against its will, fulfils his unerring
counsels—]

We shall the less wonder at his elevation to a throne,
if we consider
II. His qualifications for the regal office

His being called by any name, imports that He really
is what he is called — He is therefore

1. A wonderful Counsellor''

[He, in concert with the Father, formed the stupendous
plan of man's redemption, a plan in which are contained all
the treasures of wisdom and knowledge*^— -Moreover in exe-
cuting this plan, he has not only defeated all the plots and de-
vices of Satan, but has invariably overruled them for the ac-
complishment of his own designs — His people too he endues
with " wisdom from above," enabling them to discern things
hidden from the carnal eye, and guiding them in the way to
heaven, so that a wayfaring man, though a fool, shall not err
therein*^^ — Who that has known ever so small a part of his
ways, must hot exclaim with amazement. How unsearchable
are his judgments, and his ways past finding out! — ]

2. The mighty God

[Angels and magistrates are sometimes called gods in a
subordinate sense; but He is " the Mighty God," " God with
us," " even God over all blessed for ever" — The dispensations,
both of his providence and grace, manifest him to be a " God,
wonderful in counsel, and excellent in working" — Indeed, if
he were not God, he never could bear upon his shoulder the
government of the universe— He must be omnipresent, omni-
scient, omnipotent, or else he never could hear the supplica-
tions, and supply the wants, of all his people at the same in-
stant— However strange therefore it may seem. He who was
a little child, was at the same time the mighty God; it was
*' the Lord of glory that was crucified;" it was " God who
purch ased the church with his own blood."^]

3. The everlasting Father

[This title respects not his relation to the Deity (for with
respect to thaty he is the Son and not the Father) but rather
his relation to his spiritual seed, whom he has begotten by his

^ These are by many considered as two distinct titles: but, if we
unite them, each title will have its proper attrLbute.
^ Col. ii. 3. £» a, soil. fAvrii^tM. *" Isai, xxxv. 8.

s 1 Cor. ii. 8. Acts xx. 28.

232 Christ's incarnation and character. (163.)

word and Spirit — But perhaps the words should rather have
bee translated; " The Father of the everlasting age" — The
Jewish dispensation was intended to continue but for a limited
time; but the Christian dispensation was never to be succeeded
by any other: hence it is called " the last times;" and may be
considered as *■' the everlasting age"'^Of this Christ is the
author; it owes its existence to him as its parent; it is pre-
served by his guardian care; and the whole family in heaven,
and earth who participate its blessings, both bear his image,
and Inherit his glory — ]

4. The ptj-.ice oi Peace

[In all which Christ has done, whether in planning or ex-
ecuting the work of redemption, he has consulted the peace
and welfare of his people — It was to purchase their peace that
he became incarnate and died upon the cross — It was to be-
stow on them the blessings of peace, that he assumed the reins
of government, and undertook to manage all their concerns-
Peace was the legncy which he left to his church when he was
just departing from this world; and, on his ascension, he pour-
ed it down like a river on myriads of his blood-thirsty ene-
mies: yea, at this very hour does he dispense it according to
his own sovereign will, and impart it, with royal munificence,
to all the subjects in his kingdom — ]

This subjtct turnibhes us with abundant reason

1. For admiration

[If all heaven was filled with wonder at the sight of their
incarnate God, and if the " Angels yet desire to look into"
that " great mvstery of godliness," how marvellous should it
appear in our syes! — Let us then adore with reverence what
we cannot comprehend; and exclaim with profoundest wonder,
** Thanks be to God for his unspeakable gift"^ — ]

2. For i^ratitude

[Has the mighty God become a little child for us, and
shall we regard his condescension with indifference? — Is he
governing and overruling every thing for our good, and shall
we feel no sense of his kindness?— Let us rather say. What
shall I render to the Lord for all the benefits he has done unto
Hie? — ]

3. For devotedness to God

[If the government be upon his shoulder, we should shew
ourselves willing to have it there, and submit ourselves cheer-
fully to his authority — In vain shall we regard him as the
source and foundation of our peace, unless we yield ourselves
to him as the governor of our lives — ]

t' 2 Cor. ix. 15.

[ 233 ]

CLXIV. CHRIST SAVING BY HIS UNITED OFFICES.

Zech. vi. 12, 13. T/ms speaketh the Lord of hosts, saying. Be-
hold, the man whose 7iame is The Branch: and he shall g-roxv
7ip out of his place, and he shall build the temple of the Lord:
even he shall build the temple of the Lord; and he shall bear
the glorij, and shall sit and ride upon his throne: and he shall
he a Priest upon his throne; and the counsel of peace shall be
between them both.

MANY of the most important prophecies werp intro-
duced with remarkable and appropriate sij^ns — When
God foretold to Moses the deliverance of his people from
their bondage in Plgypt, he appeared to him in a burning
bush, which represented the state of his church as perse-
cuted on every side, but preserved from injury by his
presence in it — Thus was Joshua the itigh-priest now
made to receive an honour which described in a very
significant manner the glory and dignity of the promised
Messiah — Some of the Jews who had chosen to remain
in Babylon after that their brethren had returned to their
own land, shewed that they were not altogether unmind-
ful of their brethren or their God, by bringing a present
of gold and silver for the use of the newly erected temple:
and God instantly commanded that two crowns should
be made of the gold and silver, and that these crowns
should, in the presence of the doners, be put upon the
head of Joshua: then, in explanation of this sign, the
prophet was ordered to direct their attention to the pro-
mised Messiah, in whom all honour and power, whether
regal or priestly, should be combined" —

This prophecy will lead us to consider
I. The name and work of the Messiah

Christ is here referred to as " the man whose name is
The Branch"

[Frequendy is he characterized by the prophets under
this appellation'' — Its import is, that he was to be a scion or
shoot springing out of the stem of Jesse, that is, to he born of
the house of David, when it was cut down and reduced to the
lowest state'^ — but though he was to appear in such a weak and
mean condition, yet he was to " sit upon the throne of his

a Ver. 9 — 11, b Ch. iii. 8. Isai. iv. 2.

= Isai. xi. 1. andliii. 2. ,

Vol, II. H h

234 CHRIST SAVING BY HIS UNITED OFFICES. (164.)

father David and to reign for ever" — Nor can we err in ap-
plying this prophecy to Christ, since another prophet, speak-
ing of him by the very same name, expatiates in exalted terms
upon the glory of his majesty, and declares that the name
whereby he should be still more eminently distinguished,
should be, Jehovah our Righteousness*' — In due time he
*' grew up out of his place," both out of Bethlehem, where he
was born, and out of Nazareth, where he was brought up —
We do not indeed find him called " The Brauch^^ by any of
the New Testament writers; but, as the place where this branch
was to grow up is so particularly specijied^ it is not impossi-
ble but that this prophecy received its accomplishment in that
contemptuous appellation given to him, " The Nuzarene:^''''
at all events it was fulfilled in that title so often ascribed to
him, " The Son of David''^^]

The work to which he was appointed vx as, to build the
temple

[The material temple was now rebuilding under the
auspices of Zerubbabel and Joshua — In reference to that, the
prophet speaks of another temple (of which that which was
now erecting was but a type or shadow) which should in due
time be raised by the Messiah himself j and he repeats his de-
claration both to denote the great importance of it, and the
certainty of its accomplishment— This temple is no other than
the church of God, which Jesus Christ has founded on the
earth, and against which neither the power nor the policy of
hell shall ever prevails' — ]

To biiii also, as the only builder, was to be given all
" the fdory"

[Whatever instruments he uses, they can effect nothing
but through the agency of his Spirit — Whether Paul plant or
ApoUos water, it is Christ alone that can give increase'' —
The workmen in the material temple might say of the carved
work, This and that was the .work of my hands; it was formed
■by my skill, and is a monument of my power: but, in the
church of God, there is not one stone laid in the whole build-
ing, which was not dug from the quarry, fitted for its place,
and fixed in its station by the hand of Je-sus: and the chisel
has as much right to boast against him who worketti with it, as
any instrument, which the Lord may use, has to arrogate to
himself any part of his honour' — When the top-stone shall be
brought forth with shoutings, there shall not be one in heaven

^ Jer. xxiii..5, 6. ^ Matt. ii. 23. The Hebrew word jVttzer sig-
nifies c Branch. f Matt. xx. 30, 31. and xxi. 9.

e Matt. xvi. 18. Eph. ii. 20, 21. hi Cor. iii. 7.

' Isai. X. 15,

(164.) CHRIST SAVING BY HIS UNITED OFFICES. 23-3

or earth who will not ascribe the glorj' to the divine architect,
crying, Grace, grace unto it"^ — ]

As his work was to be glorious, so were also

II. The offices whereby he was to execute that work

Mean as his appearance was, he was appointed to bear
the highest offices

1. He was to rule both as a kins^ and as a priest

[As " King of kings and Lord of lords," he erects his
throne over all in heaven and earth — t3iit he exercises also a
govern inent which the Father has co:nmitted to him in his
mediatorial capacity — This relates more immediately to the
church, the minutest concerns of which are all subject to his
control' — But though a king, he executes also the office of a
priest ; and appeared to the apostle arrayed in priestly vest-
ments, in token that he still carries on the work which he be-
gan on earth'" — In him the kingly power of Zerubbabel, and
the priestly office of Joshua, were to be united : and it was for
this reason that both the crowns were put u[)on the head of
Joshua, who in so remarkable a manner represented him— -
Being " a priest upon his throne," his government was to be
mild, like that of a compassionate priest ; and his i»terGessJoa
effectual, like that of an almighty King — ]

2. By these united offices he was to perform, the work
assigned him

[The salvation of men has been contrived by infinite
wisdom, and is effected only in that way which God has ap-
pointed— It is not accomplished either by power alone or by
price alone; but by price and by power — Christ in his priestly
office atones ; and in his kingly office imparts the benefit of
that atonement: " the counsel of peace is between them both"
— However meritorious the death of Christ might be as a sa-
crifice, we could receive no salvation by it, unless he exert his
almighty power to renew and sanctify our nature; nor, on the
other hand, would his grace be sufficient to bring Us unto God,
unless he had offered a sacri'oe for our sins, and continued in
heaven to make intercession for us — But by making satisfaction
to the injured Majesty of heaven, and delivering us out of the
hands of all our spiritual enemies, he both effects our recon-
ciUation with God, and renders us meet for our heavenly in-
heritan.ce — ]

Infer

1. What abundant provision has God made for our

peace!

< ._

Zech. iv. 7. • Eph. i. 22. ^ Rev. i. 1?.

236 CHRIST SAVING BY HIS UNITED OFFICES. (164.)

[A guilty conscience is not easily pacified: in the midst of
all its endeavours to divert its attention from the state of the
soul it will feel many fears and secret misgivings: it will always
suspect, either that something which they do not possess, is
necessary for the securing of pardon, or that the exertions used
for the attainment of holiness, are inadequate to the end pro-
posed— But God has given us a Saviour, who equally bears
the sacerdotal censer, and the regal diadem; and unites in
himself the compassion of a priest, with the power of a king —
What then can be wanting to satisfy our minds? Surely we
need not only believe: and " according to our faith so shall it be
done unto us" — If our minds be but " stayed on Christ" as a
willing and all-sufficient Saviour, we shall, according to his
word, be " kept in perfect peace" — ]

2. How evidently must all the glory of our sah'^tion be
given to Christ !

[We always wish to ascribe some of the glory to our-
selves: but the whole work is his from the foundation to the
top-stone: He is " the author and the finisher of our faith" —
Are we reconciled to God ? it is through the blood of his cross:
is our peace maintained with God? it is through his prevailing
intercession: are we freed from the bondage of sin and satan?
it is through his mighty power, and victorious grace — Let
him then " bear the glory:" on him " let us hang all the glory
of his Father's house:"" and let us now sing, as we hope to do
to all eternity. To him that loved us and washed us from our
sins in his own blood, be glory and dominion for ever dnd ever,
Amen° — ]

n Isai. xxii. 24. « Rev. i. 5, 6.

CLXV. THE SUN OF RIGHTEOUSNESS ARISING.

Mai. iv. 1, 2. Behold, the daij cometh that shall burn as an
ove?i; and all the proud, yea, and all that do xvickedly, shall
be as stubble: and the day that cometh shall burn them up,
saith the Lord of hosts, that it shall leave them neither root
nor branch. But unto ijoii that fear my name, shall the sun
oj righteousness arise xvith healing in his rvings; and ye shall
go forth^ and gr 07V up as calves oj the stall,

THE thoi.ght of inany is, that " God will do neither
good nor evil," and that it is therefore unnecessary and

(165.) THE SUN OF RIGHTKOUSNESS ARISING. 23 7

vain to niiike him an object either of our hope or fear.
This was the state of mincl in which the greater part of
the Jews were in the time of Malachi: and God sent his
prophet to warn tliem, that a time was coming when they
should clearly discern between the righteous and the
wicked by th.e awful judgments he would inflict en the
one, and the unspeakable benefits he would confer on
the other/

In the words before us are contained
I. A warnina: to the wicked

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

[Temporal judgments are often predicted in similar lan-
guage. The enemies of the Jews,'' and the Jews themselves,*^
yea, and all the enemies of God,"^ are menaced in this man-
ner. But never were they fullilled so fearfully as in the de-
struction of Jerusalem. Thither almost the vv'hole Jewish na-
tion were assembled; and, being shut up in the city, as in an
oven, they were made astonishing monuments of God's fiery
indignation.]

But doubtless this warning refers also to the day of
judgment

[In that day the Judge himself will come in flames of
fire:" and the earth, the dieatre on which so much wicked-
ness has been acted, shall be burnt up:' and the objects of
God's displeasure shall be cast into the lake that burnetii with
fire and brimstone, s

It is asked, Who they are that shall then suffer the ven-
geance of eternal fire? We answer. The proud contemners of
God's law, and they who " go about to establish their own
righteousness" instead of submitting to the righteousness of
God; and they who think religion vain and unprofitable;'^
yea, moreover, all who commit any kind of wickedness know-
ingly, deliberately, and habitually, all, I say, without excep-
tion, shall be as stubble to the consuming fire.'

And shall we not take warning, when we know that the day
is coming, and that every hour brings it nearer and nearer?
O " let it not overtake us as a thief." Our forbearing to re-
flect upon it cannot delay its approach, or mitigate its terrors.

a Zeph. i. 12. b Isai. x. 16—18. <: Zeph. i. 14 — 18.

d Ps. xxi 8, 9. e 2 Thess. i. 7 — 9. '' 2 Pet. iii. 10 — 12.
c Rev. xxi. 8. "1 Mai. iii. 13, 14. '<■ Rom. i. 18.

^38 THE SUN OF KIGUTEQUSNESS ARISING. (165.)

Be persuaded to prepare for it, that, instead of dreading, you
may welcome its arrival.]

We lui n with pleasure from tliis awful subject to con-
template the latter part of the text, wherein we have

II. A promise to the righteous

Whatever distant reference there may be in lliese words
to the deliverance of the Christian* from Jerusalem, when,
according to our Lord's instructions, they took advantage
of the; retreat of the Roman army, to Hee out of it to
Pella, we must certainly look for the accomplishment of
the promise princi[)ally in the spiritual blessings convey-
ed by the Messiah.

The Christi.in character is britfiy delineated in con-
trast with God's enemies

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

To those who answer to t'.iis character, shall Christ be
a source of the richest blessings

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

(165.) the sun of righteousness ajrising. 239

Improvement

1. How different even iji this life are the states of God's
friends, jnd of his enemies!

[The " proud are called happy:"*^ hut are they so? the
heart-searching God declares that they have no soHd peace.
Nor is it possible that they can look forward to the (lay of
judgment M'ithout much disquietude of mind. Their joys, such
as they are, are " like the crackling of thorns under a pot," of
short duration, and succeeded by smoke and darkness, by spleen
and melancholy. But, is this the state of God's people? Let
the text declare, and let the experience of all the saints attest.
The more they enjoy of the light of this sun of righteousness,
the more they anticipate the blessedness of heaven.]

2. How different wiil be the states of God's friends
and <r tiennc's hi the eternal world!

[The day of judgment is called " The day of wrath,"
and, "■ The clay of the perdition of ungodly men."' Alas!
alas! whither shall the objects of God's vengeance flee ?
How shall they " dwell with everlasting burnings?" Who can
conceive the anguish with which they will " weep and wail and
gnash their teetlu"" View, on the contrary, the godly healed
of every maladv, grown to the full measure of the stature of
Christ, and enjoying continually the meridian glories of the
sun of righteousness — Who can conceive the happiness of such
a state ? But though " we know not yet what we shall be,"
so far as respects the degrees of our happiness or misery, we
know that the distance between the righteous and the wick-
ed will be immeasurablv great. Would to God that, in the
contemplation of it, vv-e migiit fear the Lord, and walk in his
fear to the latest period of our lives!]

^ Ch. iii. 15. 1 Rom. ii. 5. 2 Pet, iii. 7.

CLXVL CHRIST THE LIGHT AND SALVATION OT
THE GENTILES.

Isai. xlix. 6. And he said^ It is a light thing that thou shouldest
he raij servant to raise up the tribes of Jacob, and to restore
the preserved of Israel: I will also give thee for a light to the
Gentiles^ that thou rnayest be my salvation unto the end of the
earth.

THAT the Gentiles >verc to be received into the
cbnrcii of God, was a truth which the Jews were back-
ward to admit —

240 CHRIST THE LIGHT AND SALVATION (166.)

Several years after the gospel had been preached to the
Jews, Peter declined visiting the Gentiles, and was after-
wards called to an account by the apostles themselves for
going to them^ —

Nor could any thing but repeated miracles in their
favour overcome the prejudices which he entertained re-
specting them —

Not but that the conversion of the Gentiles had been
Very frequently and plainly foretold —

The very passage before us, if there had been no other,
was quite sufficient to raise an expectation of that event —

In the context there is a conversation between Jehovah
and his Son —

The Messiah announces to the Gentiles his qualifica-
tions for the work' to which he was called^ —

But at the same time complains that his labours among
the Jews were almost in vain"" —

Nevertheless He declares his unshaken confidence that
Jehovah would not leave liim without ultimate success'' —

Jehovah then, in answer to his Son, assures him, that
however he may be treated by the Jews, he shall be up-
lield and accepted in his work^ —

And that his failure among tlie Jewish nation shall be
far overbalanced by his success among the Gentiles —

To elucidate this prophecy we shall consider
I. The characters here given to Christ

There can be no doubt but that the words of the text
relate to Christ

[They are far too strong to be applied to Isaiah himself—

Nor could they with propriety be spoken of any but the
Messiah —

The expressions here used are similar fo those which the
prophet elsewhere uses in reference to him*^ —

They were evidendy alluded to by the patriarch when he
took up the infant Jesus in his armss^ —

And are expressly quoted by St. Paul as having received
their accomplishment in Christ'' — ]

a Acts xi. 1, 2. This was six or seven years after Christ's ascen-
sion. ^ Ver. 1—3. '= Ver. 4. '' lb. e Ver. 5.
'Tsai. xlii. 1, 6. and Ix. 3. s Luke ii. 30 — 32. i" Actsxiii. 46, 47.

(166.) OP THE GENTILES. 241

To him the characters, there specified, most eminciiily
belong —

He is '* the Restorer of Israel," having reconciled
*' many myriads" of them to serve God —

He is also the " Lisjht of the Gentiles" —

[Another prophet describes hina as " the sun of righ-
teousness '' —

In the New Testament also he is repeatedly called " the
Light of the world"'' —

Others have enlightened the world by revealing the will of
God-
But He alone reveals it by his Spirit to the souls of men —

He only, who opened Lydia's heart, can have access to
oars' —

He only, who opened the understanding of his disciples, can
illumine our benighted minds™—

And this he does for them that lie in darkness and the sha-
dow of death —

While his once favoured people the Jews are blinded, he
takes the veil from our hearts, and guides us into all truth —

Thus does he abundantly fulfil to us his gracious promise" — ]

He is moreover *' the salvation of men even to the
ends of the world"

[Many of the judges and kings of Israel were Saviours in
a temporal view —

But Jesus imparts to his followers a far more glorious sal-
vation—

By his own blood he has " obtained an eternal redemption"
for them —

And by his meritorious obedience he renders them com-
nletely righteous —

He is not merely a Saviour to them, but " salvation" itself —

As he procured, so he imparts, maintains, and perfects the
salvation of those who trust in him —

There are none so remote but he extends to them the be-
nefits of his death — ,

" He came to save the lost," in whatever quarter of the
globe they be —

For this very end was he sent into the world b r his heaven-
ly Father —

And, as being expressly appointed to this office, he is called
GocPs salvation — j

In fuifiliing these characters he displays

iMal. iv. 2.
°» Luke xxiv.

45.

k John i.

' Acts
« John

xvi.
viii.

14.
12.

Vol.

242 CHRIST THE LIGHT AND SALVATION (166.)

11. 1 iiC exceiieiice ot the dispensation commiticd to him

Thf dispensation of the law to the Jews was glorious
[There was much of the gospel communicated in and
with the law—

The ceremonial rights were altogether " shadows of the
good things" which were afterwards to be more fully reveal-
ed—

The moral law itself, while it condemned the Jews, was in-
tended to promote their salvation —

And many, in different ages, were guided to heaven by the
light which was then afforded them —

The Mosaic law therefore was a rich blessing to that nation —

And the salvation of a remnant from among them clearly
jHanitested the efficacy of the great sacrifice — ]

But the dispensation of the gospel to the whole world
is inconti)arably more glorious

It brings far greater good to men

[We must not disparage the salvation of one single soul —

Much less should we undervalue the mercy shewn to so
many of the Jews—

But still, the Jews were a small body when compared with
the Gentile world —

And it was but a little remnant, even of them, that obtained
mercy —

But the publication of the gospel to the Gentiles has been
the means of saving unnumbered myriads-
There are persons in every quarter of the globe who ex-
perience the efficacy of the Redeemer's blood-
Yea, every day and hour are multitudes ascending from the
darkest corners of the earth to swell the chorus in heaven —

How much more glorious then is the dispensation which
diffuses its blessings so extensively, than that which confined
them to such a narrow sphere! —

Surely it would have been " a light thing to save the Jews"
in comparison of such a multitude —

We may well therefore apply to this subject those words of
the Apostle° — ]

It brings hIso far greater glory to the Saviour himself
[Had ncne but Jews been saved by him, he might have
appeared partial in his regards —

Or it might be thought that his sacrifice was but of a limited
value —

But the extension of mercy to the Gentiles displays " the
exceeding richt s of his grace" —

And shews that his death is a sufficient " propitiation for the
sins of the whole world" —

•'2 Cor. ill. 9—11.

(166.) OF THE GENTILES. 243

How transcendent is the Redeemer's glory in this view!— »

And how glorious will he appear, when all that he has re-
deemed from every nation of the earth shall unite in ascribing
salvation to him! —

The saving of a few from one nation only would not have
been a suitable recompence for his work —

He might well have complained that he had " spent his
strength for nought" —

But he will be fully " satisfied with the travail of his soul,"
because " the birth of his womb will be as the dew of the
morning"!' —

We shall conclude with a word or two of advice

1. Welcome the Saviour under the characters which
are here given him

[We all need him as the light of our minds, and the Sa-
viour of our souls —

Let none then boast of the light of reason, or " lean to their
own understanding" —

Nor let us trust in our own goodness to merit, or strength to
work out salvation —

Let us rather look to Jesus for the teaching of his word and
Spirit —

And unite our acknowledgments with those of the saints of
oldi— .

Let us rejoice exceedingly that " help is laid upon One so
mighty"""—

And let us receive him for all the ends for which he Is
offered to us' —

Let none say, I am so far off, I can never hope for salvation
by him —

His exhortatian recorded by the prophet yet sounds in our
ears*^ —

Nor shall any be ashamed who put their trust in him — ]

2. Do not attempt to separate his characters, but unite
them

[In vain shall we hope to be saved by Christ, if he have
not enlightened our understandings—

Though he gives not to all his people the same degree of
knowledge, he invariably instructs them in the most important
truths —

And if we have no views of the evil of sin, the deceitfulness
of the heart, the beauty of holiness, and the suitableness of his
salvation, we are still in a lost and perishing condition —

p Ps. ex. 3. q Isai. xlv, 34. ' Ps. Ixxxix. 19.

« 1 Cor. i. 30. « Isai. xlv. 23.

244 CHRIST THE LIGHT AND SALVATION, &C. (166.)

The text itself informs us that Christ becomes our salvation
by being our light —

On the other hand, let us not rest in a speculative knowledge
of these things —

We must manifest the practical and sanctifying effects of
what we know—

We must be delivered from the love and practice both of
open and secret sin —

Without this, the clearest perception of divine truths will be
of no avail —

Let us unite in our experience what is thus united in Christ — •

And seek to grow as well in gracious affections, as in the
knowledge of our Lord and Saviour" — ]

«i 2 Pet. iii. 18.

CLXVII. THE EQUITY OF CHRIST's GOVERNMENT.

2 Sam. xxiii. 1 — 4. Norv these be the last words of David.
David the son ofjesse said^ and the man xvho was raised up
on highy the anointed of the God of Jacoh^ and the sweet
Psalmist of Israel^ said^ The Spirit of the Lord spake by we,
and his wordxvas in my tong^ie. The God of Israel said^ the
Rock of Israel spake to me^ He that ruleth over man must be
Just, rulifig- in the fear of God: and ke shall be as- the light
o'the morniiig-, when the sun riseth^ even a morniiig rvithout
clouds: as the tender grass springing out of the earth by clear
shining after rain*

THLSii. words are generally understood as descriptive
of the duty of civil governors, and of the happiness of
any people who live under a government that is thus ad-
nainistered. But they have doubtless a further reference,
even to Christ himself, whose character they designate in
the most appropriate terms. The very energetic manner
in which the prophecy before us is introduced, and the
strong profession which the writer makes of his immediate
inspiration from God, leave no doubt upon the mind, but
that something more must be intended in this passage than
a mere direction to earthly magistrates. A very small al-
teration in the translation will exhibit it in its true lighi"

"» The passage might more properly be translated thus: David
the son of Jesse mith, and the man, &t:. sazV/r, The Spirit of the
Lord sfieaketh by me, and his word is in my tongue; the God of Is-
rael sozVA, the Rock of Israel sfieaketh to me, The Just Ont, rul-
eth over men; he ruleth in the fear of Godc as the light of the morn-
ing A SUN shall rise, even a morning without clouds, when the ten-
<ler grass springeth out of the eartb, 8cc.

(167.) THE EQUITY OF CHRIST's G0VERNME!?T. 245

Christ is frequently spoken of in scripture as the Just
One,*" in contradistinction to all others; and as the Sun
that enlightens the whole spiritual world/ The prophet
Malachi, probably havinj^ an eye to the very passage be-
fore us, combines the two ideas, and foretels the advent
of Christ, as '* the Sun of righteousness.'"" In this view
of the words, we shall be led to consider

I. The nature of Christ's government

[In the sacred oracles, a peculiar stress is laid on the
equity of that dominion which Christ exercises over his chosen
people.'' And who that has submitted to his government,
must not confirm the truth that is so much insisted on ? Be-
hold his laxvs; is there one which does not tend to the happi-
ness of his creatures ? They are all comprehended in one
word, Love; love to God, and love to man: and can any thing
be conceived more excellent in itself, or more beneficial to
man, than such a law? Well does the apostle say of it, that it
is " holy and just and good.'^^ Behold his admijiistratioit; is
there any one point in which a righteous governor can excel,
that is not found, in its most perfect measure, in him? He re-
lieves the needy, succours the weak, protects the oppressed,
and executes judgment without any respect of persons: and
though none merit any thing at his hands, he dispenses rewards
and punishments in as exact proportion to the conduct of men,
as if he weighed their merits in a balance. Who ever sought
him diligently, without finding him? Who ever did much or
suffered much for him, without ample testimonies of his
approbation? On the other hand, whoever drew back from him,
or violated his holy laws, without " receiving in himself that
recompence which was meet?" Whatever inequalities may
appear in his government (as when virtue is oppressed, and
vice is triumphant) he removes them all, by vouchsafing to
the sufferer the consolations of his Spirit, and the prospects of
his glory. Thus truly may he be said to " rule in the fear of
God!"]

If prosperity and happiness result from a rigliteous ad-
ministration of civil governments, much more are they
the portion of Christ's subjects. This is beautifully illus-
trated in the words before us; wherein his government is
further delineated in

II. Ifs eftects

[The sun rising in the unclouded hemisphere, cheers and

^ Acts iii. 14. & vii. 52. 8c xxii. 14. "^ John viii. 12, '' Mai. iv. 2.
« Isai. ix. 7. 5c xi. 2 — 5. " in the fear c^the Lord." f Rom. vii. 12.

246 THE EqyiTY OF Christ's government* C^^''*)

exhilarates all who behold it : and, when it shines on the earth
that has been refreshed with gentle showers, it causes the
grass, and every herb; to spring forth almost visibly before our
eyes. And is it not thus with all who submit themselves to
Christ ? do not new prospects open to them, and, with their
more enlarged views, are they not revived with proportionable
consolations? are they not gladdened with the light of his
countenance? are they not sometimes almost overwhelmed
with the glory of his countenance, or transported with joy un-
speakable? yes; to them there is an unclouded sky, except as
far as sin prevails : if they were as perfectly obedient to the
will of Christ as the saints in heaven are, they would have a
very heaven upon earth. If they have any intermission of
their joy, it is not owing to any strictness in his laws, or any
defect in his administration, but to their own indwelling lusts
and corruptions.

What an astonishing effect too does the light of his counte-
nance produce with respect to fruitfulness in good works! let
the soul, watered with the tears of penitence, and softened
with contrition, once feel the genial influence of his rays, and
there will be an instantaneous change in its whole deportment:
'* it will revive as the corn, and grow as the vine; and the
scent thereof will be as the wine of Lebanon. "^ Every holy
affection will be called forth into exercise; and every fruit of
righteousness abound to the glory of God.

Such are the effects which the psalmist elsewhere ascribes
to Christ's government;*^ and such, in all ages, have invariably
resulted from it.']

Infer

1. How earnestly should we desire the universal esta-
blishment of Christ's kinj^dom!

[Little do men consider the import of that petition, " Thy
kingdom come." In uttering this prayer, we desire that our
whole souls, and the souls of all mankind, may be subjected to
Christ. And truly this event would restore the golden age of
paradise. Ungodly men indeed would persuade us, that an
unlimited submission to Christ would be an occasion of melan-
choly, and a source of misery. But, if once they were to ex-
perience the effects of his government upon their own souls,
they would learn, that obedience to him is the truest happiness
of man. Let us then take upon us his light and easy yoke,
as the only, and the certain means of finding rest unto our
souls.]

2. What madness is it to continue in rebellion against
Christ !

5 Hos. xiv. 7. »> Ps. Ixxii. 2 — 7. ' Acts ii. 41 — 47.

(167.) THE EQUITY OF CHRIST's GOVERNMENT. 24T

[It is not at our option whether Christ shall be our ruler or
not; for " God has set him upon his holy hill of Zion," and
in due season, will " put all his enemies under his feet." If
we will not bow before the sceptre of his grace, he will " break
us in pieces with a rod of iron." Shall we then provoke him
to wrath, when we have so much to dread from his displeasure?
let us rather " kiss the sun, lest he be angry, and we perish
from the way."'' Thus shall we now enjoy the felicity of his
chosen; and, in the day that all his enemies shall be slain be-
fore him, we shall be made partners of his throne for ever-
more.]

»^Ps. ii. 1—12.

CLXVIII. THE SECURITY OF THOSE WHO BELIEVE
IN CHRIST.

1 Pet. ii. 6. It is contained in the scripture, Behold, Hay in
Sion a chief corner-stone, elect, precious: and he that believetli
in hi?n shall not be confounded,

THE scriptures universally speak the same language
with respect to Christ ; in every part he is represented as
the only Saviour, and the all-sufficient help of sinful man —
In this respect the Old Testament prepares us for what
is contained in the New, and the New reflects light upon
the Old ; and thus they mutually illustrate and confirm
each other — This observation naturally arises from the
frequent appeals made by the apostles to the prophetic
writings; and particularly from the manner in which St.
Peter introduces the passage before us: he seems to inti-
mate not only that the prophet had been inspired to de-
clare the same truth, but that this prophecy had been
given of God on purpose to prepare the way for the more
direct injunctions of the Gospel — His words declare to us.
I. The excellency of Christ

Christ is often spoken of as a foundation, because he
supports the spiritual temple of God; but here he is re-
presented as a corner-stone laid by the hands of God
himself

[The excellency of the chief corner-stone, which lies also
at the foundation, consists in this, that while it supports the
building, it also connects the different parts of it together—
Now Christ has united together, not only Jews and Gentiles,

248 THE SECURITY OF THOSeI (168.)

but men and angels, in one spiritual building: and while they
all derive their strength from him, they all ieel, through him,
an union with each other-' — For this purpose " God laid"
him in Sion from the beginning; he laid him, I say, in types
and prophecies, and declarations, and promises; and he requires
all both in htaven and earth to honour him as the one source
of their strength, and the one bond of their union — ]

In this view he is " elect and precious" in the eyes of
God

[God has appointed him to execute this office from all
eternity, and determined that there shall be " no other name
whereby any shall be saved" — And, as qualified ior it, as dis-
charging it in every respect, and as saving man in perfect con-
sistency with the honour of the divine perfections, God esteems
him " precious;" He declares that " in this his beloved Son
He is well pleased;" and He acquiesces fully in the salvation
of all who shall approve of this appointment — ]

Nor will he be less precious in our eyes, if we consider
II. The security of those v\ho " believe in him"

To believe in him, is, to feel an entire dependence on
him ourselves, and to have such an union with him as
produces a correspondent union with all the other parts
of his spiritual temple — -They who thus believe in him
shall never be confounded

Here

[Much there is in their experience, which might well
confound them, and which nothing but their union with him
eould enable them to support — How should they endure a sense
of guilt, or bear up against their indwelling corruptions? How
should they sustain the fiery trial of persecution, or stand com-
posed in the near prospects of cleaihT' — •These are things which
disconcert and confound others ; and drive them like a ship
from its anchor-^But they have " an anchor both sure and
stedfast" — They are not agitated, and driven to hasty conclu-
sions, or Ul-adiiised methods of deliverance''- — " Their heart
standeth firm, trusting in the Lord" — "■ Being justified by
faith they have peace with God" — The promise that " Sin
shall not have dominion over them" encourages their hope —
Their present consolations, and future prospects of reward,
soften all their trials, and enable them to "• glory in tribula-
tions"— And, knowing in whom they have believed, the sting
of death is taken away, and they are " delivered from their
bondage to the fear of death" — ]

» F.ph. ii. 14, 20, 21, 22. h Compare the text with

the pubsagc iroai whence it is taken, Isai. xxviii. 16.

(168.) WHO BELIEVE IN CHRIST. 24y

Hereafter
[Terrible indeed must be the apprehensions of an unbe-
liever, when first dismissed from the body and carried into the
presence of an holy God — And at the day of judgment, how
will he stand appalled! — But the believer will go as a child into
the presence of his Father, with love, and joy, and confidence
— He will not be confounded at the glory of the divine Majesty,,
because he is washed in the Redeemer's blood, and clothed in
his righteousness — Even Mary Magdalen, or the dying thief,-
know no terror in the presence of their God, because they are
" complete in Christ:" it is on this account that they shall have
confidence before him at his coming, and great boldness in the
day of judgment*^ — Nor is this the privilege of a few only, who
are strong in faith, but of " all that believe," whether their
faith be strong or weak — ]

Infer

1. How great is the difference between believers and
unbelievers! .

[The world perhaps may not in some instances discern
much difference; but God, who sees the heart, gives this glo-'
rious promise to the one, while there is no such promise in all
the sacred oracles to the other — Let us then believe on Christ;
and make him " all our salvation and all our desire" — ]

2. How unreasonable is the unbelief of sinful men!
[God has laid his Son for a chief corner-stone in Sion,

and declared him to be precious to himself in that view: why
then should he not be " elect and precious" unto lis also? —
Have we found a better foundation, or a surer bond of union?
— Or can we produce one instance wherein any persoti that be-
lieved in him was finally confounded? — O let us consider what
confusion will probably seize us here^ and certamli, hereafter.^
if we continue to reject him — And let us without clelav " flee
for refuge to the hope set before us" — ]

c 1 Johnii. 28. and iv. 17.

CLXIX. THE FELICITY" OF GOD's PEOPLE.

Isai. xxviii. 5. In that day shall the Lord of Hosts be for a
crown of glory ^ and for a diadem of beauty unto the residue
of his people,

THE sublime expressions of scripture frequently raise
in our minds a pleasing sensation, wliile yet we entertain
but very confused notions of the truths contained in them

Vol. n. K k

250 THE FELICITY OF GOD's PEOPLE. (169.)

— 1 1 is scarcely possible to rciid the words of the text
wivhout being struck with wonder and admimtion: but
■we cannot enter into their full import without a careful
alt( ntion to the preceding context — Samaria was the ca-
pital of the ten tribes: it was situated on a high hill, and
surrounded by fertile vallies, which were skirted with other
hills: hence it was compared to a crown or chaplet;
\vhich, while it adorntd the adjacent country, marked its
pre-eminence above all the other cities of Israel — But for
the pride and intemperance of its inhabitants God de-
nounced his judgments against it, declaring that this
bt^iutiful cha kt should be "a fading flower," and this
boasted fortress, a desolation — He foretold that its wealth
and beauty should but excite the avidity (f its enemies,
who, as soon as they came against it, should prevail over
it, and greedily devour it, as one would devour a deli-
cious piece of fi uit which he unexpectedly found hanging
on a tree — Then, to mark^ as strongly as possible, the con-
trast between them and his faithful people^ he promises
that He himself will be to his peoj)le a crown of glory that
shall never perish, and a diadem of beauty that shall never
fade —

This was fulfilled in the preservation of the two tribes
under Hezekiah from the forces of the Assyrians, after
they had destroyed Samaria and carried captive the whole
kingdom of Israel — But its full accomplishment must be
sought for in tliC blessings which God vouchsafes to his
peoj:)le under the gospel dispensation — To illustrate it we
must obse.ve, that,

I. In the most degenerate times God has a remnant of
faithful [ eople

There has been no season when God has not had some
faithful adherents

[In the antediluvian world all flesh had corrupted their
way, and it seemed as if the very remembrance of God had
been eff"a€ed from the minds of his creatures: but yet there
was one small family who maintained their stedfastness, and
openly acknowledged the true God — Before God separated
the IsraeUtes for himself, the world was again reduced to a state
similar to that before the deluge: yet even then there were
found an Abraham, a Melchizedec, a Job, and pernaps a few

(169.) THE PELICITY OF GOD's PEOPLE. 251

Others connected with them — The times of Elijah were ex-
tremely degenerate: yet then, though he thought himself the
only servant of God in Israel, there were seven thousand others
that had never bowed their knee to Baal — Though therefore
the knowledge of God has frequently been almost extinct, yet
there never has been a period when he had not some to he
his witnesses in the ages in which they lived — ]

But at no time has he had more than a little remnant
[When first the twelve tribes were established in Canaan,
piety prevailed among that nation more than at any other
period: but there is no reason to imagine that the godly bore
any proportion to the ungodly; nor, if their whole nation had
been pious, did they bear any proportion to the world at large
— There were manv converted in the days of the apostles; and
religion flourished far beyond what it ever did before or since
that time: yet Christians were even then " like the gleanings
of the olive, one or two upon the topmost boughs" — The name
of Christ is indeed very widely spreal; but if his professed
followers be sifted, how little true wheat would be found in
comparison of the chaff! — Truly it is " a little flock," " a rem-
nant according to the election of grace;" "• though the nominal
Israel be as the sand of the sea, it is only a small remnant that
will eventually be saved"" — ]

Their state however is peculiarly happy; for

II. While they honour God, God greatly exalts and
blesses them ,

The terms used in the text import that God will be to
his people a source of

1. Honour
[A crown is the highest honour to which an human being
can aspire in this world — But how poor and contemptible is such
a dignity, when compared with that which God confers on his
people! — " He is not ashamed to be called their God:" He
acknowledges them as " his sons and daughters:" they are the
very " members of Christ's body," yea, they " are one spirit"
together with him — While monarchs are surrounded by their
nobles, the saints are attended by holy angels, who, as "■ minis-
tering spirits, are sent from heaven to minister unto them" —
When they go hence they have a crown of righteousness, and
a throne of glorv on which thev shall sit with Christ at the
right hand of God, in whose presence they shall " reign as kings
and priests for ever and evei-" — " Such honour have all his
saints" — ]

» Rom. xi, 5. and ix, 27.

252 THE FELICITY OF GOd's PEOPLE. (169.)

2. Beauty

[A crown is deemed the brightest ornament to the person
that wears it; nor is any thing' wanting to it that can increase
its splendour — ^This idea is particularly marked in that a crown
is called "a diadem of beauty" — Bat God puts a far brighter
ornament around the head of hi^ people: " He beautifies them
with salvation;" He encircles them, as he did Moses of old,
with rays of his own glory, insomuch that " his own glory is
seen upon them" — A meek and quiet spirit is but a single grace
out of many, with which they are endued; yet that is " an orna-
ment of great value even in the sight of God" himself; what
then mu5t be the constellation of graces that form their charac-
ter.^— But what can God himself say more than this, that they
are " renewed after his own image in righteousness and true
holiness," and that they are progressively " changed into his
image from glorv to glory by the agency of his almighty Spiritr"
—Is the ornament of a glittering bauble worthy to be compared
with this? — ]

3. Happiness

[Men conceive that the possession of imperial honours
must of necessity contribute greatly to their happiness: hence,
if such a station be within their reach, there is nothing- which
men will not do to attain it — But supposing that all the satis-
faction which men expect from their elevation were invariably
attached to it, how much greater happiness does God impart
to his chosen people! Their "' peace passeth all understanding;"
their " hope is full of immortality;" their "joy is unspeakable
and glorified" — They are not indeed exempt from sorrows;
but they have "joys with which the stranger intermeddleth
not" — No tongue can declare the comfort they sometimes feel
in a sense of the divine favour; nor can the heart of man con-
ceive those joys which are prepared for them at the right hand
of God— ]

4. Securify

[The idea of security attaches to the condition of a king,
because, the instant that he is in danger, there are thousands
at his command to rally round the throne, and to expose their
lives in his defence — But if " the Lord of Hosts himself be our
crown," then are we secure indeed — And has he not said that
" He standeth round about his people;" that *' their place of
defence is the ihunition of rocks;"** that " He himself will
be to them as a broad and rapid river that can neither be
passed nor navigated;"*^ yea, that *' He will be a wall of fire
round about them,""* not only to protect their persons, but

^ Isai. xxxiii. 16. c it,, yer. 21. ^ Zech. ii.^ 5.

(169.) THE FELICITY OF GOD's PEOPLE. 25S

to destroy all that would invade their peace? — Has he not as-
sured us that " neither the power nor the policy of hell shall
ever prevail against them?" and that " none shall ever pluck
them out of his hand?" — Having him, they have all — If *•' none
can separate them from his love," their honour and beauty,
their happiness and security are as firm and immovable as God
himself — ]

Infer

1. How desirable is it to be found among the little
remnant!

[Look at the greatest monarch upon earth ; and the con-
dition of Lazarus is infinitely preferable to his, unless he be
among the number of God's people^ — Created glory, like that
of Samaria, is but " a fading flower:" but if we belong to God,
we have a portion, substantial in its nature, and everlasting in
its duration — Let us then seek this portion with all earnestness
through the redemption that is in Christ Jesus — ]

2. How little should we regard the scoffs and contempt
of men!

[It is indeed " a small matter to be judged of man's judg-
ment"— If God commend us as wise, we need not be concerned
though men should account us fools — Time will shew, who
are the truly wise, they who through the love of the world of
the fear of man displease their God, or th-ey, who face the
frowns of the world and sacrifice its interests in order that
they may please him — Indeed the ungodly themselves will
soon alter their sentiments respecting these things^ — And, if
a king upon his throne would not regard the ravings of a ma-
niac who should conceit himself to be arrayed in royal majes-
ty, so neither need we regard those who enjoy only the appear-
ance of happiness, while we possess God himself for our crowft
of glory, and our diadem of beauty — ]

3. How are we bound in our respective spheres to
honour and glorify our God!

[Can we reflect a moment on such transcendent mercies,
and not feel it our duty to walk worthy of them? — If any ask,
How shall I requite the Lord? We answer, '' Be ye a crown
of glory and a royal diadem in his hand"' — It is true, v/e can-
not add to his honour, beauty, happiness, or security; but, as
a diadem is that on which a prince looks with peculiar com-
placency, so may we be objects of pleasure and delight in the
hand of our God — Let us then endeavour so to walk that v/e
may be his boast; so to sliine, thatfit may be seen to whom we
belong; and so to honour him, that he may acknowledge us a^
his in the day that he shall make up his jewels — ]

e Wisd. v. 3 — 6. f Isai. Ixii. 3.

[ 254. ]
CLXX. CHRIST THE SALVATION OF ISRAEL.

Isai. xlvi. 12, 13. Hearken unto me^ ye stout-hearted^ that are
far from righteousness. I bring near my righteousness; it
shall not be far off^ and my salvation shall not tarry: and I
xvill place salvatio?i in Zion^for Israel my glory.

THEY who deny or rioubt the existence of a supreme
Being, may discover his cternul povver and Godhead by
the works of creation, and asci^rtain his infinite superiority
above all false gods by the numberless predictions which
he has p;iven b}^ his prophets, and the never failing ac-
complishment of them in their appointed season — To this
last criterion God himself refers idolaters in the chapter
before us, and challenges them to bring any of their false
deities, who should be able to stand in competition with
him — To us, who acknowledge his unrivalled glory,
there is one thing which displays, in a wonderful manner,
the transcendent riches of his grace; I mean, the free-
ness with which his offers of mercy are made even to the
most abandoned of mankind — This reinark obviously
arises from the words of our text; and will be fully illus-
trated by considering

I. The characters addressed '^

The words, in their primary meaning, are intended to
describe those who were unhumbled by the judg nents
inflicted on them in the Babylonish captivity, and unaf-
fected with his promises of deliverance from it — As ap-
plied to us, they comprise two common characters

1. Those w ho feel no remorse for their past sins

[All must acknowledge that they have sinned against God,
and that, as sinners, they ought to humble themselves before
him — But how many never call their past ways to remem-
brance, or say with themselves, what have I done!* — Their
sins give them no uneasiness: instead of mourning over their
offences, they palliate them; and, instead of imploring mercy
at God's hands, they denv that they have any need to depre-
cate his wrath and indignation — And must not such people be
called " stout-hearted?"— If God himself complains of those,
who represent it as a vain thing to serve the Lord, That '■'• their
words are stout against him','"' surely the same complain* may

» Jer. viii. 6. *» Mai. iii. 13, 14.

(170.) CHRIST THE SALVATION OF ISRAEL. 255

justly be made against those who practically declare his ser-
vice to be a needless yoke, and an intolerable burthen — ]

2. Those who are unconcerntd about their eternal
salvntion

[Many, alas! are as improvident about the future as they
are unconcerned about the past — They will profess indeed
that heaven is a desirable portion; but they will never enquire
seriously whether they be in the way to attain it; nor ever
exert themselves in earnest to secure it — If an empty wish, or
a formal round of duties, will suffice for the acquisition of it,
they will be content to pay the price: but if they are to run
as in a race, and to fight as in a single combat in order to have
it awarded to them, they do not think it worth the contest—
What now must we say of these, but that they are " far from
righteousness and salvation?" — Surely, if they be far from a
concern about these things, much more must they be from the
attainment of them — ]

When we reflect uix)n the characters here addressed,
how shall we stand amazed at
II. The address itself

The prophet, in these words, foretold both the deliver-
ance of the Jews from the Babylonish captivity, and the
coming of their Messiah to save the world — To sinners
of our day the text declares

1. Th.it God has provi ;ed a Saviour for them

[Christ is undoubtedly that " salvation whom God ha^
placed in Zion," and whom we are commanded to call, '•'The
Lord our righteousness" — Him has " God sent into the world

to put away sin by the sacrifice of himself" Hearken

to this, ye stout-hearted: though ye have despised your God,
your God has not despised you; but has pitied your fallen
state, and made provision for your restoration to happiness —
Yes; for the angels that tell, he instantly " prepared" a place
of unutterable and everlasting torment:'^ but for you he pre-
pared a Saviour, even his only dear Son — And shall not this
make your obdurate hearts relent? Or will ye receive such stu-
pendous grace in vain?—-]

. 2. Tiiat God now offers salvation to them

[This salvation is nigh to all of us, and the tidings of it
are now sounding in our ears — It is i)laced in this our Zion as
much as ever it was in Zion of old — Christ is now present in
his ordinances according to his promise; and will be so even
to the end of the world — At this very hour he " proclaims

*" Matt. XXV. 41.

256 CHRIST THE SALVATION OF ISRAEL. i^"^^')

liberty to the captives and the opening of the prison to them
that are bound" — To you, even to you, ye stout-hearted, is
*' the word of this salvation sent" — Your past iniquities shall
be forgiven, if only you will humble yourselves before him— •
Nor is this all: your God will not only restore you to his fa-
vour, but will " glory" over you with unutterable joy — " You
shall be even a crown of gloiy and a royal diadem in his
hands"'' — Let not then your hearts be yet hardened against
him; but let his transcendent " goodness lead you to repent-
ance"— ]

Advice

1. Endeavour to see your obduracy in its true colours
[If you are free from gross sins, you think but little of an

vmhumbled and impenitent state' — But what can be worse than
a seared conscience, and a callous heart? — What can be worse
than to feel no sorrow or contrition for your past offences, no
desire to please your God, no anxiety to save your souls? — Be
assured that such a state, with whatever name it may be glos-
sed over, is hateful in the extreme; and that, if continued in,
it will prove as fatal as a course of open profligacy and pro-
faneness — ]

2. Fear lest God should give you up to final impe-
nitence

[The present address, which is made by God himself,
shews clearly enough, that he " has no pleasure in the death,
of a sinner, but rather that he should turn from his wicked-
ness and live" — But he is an holy God; nor will his Spirit
" always strive with man" — He may be provoked at last to
" swear in his wrath that you shall never enter into his rest"-^-
This he most assuredly does with respect to many, who " grieve
his Spirit" till they have altogether "quenched" his sacred mo-
tions— " To-day therefore, while it is called to-day, harden
not your hearts," " lest he tear you in pieces, and there be
none to deliver"—]

3. Tliink uhcit regret you will feel, when that salva-
tion, which is now so near to you, shall be removed to
an unapproacluible distance

[Of all the miseries that can afflict a soul in the future
world, we cannot conceive any more distressing than the thought
of having had a Saviour provided for us, and salvation through
him offered to us — No words can express the sense which a
self-ruined sinner will have of his folly, when he sees in one
view the mercies he has slighted and the judgments he has
brought upon himself — Now he can be " far from righteous-
ness," and glory in his shame: but then he will see that, which

* Isai. Ixii 3,

(170.) CHRIST THE SALVATION OF ISRAEL.' 257

even courted his embraces here, removed afar off indeedj
so far, as to preclude a possibility of ever attaining the pos-
session of it — The Lord grant, that they who have hitherto
slighted these overtures of mercyj may now embrace them with
their whole hearts!' — ]

CLXXI. CHRIST A GREAT SAVIOUR.

Isai. xix. 20, They shall cry unto the Lord because of the op-
pressors^ and He shall send them a Saviour^ and a great One^
and he shall deliver them.

GOD usually vouchsafes his mercies when we are re-
duced to the greatest straits —

This is manifest in his most remarkable dispensations
of providence and of grace —

In the greatest extremity God promised to send a de-
liverer to Egypt* —

But there is a further reference to Christ as the Saviour
to the Gentile world*' —

And it is in seasons of heavy dejection that He reveals
himself to them —

To him therefore we must look as the Saviour foretold
in the text —

I. In what respects He is "a great Saviour" ^^

It is justly said by the Psalmist that " his greatness is
unsearchable"" —

Nevertheless we may, not unprofitably, endeavour to
illustrate it

He is great when considered in his own person

[He has a name above every name either on earth or in
heavens-
He is exalted to be a prince that can give repentance and re-
mission of sins'* —

=» In this view it seems applicable to the angel who slew 185,000
of Sennacherib's army: for, though that deliverance was more im-
mediately vouchsafed to the Jews under Hezekiah, yet in its con-
sequences it extended to Egypt. Sennacherib had before conquered
and ravaged Egypt; and it was most probable that if he had taken
Jerusalem he would have again proceeded thither with his victori-
ous army, and reduced that already desolated kingdom to the low-
est ebb of misery. But perhaps there may be a further reference
to soii>e other deliverers. ^ This appears from the whole con-

text, ver. 18—2.5. «= Ps. cxlv. 3. ^ Acts v. 31.

Vol. XL L 1 "

258 CH<TST A GREAT SAVIOUR. (I'^l*)

The voice of inspiration calls him, *' the great God and our

Saviour"'' —

He speaks of himself in terms of similar import*^

Nor can any thing be more glorious than the description

given of him by the prophet^ — ]

He is also great in respect of the salvation he has
"Wrought out for us

[Who can count the number of the sins from which hie
has delivered us? —

Or estimate the misery from which he has redeemed us?—-

Through our whole lives we have been heaping up treasures
of wrath'' —

Yet there is no condemnation to us if we be interested in
him'—

Besides, he has purchased for us an eternal inheritance in
heaven —

We must know all the glories of heaven and the horrors of
hell, before we can fully appreciate the greatness of his salva-
tion—]

But before we speak peace to ourselves it becomes us^
to enquire

II. For whose deliverance he is sent

Great as his mercy is, it will not indiscriminately ex-
tend to all —

They, for whose relief he comes, are " oppressed"
with the burthen of sin

[The generality, alas! are well contented with their
bondag-e —

If he should offer to deliver them they would thrust him
from them'^"—

But there are some who mourn like the saints of old' —

Th.ey desire nothing so much as to be delivered from their
corruptions —

For these Jesus came down from heaven, and died upon the
cr-ss —

Nor, though they be lawful captives, will he leave them in
the hand of their enemies'" — ^]

They at the same time " cry earnestly to the Lord" for
deliven»!i(e

[There are some, it must be confessed, who are uneasy in

e Tit. ii. 13. f Isai. xlv. 22. s Isai. ix. 6.

fe Rom.^ii. 5. ' Rom. viii. 1. ^ Acts vii. 37, 39.

' Isai. yi. 5. Rom. vii. 24. « isai. xlix. 24, 25.

(lyi.) CHRIST A GREAT SAVIOUR. 259

their sins, yet do not with fervoui- and constancy implore his
mercy —

Sach therefore, notwithstanding their uneasiness, obtain no
help from him —

His mercy is promised to those alone who seek it with im-
portunity"—

But humble and believing suppliants shall never be rejected
by him —

They shall find him a great, compassionate, and all-sufficient
Saviour — ]

Application

[Let those -who are unioncerned about their sins reflect on
their state —

Would God have sent them such a Saviour if their condi-
tion had not required it? —

Or, will they take occasion from this grace to live more se-
curely in their sins? —

Let them consider that their cries, however available now,
will soon be of no effect" —

Let those zvho are convicting' rvith sin and satan lift up theijr
heads with joy —

However desperate their state may seem, their redemption
draweth nigh —

Nor shall all the powers of darkness rescue them from their
Redeemer's handsP —

Let those who have experienced deliverance adore their
Lord —

Let them still go on, " strong in the grace that is in Christ
Jesus"—

And soon they shall join in eternal Hallelujahs to God and
to the Lamb — ]

» Matt. vii. 7. Ezek. xxxvi. 37. 9 Luke xvi. 24, 25.

P John X. 28-

CLXXIL THE LORD OUR HIGH TEOUSN£SS.

Jer. xxiii. 6. This is his name^ xvhereby he shall be called Tub
Lord our Righteousness.

THE writings of the prophets no less than of the apos-
tles testify of Christ: nor can we any where find a fuller
exhibition of his character than in the words before us —
As to his origin^ he is " a branch from the root of Di-
vicl;" and, in his character^ " a righteous" branch. His

260 THE LORD OUR RIGHTEOUSNESS. (172.)

ojjice ib that oi " a King;" and, as to the manner in which
he executes that office^ " he executes righteousness and
judgment in the land." Look ue for the effects of his
administration? " In his days Judah shall be saved, and
Israel shall dwell safely." Lastly, Would we know in what
light he is to be regarded? " This is his name, whereby
he shall be called, The Lord our Righteousness."

In these words the prophet sets forth
I. The dignity of Christ

The inspired writers never seem afraid of speaking of
Christ in too exalted terms — The prophet, in this very
place, declares

1. His essential disrnity

[There is frequent occasion to observe that, wherever the
word Lord is printed in large characters, it is in the original,
Jehovah. Now Jehovah denotes the self-existence of the
Deity, and is a name incommunicable to any creature: yet is
it here assigned to Christ — By comparing similar declarations
in the Old Testament with the expositions given of them in
the New, we know assuredly that this name belongs to Christ;
and that therefore he is and must be " God over all blessed
for ever"^ — ]

2. tiis official dignity

[The title of Jehovah belongs equally to the Father, to the
Son, and to the Holy Spirit; but the additional title of " Our
Righteousness''' is peculiar to Christ alone — It imports that
Christ has by his own obedience unto death wrought out a
righteousness for guilty man; and that " this righteousness
shall be unto all and upon all them that believe in him" — It is
in this sense that St. Paul speaks of him as " made unto us
righteousness"'' —

The connexion between the different parts of this compre-
hensive name deserves particular notice* for, if He were not
Jehovah, he could not be our Righteousness; seeing that as a
creature, he could merit nothing; because he would owe to God
all that he could do; and, " after he had done all, he would be
only an unprofitable servant:" but as he is God, all which he
does is voluntary; and his divinity stamps an infinite value upon
his work; so that it may well merit, not for himself only, but
for a ruined world —

a Isai. vi. 5. with John xii. 41. or Isai. xlv. 22, 23. ^ith Rom.
xiv. 10, 1 1. or Joel ii. 32. with Rom. x. 13, 14. or Mai. iii. 1. with
Lukei. 76. ^ I Cor. i. 30.

(172.) THE LORD OUH KIGHTEOUSNESS. 26X

Such is the dignity of our blessed Lord : He is Jehovah,
one with the Father, in glory equal, in majesty co-eternal:
nor is there one ransomed soul in heaven, who docs not ascribe
his salvation to the blood and righteousness of this our incar-
nate God — ]

While ihe prophet thus expatiates on the glory of Christ,
he intimates also

II. The duty of man

-- Our duty as sinners, and as redeemed sinners, has es-
pecial respect to Christ : and it is summarily compre-
hended in the ascribing to Christ the honour due unto
his name — But this must be done

1. In fliith

[To compliment Christ with any titles which we do not
believe due to him, would be to insult him, like those who ar-
rayed him in mock majestj^, and cried. Hail, King of the Jews
— We must fully believe .dm to be God: we must be persuad-
ed that we neither have nor can have any righteousness of our
own : and we must be assured that " He is the end of the law
for righteousness to every one that believeth"'' — If we enter-
tain any idea of meriting any thing at God's hands by our
own obedience, or of adding any thing of our own to l)is per-
fect righteousness, we dishonour and degrade him; and, instead
of performing our duty towards him, we violate it in the most
flagrant manner: and, though we may be actuated by a blind
zeal for the Father's honour, or for the interest of morality,
we are indeed rebels against God, since he has commanded
that " all men should honour the Son as they honour the Fa-
ther," and that they should call him in faith, The Lord our
Ri'rhteousness — 1

2. In sincerity -

[As, to give him a title which we do not believe due to
him would be mockery, so, to give it without a correspondent
regard to him would be hypocrisy — Do we believe him to be
Jehovah? we must regard him with reverential awe, and yield
ourselves up to him in unreserved obedience — Do we believe
him to be the only Righteousness of the redeemed ? we must
renounce entirely our own righteousness, and depend on him
with our whole hearts — Do we view him in his complex cha-
racter as Jehovah our Righteousness? We must rejoice in
having such an almighty friend, such a sure foundation' — We
must glory in him as " all our salvation, and all our desire" —
A less regai'd to him than this, not only falls below our duty,

•^ Rom. X. 4.

262 THE LORD OUR RIGHTEOUSNESS. (172.)

but it is absolutely inconsistent with any scriptural hope, any
prospect of salvation — ]

From this subject we may leakn
1. The way of Scilvation
[There are but three ways in v/hich we can conceive it
possible for any man to be saved ; namely, by works, by faith
cn^ works, or by faith ti;?7/zo«f works; and the subject before
us plainly declares which is the true one — Are we to be saved
by our works? No: for God would never have sent his Son
to be our Righteousness, if we ever could have wrought out
a sufficient righteousness of our own — Besides, our own works'
would then have been our righteousness, and the name here
ascribed to Christ would not have belonged to him — Moreover,
even in heaven itself, instead of ascribing " Salvation to God
and to the Lamb," we must ascribe it to God and to our-
selves—

Are we then to be saved by {\iith and works? We still an-
swer, No: for in whatever degree w trust in our own works,
in that degree do we rob Christ of his official dignity; and as-
sume to ourselves the honour due to him alone — As far as our
own merits are united with his as a joint ground of our accep-
tance with God, so far shall v/e have to all eternity a ground
of glorying in ourselves; yea, so far salvation will cease to be
of grace; whereas " it is of faith that it may be by grace, and
that boasting may be for ever excluded"'^ —

Salvation must then be by faith without works; we must not
endeavour either in whole or in part to " establish a righteous-
ness of our own," but seek to be clothed in the unspotted robe
of Christ's righteousness — This is the declaration of God him-
self;*^ nor did the apostles themselves know any other wav of
salvation*" — We must all therefore desire, with St. Paul, to be
found in Christ, not having our own righteousness but hisS ]

2. The excellency of that way

[What can be conceived more comfortable to man than to
hear of such a salvation as this ? Were we told that we must
work out a righteousness of our own that should be commen-
surate with the demands of God's law, who could entertain a
hope of ever affecting it ? — If we were required to do something
that should be worthy to be joined with the Saviour's merits
in order to render them more effectual for our acceptance,
where should we find one single work of ours that we could
present to God as perfect, and as deserving of so great a re-

•' Rom. iv. 16. Eph. ii. 8, \). e Rom. iv. 5.

f Gul. ii. 16. % Phil. iii. 9.

(172.) THE LORD OUR RIGHTEOUSNESS. 25<}

ward? — The best man on earth must either sit down in despair,
or live in continual suspense respecting his eternal welfare —
B\it the righteousness of Jehovah appears at once, not only
adequate to our wants, but to the wants of all mankind; and,
by trusting in that, we find rest unto our souls — Nor can we
devise any other method of acceptance so honourable to God;
since it refers all the glory to him; and necessitates all the hosts
of the redeemed to ascribe the honour of their salvation to
him alone — In spite of all the objections too that are urged
against it, we can affirm that it is eminently conducive to the
practice oi holiness — Can we think of God becoming man in
order to work out a righteousness for us, and not feel a desire
to serve and honour him? " Can we continue in sin that grace
may abound? God forbid" — An inspired writer assures us that
" the grace of God which bringeth salvation teaches us to deny
ungodliness and worldly lusts, and to live righteously, soberly,
and godly in this present world" —

Let us then seek our righteousness in Christ alone; but let
us shew by our lives, that this doctrine of faith is indeed " a
doctrine according to godliness" — ]

CLXXIII. chkist's incarnation a call to

WORSHIP HIM.

Heb. i. 6. When he bringeth in the First-begotten into the -world
he saith. And let all the angels of God worship hinu

IF God had been pleastd to try our faith, he might
have required us to l>elieve whatsoever he should reveal,
even though he should uieiuion it but once: bu% in con-
descension to our weakness, he has given us a great vari-
ety of testimonies to confirm every lundamenttsi doctrine
of our holy religion — -The doctrine of the diviiiity of
Christ is as important as any in the whole Bible: and it
stands, not or. one or two doubtful passages of scripture,
but on the plainest, and almost numberless declarations of
the inspired writers — In the passage bef(jre us the apostle
is shewing the infinite su j^eriority of Jesus above the high-
est orders of created beings; and he adduces a whole
series, as it were, of testimonies in proof of this point —
The one which we have now read is taken from the 97th
P^alm, and confessedly relates to Jesus' — In discoursing
upon it we are led to observe

» It speaks of Christ's kingdom, ver. 1. and the duty of angels, .
here called gods, to worship him, ver. 7.

264 Christ's incarnation (IT'S.)

I. That Christ is a proper object of divine worship

The command contained in the text is itself decisive
upon *he point

[God is a jealous God, and claims divine worship as his
unalienable prerogative;'' yet he at the same time requires it
to be given to his Son — Would he do this, if his Son were not
worthy of that high honour? Would he, contrary to his express
declaration, give his glory to another.''*' We are assured he
would not ; and therefore his Son must be a proper object of
our supreme regard — ]

Tiie practice of the Christian church confirms it beyond
a doubt

[Stephen, when he was full of the Holy Ghost, and his
face shone like that of an angtl, at the very instant that he
saw the glory of God, and Jesus standing at the right hand of
God, addressed himself, not to the Father, but to Jesus; and
that too in terms precisely similar to those in which Jesus in
his dying hour had addressed the Father'^ — Can we wish for
any plainer example? — The apostle Paul, under the buffetings
of Satan, applied to Jesus for relief, and was expressly answer-
ed, as he himself tells us, by Jesus; in consequence of which
answer he from that time " gloried in his infirmities that the
power o/' Christ might rest upon him"'^ — The whole church
of God, not only at Corinth, but " in all other places" are de-
scribed and characterized by this very thing, the worshipping
of Christ*^ — But the church triumphant no less than the church
militant are incessantly presenting before him their humble
and grateful adorations^ —

Surely if worship be not to be paid to Christ, the scriptures
are not calculated to instruct, but to deceive and ensnare us — ]

Nor must it be forgotten tliat to worship Christ is the
highest act of obedience to ♦!!< F ^her

[It is the Father who enjoins it in the text; and that^ not
to men only, but to angels also — " He has committed all
judgment to his Son for thin very purpose^ that all men may
honour the Son even as they honour the Father"''— He even
swears that all, at the peril of their souls, shall bow to Jesus;'
and, so far from thinking himself dishonoured by it, he ex-
pressly requires it, in order that he himself may be more
abundantly glorified ?'' —

The text leads us further to observe respecting Christ

^ Matt. iv. 10, c Isai. x!ii. 8.

«* Compare Acts vii. 59, 60. with Luke xxiii. 34, 46.
e 2 Cor. xii. 8, 9. M Cor. i. 2. g 1 ev vii. 9, 10.

b John V. 22j 23. • » Rom. xiy. 10, 1 1. i' Phil. ii. 10, 11.

(173.) A CALL TO AVORSHIP HIM. 26^

II. That his incarnation affords a special call to all both
in heaven and earth to worship him
" The bringing in of the first-begotten into the world"
may comprehend the whole period of his reign under the
gospel dispensation; in which ca«e the command to wor-
ship him is general: but if we confine the expression to
the time of his incarnation, the command to worsliip him
will be a special call, arising from the circumstance of his
incarnation, and founded on it — To elucidate it in this
latter view we may observe that

1. It affords the brightest discovery of the divine per-
fections

[The angels had doubtless seen much of the divine glory
before: they had seen God's wisdom, power, and goodness in
the creation and government of the world. But they never
before had such a view of his condescension and grace as
when they beheld him lying in the manger, an helpless
babe — Now also the design of God to glorify all his perfec-
tions in^the work of redemption was more clearly unfolded —
Hence the whole multitude of the heavenly choir began to
sing, " Glory to God in the highest" — And if their hosannas
increased with their discoveries of the divine glory, should
not ours also? — Have not we also abundant reason to magnify
our incarnate God; and to exalt our thoughts of him in pro-
portion as he has debased himself for our sakes?— ]

2. It opens a way for our reconcih ition v iih God
[Men wex'e indeed accepted of God before Christ's advent

in the flesh; but it was through him who was to come, as we
are accepted through him who has come — But when Christ
was manifested in the flesh, his mediatorial work commenced;
and that course of sufferings and obedience, which is the meri-
torious ground of our acceptance, was begun — It may be
said, that, though we are bound on this account to adore him,
the angels feel no interest in it: but can we suppose that those
benevolent spirits, who minister to the heirs of salvation,
and bear them on their wings to the realms of glory, feel no de-
light in our happiness? Doubtless they do; and are themselves
made happier by their sympathy with us— -If they rejoice over
one sinner that repenteth, they also have reason to adore the
Saviour for opening both to us and them such an inexhausti-
ble fountain of blessedness and joy — ]

3. It reunites men and anijels under one head
[Christ was the Creator and sovereign Lord both of men

and angels^ — But man, by casting off his allegiance to his Lord,
^ — ■ ■

1 Col. i. 16.
Vol. II, M m

266 Christ's incarnation a call, &c. (173;)

lost also his connexion with angels — Jesus however, by becom-
ing man, gathers together again"' both men and angels under
himselWs their common head: yea, he comes, as it were, to
the very gates of hell, that he may take from thence sinners of
the human race to fill the thrones once vacated by the apostate
angels — It is by no means improbable that the very same hu-
miliation of Jesus that exalts men to glory, is the source of es-
tablishment to the angels that retained their innocence— ^At all
events, the restoration of their Lord to the honour of which
man by transgression had deprived him, and their communion
with man in the benefits conferred upon him, cannot fail of ex-
citing in their breasts the liveliest emotions of gratitude — In-
deed, we see that this is no f;mciful idea, since it is realized in
heaven, where saints and angels join in one general chorus,
ascribing " salvation to God and to the Lamb"" — ^]

To EM FORCE then the injunction we have been consi-
dering, we would say

1. Welcome him

[Let not his advent be regarded with indifference; but
welcome him with acclamations and hosannas — 1 he captious
Pharisees may indeed condemn you; but if you neglect to
honour him thus, the very stones will cry out against you" — ]

2. Submit to him

[Jesus comes, not merely to save mankind, but to set up
his kingdom in the world — Let your hearts then, yea, " the
very thoughts of your hearts, be brought into a willing cap-
tivity to him" — ••' Kiss the Son, lest he be angry, and ye
perish:"!' and present your offerings before him in token of
your allegiance to him, and your unreserved subjection to his
Willi—]

f). Depend upon him
[He is that nail in a sure place on which are to be hanged
all the vessels of his Father's house"" — Trust then on him; and
let his vicarious sufferings and obedieitce be the stay and sup-
port of your souls' — ]

4. Glory in him

[Since he is the boast of all in heaven, let him be the
boast of all on earth — Let the frame of your hearts be joyous,
exulting, and triumphant' — Thus from worshipping him be-
low, you shall be brought to worship him for evermofe in
heaven — ]

m 'Av«-)CE^ctA«(wc-«c-^«<. Eph i. 10. " Rev. V. 9, 13.

o Luke xix. 38—40. p Ps. ii. 12. q Matt. ii. 1 1.

' ki\i. xxii. 23, 24. « bee Isai. xliv. 23-;

I 267 ]

CLXXIV. CHRIST*S EXECUTION OF HIS PASTORAL

OFFICE.

Ezek. xxxiv. 16. / will seek that which was lost^ and bring

again that zuhich was driven away^ and will bind up that

'which xvas broken^ and will strengthen that which was sick:

but I will destroy the fat and the strong; I xvill feed them

xvith judgment.

THERE is no office under heaven so important as
that of ministering unto men the gospel oi' Christ. But,
ahis! its importance is too hitle felt, and its duties are
too negligently performed/ There is, however, one
shepheid, whose care and vigilance are without intermis-
sion. He it is, who, many hundred years before he came
into the world, spake by the prophet, and declared the
manner in which he would execute his office.''

In the words before us we see

L The different states of Christ's sheep

[All are considered as the sheep of Christ, who by name
and profession belong to him, as well " the fat and the strong,
who shall be destroyed," as those who shall be saved.*^

All without exception, while in their natural state, are
" lost," straying from God, and ignorant of the way in which
alone they can return to his fold.*^ Some feel an inclination to
enjoy his benefits, and at times resolve that they will turn from
their evil ways: but they are " driven away" by the violence of
their passions or the fear of man.

Of those that have been brought home to the fbld, many,
like David, are complaining of griefs and sorrows, more pain-
ful than a " broken" bone.^ And all are " sick" of sin, that
loathsome malady which pervades all their powers both of bo-
dy and soul, and incapacitates them for serving God as they
would wish to do.^

There are too many, alas! who are " fat and strong," in their
own conceit.^ Were they really in good condition, they should
not be " destroyed." But, like the Laodiceans of old,'' they
deceive themselves; being really destitute of all wisdom, good-
ness, and strength, in exact proportion as they fancy themselves
possessed of these things.]

a See ver. 2 — 10. •> Ver. 23. <= John x. 16. "i Isai. liii. 6.
e Ps. li. 8. fRom. vii. 1^8, 19, 21,23, 24. Gal. V. 17.

s It is in this sense that our Lord speaks of " the whole," and
" the righteous." Malt. ix. 12, 13. ^ Rev. iii. 17.

268 Christ's execution of (l^^^.)

[Though in many instances our Lord displays his sove-
reignty in stopping the progress of most grievous sinners,
while he suffers persons of more amiable deportment to wan-
der further from him,' )et all are to expect that he will deal
with them in a perfect correspondence with their character.

He came from heaven in human flesh, and still comes in the
preaching of his gospel, to " seek" and save " that which was
lost." And if any, who have been " driven away" by the
force of temptation or persecution, are desirous to put them-
selves under his care, he >\ill gladly bring them to his fold,''
and protect them from every inward or outward foe."^

As for those who are already in his fold, he will administer
to all their wants, " binding up" the broken-hearted,' and
*' renewing the strength" of those who are ready to faint.™ By
the efficacy of his word, and the consolations of his Spirit, he
will turn their sorrows into joy:" and his grace shall be suf-
ficient for them under all the trials they may be called to en-
dure."

Willing as he is to pardon the very chief of sinners on their
repentance, he will awfully punish the impenitent. The proud
and self-sufficient, who despise his offers of mercy, shall surely
feel his awful displeasure. He will " destroy" them as enemies
both to himself and his flock : and, in order to their de-
struction, he will " feed them with judgment," giving them up
to follow iheir own delusions, till they shall have completed
the measure of their iniquities, and fattened themselves for the
sword of his in. lignation.P Yes; to eternity shall they eat of
the fruit of theiv own ways,^ and feel the judgments which
they would not deprecate. "■]
Application

1. Let us put ourselves under the care of this good
Sheplierd

[The more we consider our state the more shall we see,
that we are straying, or, at best, diseased sheep. But here is
pur comfort, that we have a tender and faithful Shepherd that
will forgive our wanderings, and supply our wants.' Let us
then return to him, if we are afar off;* or, if he have brought
us to his fold, let us rely upon his care and faithfulness.'']

2. Lei us imitate hini to the upmost of our power

i Acts ix. 1— :6. Markx 21, 22. '^'^ Ver. 11 — 15. with John x.
10.11.28. 1 Isai Ixi. 1,3. m Jsai. xl. 29 — 31.
» Isci. XXXV. 1, 2, 10. o 2 Cor. xii. 9. p I'sa. Ixxxi. 1', 12.
<i Prov i. 31. '• Isai. 1. 10, 11. ^ Isai. xl. 11.
t 1 Pet. ii. 25. u Ps. xxiii, 1 — 3,

(174.) HIS PASTORAL OFFICE. 269

[Doubtless it is in the first place the duty of ministers to
follow ihe steps of this great Shi:pherd, because his flock is more
immediately committed to their care.'' But it is also the duty
of every one in his place and station to exert himself to the ut-
most to enhu-ge and edify the flock of Christ. And, if we were
more diligent in our respective spheres, how many might be
reduced from their wanderings, or strengthened in their diffi-
culties, or comforted in their troubles! Wg know not how
useful a word in season might prove. " Let us then, as the
elect of God, put on bowels of mercies," and shew our relation
to Christ by our conformity to his image.]

* If tills were tlic subject of a Visitation or Ordination SermoD)
this thought should be prosecuted at some length, in reference to
the whole preceding part of the chapter.

CLXXV. THE COMPASSION OF CHRIST T0WA\1)S
THE WEAK.

Matt. xii. 18 — 21. Behold, my servant whom I have chosen;
Tuy beloved in xvhom my soul is well pleased: I will put my
Spirit upon him, and he shall shew judgment to the Gentiles,
He shall not strive nor cry; neither shall any man hear his
voice in the streets. A bruised reed shall he not break, and
smoking Jlax shall he not quench, till he send forth judgment
unto victory. And in him shall the Gentiles trust.

ONE might gather almost as complete a character of
Christ from the prophecies as from the gospels them-
selves—

Not only the great incidents relating to his life and
death were foretold, but liis spirit and conduct were most
mmutcly delineated —

He had just withdrawn himself from the Pharisees who
sought to destroy him —

And had strongly enjoined his attendants not to make
known his miracles —

This conduct appeared strange to those, who were ex-
pecting him to erect a temporal kingdom —

But the Evangelist declares that these very thing's had
been made the subject of prophecy many hundred years
before —

The passage quoted by him from Isaiah is recorded,
not with literal exactness, but according to its true im-
port— It declares

270 THE CQMPASSION.OF CJIKIST (l''^.}

I. The commission given to Christ

Christ was the Father's annbassador to our ruined

world

[However, in his divine nature, Christ was equal to the
Father, yet, in his mediatorial capacity, he was the Father's
servant —

The office assigned him was to shew judgment, that is, the
way of righteousness and salvation both to Jews and Gen-
tiles—

And for this he was qualified by an immeasurable commur
nication of the Spirit to him''—-]

In this view the Father exceedin^jjly delighted in him
[The Father doubtless regarded him as his belovedyor his.
own sake —

But was peculiarly pleased with him a;5 having undertaken
the work of man's redemption —

In him he saw, as it were, all his own perfections glorified,
and the thrones of apostate angels occupied by sinners of the
human race —

Hence in triumphant exultation he declares his acquiescence
in him, and calls every human being to " behold" him — ]

The prophet further specifics

II. The manner in which he should execute it
He was to accomplish his work

1. Silently
[There was to be nothing in him ostentatious, contentious,
or clamorous^ —

Together with firmness and fidelity, he exercised continued
gentleness and meekness^'' —

Would to God that many who bear a similar commission
would leanl of him to execute it in a similar way! — ]

2» Tenderly

[The terms here used seem to be proverbial —

The former metaphor is taken from reeds, which were used
as musical instruments by shepherds, and which, when bruis-
ed, could no longer emit any melodious sound. —

The smoking flax alliides to the wick of a lamp which, when
the flame is extinct, produces an offensive smell —

Both these metaphors fitly represent the state of a soul
bruised under a sense of sin, and lamenting that its grace is
nearly extinguished while whole clouds of corruption are aris-
ing from it— ^

« John iii. 34. Isai. xi. 2, 3.

aa His conduct, as related in the context, stron£?lv illustrates tliis.

(175.) TOWARDS THE WEAK. 271

But Jesus, instead of despising its low estate, will rather fan
the spark into a flame, and cause the worthless reed to send
forth nnelody that shall delight the ears of God himself — ]

3. Successfully
[However gentle his exertions, he shall -never ultimately
fail-
As his forbearance towards his enemies gave them a mo-
mentary appearance of triumph, so he sometime^ delays his
aid even to his most favoured people —

But he will at last prevail, and make his grace victorious in
their souls — ]

To this description of the Saviour the prophet naturally
subjoins

III.. Our duty towards him

Blessed be God, our duty is Our highest privilege —
We are commanded to trust in him

1. For in<^truction

[Jesus is both qualified and commissioned to enlighte^
the Gentiles'* —

Nor are there any so weak and ignorant but that he can
make them wise to salvation*^- —

Let us then, " not lean to our own understanding," but
seek to be " taught of him"'' — J

2. For acceptance

[It is not merely in his individual capacity, but as the
head of the elect world, that he is so pleasing to his heavenlv
Father —

We therefore, if we believe on him, may be certain of ac-
ceptance through him*" —

Yea, God will not behold a spot in the most polluted soul,
if it be only washed in his blood, and clothed in his righteous-
ness'— ]

3. For victory

[None have need to despond on account of their own
weakness and corruptions —

The " grace of Christ is sufficient," and shall prove so to all
who trust in him —

" Wherever he has begun the good Vork he will carry it on
unto the end"^ — ]

b Luke i. 78, 79. and ii. 32. ^ Matt. xi. 25.

d Eph. iv. 20, 21. eEph i. 6, 10.

f Eph. V. 27. Jude 24. ? Phil. i. S. Rom. viii. 37.

272 THE COMPASSION OF CHRIST, 8cc. (I'^-'O

ApPLICAnON

1. The text is addressed to ail the sinners of the Gen-
tiles

[How gracious is God in thus inviting sinners to " be-
hold" his Son!—

And how pouuerfvl the recommendation that is thus enforced
by the example of God himself !'-'

But can any thing be a stronger reproof to those, who, in-
stead of choosing Christ, and being well pleased with him,
have uniformly despised and rejected him? —

Say then, ye ungrateful world, whom will ye condemn;
yourselves, or God ? —

Still however, the invitation is addressed to you, " Behold
my Son" —

O that }'e may behold him now to your joy, and not here-
after to your confusion! — '\

2. But the words are more eminently suited to the
weak and desponding

[More consolatory declarations could not have been de-
sired by man, or given by God —

The lowest possible state of grace is here described in most
appropriate terms —

And an assurance given that it shall prove victorious in the
issue-
Let the desponding soul then learn to " trust" in Jesus —
And even in the midst of conflicts sing, " Thanks be to God,
who giveth us the victory through our Lord Jesus Christ" — J

CLXXVL CHRIST A SUITABLE AND ALL-SUFPICIFN T

HELP.

Isai. XXV. 4. Thou hast been a strength to the poor ^ a strength
to theneedif in his distress^ a nfuge from the storm^ a shadow
from the heat^ when the blast of the terrible ones is as a storm
against the wall,

IT is generally thoup;ht that no great comfort can arise
from meditating; upon God : and this is true^ as far as it
respects those who are determined to live in sin: but to
those who desire to serve and enjoy God, there cannot be
a richer source of consolation: a view of his attributes,
as displayed in the works of his providence and grace,
would soon elevate our minds, and turn our fears and
sorrows into " thanksgiving and tlse voice of melody" —
We find the prophet breaking forth into rapture, " O
Lord, thou art my God; I will exalt thee; 1 will praise

(176.) CHRIST AN ALL-SUFFICIENT HELP. 27S

thy name:" but wiiat was the foundation of this joy? It
was, as he adds, " for thou hast done wonderful things:"'
and wbiit those wonders were, he informs us in the words
which we are about to consider — There are two obvious
truths contained in them

I. God's peo[)le are often reduced to a state of extreme
distress
We forbear to mention the temporal calamities which
God's people are called to sufter, because they are com-
mon to the wicked as well as to the righteous — But there
are many and severe afflictions peculiar to the godly —
They are often in great distress

1. From a sense of guilt and danger

[When persons first begin to turn to God, they are often
filled with horror at the sight of their past iniquities, and ter-
rified with apprehensions of the wrath they have so justly me-
rited— However " stout-hearted" any man may have been in
the days of his Ignorance, he no sooner sees what transgres-
sions he has committed, and what a God he has defied, than,
like Belshazzar at the sight of the hand-writing on the wall,
his loins are loosed with fear, and his knees, as it were, smite
one against the other'' — The jailor, it should seem, from his
treatment of Paul and Silas, was of a very ferocious disposi-
tion; but, when God smote him with a sense of sin, how was
his heart appalled! he " sprang in with trembling, and cried
out before his prisoners, Sirs, What must I do to be saved?"° —
Thus it is, in a greater or less degree with all: and many in this
state have even envied the beasts the privilege of annihilation — ]

2. From the persecutions of an ungodly world
[From the days of Cain; even to this present hour, thev

who have been born" after the flesh have persecuted those who
were born after the Spirit*' — And the more eminent any have
been for piety, the more they have been the objects of the
world's hatred and contempt — With what astonishing cruelty
were the saints of old treated! They, of whom God says, the
world was not worthy, were made as the filth of the world,
and the off -scouring of all things'' — What though the same
violence does not rage at present? is the enmity of the carnal
heart slain? Does not the same aversion to religion exist now
as in former times? and is it not still found in many instances
that our " greatest foes are those of our own household?" —

a Ver. 1. •> Dan. v. 5, 6. <= Acts xvi. 29, 30.

■J Gal. iv. 29. 1 John iii. 12. e Heb. xi. 36 — 38. Cor. iv. 13.

Vol. ir. N n

274 CHRIST A SUITABLE AND (1^6.)

Yes; and in many instances is this a source of deep affliction,
even as " a terrible blast, and as a wintry storm" — ]

3. From the temptations of Satan

[" Whoever will set himself to seek the Lord must pre-
pare his soul for temptation" — Satan will not lose any of his
vassals without endeavouring to reduce them to their former
state of subjection — For this end he ivill harass the soul with
his temptations, which, as fiery darts, will inflame it with evil
passions, and with a " venom will even drink up the spirits"^ —
How inexpressibly grievous these are to a child of God, may
he seen by the bitter complaints of Paul, respecting that thorn
in his flesh, and his intreaties for deliverance from the buff'et-
ings of Satan^ — Never does a saint feel himself more "needy
and distressed" than in circumstances like these; nor could
any endure this "conflict with the principalities and powers of
darkness," if not upheld by an invisible and almighty arm — ]

4. From the hidintrs of God's fjce

[God oftentimes, for wise and gracious ends, withdraws
himself from his people, and suff"ers them to " walk in dark-
ness for a season, and without light" — And this is incompara-
bly the most distressing of all the trials that can be endured in
this world — Our blessed Lord, who never complained of the
cruelties exercised upon his body, cried out with inexpressible
anguish, by reason of the dereliction he experienced in his
soul, " My God, my God, why hast thou forsaken me?"'' —
Many too of his dearest children have mourned like him, and
been ready to conclude that God had forsaken and forgotten
thenV — To estimate aright the greatness of this affliction it
must be felt; for neither words can express, nor imagination
conceive, the gloom and misery of a deserted soul — ]

Were we to view them in this light only, we should
dread, rather than desire, to be of their number

IL God however will aflbrd them all necessary support

God is never more concerned about his people than
when they are " in heaviness throui^h manifold tempta-
tions:" nor will he merely aflbrd theni succouv, but will
himself be to then^ .

1. A suitable help

[As the trials of the saints are various, so, of course, must

their necessities be also: but whatever it be that they need,

they shall surely receive it out of the Redeemer's fulness —

Is it a sense of guilt that oppresses them? God will " apply

f Eph. vi. 1 6. Job vi. 4. 8-2 Cor, xii. 7, 8.

h Matt, xxvii. 46. ' Isai. xlix. 14. Ps. Ixxvii. 7—9.

(176.) ALL-SUTFICIENT HELP. . 2^5

* ■ ■'

to their lips a live coal from the altar, and say. Thine iniquit)
is taken away, and thy sin purged"'" — Are they bowed down
under a weight of persecution, and destitute of human aid?
He will strengthen them in their inward man that they shall
even rejoice in being counted worthy to suffer for his sake' —
Are the)' buffeted by Satan? He will clothe them with armour,
whereby they shall be enabled to resist him manfully, and to
bruise him under their feet"' — And has he himself forsaken
them? It shall be but for a little moment," that they may learn
when in darkness to stay themselves on him,° and rejoice with
more exalted joy in the renewed expressions of his love-
Thus it is intimated in the text itself, that whether it be
strength or protection, or whatever else, that we want, he will
surely impart it to us — ]

2, A seasonable help

[God may siAfTer his people to lie a considerable time un-
der their afflictions: but in the very instant that he sees it,best
to interpose, he will come to their support — This is not only
intimated in the parable of the importunate widow, but abso-
lutely promised, as a deduction from that parable; " shall not
God avenge his own elect, who cry day and night unto him;
though he bear long xvith them? Verily I say unto you that
he will avenge them speedily^^^ that is, in the very best and
fittest season — And how remarkably was this exemplified in
his conduct towards Abraham! That holy patriarch was made
to go three days journey to the mountain where he was to slay
his son, he was permitted to take the wood, the ftre, the knife,
for the execution of the divine command; he was even suffered
to bind his son; and lift up the knife that was instantly to in-
flict the fatal stab; and then it was that God stopped him by
a voice from heaven — Thus in ten thousand other instances
has that proverb been verified, In the mount of the Lord it
shall be seen'i — And it is remarkable that the poor illiterate
fishermen, who followed our Lord, were even ordered not to
think beforehand what they should say, when summoned be-
fore their rulers, but to expect that the Holy Ghost should
suggest" to them at the moment what they ought to speak'" —
And though their example does not justifj^ a want of fore-
sight and premeditation in 7/.s, yet the promise made to them
warrants us to look to God as an help, a present, a ''• very pre-
sent help in the time of trouble;"* and to expect his interpo-
sition then, when " the storm" would otherwise overwhelm
us—]

k Is.ii. vi. 6, 7. ' Acts v. 4 1. :3 Tim. iv. 17. "^ Eph. vi. 11.
» Isai. liv. 7, 8. " Isai. 1. 10. p Luke xviii. 7, 8.

q Gcu. xxii. 14. '• Mutt. X. 19, 20. ^ Ps. xlvi. i.

276 CHRIST A SUITABLE AND (176.)

3. A suliicitnt help

[However " needy and distressed" we be, God is able to
support and deliver us — Though we be as " worms, yet will he
enable us to thresh the mountains"^ — And though earth and
hell conspire against us, yet will he make us " more than con-
querors"^Our weakness is no ground of discouragement; lor
*' his strength shall be perfected in our weakness"'" — He has
undertaken for us, and he will perform his engagements: and,
sooner than not make us triumph over our enemies, he would
cause " the very stars in their courses to fight for us,""^ or the
earth to open and swallow up our adversaries — Never has a
child of God yet failed for want of his effectual aid; nor shall
any one to all eternity : sooner shall heaven and earth pass
away than " one of his little ones shall perish''^ — ]

We may improve this bubjcct by observing

1. How ignorant of God must they be, who are igno-
rant of themaeivts!

[To know God aright, we must know him experimentally
as an ever present and almighty agent interesting himself in
the concerns of his people — We must know his readiness to
answer their prayers, together with his wisdom and love, his
power and faithfulness in supplying them with seasonable and
sufficient aid — But what acquaintance can they have with these
things, who are strangers to their own guilt and helplessness?
a mere speculative knowledge indeed they may possess (for
even die devils are not destitute of that) but while they think
themselves rich and increased in goods, they are blinded by
Satan, and need to " apply to Christ for eye-salve that they
may see:"^ yea, because they say, we see, therefore their sin
remaineth^ — ^]

2. What reason have we to be thankful for the gospel
of Christ!

[By the creation, we may discern the power, and, by the
law, the holiness of God; but it is by the gospel alone that we
can behold his love and mercy: it is the gospel only that re-
veals his glory, as it is seen in the face of Jesus Christ — It is
in Christ alone that he is the " Father of the fatherless, the
Husband of the widow," and " Comforter of all them that ai'e
cast down"*" — Let then this gospel be precious to us; let us
hear his voice speaking to us in it;'= and let it lead us to a
more intimate acquaintance with our God and Saviour — ]

t Isui. xli. 14, 15. Dcut. xxxiii. 25. " 2 Cor. xii. 9.

" Judy,. V. 20. y Malt. . viii. 14. ^ litv. iii. 17, 18.

=' Joun ix. 41. b Isai. xxxii. 2. " A man" &c. that is, Christ.

<= Mdtt. xi. 28.

(176.) ALL-SUFFICIENT HELP. 277

3. What consolation is provided for us under all
afflictions!

[Affliction doubtless is not, at the present, joyous, but
grievous: but what blessed fruits does it often bring forth! —
How little would any of us have known of God, if we had
not been visited with temporal or spiritual troubles! how little
conception could we have formed of his power and grace, if
we had not seen their operation in the day of adversity! — Is
there a godly person in the universe who must not say, It is
good for me to have been afflicted^ — Let then the troubled or
tempted saint comfort himself with the thought, that God is a
sure refuge, and that his trials are only the necessary discipline
to prepare him for a richer discovery of the divine perfections,
and a sweeter sense of the divine love— -So will *■' patience have
its perfect work; and we shall be perfect and entire, lacking-
nothing"* — ]
_ m

* If this were the subject of a Charitij Sermo7i^ we might in the
place of these inferences substitute an exhortation to admire, to
trust in, and to imitate our God; and, under the last branch of the
exhortation, we might state the particular circumstances that called
for relief, and urge those who have experienced blessings from God
to impart them to others ^viLh a liberal hand.

CLXXVII. SECURITY AND COMFORT IN CHRIST.

Isai. xxxil. 2. A man shall be as an hiding-place from the wind,
and a covert from the tempest; as rivers of water in a dry
place ^ as the shadow of a great rock in a weary land.

THERE is no greater blessing to a nation than a vvell-
ordered government — The due administration of justice,
together with the protection of our person and properly,
afford to any people a just ground of joy and thankful-
ness— Such a government did God promise to the Jews
under Hezekiah — But a greater than Hezekiah is here —
Under the figure of an ei;rthly monarch, Christ is pro-
mised— And the text informs us

I. What blessings we enjoy in and through Christ

The metaphors, though four in number, suggest but
two ideas

1. Security
[We have very little conception of winds and tempests in
this climate — But the wind taat rent the mountains before

2T8 SECURITY AND COMFORT IN CHRIST. (17?'.)

Elijah,* and the tempest that desolated the land of Egypt,**
may serve to shew us how welcome a secure place must be to
one who is exposed to such formidable dangers — Yet no storms
on earth can fully paint to us the dangers to which we are ex-
posed by reason of sin" — But the Lord Jesus Christ affords us
perfect security from tiiem all — In him we have a Goshen where
no hail can come, a mountain which the wind can never affect' —
The billows, v.hich shall overwhelnj the whole creation besides,
slndl not be able to destroy us — In Christ we have an ark that
can never perish — ]

2. Comfort

[We, in this quarter of the globe, know as little of ex-
cessive drought aiad heat, as of overwhelming storms and tem-
pests— But the state of the Israelites in the wilderness,** and
of Jonah at Nineveh^ may aid our conceptions — Ho\y de-
lightful was the gourd to him^ and how reviving to them were
tlic streams that gubhed from tlie rock! — And does not a soul
oppressed with sin or persecution, or fainting with desire after
righteousness, experience as much distress as they?- — Behold
then the preciousness of Christ! — He v.ill be not only as a
shade or as v/ater to the weary and thirsting soul, but as
**• rivers of water" that can never be exhausted, and a " shadow
of a great rock*" through which tl* beams of the sun can
never penetrate — Many can attest his excellency in these re-
spects— Nor shall any who seek refuge in him be ever disap-
pointed of their hope' — ]

But as these things are spoken of Christ as "a man,"
it \i ill be pro^xr to shew

il. How we enjoy them in him as " a man''

Christ is truly and properly God — But he is God
n^anifest in the flesh —

Aiid it is to him as incarnate that we stand indebted
ior these blessings

1. As man, he died for our sins
[To his atonement we owe all our hopes of salvation — It
he had not expiated our guilt wc could never have obtained
i^,t;rc\ — If he had not purchased for us the gift of the Holy
C^host, we never could have mortified our inward corrup-
tions— But through his death we are freed from the appre-
herisions of v.Tath; and through his Spirit we are filled with
righteousness, aTid peace, and joy*" — Hence our song will

=" I Kini:,s xix. 11. ^ Exod. ix. 23—25. <= Ps. xi. 6.

<J ExoJ. xvii. 2, 3. e Jonah iv. 8. '" Rom. x-iv. IT,

(177.) SECURITY AND COMFORT IN CHRIST. 279

ever be, To him who loved us and washed us from our sins in
his own blood, be glory and honour*^ — ]

2. As m:in he iiit'jroeclei'^. for us in hcnven

[As our peace was effected by the death of Christ, so is it
maintained by his intercession — Now it is as man that he
appears in the presence of God for us; and liveth on purpose
to carry on this part of his priestly office — By virtue of this our
persons and services find acceptance with Goc! — Pardon is
given us for our renewed transgressions, and strength is ini-
parted to surmount our manifold temptations — Hence is our
salvation justly ascribed, and that in a very peculiar manner, to
his intercession for us'' — ]

3. As man he is our !k'(!c1 and representiuive

[Christ is the secand Adam, the Lord from heaven' — Our
life is now treasured up in /jzw, that it may no longer be e?i:-
posed to the assaults of our great adversary"^ — It has pleased
the Father that in him should all fulness dwell; and that out of
his fulness all should receive, who shall ever be ])artakers of his
grace, or of his glory' — Whether we want wisdom to guide us,
righteousness to justify us, or sanctification to make us holy,
we must look for all of it in and through Christ — As in Adam,
our first covenant-head, all died, so in Christ, ournev/ covenant-
head, shall all be made alive"' — ]

4. As iTi'cHi he shall jiirlfre the world in the hist day
[All judgment is committed to him because he is the Son

of man" — And what can tend more to our security and comfort
than this? — Will he, who shed his blood for us, give up what
he has so dearly purchased? — Or he who both interceded for
us, and supplied our wants, consign us over to perdition? —
Will he not rather bear testimony in opposition to our fierce
accuser, and own the work he had both wrought for us and in
us? — Doubtless, if we should feel a degree of security and com-
fort in having a very dear friend for our judge on earth, much
more may we rejoice in having for our judge in the last day,
him, who bought us with his blood and renewed us by his
Spirit — ]

We do not mean to exclude his Godhead fiorn this
great work of redemption — It is that which gives ellicacy
to all which he did and suffered as man — Bui nevertheless
il is as man, that is, as the God-man, that we leel our
relation to him, and have access unto him us our symj)a-
thizing friend —

e Rev. i. 5. h Heb. vii. 25. ' 1 Cor. xv. 45. 47.

^ Col. ill. 3. » John i. 16. '" 1 Cor. ::v. 22.

■^ John v- 27.

28© SECURITY AND COMFORT IN CHRIST. (l^^^^O

Infer

1. What objects of pity are they who have no interest
in Christ!

[They are exposed to all the wrath of a sin-avenging God
' — And where, where will they flee for safety? — Where will
they even procure a drop of water in that land of drought and
misery, to which they shall be banishedr — Alas! there is no
protection but in this city of refuge, there is no water but in
this fountain — O that men would consider what they shall do
in the day of their visitation! — And flee for refuge to the hope
that is now set before them° — ]

2. How highly privileged are they uho believe in
Christ!

[They are not exempt from occasional distress either of
soul or body — But they have an almighty friend to whom they
can carry their distress — They go to him when heavy laden;
and find rest unto their souls — They feel themselves secure in
their blood-sprinkled dwellings' — But their privileges will not
be fully seen till the last day — Then how happy in having a
covert from the wrath that overwhelms the ungodly world!—
Then to have their Saviour both for their v/itness and their
judge! — Let us all cleave to him with full purpose of heart;
and desire to know him more and more as our friend and our
beloved"—]

" Heb. vi. 18.

CLXXVIII. Christ's coMxMission.

Isai. Ixi. 1 — 3. The Spirit of the LordGod is upon me; because
the Lord hath anointed me to preach good tidings unto the
meek; he hath sent me to hind up the broken-hearted^ to pro-
claim Uhertij to the captives^ and the opening of the prison to
them that are bound; to proclaim the acceptable year of the
Lord^ and the day of vengeance of our God; to comfort all
that w.ourn; to appoint unto them that mourn in Zion, to give
unto them beauty for ashes^ the oil of Joy for mournings and
the garment of praise for the spirit of heaviness; that they
might be called trees of righteousness^ the planting of the
Lord^ that he might be glorified.

IMPORTANT as these \^ ords evidently are on account
of the blessed truths contained in them, thty come reom-
mended to us with double force from their havinjy been
made the subject of our Lord's first discourse after his
entrance on his prophetic office — The interpretation of

(178.) Christ's commission. 281

them, which he has suggested, leaves us no doubt respect-
ing the propriety of applying them to him* — While there-
fore we " begin at this scripture, and preach unto you
Jesus," we may truly say, " This day is thi3 scripture ful-
filled in your ears" — May the rehearsal of it excite
amongst us, not merely a transient admiration, but a deep
and permanent desire to enjoy the blessings revealed in it
— The prophet speaking of the Messiah declares
I. His call to his office

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

[As the priests and kings were separated to their respec-
tive offices by pouring of oil upon their heads, so, on some oc-
casions, were the prophets also"" — Our Lord, who in all his offi-
ces, infinitely excelled all that had gone before him, was conse-
crated by an unction, of which the anointing oil was but a type
and shadow — ■" The Spirit of the Lord God" was poured out
upon him at the time of his baptism: and the descent of the Spi-
rit in a visible shape, like a dove, upon him marked him as di-
vinely commissioned to execute the work and office of the Mes-
siah*^— Indeed, he was called Messiah, and Christ, from that
very circumstance of his being '-' anointed with the oil of glad-
ness above all that ever had partaken" of that heavenly gift'' — ]

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

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

The prophet proceeds to open at large

a Luke iv. 17 — 22. '^ 1 Kin. xix. 16. « John i. 32 — 34.

d T»5 F'tro'/^Hi 6-s. Heb. i. 9. with Ps. xlv. 7. « John iii. 34.
f Isai.xi. 2, 3.

Vol. II. Oo

282 Christ's commission. i^'^-)

II. The commission given him

The terms, in which his commission are expressed,
have especial reference to the jubilees that were pro-
claimed every fiftieth year — He was sent

1. To offer salvation to all who needed it

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

2. To impart salvaiion to all who desired it .

[To " the broken-hearted, and the mourners in Zion" he
came to "■ appoint''' and to '•^ give''"' the blessings they desired —
He was expected as " the consolation of Israel;'' and, in that
character, he particularly appeared — Were any bowed down
with " a spirit of heaviness," and " mourning in" dust and
*' ashes?" he came to " bind up their broken hearts," and to
exhilarate their souls; that they might be comforted, and be-
come as persons anointed with oil, and arrayed in ga5est ap-
parel for some great festivity'* — We may conceive the feelings
of a man who in one instant has been restored, from the lowest
degree of servitude and want, to affluence and honour: but
we must experience the blessedness of salvation, before we
can form any adequate idea of the joy and gladness which
Christ infuses into the contrite and believing soul — ]

K Lev. XXV. 10, 41.

•' 1 here is in the original a paronomasia which cannot be ex-
pressed in a translation; he will give Phtar for Ephar^xh-iX is, " beau-
ty for ashes."

(IT'S.) Christ's commission. 283

Thus tar our Lord himself applied the passage: but the
prophet adds
HI. The ends for which he executes this commission

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

1. The benefit of man *
[Though " once we were planted a noble vine, we are

become the degenerate plants of a strange vine; and instead
of producing good fruit, we bring fordi nothing but grapes of
Sodom, and clusters of Gomorrah"' — But Christ desires to
rectify our fallen nature, and to make us " trees of righteous-
ness,"— that " instead of the thorn may grow up the fir-tree»
and instead of the brier, the myrtle-tree,'"^ that so we may be
as trees " planted and watered by the hand of God" — This was
the end of his mission; and it is invariably the effect of his mi-
nistration— Let us only view the converts on the day of Pen-
tecost, and in them we shall behold a just specimen of the
effects produced by the preached gospel: and, to whomsoever
the word of Christ comes with power, the same blessings are
given; they are transplanted from the wilderness into the gar-
den of the Lord, and " they have their fruit unto holiness, and
their end everlasting life"]

2. The glory of God —

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

This subject may be improved
■Jer. ii. 21. Deut. xxxii. 3?. t, isai.lv. is. "' Rev. v. 13.

2^4 Christ's COMMISSION. (15^8.)

1. Ff)r convictioti

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

2. For consolation

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

n» Isai. xlix. 24, 25.

CLXXIX. THE EXTENT OF CHRIST'S COMPASSION.

Ps. cxlvi. 7, 8. The Lord looseth the prisoners: the Lord open-
eth the eyes of the blind: the Lord raiseth them that are bow-
ed doxon: the Lord loveth the righteous.

AS David was a very eminent type of Christ, so was
he inspired to prophesy of Christ: and, if we look no
further than to the passages quoted out of the Psalms in
the New Testament, we shall find, that he wrote as fully
and as minutely respecting the Messiah, as any other pro-
phet whatever, not excepting even Isailih himself. He

(179.) THE EXTENT OF CHRIST's COMPASSION. 285-

described Ins person as God and man.* He declartd the
whole ot" his work\ his first covenant engagements with
the Father,'' his incarnation,'' together with his active obe-
dience,*^ and his unparalleled sufferings unto death. « He
foretold his resurrection/ and ascension ;& his sessional
the right hand of God,'* and his final appearance to judge
the world.' He proclaimed also his offices^ as a prophet,*'
priest,' and king.*" We do not indeed find the Psalm that
is before us expressly cited in the New Testament : but
the whole of it so accords with what is elsewhere spoken
respecting him," and the very words of the text are so
descriptive of what Christ himself declared to be the
great end of his mission,° that we can feel no hesitation
in interpreting iX. as relating to Christ.

In this beautiful description then of our Lord's com-
passion to man, we may observe

I. Its boundless extent

The calamities with which the human race are afflicted
are very numerous ; nor is there any trouble which the
Lord will not either remove or sanctify, if we call upon
him. But as the remedying of our spiritual maladies was
the principal end of his coming, we shall direct our at-
tention more immediately to them. In the words before
us then we may notice his regards

1. To the blind and willing slaves of sin
[The world at large are in bondage to their lusts, and to
that wicked one who leads them captive at his will ; and they
are shut up under a sentence of condemnation for their num-
berless violations of the law of God.P Yet, so blind are they
to their real state, that they canoot see, and will not believe
it. Their cunning adversary has undertaken to be their guide,

^ Ps. viii. 4. with Heb. ii. 6. and Ps. ex. 1. with Luke xx. 42. or
Ps. xlv. 6. with Heb. i, 8. »» Ps. xl. 6, 7. with Heb. x. 6, 7.

° Ps. viii. 5. with Heb. ii. 7. •* Ps. Ixix. 9. with John ii. 17.

* Psalms xxii. and Ixix. with all the accounts in the gospels.

f Ps. xvi. 10. with Acts ii. 27. s Ps. Ixviii. 18. with Eph. iv. 8.

»» Ps. ex. 1. with Acts ii. 35. ' Ps. cii. 26, 27. with Heb. i. 12.

•i Ps. lxx»iii. 2. with Matt. xiii. 35. ' Ps. ex. 4. with Heb. vii. 17.

•n Ps. ii. 6, with Heb. i. 5. " Compare laai. xlii. 6, 7.

and XXXV. 5. with John ix. 32. and Matt. xi. 3 — 5.

•> Isa. Ixi. 1 — 3. with Luke iv. 18. 21. N. B. The foregoing fias-
sages are cited only/or the aatisfactioyi of the reader^ and not ivith a
■view to their being incorfiorated with the discourse, p Gal. iii. 2S.

286 THE EXTENT OF CHRIST's COMPASSION. (179.)

but has led them into the heart of the enemies country, and,
if mercy do not interpose, into the very jaws of destruction.*!
But the Lord Jesus is not an unconcerned spectator of theif
misery: he is ready to weep over them as over the murderous
Jerusalem: and even while they reject him, he " would gladly
gather them, as a hen gathereth her chickens under her wings."
He would give them an eye-salve, whereby they should be
enabled to see clearly :'' he would cause their chains to fall off,
and would say to them, Go fortlv, and shew yourselves:' yea,
so desirous io he to exercise merc)'^ towards them, that nothing
but a determined rejection 'of his grace can involve them in
final ruin. — ]

2. To penitents " bowed down" uwder a sense of sin
[Whatever be the afflictions under which we groan, we

may carry them all to him, with an assured expectation of
sympathy and succour, since he is at all times " a strength to
the poor, a strength to the needy in his distress."' But if sin
be our burthen, if a sense of guilt lie heavy on our conscience,
if our indwelling corruption be to us as a putrid carcase from
which we cannot get loose," and which causes us to loathe
and abhor ourselves, we need not fear but that our Lord will
soon come to our help: " He will never break a bruised vreed
or quench the smoking flax, but will bring forth judgment
unto victory." The sighs and groans of a contrite soul will
surely enter into his ears, and call forth his almighty aid. He
may indeed for wise purposes suffer the pressure to be heavy
and of long continuance,^ insomuch that the weeping penitent
mav be ready to say, '' The Lord will not hear, neither will
the Almighty regard me:" but at the fittest season he will in-
terpose, to revive the drooping spirit, and to " make the bones
which he hath broken to rejoice:" " he will take the beggar
from the dunghill to set him among the princes. ">]

3. To " the righteous" who are delivered from the
j)o\ver of sin

[They are justly deemed " righteous," wlio, in the habit
of their minds, and the general tenor of their lives, are devoted
to God. Alhzved sin, of whatever kind it were, would exclude
us from this number, and mark us as children of the devil :^
but if we be really clothed with the Redeemer's righteousness,
«nd " walking not after the flesh, but after the Spirit," we need
not fear to take to ourselves this honourable appellation.* Ar)d

1 Alluding to 2 Kin. vi. J 8 — 21. '"Rev. iii. ".8.

^ Isai. xlix. 9. with Acts v. 18 — 20. ^ jsai. xxv. 5.

^ This is the idea alluded to Rom. vii. 24.

^ Ps. xxxviii. 2, 4, G, 8, 2 I, 22. and cxlii. 6, 7.

> 1 Sam. ii. 7, 8. z 1 John iii. 8. ■^ Rom. viii. 1.

(179.) THE EXTENT OF CHRIST's COMPASSION.- 287

if this character be ours, the Lord loves us, not merely as he
does sinners in general, with a love of complacency: " he joys
over us with joy, he rests in his love, he joys over us with
singing.'"' There is not any blessing which our souls can want,
but his love will bestow it. We say not. That he wmU forbear
to chasten us, (for that would be a mark of hatred rather than
of love*^) but, That he will deal with us in all things as a wise
and tender parent, administering to us such things, in such a
measure, at such a time, and in such a manner, as his unerring
ivisdom knows to be best for us.]

But we cannot rightly appreciate the Saviour's love,
unless we notice particularly
II. Its unremitted exercise

Long before David existed in the world, our Lord had
shewn forth all his love to his people in the wilderness ;
Hor did he ever leave that ungrateful nation without abun-
dant tokens of his regard. In the days of his sojourning
on earth his vv hole life was spent in doing good to the
most indigent and most unworthy. Nor has he yet sus-
pended the exercise of his grace ; he still manifests his
regard to his people, and effects his purposes towards
them

1. By his providence

[Wondeiful are the ways whereby he accomplishes his
own eternal counsels. The histories of Joseph and his family,
and of Esther and the captive Jews, give us an insight into
the things which are yet daily passing in the world. Many
events appear to us casual and trifling : but the truth is, that
not one is casual, not one is trifling: every the minutest cir-
cumstance is ordered by the Lord, and forms a link in the
chain of his unerring providence. Not a hair of our head falls
but by his appointment ; and it remains with us to mark his
dispensations with care, and improve them with diligence. Let
any whose eyes have been opened, or whose souls have been
liberated from spiritual bondage, look back and see the way
by which they have been brought to the enjoyment of the?e
mercies; and they shall find such a mysterious concatenation
of causes and effects as will furnish them with matter of asto-
nishment to all eternity.]

2. By his grace

[It is not said in the text that the Lord had done or
should do those particular things ascribed to him : but he is

b Zeph. iii. XT. "^ Heb. xii. 6-- 8.

288 THE EXTENT OF CHRIST's COMPASSION. 0"^^')

spoken of as actually doing them; so that there is no day, no
hour, wherein he is not engaged in this blessed work. He
makes his word effectual at this time, no less than formerly,
*' to turn men from darkness unto light, and from the power
of satan unto God." At this time also he heals the wounded
spirit, and sheds abroad his love in the hearts of his faithful
people. What if his word have not as much energy as in the
days of the apostles? or his Spirit be not poured out in such an
abundant measure? " Has he forgotten to be gracious, or, in
anger, shut uj) his tender mercies?" Surely there are many in
these davs, who can say, I was once in bondage, but now enjoy
liberty; I was blind, but now see; I was bowed down under a
heavy load of temjjtation and corruption, but my strength has
been renewed like the eagle's; I once had no idea what wus
meant by the sealing of the Spirit, or tlie witness (;f the Spirit,
hut I have now received such tokens of my Saviour's love, as
have as^red my mind, that my " Beloved is mine, and I am
his." I^et it be known then that Christ is still communicating
his blessings to his church, and that it is both our duty and
our privilege to enjoy them. J

Infer

1. How t^-reat is the folly and wickedness of those who
neglect Christ !

[If our maladies were of a bodily nature, and relief were
ofiered us, should we not be deemed insane if we despised it?
And, if our Benefactor had put himself to great expence and
trouble to procure us that relief, would our contempt of him
be thought a light ofl'ence? The application of this to our state
is obvious. But let the energetic language of the text be
marked: wherefore docs the Psalmist no less than four tunes
repeat the name of Christ ? Is it not the more effectuallv to
call our attention to him? and does not this in a verv pointed
manner reprove the sin of neglecting him? If then we would
not greatly multiply our own sorrows, and rush on blindly to
everlasting destruction, let us seek to experience his proffered
mercies, and to become the objects of his unalterable love.]

2. How little reason is there for any one to entertain
desponding- fears !

[The state of those who are immured in dungeons under
a sentence of condemnation, or are deprived of the faculty of
vision, may be justly considered as desperate in the extreme,
and as representing in very gloomy colours tlie condition of
men's souls. But there is nothing impossible with God: our
adorable Saviour is both able and willing to effect deliverance,
and, if, like the woman in the gospel, we have been bowed

(l^Q.) THE EXTENT OF CHRIST's COMPASSION. 28^

down under a spirit of infirmity for eighteen, or eighty, years,'^
cne word of his can instantly release us. And, if once we be in-
terested in his righteousness, and renewed in the spirit of our
minds, there is not any thing which we may not expect from
him: if once he love us, he will love us to the end.^ Let none
then say. There is no hope: but let us entertain worthy thoughts
of our Almighty deliverer: for, however much our expectations
of mercy may be raised, we can never be disappointed, if we
put our trust in him.]

* Luke xiii. 11, 12. « John xiii. 1.

CLXXX. THE ADVENT OF JESUS A GROUND OF JOY.

Zech. ix. 9. Rejoice greatly, 0 daughter of Zion; shout, O
daughter of Jerusalem: behold, thy King cometh unto thee:
he is just, and having salvation; lowly, and riding upon an.
ass, and upon a colt the foal of an ass,

THERE is scarcely any circumstance relating to the
life and death of Christ which was not made a subject of
prophecy many hundred years before he came into the
world — Even things the most improbable in themselves
were predicted, that by their accomplishment the truth of
his divine mission might be more fully manifest — That the
words before us do indeed relate to him, is certain; because
the voice of inspiration assures us that they were fulfilled
w^hen he entered into Jerusalem riding on the foal of an
ass — In discoursing on them we shall consider

I. The description given of Jesus

In his office he is the " Kin^ of Zion"
[The whole universe is under'his dominion, seeing that he
is *' King of kings, and Lord of lords"— -But he is in a more'
eminent manner King of Zion, because all the members of
Zion are his subjects willingly and by an unfeigned surrender-
of themselves to him— -They gladly receive his lawsj and he
constantly affords them his protection — As the church in the
wilderness was under a visible theocracy, so is the church in all
ages, and every individual in the church, really, though invisi-
hly, under the care and government of Jesus* — ]

In his character he is the best of princes

a Eph. i. 23.

290 THE ADVENT OF JESUS (180.)

" Hv ;.s jiisi

[His justice appears in every law which he has enacted,
and his righteousness in every part of his administration —
There are indeed many things in his government, which we
are not at present able to account for; but the day of judgment
will clear up all the pi-esent obscurities, and manifest that every
the minutest occurrence was ordered by him with unerring
wisdom, goodness, and truth — It will then be seen that " righ-
teousness was at all times the girdle of his loins, and faithful-
ness the girdle of his reins'"''—]

He is poVA'crl'ul

[Earthly kings may be just, yet not be able to screen their
subjects from the injustice of others — But Jesus "• has salva-
tion" in his hand for all those who call upon himi— Does sin
oppress us^^ he can deliver us both from its guilt and power —
Does satan assault and buffet us? " His grace shall be sufficient"
for the weakest of his peo-ple- — Does ""the fear of death keep
us in bondage?" He can make us triumphant both in the
prospect of it, now, and in, a happy resurrection at the last
day—]

He is lowly

[Great power and dignity are too often the means of en-
gendering pride in our hearts — The kings of the earth would
think it a degradation to converse familiarly with their meanest
subjects — But our Almighty monarch possesses a lowliness of
mind, which inakes him accessible to every subject in his do-
minions— There is not any moment when we may not enter
into his presence, nor any compiaint which we may not pour
into his bosom— His ear is ever open to hear, and his hand
ever stretched out to relieve his needy suppliants — The same
lowliness which induced hi i^^j at his triumphant entry into Je-
rusalem, to ride upon a young ass, with no other furniture than
the clothes of his poor disciples, when he might as easily have
commanded all the poriip and splendor of an earthly monarch,
still actuates him in h^s exalted state— There is no office to
W;hich hp wiUnot condescend for the benefit of those who wait
upon him—]

From this descriptToii of Jesus wc may well be preparet^

to hear, '.".,' ' .

Hi. Tliie exhortatioa .tft rejoice in hi'm
' The advent ojf such a prince is a proper ground of joy'"
for all peo])le ^ ' '

[When first he eame in the fleshy the event was announcigd
by angels as glad tidings of great j.o.y to all people — And all

»» Isai. xi. 5.

(180.) A GROUND OF JOY. 291

the multitudes who surrounded him at the time referred to in
the text, were penetrated with the liveliest joy — And is there
not now as much cause for joy as on eithei- oJ those occasions?
— Are not the great ends of his advent better understood now
than at his incaruatiou? and the nature of his kingdom more
clearly seen than at the time of his triumphant entry into Jeru-
salem?— Surely then our joy should far surpass all that could
be experienced at those seasons — How should poor captives
now rejoice to hear that there is one proclaiming liberty to the
captives and the opening of the prison to them that are bound!
— If an earthly king were coming not only to redress all the
grievances of his people, but to relieve all their wants, and
enrich them with all that their hearts could desire, would not
all cxult and leap for joy? — Would not every one be impatient
to see him, and to receive his benefits? — Why then should not
all rejoice in the advent of him, who is come to bind up the
broken-hearted, and to give them beauty for a^hes, the oil of
joy for mourning, and the garment of praise for the spirit of
heaviness?—]

But the " daughters of Zion" in particular should re-
joice at this event

[The daughters of Zion are the true members of the
church, who have been begotten by the Word and Spirit of
God — These are addressed by the prophet, and are bidden to
exult, and " shout" for joy — Well does the prophet select
them as the persons to whom he should direct his exhortation
— " Let them give thanks whom the Lord hath redeemed" —
They know the glorious character of their prince — They have
found both his laws and government to be "holy and just and
good" — They have experienced his power to save, " to saV'e
to the uttermost those that call ujion him" — They have conti-
nual proofs of his lowliness, being admitted daily to the most
intimate fellowship with him — Should not they then rejoice?
" Surely the verv stones would cry out against them if they
held their peace" — " Behold" then, believers, your king, even
he whom you have chosen to reign over you, is come — He
now waits for you — "Arise, lo! he calleth you" — Go, enter
into his presence-chamber, and receive the blessings which he
is come to bestow — ]

Application

[Are there any who feel no disposition to rejoice in this
event? Alas! too many, like Herid and the Pharisees, cannot
join in the general chorus— Let them not, however, imagine
themselves related to the church of God — They are daughters
of the world, but not daughters of Zion — Nor need they have
any other evidence of their alienation from God, than their
want of joy in the Lord— ^-How base is their ingratitude! that

292 THE ADVENT OF JESUS, &C. (180.}

the Lord of glory should come down from heaven for them,
and they have no hearts to welcome his arrival — That they
should be gratified with the company of an earthly friend, and
have no delight in communion with Jesus — Surely if they were
to have all the curses of God's law inflicted on them, who
served not the Lord with joyfulness and gladness of heart on
account of the temporal benefits bestowed upon them,*= they
must have a far heavier condemnation, who so despise the
condescension and love of our incarnate God-^— Mark then the
alternative to which ye are reduced; ye must begin now that
joy in the Lord which ye shall possess for ever, or, by conti-
nuing insensible of his mercy, continue destitute of any interest
in it to all eternity — Choose ye now whether ye will have life
or death-— Remember, however necessary it may be at other
times to weep for your sins, it is to joy that we now invite you;
not to carnal joy, but to that which is spiritual and heavenly-—.
We unite with the apostle in saying, '•'■ Rejoice in the Lord
alway, and again, I say, rejoice" — ^Methinks such an exhorta-
tion should not be slighted, especially when your present joy
is to be a certain prelude to eternal happiness — But if ye will
still despise the mercies of your God, behold this king cometh
shortly to judge the world — Behold he cometh riding upon
the heavens with myriads of the heavenly host — Know too
that he is just znA powerful; but his justice will condemn, and
his power punish you— Go to him then in this day of salvation,
welcome him in this the accepted time— So shall you at his
second coming behold his face with joy — and join the choir
of heaven in everlasting hallelujahs — ]

« Deut. xxviii. 45, 47.

CLXXXL THE CHILDREN VINDICATED.

Matt. xxi. 16. Have ye never read^ Out of the mouth of hahts
and sucklings thou hast perfected praise?

The wisdom of our Lord was very conspicuous in the
answers he returned t^ cavillers —

He was thoroughly conversant with every part of the
sacred writings-r—

From them he took as well his offensive as defensive
armour —

In his conflicts with satan he invariably had recourse
to them' —

■- — fj' • . "9^ • '■' ' ■ ■■ ■ • ■ " '■'' >■■■■'■ ■■ - ■ •

» Matt. iv. 4, 7, 10.

(181.) THE CHILDREN VINDICATE*. 293

Nor, when assaulted by men, would he fight with
any weapon which was not brought from that divine
arsenal'' —

But every passage which he adduced was as an arrow
from a well-directed bow —

This is well exemplified in the words before us — Wc
shall consider

I. The occasion of them

Our Lord had just driven the traders and money-
changers out of the temple —

And had healed multitudes of persons, who flocked
around him for a cure —

The children that were there, surrounded him with
acclamations and hosannas —

[They were struck with wonder at the authority and be-
nevolence of Jesus —

And, doubtless, were both taught and actuated by the Spirit
©f God —

They therefore, when the adult persons manifested no dis-
position to gloi-ify him, burst forth into shouts of praise —

They welcomed him as the Messiah that had been promised
to that nation —

And expressed their ardent desire for the establishment of
his kingdom —

What a glorious sight was this, to behold children thus
occupied! —

How should it have stirred up others to an holy emu-
lation!—-

But on the proud and envious Pharisees it produced a far
different effect — J

Tiie Chief Priests and Scribes, filled with indignation,
remonstrated with our Lord for suffering them to act in
this manner

[They could not endure to hear these honours given t*
our Lord —

Nor was all their authority able to silence the triumphant
choir—

They therefore, with sarcastic virulence, reproached our
Lord himself*^ —

b Compare Matt. xxvi. 51, 52. with John v. 39.

<> They could not mean to ask simply, " Whether our Lord heard
what they said?" for he could not but hear. They msinu.\ied that it
was a disgrace to him to be pleased witn the acclamations of weak

294 THE CHILDREN VINDICATED. (181.)

Alas! what enmity is there in the heart against God!-—

What will not afford a plea lor prejudice to vent its
spleen i"—

The Priests aud Scribes should have been the foremost to
encourage early piety —

Yet they were the first to repress what their " zeal should
rather have been provoked" to imitate — ]

Our Lord rcpehed tiieir objection with an unanswera-
ble appeal to scripture
II. The words themselves

The sense, rather than the exact meaning of the words,
was quoted by our Lord'' —

They were understood by the Jews themselves as
having a reference to the Messiah — '-

Nor did the priests attempt to invalidate the applica-
tion of the prophecy-^

The words, as quoted on this occasion, lead us to
observe that

1. An appeal to scripture is the best way of answering
all objections

[Many difficulties may be proposed, to which reason can-
not furnish a sufficient answer —

But the scripture declares plainly whatever is to be believed
or done —

If men will cavil at that^ they contend, not with us, but
with God —

There is doubtless much in a Christian's faith and practice,
which natural men will account foolishness^ —

But he need not regard ridicule, if he have the word of
God on his side —

" The word is, that sword of the Spirit," which will enable
him to combat all the prejudicesof an ignorant and malignant
world —

Nor can it ever be wielded in a more efficacious manner
than it was by our Lord on this occasion —

Let every follower of Christ then adopt the rule prescribed
by the prophet*^ —

silly children.— If, by waT(^«5, we understand servants and followers
(as perhaps we ous^iit) they were objected to as an ignorant mob.

d David says, Ps. viii. 2. "Thou hast ordained streni^th." But
our Lord quoted his words, as the apostles after him frequently
did, according to the Septuagint. The meaning is the same in both:
God manifests his strnt^th, and glorifies his name.) in using weak
instruments to effect his purposes.

e I Cor. ii. 14. f Isai. viii. 20.

(181.) THE CHILDRKN VINDICATED. 295

Thus will he, like our Lord himself, both disappoint and
confound his adversaries — ]

2. The exercise of devotion, however condemned by
men, is plcasins: to Gf)d

[The hosannas of die children were most probably regard-
ed as the eft'usions of weak and uninformed minds —

Nor is the conduct of those, who now endeavour to exalt
their Saviour, ascribed to any better cause than enthusiasm —

But our Lord approved and vindicated the pious efforts of
the children —

In so doing he m4y be justly said to have " stilled the enemy
and avenger''^ —

And sooner or later he will do the same for all his faithful
people^ —

There is not any thing wherein he is more glorified than in
their praises' —

Nor is there any sacrifice that they can offer, which is more
acceptable to God'^ —

Even the desire to praise him shall be acknowledged in the
last dayi— • ^

Nor shall so much as a word spoken to his honour, pass un-
rewarded'"—]

3. The weaker the instruments that advance his glory,
the more is he i2:lorified in them

[We should have been ready to think that the praises of
the chief priests would have been more to his honour —

And we are now apt to suppnsf that the services of the rich
and learned would glorify him more than those of the poor and
ignorant —

But the very reverse of this is more consistent with truth—

If the wise atid noble M^ere most forward to honour the

Saviour, we should iinpute their conduct to natural principles —

We should conclude that reason and education were the

means of their conversion-—

But when we see babes and sucklings well instructed in the
things that are hid from the wise and prudent, we are con-
strained to ascribe the effect to graces-
Let none therefore say, I am incapable of glorifying God— —
Or think that he despiseth the day of small things"—
The prayer of the publican, and the mite of the widow, were
more acceptable to him than many longer prayers and richer
offerings**—

« See the close of Ps. viii. 2. •• Isai. liv. 17. ' Ps. 1. 23.
^Heb. xiii. 15, 16, » 1 Kin. viii. 18. " Mai. iii. 16.

• Matt. xi» 25, 26. • Zech. ir. 10. p aCor. viii. 12.

296 THE CHILDREN VINDICATED. (181.)

And the weaker we are in ourselves, the more is his strength
perfected in our weakness*! — ]

Imfer

1. How earnestly should parents labour to bring their
children to Christ!

[Parents are apt to neglect their children under the idea
that their minds are not sufficiently expanded to receive divine
knowledge —

But we read of many who were sanctified from their earliest
infancy'" —

We are expressly told that "of such is the kingdom of
heaven"' —

The instance now before us is sufficient to encourage our
exertions —

Happy will the parents be whose children are so educated —

And happy will those children be who in their early years
are thus devoted to the Lord —

Let religious parents in particular make a conscience of
this duty* —

And trust in God for the accomplishment of that blessed
promise" — ]

2. How inexcusable shall tue be, if we do not praise
and elorify Ch"ist!

[The children had to oppose the example and authority

©f the priests —

Nor did they see much of the true character of our Lord and

Saviour-
Yet they praised and adored him with all their powers—
But we see Jesus risen from the dead, and exalted to his

throne of glorv' —

We know him to be indeed the Saviour of the world—
We too are exhorted and urged by every kind of motive to

serve him —

How culpable then must we be, if we neglect to honour

him!-—

How will those children rise up in judgment against us and

condemn us! —

Let us contemplate more the gracious acts that he has

done —

Let us reflect on the interest we have, or hope to have, in

his salvation —

And let us raise our 4iearts and voices to him in grateful

adorations — ]

1 2, Cor. xi^ 9. *■ Samuel, Abijah, Josiah, Timothy, John tlic
Baptist, 8cc. 8 M^rk x. 14. * Eph. vi. 4. ^ Prov. xxii. *.

[ 297 ]

CLXXXII. CHRIST REWARDED FOR HIS SERVICES.

Isai. lii. 13. Behold, 7ny servant shall deal prudently ^ he
shall be exalted and extolled^ and be very high,

IN tlie writings of Moses, the enjoyment of the land of
Canaan was held forth as the great incentive to obedience;
and spiritual blessings were but obscurely intimated. But
in the prophetic writings, the greatest of temporal blessings
were promised rather as pledges of infinitely richer benefits
which they typically represented: and frequently the very
language in which they were promised, clearly shewed,
that their mystical sense was, in fact, the most literal
Sometimes, as in the prophecy before us, the inspired
writer entirely loses sight of all temporal considerations,
and is wholly wrapt up in the contemplation of that
spiritual kingdom, which the Messiah was in due season
to erect. From the redemption of the Jews out of their
captivity in Babylon, he goes on to speak of a more glorious
redemption to be effected for all the nations of the world
from the dominion of sin and Satan, of death and hell.
The means of its accomplishment are described at large
from this verse to the end of the following chapter. The
Messiah, by whom it was to be effected, is. set forth in all
that variety of character which he was to assume, and in
those diversified states of humiliation and glory which
he was to pass through, in order to fulfil the work assigned
him. That a passage so decisive for the establishment of
Christianity should be wrested by the Jews, and be applied
to any one rather than to Christ, is nothing more than what
might be expected. But so harsh and incongruous are
their interpretations, that they need only to be stated, and
the absurdity of them immediately appears. Besides, the
numerous applications of this prophecy to Christ, which
occur in the New Testament, leave us no room to doubt
respecting its true import. The portion, which now de-
mands our attention, declares to us, first, his success in
his work, and secondly, his advancetnent after it.

I. His success in his work.
The office which Christ sustained was that of a " ser-
VOL. II. Q q

298 CHRIST REWARDED FOR HIS SERVICES. (182.)

vant. " He was to do his Father's will, to seek his Father's
glory, and to advance the interests of his Father's king-
dom. On this account the scriptures frequently speak of
him as a servant; " Behold my servant whom I uphold;"
" by his knowledge shall my righteous servant justify
many;" " I will bring forth my servant the Branch."*
Our Lord himself also often speaks of himself under this
character: " I have not spoken of myself, says he, but the
Father who sent me, he gave me a commandment what I
should say, and what I should speak.'"' In above thirty
other passages in St. John's gospel he represents himself
as sent by the Father, and as receiving a commandment
from him. We must not, however, conceive from hence
that he is only a creature ; for though in his official capa-
city he was inferior to the Father, in his own nature he
was equal to the Father, as St. Paul tells us; " He was in
the form of God, and thought it not robbery to be equal
with God, but made himself of no reputation, and took
upon him the form of a servant."*^

Christ's work as a servant was, to reveal the Father^s
will to mankind^ to make atonement for their sins^ and to
reduce them to a state of holy obedience ; or, in other
words, to execute the offices of a prophet, a priest, and a
king, in compliance with the Father's appointment, and
in subserviency to his honour. Now that he delivered
his doctrines in the capacity of a servant, is evident from
his own repeated confessions; " My doctrine is not mine,
but his that sent me:" " Whatsoever I speak, even as the
Father said unto me, so I speak. '"^ It was also in obedi-
ence to his Father's will that he offered himself a sacri-
fice for sin. Our Lord himself says, Therefore doth
my Father love me, because I lay down my life that I
might take it again: no man taketh it from me, but I lay
it down of myself: I have power to lay it down, and I
have power to take it again : this commandment have I
received of the Father:'*^ ^ and St. Paul also says, that
*' being found in fashion as a man, he became obedient
unto death, even the death of the cross. "^ Thus also in

» Isai. xlii. 1. and liii. 1 1. and Zech, iii. 8. *> John xii. 4, 9.

<= Phil. ii. 6, 7, d John vii. 16. and xii. 50. c John x. 17, 18.
<■ Phil. ii. 8.

(182.) CHRIST REWARDED FOR IIIS SERVICES. 299

the manifold exercises of his regal power, whether he
cured diseases, rectified abuses, or forgave sins, he acted
by an authority delegated to hinp for that purpose. When,
at the very beginning of his ministry he took the sacred
volume into his hands to read out of it to the people in
the synagogue, he selected this passage, which fully de-
clared to them by what authority he acted; " The Spirit
of the Lord is upon me, because he hath anointed me to
preach the gospel to the poor, he hath sent me to hefl
the broken-hearted:" and at another lime he told his dis-
ciples, that " the Father had appointed unto him a king-
dom." Thus plain is it, that whether he executed the
office of a prophet, priest, or king, he acted in the capa-
city of a servant.

In the whole of his work he prospered. The text says,
" My servant shall deal prudently;''^ but in the margin of
the Bible it is put, " shall prosper." This rendering of
the word seems rather better to agree with the context,
and with that expression in the following chapter, " the
pleasure of the Lord shall prosper in his hand." The
very same word also is used in reference to Christ by Je-
remiah, where our translators have given this sense to it;
" I will raise unto David a righteous Branch, and a King
shall reign and prosper.''''^ Let us view this servant of Je-
hovah in the various offices he performed, and wc shall
see that he prospered in them all. Was he teaching the
people? behold, what wonderful things he brought to
light; things, which from eternity had been hidden in the
bosom of the Father! How did the clouds of ignorance
and superstition vanish before him ! the corrupt glosses,
with which the Jewish doctors had obscured the law,
were refuted : the truths of God were established on the
firmest basis; the most subtle objectors were put to
silence; the most ignorant were instructed in the deepest
mysteries; and all, with such condescension, such ease,
3uch wisdom, and such authority, that his very enemies
were constrained to say, "Never man spake like this man."
Was he setting up his kingdom? he rejected with disdain
the pomp of earthly monarchs, and laid the foundations

S'Jer. xxiii. 5.

300 CHRIST REWARDED rOR HIS SERVICES. (182.)

i»i . ' -ii-—

of his throne in the hearts of his people. Nor did he
bring any into subjection by outward force: a single word
was sufficient to subdue the stoutest heart. If he said to
Matthew, " Follow me," not ail the wealth of kingdoms
could detain the willing captive. If he said, " Come
down, Ziiccheus," behold, a covetous extortioner is in-
stantly transformed into a benevolent and obedient servant.
Whomsoever he would, he called: and such was the con-
straining power of his voice, that, without hesitation, they
left all that they had, and followed him. And though
he commanded his subjects to make no account even of
their own lives when standing in competition with his will,
and promised them nothing but poverty and persecutioH
in this world, yet they all delighted in his law, and glo-
ried in the cross for his sake. So entirely did they yield
up themselves to him, that opposition served but to rivet
their affections to him, and to confirm them in their de-
termination to live and die in his service. Did he expiate
his people'' s sins? behold, there was not any thing, want-
ing either to complete his obedience^ or to fill up the mea-
sure of his sufferings. He f ulfiiied all righteousness, even
though by so doing he made himself appear to be a sinner
like unto us: he not only was circumcised by his parents,
but voluntarily submitted to the ordinance of baptism, as
though he had needed it for the washing away of his own
iniquities. Nor was there any kind of suffering which he
did not endure, that he might fully expiate our guilt by
bearing in our stead all that our sins had merited.

But must we confine our views of his success to past
or future times? Are there not many living witnesses of
his powder and grace? Is he not teaching some amongst
us by his good Spirit, and " reveaUng unto babes the
things that are hidden from the wise and prudent?" Do
not many of us also experience the virtue of his blood,
and reap the fruits of his continual intercession? Is not
his almighty arm yet stretched out to deliver us from our
spiritual enemies, and to bring our hearts into captivity
to his will? Wherever there is one who is brought out
of darkness into marvellous light, one who enjoys peace
with God through the blood of sprinkling and whose
corruptions are mortified through the influence of divine

(182.) CHRIST REWARDED FOR HIS SERVICES. 301

truth, there is a monument of our Lord's success, " an
epistle of Christ known and read of all men."

We might further illustrate his success by enumerating
the benefits which his mediation has procured; but as
these constituted a part of that reward which was con-
ferred on him, we shall wave the mention of them in
this place, and proceed to consider

II. His advancement after he had completed his work.

Our Lord, as a servant, " had respect unto the recom-
pence of reward:" " for the joy that was set before him
he endured the cross and despised the shame." Nor was
this reward withheld from him, when he had finished his
work. St. Paul tells us expressly, that his resurrection
and consequent ascension are to be regarded in this view:
** He became obedient unto death, even the death of the
cross; therefore God hath exalted him." Of this also
the prophet spake in the words before us: " He shall be
exalted, and extolled, and be very high." Whether the
prophet meant to point out three different steps of our
Lord's advancement, we cannot positively say: but his
words may well bear that interpretation; ." he shall be
exalted" by God to a throne of glory; " he shall be ex-
tolled" by men with adoration and thanksgiving; and he
shall *' be very high," reigning as Head over men and
angels for ever and ever. In this view his advancement
may be considered as immediate^ remote^ 2Ln6JinaL

His immediate advancement consisted in his resurrec-
tion from the dead, and his elevation to the right hand of
the Majesty on high, according to what is said by the apos-
tle; God hath highly exalted hivciy and given him a name
that is above every name, that at the name of Jesus every
knee should bow, of things in heaven, and things in earth,
and things under the earth." He, who left his glory for
our good, resumed it again; and his human nature is
made to participate his glory: yes; that very body, which
endured fatigue and hunger, which was torn with
scourges, and pierced with nails, which agonized in the
garden, and expired on the cross, is now at the right
hand of God in the highest seat of dignity and honour.
That human soul also, that once was liarassed with the

302 CHRIST REWARDED FOR HIS SERVICES. (182.)

r ■ ... i-r-

temptations of Satan, and that endured the wrutli of a
sin-avenging God, is now assumed into such an union
with the godhead, as to be exalted iiiiinitely above the high-
est archangel. It is in his human nature that the brightest
effulgence of the Deity is seen: so that, while he appears
as a lamb that has been slain, he is the very joy and
glory of heaven, the sun that illumines the regions of the
blest; " the glory of God doth lighten them, and the
Lamb is the light thereof."

And who does not rejoice that the Saviour should be
thus glorified? Who docs not even leap for joy at the
thought, that he, who loved us unto death, should be
thus esaited far above all principalities, and powers?
Surely, independent of the interest which we ourselves
have in his advancement, we ought to be exceeding glad
that our greatest friend and benefactor should be thus
gloriously rewarded

The next, and more remote step of his advancement
was, the extending of his kingdom throughout the earth.
It is true that, in a very short space of time, there were
thousands of souls subjected to his dominion; and gra-
dually his empire was enlarged among the Gentile world:
multitudes in every place took, as it were, an oath of
allegiance to him, and were made willing even to lay
down their lives for his sake. But yet his kingdom has
hitherto been only partially established : there is a time
coming when, in the most literal sense, that prophecy of
Daniel shall be accomplished, and " there shall l3e given
him dominion and glory, and a kingdom, and all people,
nations, and languages shall serve him." This methinks
is that prospect, to which our Lord looked forward with
peculiar dehght as to " the joy set before him." When
he shall see the whole human race bowing before his
footstool, and hear them " extolling'''' and magnifying his
name, he will look back upon the travail of his soul with
pleasure and satisfaction, and account himself amply re-
compensed for all that he has done and suffered.

O that this glorious season might speedily begin; that
his kingdom might come, and his will be done on earth
as it is in heaven! But if we be not favoured to behold
this period, let us at least make him the most accept-

(182.) CHRIST REWARDED FOR HIS SERVICES. 303

able return Vv'e can tor hib kindness, by Uevoling ourselves
to his service, and endeavouring to bring others to the
obedience of faith.

The final step of his advancement will be, when he
shall come again to judge the world, and reign over his
elect for ever and ever. What he has already received
is only a pledge and earnest of what he will hereafter
enjoy. At a future period, fixed in the divine counsels,
but known to no creature either in heaven or earth, he
is to come in his own glory, and in the glory of his
Father, surrounded with all the holy angels. He is then
to summon the whole universe before him: all, in one vast
assembly, will stand at his tribunal, and be judged by him.
according to their works: tliose that were his enemies,
and would not that he should reign over them, he will
cast, together with the fallen angels, into the lake of fire;
but his faithful servants he will take, together with the
holy angels, to dwell with him, that they may be onefold
under one shepherd for evermore. His mediatorial office
indeed he will then lay down, as having no more need
to exercise it; and, in this sense, "he will deliver up
the kingdom to God, even the Father, that God may
be all in all." But he will not cease to reign as a king
over his people; for the prophet expressly says, that
" of his kingdom there shall be no end." To all eternity
therefore will he be the head of the church; to all eter-
nity the one source of their joy, the one o!:)ject of their
adoration. As the glorified saints and angels are already
singing, so will they never cease to sing, " Worthy is the
Lamb that was slain to receive power and riches, and
wisdom and strength, and glory and honour and blessing;
therefore blessing and honour, and glory and power be
unto him that sitteth upon the throne, and unto the Lamb
for ever and ever."

In improving this subject, we shall find abundant matter
of reproof to the ungodly^ of encouragement to the hum-
blcy and of direction to all.

On the most diligent enquiry into the life and conduct
of our Lord, we shall find that he omitted nothing that
was necessary for the effecting of our reconciliation with
God. Yet how ill is he requited by the generality of
mankind! Notwithstanding he has come down from

304 CHRIST REWARDED FOR HIS SERVICES. (182.)

heaven for our salvation, and accomplished the work
which had been given him to do, the ungodly world will
scarcely bestow a thought upon him. Instead of "exalting"
him in their minds, and " extolling" him with their lips,
and setting him *' very high" in their affections, they regard
him little more, than if all that is related of him were a
mere fable. Every earthly vanity can fix their attention,
and engage their favour; but he, whose condescension
and grace have filled all heaven with wonder, can attract
no notice. What base ingratitude is this on the part of
man! What is it but practically to deny the Redeemer's
excellency, and to frustrate, as far as in us lies, the pur-
poses of God respecting him? It is, in fact, to say that,
whatever reward God has decreed to give him for his
services, he shall receive no part of it from us. And who
amongst us has not been guilty of this conduct? Who
has not passed months and years without any admiration
of his love, any zeal for his honour? If he were as much
forgotten by all, as he has been by the generality, his
very name would be soon put out of remembrance.
What more awful proof of our fallen nature can we have;
what greater evidence of our apostasy from God? If God
were our Father, we should love Christ; if we were true
believers, he would be precious to our souls. And if
God has said that, " all who forget him shall be turned
into hell," shall our forgetfulness of his dear Son involve us
in no danger? Is it without reason that the apostle asks,
How shall we escape, if we neglect so great salvation?
Surely if we exalt him not willingly, he shall be exalted
against our will; for " he will reign, till he has put every
enemy under his feet." If we will not bow to the sceptre
of his grace, we shall be broken in pieces with the rod
of his indignation.

They who are humbly endeavouring to serve God,
may, on the other hand, derive from this subject much
comfort and encouragement. As Christ was, so are all
his followers, servants of the most high God. Like him
too, in spite of men and devils, they prosper in their
work. And is there no reward prepared for them?
Shall they not, like him, be exalted to thrones of glory?
Shall they not be extolled by men, as the excellent of
the earth; and by God, as good and faithful servants?

(182.) CHRIST REWARDED FOR HIS SERVICES. 30.5

Shall they not be very high, even heirs of God, and
joint-heirs with Christ? Yes; God is not ashamed to be
called their God: and, as soon as they have overcome,
they shall be carried by angels into Abraham's bosom,
and inherit the glory prepared for them. Let the believer
then look forward to the recompence of reward. Let
him rest assured that the felicity which awaits him will
abundantly compensate his labours and sufferings in the
pursuit of it: let him be laithful unto death, and God
will give him a crown of life. In the meantime, how-
ever, they who expect the wages, must be careful to
execute the work assigned them. They must " deal
prudently," that they may prosper, and "prosper," that
they may obtain the crown of ri.fi;hteousness, which the
Lord, the righteous Judge, shall give them. But it is not
in their own strength that they are to proceed, but in
the strength of their exalted Saviour; of him, who, hav-
ing endured the same trials, can sympathize with them;
and, having all power in heaven and in earth committed
to him, can succour them. To him then let every eye
be directed; to him in whom all fulness is deposited,
and our life itself is hid: and when Christ, who is our life,
shall appear, then shall we also appear with him in
glory.

Lastly, While the words before us prophetically de-
clare what Christ shall receive as. the reward of his la-
bours, they serve as a direction to every one that names
the name of Christ: they virtually enjoin us to pay him
the tribute which is so justly due, " What shall I render
unto the Lord,'' was the reflection that inspired the
breast of David on a review of the mercies which he had
experienced. And can we call to mind what our blessed
Lord has done, and is yet doing, for our salvation, and
not feel the liveliest emotions of gratitude in our hearts?
Are we not constrained to break forth in the language of
the Psalmist, Bless the Lord, O my soul, and forget not-
all his benefits; bless the Lord, O my soul, and let all
that is within me bless his holy name? Yes; let us
abundantly utter the memory of his great goodness and
sing of his praise without ceasing. It is the most rea-
sonable, and surely the most delightful, of all duties to
exalt his name, and magnify it with thanksgiving. X<et

S06 CHRIST REWARDED FOR HIS SERVICES. (182.)

this then be the disposition of our minds, and the practice
ot our hves. Let us say, " iVvvake up, my glory, awake,
lute and harp, I myself will awake right early:" " I will
sing of his righteousness all the day long;" "I will-frraise
his name while I have my being." Then, at whatever
period we shall be summoned into his immediate presence,
we shall change our place, but not our employment; for
the song, which we began on earth, shall be continued by
us to all eternity. To him that loved us, and washed us
from our sins in his own blood, and has made us kings
and priests unto God, and the Father, to him be glory
and dominion for ever and ever. Amen.

CLXXXIII. THE DEPTH OF OUR SAVIOUR's
HUMILIATION.

Isai. lii. 14, 15. ^s many were astonished at thee;^ fhis
visage was so marred^ more than any man^ and his

" form more than the sons of men! J So shall he sprinkle
many nations*

OF all the subjects that ever engaged the attention of
the human mind, there is none so important as that which
the prophet is now opening: the scriptures both of the
Old and New Testament are full of it: it was exhibited
in the first promise that was given to man after his fall:
it was continued from that period with increasing clear-
ness in the prophecies: it was set before the eyes of men
in the sacrifices that were offered: and memorials of it
are yet preserved in all Christian churches in the sacra-
ment of the Lord's supper. Our Lord himself frequently
introduced it in his discourses: it was the one topic of
conversation when he talked with Moses and Elias on
the mount of transfiguration. The apostles in their ser-
mons and epistles represent it as the foundation of all
their hopes. Paul found it to be such an irresistible
weapon, and so mighty to destroy the strong holds of sin
and satan, that he determined to know nothing among
his people but Jesus Christ and him crucified. This is

a Sl)oiild be « him." Bp. Lowth.

(183.) OF o-uR saviour's humiliation. 307

that mystery, in which are contained all the treasures of
wisdom and knowledge. It is so extensive a field for
meditation, that, though we traverse it ever so often, we
need never resume the same track: and it is such a mar-
vellous fountain of blessedness to the soul, that, if we
have ever drunk of its refreshing streams, we shall find
none other so pleasant to our tasie; or rather, we shall
never wish to taste any other. To the consideration of
this subject we are immediately led by the words before
us, in which we may observe both our Lord's nnparaU
leled humiliation^ and the ends for whifh he submitted
to it.
I. His unparalleled humilation

In order to mark this the more distincdy, we will
briefly notice the different steps of it from his cradle to
his grave. Notwithstanding he was the Creator of the
universe, he had no fitter place for his reception than a
stable, no better accommodation than a manger: nor
had he long made his appearance in the world before
his fife was sought, and he was driven a fugitive from
his native country. Till the age of thirty his occupation
•was that of a carpenter, at which business he worked with
his reputed father. And during the four last years of
his life, nothing could exceed the contempt and ignominy
with which he was treated. He w^as called a deceiver,
a gluttonous man, and a winebibber: he was said to be
in league with satan himself: snd the people thought
they spake well and properly concerning him, when they
said, He hath a devil, and is mad:'' yea, they even called
him Beelzebub, the prince of the devils.*^ But, most of
all, when the time of his crucifixion drew nigh, then all
ranks of people seemed to vie with each other in insulting
him. They arrayed him in mock majesty with a purple
robe, a crown of thorns on his head, and a reed or cane
in his hand for a sceptre. They spit on him, they smote
hi in, they plucked off his beard, according to that pre-
diction, " I gave my back to the smiters, and my cheeks
to them that plucked off the hair; I hid not my face

b John viii. 48. c Matt. x. 25.

308 THE DEPTH OP (183.)

■"•■ . ' T-' ' ' ' '^i" ' • ^ .1 I

from shame and spitting."^ Nor was this the conduct of
a few only; for he was univer^^nlly execrated; he was
considered as "a worm and no man, the very scorn of
men, and the outcast of the people:" he was " one, whom
man despised, and whom the nation ahhorrecV'' Having
loaded him with all manner of indignities, and '* plowed
up his back with scourges, so as to make long furrows"
in it, they nailed him to the cross, and left him to hang
there, till exhausted nature should sink under the tor-
ments inflicted on him.

But, as others of mankind have been called to endure
many thines, let us particularly notice wherein his suffer-
ings were unparalleled; for it is certain that " his visage
was marred more thon any man's." And here we shall
find that both in variety and ifitenseness, they infinitely
surpassed all that ever were sustained by any human
being. In his civil state, as a member of society, he
was degraded so low, that even a murderer was preferred
before him. In his natiwal state, i.s a man, he was
^eminently distinguished above all the human race as " a
man of sorrows, and acquainted with grief." He suffered
muc-.h in his body, from labours, watchings, fastings;
from the want even of a place where to lay his head;
from the wounds nrtade in it from head to foot, by the
thorns, the scourges, and the nails. We may judge of
this by Mhat is said of him in the Psalms; "I am poured
out like water, and all my bones are out of joint: my
heart is like wax, it is melted in the midst of my boM'els:
my strength is dried up like a potsherd; and my tongue
cleaveth to my ja^.s; and thou hast brought me into the
dust of deaih."^ '1 he troubles o{ his soul were yet greater
still. Of these he himself frequently complained: "Now
is my soul troubled; my soul is exceeding sorrowful
even unto death." To such a degree was he agitated by
internal conflicts, that, before he was even apprehended
by his enemies, he was in an agony, and sweat great
drops of blood from every pore of his body. Moreover,
as his sufferings were thus various, so did they also spring
from a variety of sources, froiu men, from devils, and

d Isai. 1. 5,6. e Ps.xxii. 14, 15.

(183.) ouu saviour's humiliation. 309

from God himself. Men laboured to the utmost to tor-
ment him by calumnies and reproaches, by taunts and
revilings, and by all the cruelties that the most inveterate
malice could devise and execute. Satan assaulted him
vi^ith fiery temptations in the wilderness; and all the powers
of darkness conflicted with him at the close of life. His
heavenly Father too hid his face from him in the hour of
his greatest extremity, and " bruised him" for the ini-
quities of his people, and called forth the sword of ven-
geance to slay " the man that was his fellow."^

Together with this variety of sufferings, let us take a
view also of their intenseness. In drinking this bitter
cup, he found nothing to mitigate his sorrows, but every
thing to agravate them to the uttermost. If we except
the sympathy of a few women, he met with nothing but
scorn and contempt from all who beheld him. Not^even
his beloved disciples afforded him any comfort; on the
contrary, he was betrayed by one, denied by another,
and forsaken by all. All orders and degrees of men
were alike inveterate and devoid of mercy. Of this he
himself complains by the prophet, ^ " I looked for some
to have pity on me, but there was none; and for com-
forters, but I found none; they gave me also gall for my
meat, and in my thirst they gave me vinegar to drink.'*
When in the depth of his dereliction he cried, "Eli, Eli,
lama sabacihani, My God, my God, why hast thou for-
saken me?" so far from pitying, they, with unexampled
cruelty, played or punned, as it were, upon his words,
and mocked him as idolatrously calling upon Elias,
instead of upon God; and, when he complained of thirst,
they gave him vinegar, to increase his anguish, instead of
a draught calculated to assuage it. Nor did he receive
consolation from God, any more than pity from men.
On the contrary, his heavenly Father now hid his face
from him, and thereby extorted from him that bitter
complaint which we have just recited. The united efforts
of men and devils could not shake his constancy: but
the hidings of his Father's face seemed more than he
could endure; so painful was it to find an estrargement

f Zech. xiii. 7. e Ps. Ixix. 20,21.

310 THE DEPTH OF (183.)

' ' ' ■ ' ■ ■»

there, where he could alone look for comfort anrl support.
There were many things also which concurred to agti^ra-
vate his sufferings beyond measure. It is not improbable
that the perfection of his nature rendered him more
susceptible of pain th in other men: but however this
might be, certainly his zeal for God must have given a
tenfold poignancy to all his anguish. Consider that
immaculate Lamb tempted by satan to distrust his
Father's care, and turn the stones into bread for his
support; then to presume upon his Father's care and
cast himself down from a pinnacle of the temple; and
then to deny his Father altogether, and to worship the
devil in preference to him; how horrible must such sug-
gestions be to his holy soul! Peculiar stress is laid on
this by the apostle, who says, *' He suffered, being
tempted:" and we are told, he was so distressed by the
conflict, that an angel was sent from heaven to strengthen
him. The dereliction also before mentioned, must have
been aflllictive in proportion to the regard which he bore
towards his heavenly Father. His love for men must al-
so have been a source of inconceivable trouble to his
mind. If " Lot vexed his righteous soul from day to
day;** and David had " rivers of waters running down
his eyes;" and Isaiah exclaimed, " Look away from me,
I will weep bitterly, labour not to comfort me;" and
Jeremiah cried, " My bowels, my bowels, I am pained
at my very heart," on account of the ungodliness they
beheld, and the consequences they foresaw, what must
Jesus have felt when he saw, not only the wickedness of
men*s actions, but all the enmity of their hearts against
God, and knew the full extent of those judgments which
were soon to come upon them? How must the pride
of the Pharisees, the unbelief of the Sadducees, the cruelty
of the Herodians, and the stupidity of his own disciples
wound his soul! The foresight which he had of his own
sufferings must have been a still further aggravation of
them. In many instances the expectation of pain is even
worse than the pain itself: what then must he have en-
duped, when, from the very beginning, he foresaw
every thing that should come upon him! To complete
the whole, the accumulation of all his sorrows at once
must have added so greatly to their weight, that, if he

(183.) OUR saviour's humiliation. 311

had not been God as well as man, he could never have
sustained the lo.id.

See then whether " the visage of any man was ever
so marred as his?" Others, if they have been tried in
body, have had comfort in their soul: if they have been
persecuted by man, they have received succour from
God: or if their trials have been of a diversified nature,
still they have found some to commiserate, and, by a
tender sympathy at least, to participate their lot: but
HE trod the wine-press of God's wrath alone, and drank,
even to the dregs, that cup of bitterness, which the sins
of the whole world had prepared for him, and which
could not be removed consistently with God's honour
and man's salvation. Well therefore may we put into
his mouth those words of the prophet, *' Behold, and
see if there be any sorrow like unto my sorrow, which is
done unto me, wherewith the Lord hath afflicted me in
the day of his fierce anger. "^ Well too,> as the text
observes, might " many be astonished at him;" for
whether we consider the innocence of him on whom these
sufferings were inflicted, or the greatness of him who
submitted to them, or his meekness and patience in en-
during them, we are equally lost in wonder and asto-
nishment.

Upon a view of our Lord's unparalleled humiliation,
we are naturally led to enquire into
II. The end for which he submitted to it

Moses, speaking of the truths v.?hich he was inspired
to proclaim, says, " My doctrine shall drop as the rain,
my speech shall distil as the dew, as the small rain upon
the tender herb, and as the showers upon the grass;
because I will publish the name of the Lord.'" By a
similar figure " the sprinkling of the nations" may be
understood as relating to the publication of the gospel
to the whole world. And doubtless this was, in a gene-
ral view, the end for which our Saviour died. But the
term ** sprinkling" alludes more particularly to the
sprinklings which were made under the law. These were

* jt-am. i. 13. » Deut. xxxii. 2.

112 THE DEPTH OF (183.)

sometimes of blood, as when the mercy-seat was sprinkled
with the blood of bulls and goats on the great day of
annual expiation.'' Sometimes the sprinkling was of
water, as when a person ceremonially unclean was pu-
ritied from his defilement by water of separation.* Some-
times the sprinkling was both of xuater a?id blood, as
when the leper was cleansed by the blood of a bird mixed
with running water."" To all of these there is a reference
in the text: and from these ceremonial observances,
especially as they are more fully opened to us in the
New Testament, we learn distinctly the ends of the Re-
deemer's sufferings.

He suffered, first, that he might ptirge us from the
guilt of , sin by his blood. To this the inspired writers
bear witness with one consent. They declare that he
was a propitiation for our sins; that we are reconciled
to God by his blood, and that we have redemption
through his blood, even the forgiveness of sins. Even
the sanits that are in heaven are represented as singing
praises to him that loved them, and washed them from
their sins in his own blood, and as ascribing their salvation
wholly to the Lamb that was slain. Behold then, ye who
are bowed down under a sense of guilt; draw nigh to
Calvary, and see the provision made for your salvation:
God had ordained, that without shedding of blood there
should be no remission; and behold, here is the blood of
that spodess Lamb once offered for you on the cross.
Take of this by faith, and sprinkle it on your hearts
and consciences; and you shall find it effectual to cleanse
from sins of deepest die. The true Christian is charac-
terized by the apostle as having " come to the blood of
sprinkling.'^" Let us then answer to this character: so
shall we be protected from the sword of the destroying
angel," and sing for ever the song of Moses, and possess
the white and spotless robes in which the redeemed are
arrayed before the throne of God.^

The other end of Christ's suffering was, that he might
cleanse us from the power and pollution of sin by his

k Lev. xvi. 15. 1 Numb. xix. IS. «" Ler. xiv. 5, 7.

a Heb. xii. 24. ° Heb. xi. 28. p Rev. vii. 14, 15.

(183.) OUR saviour's humiliatio.nt. 313

spirit. It had been promised by the prophet, •' I will
sprinkle clean water upon you, and ye shall be clean;
from all your filthiness and from all your idols will I
cleanse you.'"* And it was to procure this benefit for us,
that Christ submitted to his sufferings; " He gave him-
self for us, says the apostle, that he might sanctify and
cleanse us with the washing of water, by the word, that
he might present us to himself holy and without
blemish."*' Let us then draw near to him, " having
our hearts sprinkled from an evil conscience, and our
bodies washed with pure water." " Since he bare our
sins in his own body, on purpose that we, being dead unto
sin, might live unto righteousness," let us not be unmind-
ful of our duty and our privilege. Let us seek " the wash-
ing of regeneration, and the renewing of the Holy Ghost,"
and labour to " cleanse ourselves from all filthiness both
of flesh and spirit, perfecting holiness in the fear of
God."

It is of great importance to observe, that though, un-
der the law, these two kinds of sprinkling were often se-
parated, they are invariably united under the gospel. St.
John particularly notices, that " Christ came by v;ater
and blood; not by water only, but by water and blood."*
By this we understand, that the water and blood, which
flowed in one united stream from the wounded side of
our Redeemer, were significant of the united blessings
which we should receive from him, namely, of justifica-
tion by his blood, and sanctification by his Spirit. And
St. Peter expressly declares, that these ends were united
in the eternal counsels of the Deity, by whom we were
*' elected through sanctification of the Spirit unto obedi-
ence, and to the sprinkling of the blood of Jesus Christ. "^
What God therefore has joined together, let us never
presume to separate: for, as there is no "redemption but
by the blood" of Jesus, so " without holiness no man
shall see the Lord."

The connexion between these blessings, and the means
used for the procuring of them, is frequently mentioned

q Ezek. xxxvi. 25. »" Eph. v. 25—27. ^ 1 John v. 6.

t 1 Pet. i. 2.

Vol. Ill S s

314 OF OUR saviour's humiliation. (183.)

in the ensuing chapter, and therefore need not be insisted
on in this place. Suffice it therefore at present to say, that
the sprinkhng of the nations is the fruit and consequence
of our Lord's astonishing, unparalleled humiliation."
Neither could he have had a right to communicate salva-
tion, if he had not first suft'cred for our sins; nor can we
enjoy his salvation, unless we receive it as the purchase of
his blood.

To conclude — The blessings mentioned in the text
were not procured for one nation only, but for " many,"
even for all, to the remotest ends of the earth. And as no
nation is excluded, so neither is any individual in any na-
tion. The fountain is opened for all; and will cleanse from
sin and uncleanness all who wash in it. As " Moses took
the blood of calves and of goats, with water, and scarlet
wool, and hyssop, and sprinkled all the people,'"'^ so now
may every sinner in the universe have his heart and con-
science sprinkled through faith in God's promises. None
can say, " I am too vile; the blood of Christ can never
cleanse from such guilt as mine:" nor can they say, "My
lusts are so inveterate, that the Spirit of Christ can never
purify my polluted heart:" for, " If the blood of bulls
and of goats, and the ashes of an heifer sanctified, in any
instance, to the purifying of the flesh, much more shall
the blood of Christ, who, through the Eternal Spirit, of-
fered himself without spot to God, purge, in every in-
stance, our conscience from dead works to serve the liv-
ing God."

» »^V " so." " Heb. ix. 19.

clxxxiv. the means and evidence of "
conversion;

Isai. lii. 15. Kings shall shut their mouths at him; for
that which had not been told them, shall they see ;
and that ■which they had not heard^ shall they

■ consider,

MANY are advocates for the preaching of morality in
preference to the unfolding of the mysteries of the gospel,
because they think that men will be more easily influ-

(184.) THE MEANS, &.C. OF CONVERSION. 315

enced by what they know and understand, than by any
thing which surpasses their comprehension. But to judge
thus is to be wiser than God, who has commanded his
gospel to be preached to all nations, and has appointed it
as the means of converting the world unto him-sclf. The
most wonderful effects have been produced by it, not
only on the vulgar, who might be thought open to de-
ception, but on persons of the most cultivated minds,
and most extensive influence. From the first promulga-
tion of it to the present moment, events have justified
the prediction before us; for " kings," on hearing of a
crucified Saviour, have " shut their mouths before him,'-
and acknowledged him as the foundation of all their
hopes.

The terms in which this prophecy is expressed will
lead us to consider. The means of conversion, and. The
fruit and evidence of it.
I. The means of conversion

God is not limited to the use of any means. He, who
by a word brought the universe into existence, can, with
a simple act of his will, produce any change in the state
and condition of his creatures, or do whatsoever pleaseth
him. Nevertheless he has appointed a method of convert-
ing souls to the knowledge of himself: and, though we
presume not to say what changes he may effect in the
minds of unenlightened heathens, yet we have no reason
to expect he will dispense with the means where he has
sent the light of his gospel. The means which God has
appointed for the conversion of men may be considered
either as external or internal; the external is. The preach-
ing of the gospel; the internal is, The seeing and con-
sidering of that gospel.

With respect to the external mean, the prophet speaks
of it as " that which kings had not heard." He has just
intimated that the sufferings of the Messiah should exceed
all that ever were experienced by man; but that they
should avail for the expiating of our guilt, and the puri-
fying of our souls from sin. He then adds, that the great
and mighty of the earth should be made to consider these
glad tidings; and that, after some opposition for a season,
they should become the willing subjects of the Messiah!s

316 THE MEANS AND (184.)

kingdom. In this way St. Paul himself understood the
words of our text; for he quotes them exactly in this
sense; " So have I strived," says he, '* to preach the gos-
pel, not where Christ was ?ia?7ied, lest I should build upon
another man's foundation; but as it is writte?i, to whom
HE was not spoken of, they shall see, and they that have
not heard, shall understand."' And indeed, this is a very
just description of the gospel; for, the productions of
human wisdom were open to the view of kings; but the
gospel was tar out of tlieir sight; it was " a mystery hid
in the bosom of the Father from the foundation of the
world."

This was the weapon which the apostles used in their
warfare. They preached Christ in every place: Jesus and
the resurrection were their constant theme: and so effec-
tual did St. Paul find it for the conversion of men, that
'* he determined to know nothing, ai^l to preach nothing
but Jesus Christ, and him crucified." The same must
be the constant tenor of our ministrations: there is no
other subject that we can insist upon with equal effect.
Philosophy leaves men as it finds them; it may afford
some glimmering light to their minds; but it can never
influence their hearts. Nothing can pull down the strong
holds of sin, but that which points out a refuge for sin-
ners.

But besides this external mean of conversion there is
another no less necessary, the operation of which is alto-
gether internal. Many hear the gospel, and, instead of
receiving benefit from it, have only their latent enmity
brought forth, and their hearts made more obdurate. To
feel its full effect, we must " see and consider it. " There
are many things of which we may have but dark and con-
fused views without sustaining any loss; but in our views
of the gospel we should be clear. Our minds must be
enlightened to see the ends and reasons of Christ's death.
To know the flict, that he did suffer, will be of no more
use than any other historical knowledge : we must know
why he suffered; what necessity there was for his coming
in the flesh; what need of his atonement; and what the

a Rom. XV. 20, 21.

(184.) EVIDENCE OF CONVERSION. 317

virtue of his sacrifice. It is not necessary indeed that we
should be able to descant upon these subjects for the in-
struction of others; but we must have such a knowledge
of them as leads us to renounce every false ground of
hope, and to rely on Christ alone for the salvation of our
souls. We must so discern their excellence, as to be in-
duced to " consider" them; to consider the death of
Christ as the only sacrifice for sin; and to consider an in-
terest in it, as the only means of salvation.

Thus, in order to our being effectually converted to
God, Christ must become our meditation and delight.
The height and depth, and length and breadth of his un-
searchable love must occupy our minds, and inflame our
hearts with love to him. Nor is it in our first conversion
only, but in every subsequent period of our lives, that
we must thus have respect to his death. In all our ap-
proaches to God we must come, pleading the merits of
the Redeemer's blood, and trusting only in his all-sufficient
atonement. It is this alone that will preserve our souls in
peace, or enable us to manifest to others.

II. The fruit and evidence of conversion

The hearts of men are the same in all ages; and the
effects produced on them by the gospel are the same:
the very first fruit and evidence of our conversion by it is,
that our " mouths are shut at, or before xh^l^ord. Jesus."
First, with respect to the vinclicatwg of ourselves. Natu-
ral men, according to the external advantages they have
enjoyed, will acknowledge more or less the depravity of
their hearts. But, whatever difference there may be in
their outward confessions, there is very little in their in-
ward convictions. All entertain a favourable opinion of
themselves: they cannot unfeigntdly, and with the full con-
sent of their minds, acknowledge their desert of God's
wrath: they have some hidden reserves: they secretly
think that God would be unjust if he were to condemn
them: they cannot persuade themselves that their iniqui-
ties merit so severe a doom. They pretend to hope in
God's mercy; but their hope does not really arise from
an enlarged view of his mercy, so much as from contracted
views of their own sinfulness. But, in conversion, these
*' high imaginations are cast down." The soul, enlight-

SlS THE MEANS AND (184.)

ened to behold its own deformity, dares no longer rest
on such a sandy foundation. Others may go presumptu-
ously into God's presence, " thanking him that they are
not as other men;" but the true convert " stands afar oft',"
and, with an unfeigned sense of his own umvorthiness,
" smites on his breast, and cries for mercy." Instead of
preferring himself before others, he now " prefers others
before himself," and accounts himself " the very chief
of sinners.'^ Nor, however eminent his attainments af-
terwards may be, \vill he ever exalt himself. Paul indeed,
when compelled to assert the dignity of his apostolic of-
fice, did declare that he was "not a w'hit behind the
very chiefest apostles:" but, to shew how far such de-
clarations were from being either agreeable to himself, or
voluntary, he repeatedly called himself " a fool in boast-
ing," and said, that, after all, " he was nothing." Thus
any other Christian may be necessitated on some occa-
sion to vindicate his own character; but, so far from prid-
ing himself in it, he will lothe himself in dust and ashes,
crying with the convicted leper, " Unclean, unclean:" the
habitual frame of his mind will be like that of Job, " Be-
hold, lam vile."

Further, the mouth of every true convert will be shut
ivith respect to the raising of objections against the gos-
pel. The doctrine of the cross is foolishness in the eyes of
the natural man. To renounce all dependence on our
works, and rely wholly on the merits of another, is deem-
ed absurd. The way of salvation by faith alone is thought
to militate against the interests of morality, and to open
a door to all manner of licentiousness. On the other
hand, the precepts of the gospel appear too strict; and
the holiness and self-denial required by it are judged
impracticable, and subversive both of the comforts and
duties of social life. But real conversion silences these
objections. When the gospel is " seen and considered"
in its true light, Christ is no longer made " a butt of
contradiction:"'' the glory of God as shining in his face
is both seen and admired; and the union of the divine
perfections as exhibited in the mystery of redemption is

* Luke ii. 34.

(184.) EVIDENCE OF CONVERSION. 319

rTar~~7, ■ ' ' ■ ■ , ■ ■ ■ » ■■■■-■ ■ " ■■ • - ■ -- ' ■ ■ ■ — ■

deemed the very masterpiece of divine wisdom. The
believer finds no disposition to open his mouth against
these things, but rather to open it m devoutest praises and
thanksgivings. As for the way of salvation by faith alone,
how suitable, how delightful does it appear! He is con-
vinced that, if salvation were less free or less complete
than the gospel represents it, he must for ever perish.
He sees that it is exactly such a salvation as was most fit
for God to give, and for man to receive; for that, if it
were not altogether of grace, man would have whereof
to boast before God ; and that, if one sinless work were •
required of him, he must for ever sit down in utter despair.
Nor does he now think the precepts of the gospel too
strict: there is not so much as one of them that he would
dispense with; not one which he would have relaxed.
He would account it an evil, rather than a benefit, to be
released from his obligation to obey them. He never
now complains, " How strict are the commandments!"
but rather, " How vile am I, that I cannot yield to thenl
a more cordial and unreserved obedience!" And so far is
he from condemning those who are most holy and
heavenly in their deportment, he wishes that he were
like them; and strives to follow them as they follow
Christ.

Such are the fruits that are found on all true converts
without exception ; even " Kings shut their mouths."
They, indeed, from their high station, are less under the
controul of human laws, and are ready on that account
to suppose themselves less amenable also to the lnws of
God: but, when the gospel comes with power to their
souls, they no longer ask, " Who is Lord over us?" bu.t
prostrate themselves before the Saviour with unreserved
submission both to his providence and grace.

Let us learn then from hence, The evil and danger of
prejudice.

It is difficult to conceive what destruction this evil
principle brings upon the world. Thousands of persons
in every place take up exceptions against Christ and his
gospel without ever examining for themselves; they even
shut their ears against every thing which may be
said in vindication of the truth; and thus harden them-

320 »THE MEANS ANM (181.)

selves in their iniquities, till they perish without a remedy.
Whence is it that so many have their mouths opened
against the followers of Christ, stigmatizing ever}' godly
person as an enthusiast or deceiver? Have they searched
into, and acquainted themselves with, the real effects of
the gospel ? And have they been careful to distinguish
between the tendency of the gospel itself, and the faults
of those who embrace it? No ; they have never con-
sidered, never seen, perhaps scarcely ever so much as
heard, the gospel : they have listened to some vague re-
ports ; they have gladly entertained every story which
could in any wise confirm their aversion to the truth ;
and then they think they cannot exclaim too bitterly
against it. But let us guard against indulging such an
iHireasonable disposition: let us hear and examine can-
didly for ourselves: let us consider whether the gospel be
not suited to our own particular case: and let us beg of
God to open our eyes, and to " give us a right judgment
in all things." If we use not these means of conversion,
we shall be utterly inexcusable before God : but if we
use them in dependence upon God, we shall surely be
brought at last to the knowledge of the truth, and to the
enjoyment of those blessings which it is designed to
convey. ' ^

Let us further learn from this subject the excellency of
the gospel.

If we compare the effects of the gospel with those
wrought by philosophy, we shall see that the latter never
was able to produce any general reformation, while the
former, in the space of a few years, triumphed over all
the lusts and prejudices of mankind. And, at this hour,
the gospel has the same power, wherever it is faithfully
preached, and cordially received: there is no lust, how-
ever inveterate, which it will not subdue; no enmity,
however rooted, which it will not slay ; no pride, how-
ever stubborn, which it will not humble. The more it
is examined, the more it prevails: it needs only to be
*' seen and considered;" and it will soon remove every
objection, and commend itself with irresistible evidence
to the soul. Let us then consider, and reflect upon this
glorious subject: let us meditate on it, till our hearts are

(184.) EVIDENCE OF CONVERSION. ' 321

inflamed with love towards our adorable Redeemer; and
let our mouths be never opened more, but in thanksgiving
to God and to the Lamb.

. CLXXXV. men's neglect of the goslel.

Isai. liii. 1. JFho hath believed our report? and to whom
is the arm of the Lord revealed?

WHEREVER we turn our eyes, we find much occa-
sion for sorrow and lamentation. The miseries which sin
has brought into the world, and which are daily multiplied
by the follies and wickedness of man, have rendered this
state a vale of tears, not only to those who most feel their
weight, but to those, who, exempt from their pressure,
are yet disposed to sympathize with their afilicted brethren.
But there is one subject in particular, that affords matter
for the deepest regret to every benevolent mind ; it is,
the unconcern, which men in general manifest for their
eternal interests. This Caused " rivers of tears to flow
down the eyes" of David, and " great horror to take hold
upon him." It was on account of this, that Jesus, un-
mindful of the acclamations of surrounding multitudes,
stopped to weep over the murderous Jerusalem. The
prophet Isaiah laboured much to counteract this awful
infatuation : but, except to a very few, who *' were as
signs and wonders" in the land, his efforts were unavail-
ing ; and he was constrained to take up this lamentation
over them, "Who hath believed our report? and to
whom is the arm of the Lord revealed?"

For the fuller understanding of these words we shall
enquire, What is the report here referred to? In what
way it obtains credit? and what reception it meets with
in the world?
I. What is the report here referred to?

When our Lord expounded the scriptures to the two
disciples in their way to Emmaus, he shewed them, that,
according to the prophecies, *' Christ ought to have

Vol. II. T t

322 mln's neglect of the gospel. (185.)

suffered, and by sufferings to enter into his glory."'
Indeed, that was the general testimony of all the pro-
phets;'' and more especially is it opened to us in the
chapter now under our consideration.

A more wonderful report never reached the ears of
man. God was manifest in the flesh. The Son of God,
"Jehovah's Fellow,'"^ not only assumediour nature, but,
in our nature, died; " he became obedient unto death,
even the accursed death of the cross." To this he sub-
mitted for our sake, and in our stead ; to expiate our
guilt, and, by the sacrifice of himself, to reconcile us
unto God. Well might the apostle say, " Great is the
mystery of godliness ;" for indeed it almost exceeds the
bounds of credibility.

But, strange as this report may seem, there never was
any other so well authenticated, or established by such a
variety of evidence. A series of prophecies respecting
it, respecting not only the general oudines, but even the
minutest, and most contingent circumstances of it, have
been given to the church during the space of four thou-
sand years. Every one of these has been fulfilled ; and
that too by the very persons who laboured to the utmost
to destroy the credit of the report itself The typical re-
presentations of it also were so numerous that no human
foresight could have contrived them, not could any hu-
man power have caused a combination of such various,
and, to all appearance, contradictory circumstances in
one event. Without noticing therefore the miracles
wrought in confirmation of it, we may well affirm that
" it is a faithful saying, and worthy of all acceptation."

With respect to its imj)ortance, never was there any
other report so universally interesting as this : for it is
not confined to a single state or kingdom, but to all the
kingdoms of the earth, and to every individual from
Adam to the latest of his posterity. Nor does any thing
less than their eternal salvation depend upon it: they,
who welcome it, will find acceptance with God ; and
they, who reject it, will be " punished with everlasting

a Luke xxiv. 26,27. »> 1 Pet. i. 11. " Zech. xii. 7".

(185.) men's neglect of the gospel. 323

destruction from his presence.'"^ It is, in short, that gos-
pel, which " he that behevcth shall be saved; and he that
believeth not shall be damned."*

And what tidings were ever so replete with joy? The
most signal deliverances, the most complete victories, the
most glorious acquisitions, enhanced by every thing that
can be supposed to exhilarate the mind, are no more in
comparison of this, than a twinkling star to the meridian
sun. Even the angelic hosts, when they came to announce
the wonderful event, proclaimed it as " glad tidings of
great joy to all people." None ever believed the news,
but he was instantly liberated from all his fears and sor-
rows, and filled with " joy unspeakable and glorified."^

Such then is the report referred to in the text: a report
so marvellous^ that it fills heaven and earth with wonder;
so true, that we may as well doubt our own existence as
entertain a doubt respecting it; so interesting., that all
the concerns of time and sense are, in comparison of it,
but as the dust of the balance; and so joyous, that it is a
certain and inexhaustible source of happiness to all who
receive it.

But as it seems to surpass all belief, we shall do well
to enquire

II. In what way it obtains credit?

It is proper to observe that the credit, which is to be
given to this, is very different from the speculative assent,
which we give to other reports. A belief in the gospel
comprehends in it, not only an acknowledgment that it
is true, but a full persuasion that it is necessary, suitable,
and excellent; and such a persuasion, as compels us to
renounce every other ground of dependence, and to rest
all our hopes of salvation on this alone. Such a belief as
this is not the result of reasonings about the evidences of
Christianity, but the effect of a divine operation on the
soul of man; it is produced by an exertion of omnipo-
tence; an exertion not less wonderful, than that which was
put forth in raising Christ from the dead, ^nd setting himi
at the right hand of God, far above all the principalities

d 2Thess. i. 8. « Mark xvi. 16. f 1 Pet. i. 8.

324 men's neglect of the gospel. (185.)

and powers of earth and heaven. ^ If faith had been mere-
ly an assent founded on evidence, and iiecessarili/ arising
from conviction, one can scarcely conceive, how the peo-
ple, to whom our Lord preached, should have so gene-
rally rejected his testimony; seein,^ that, according to their
own confession, " he spake as never man spake," and
confirmed his word with the most stupendous miracies.
But his opposers, though convinced and confounded^
were as full of enmilv against the truth as ever, because
they wanted that divine unction, which was necessary to
enlighten their minds and convert their souls: for want of
a spiritual discernment they could not believe in Christ,
or rightly apprehend the things of the Spirit.'' It was
thus for several years with the apostles themselves: they
had been taught by the ministry of Christ himself: yet,
till he opened their understandings to und-jrstand the
scriptures, they could not reconcile the events they had
seen with the declarations they had heard.' Nor would
Lydia have yielded to the persuasive eloquence of the
apostle, if the Lord himself had not opened her heart to
attend to the things delivered by him.''

Faith then is, as we are repeatedly assured, " the gift
of God.'" And the prophet marks this truth in the words
before us; the revelation of God's arm is evidently used
by him as an expression equivalent to the believing of the
rQ\)on of the gospel; the latter being only the fruit and
effect of the former.

Nor is faith to be derived from God solely at the first:
we are as much dependent on him for its continuance and
increase, as for its first formation in the soul. If he for one
liioment leave us to ourselves, however confident we
may have been in times past, we shall soon cry out in
unbelief, Lord save us, we i>erish:" and every renewed
difficulty will only prove to us our constant need of that
petition, " Lord, increase our faith."" As we cannot
embrace the truth, till " God make us willing in the day
of his power," so neither can we hold fast our profession,

s Eph.i. 19—22. »' John. vi. 44. 1 Cor. ii. M.

• Luke xxiv. 45, 46. ^ Acts xvi. 14.

1 Ep"h. ii. 8. Phil. i. 29. ^ Matt. viii. 25. and xiv. 28—30.
n Luke xvii. 5,

(185.) men's neglect of the gospel. 325

unless, he, who was " the author of our lakh, be also the
finisher.""

That there are but few who thus believe the gospel will
appciir, if we consider

III. What reception it meets with in the world?

We might naturally have expected that so glorious a
testimony should have been' universally received with joy
and gratitude; but the very reverse of this has been the
effect of its publication in every age, and in every place.
What the prophet Isaiah experienced in his day, all suc-
ceeding ministers have complained of. Our Lord, who
Vi^rought such unnumbered miracles in confirmation of his
word, (juoted the very passage before us in reference to
himself, declaring that it was accomplished in the people
of that generation.P The apostle Paul also, the most
honoured of all the apostles in that great work of con-
verting souls to God, after he had planted many churches,
yet found occasion to adopt the same expression,'^ because
those who received his message were scarcely to be discern-
ed amidst the myriads who rejected it. And is there not as
much reason now to make the same complaint ? If in-
deed all who repeat the creed, and v.'ho say, I believe in
Jesus Christ, were true believers, we should have reason
to rejoice: but if faith in this divine record be a resting
upon it as true, as suitable, as necessary, and as excellent,
then are there few indeed w ho believe. Let us only ask,
Who hath beJieved our report? Are there many to whom
Jehovah's arm has been revealed? man}', who, through,
the mighty working of his power, have been made to feel
an interest in these tidings in some measure siiited to their
importance? On the contrary, do not the generality con-
sider them as idle tales? And when they are enforced
with earnestness, are not many ready to exclaim, like
Ezekiel's hearers, " Ah, Lord God, doth he not speak
parables?'"' Let us but cast our eyes around, and we
shall have abundant proof of this melancholy fact: the
contempt poured both on those who publish and those who

» Heb. xii. 2. i> John xii. 26.

1 Rom. X. 16. ' Ezek. xx. 49.

326 men's neglect of the gospel. (185.)

profess the gospel, is a certain indication, that the report
of it is but little credited, and its influence but little felt.
And, if any further proof were necessary, the total absence
of all the fruits ol taith would demonstrate the want of
that vital principle in our hearts.

Let this subject then lead us to self-examiyuition.

It is not without reason that the apostle says, Examine
yourselves whether ye be in the faith; prove your own-
selves.^ All imagine themselves believers, because they
have been educated in a Christian land. But, if we
have no other faith than what has been instilled into us
in the course of our education, we have yet to learn,
what true faith is. We might profitably enquire into the
fruits of faith, in order to ascertain its existence in our
souls: but the text leads us rather to enquire. How did
we obtain our faith? Was it wrought in us by the mighty-
power of God? Was his arm stretched forth to slay our
pride, our self-righteousness, our unbelief^ and to form
this divine principle within us? Let us carefully distin-
guish between a living and a dead faith; between a specu-
lative and a saving faith; between the faith of God's elect,
and the faith of devils."^ The question will be of infinite
importance in the day of judgment. Who among you
believed our report? let it then appear to us of importance
now; and, while the gospel yet sounds in our ears let
ITS cry, " Lord, I believe, help thou my unbelief.''"

If we have indeed believed, let us aboimd in thankful-
ness to God.

The gift of faith, next to the gift of God's dear Son, is
the greatest that God himself can bestow; because, with
that, every other blessing flows down into the soul. Has
God made bare his arm, and shewn the exceeding great-
ness of his power in enabling us to believe? there is
nothing else which we may not expect him to accomplish
for us. Why is it said that " all things are possible to
him that believeth?" The believer is, in himself as weak
as other men: but he has Omnipotence engaged for his
support: and whatever Oinnipotence can eftect, that shall
be effected for him, provided he earnestly desire it, and

» 2 Cor. xiii. 5. t Jam. ii. ly, 20. " Mark ix. 24,

(185.) men's neglect of the gospel. 327

it be conducive to his best interests. While therefore we
aspire alter the highest degrees of faith, let us be thank-
ful for the lowest. If we have ever so little faith, if it be
only "as a grain of mustard seed," yet, provided it be
genuine and of divine origin, "it shall remove moun-
tains:"'' all our guilt shall be cancelled; all our lusts shall
be subdued; all our graces shall be perfected; and, in
due time, faith shall be turned into sight, and hope into
enjoyment.

■'' Matt. xvii. 20.

CLXXXVI. THE CHARACTERS AND TREATMENT OF
THE MESSIAH.

Isai. liii. 2, 3. For he shall grow up before him as a
tender plants and as a root out of a dry ground: he
hath no form nor comeliness: and, when we shall see
him^ there is no beauty that we should desire him.
He is despised and rejected of men; a man of sorrows^
and acquainted with grief: and we hid as it were
our faces from him: he was despised, and we esteemed
him not.

WE find in almost every branch of science, that truth
can be discovered only by deep and serious investigation.
If we rest in superficial enquiries, we shall be led into
numberless and fatal mistakes. In what relates to religion
more especially, an impartial examination is necessary,
because the doctrines of revelation are confessedly repug-
nant both to the prejudices and passions of mankind.
Yet, strange as it may appear, there is no other science,
wherein men form their opinions on such slender informa-
tion, as in that. The generality adopt the notions that
are current in their day, without ever considering whether
they be right or wrong: the natural consequence of which
is, that, in many instances, they embrace error in pre-
ference to truth. This was too much the habit of the
Jews in reference to their Messiah. Our Lord had cau-
tioned them not to judge according to appearance, but to
judge righteous judgment; nevertheless they paid more

328 THE CHARACTEES AND TREATMENT (186.)

more attention to received opinions, than to the oracles
of God. Had they searched the scriptures, they might
have found that their expected Messiah was to suffer as
well as to triumph: hut they, thinking only of a temporal
deliverer, despised the low condition of Jesus, and made
his humiliation a ground of rejecting him. That such
would be their conduct, the prophet had foretold in the
words before us; wherein he assigns the low estate of Je-
sus as the very j^round, on which the united testimony of
prophets and apostles should be discredited.

In the words themselves he sets fort!),
First, Some marks and characters of the Messiah, and, se-
condly, The treatment he should meet with in the world.

I. The marks and characters given of the Messiah
were not only exceeding various, but apparently incon-
sistent with each other; and they were multiplied in the*
prophetic writings, in order that, when the Messiah should
apj)ear, there should be no room to question his divine
mission; since the marks themselves could not have been
combined by chance, nor would have been invented by
any one, who had desired to impose upon the world.

Confming ourselves to those specified in the text, we
observe, that he was to be obscure in his origin. This is
intimated under the figure of "a root out of a dry
ground." The house of David had once flourished as
the cedars of Lebanon; (he himself having been one of
the most powerful Monarchs upon earth) but now his
family was reduced; insomuch that it was like " a root"
or mere stump of a tree. Its situation too, like a root
" in a dry ground," was such, as not to afford any
prospect that it should ever revive again. Our Lord,
like a weak and tender sucker, sprang from this root, and
was, to all outward appearance, unworthy of notice.
Notwithstanding the prodigies that attended his birth,
and the regard paid to them for a little while, " he grew
up before him," that is, before the Jewish people, in ob-
scurity, working at the trade of his reputed father as a
carpenter. This circumstance proved an offence, and a
stumbling-block to the carnal Jews: w'hen they heard
his discourses, and saw the wonders that he wrought,
jhey said, " Whence hath this man these things? and

(186.) OF THE MESSIAH. 329

what wisdom is this which is given to him, that even
such mighty works are wrought by his hands'? Is not
this the carpenter? And they were offended at him."
But, if they had duly considered their own prophecies,
they would have seen, that his parentage and education
were precisely such as had been foretold, and consequent-
ly were arguments in favour of his high pretensions.

Another mark exhibited in the text is, that he was to
be mean in his appearance. The Jews expected a Mes-
siah who should come with pomp, and whose magni-
ficence should equal, if ^fjhot surpass, that of any poten-
tate on earth: and if Jesiis had appeared in this manner,
he would soon have been caressed and followed by the
whole nation. But he neither possessed himself, nor
promised to his followers, any of those things which are
so captivating to a carnal heart. Instead of abounding
in wealth, and having the great and nobles of the earth
as his attendants, he was followed only by a few poor
fishermen, and sometimes wanted the common necessaries
of life, and even a place where to lay his head. Instead
of affecting honour, he declined it, and withdrew himself,
when they would have invested him with royal authority.
Nor did he give his disciples reason to expect any thing
in this world but reproaches, persecutions, imprisonments,
and death. Thus was he destitute of all external recom-
mendations; " there was no form nor comelmess in him,
nor any beauty for which he was to be desired." Now
the Jews did not know how to' reconcile his claims to
Messiahship with his low condition: they could not
divest themselves of their prejudices: they expected a
temporal Messiah, and consequently concluded, that the
meanness of his appearance was a very sufficient reason
for considering him as an impostor. They therefore
contributed to make him still more contemptible in the
eyes of men, and thus, by reducing him to the lowest
state of infamy, unwittingly fulfilled the counsels of God
concerning him.

A third mark and character of the Messiah was, that
he should be afflicted in his person; he was to be "a man
of sorrows and acquainted with grief." To none were
these words ever so applicable as to Jesus Christ. His
whole life was a continued scene of labours, trials, temp-
Vox. II. U u

330 THE CHARACTERS AND TREATMENT (186.)

tations, sorrows. We read only once in the whole scrip-
tures, that he rejoiced in spirit; but frequently that he
sighed, and groaned, and wept. The four last years of his
life were almost wholly spent in sorrow. Not to mention
his bodily labours and fatigues, or his watchings and fast-
ings (though inasmuch as they exceeded all that ever were
voluntarily endured by man, they might well be taken into
the account) his other trials were greater than we can con-
ceive. " The coittradiction of sinners against himself'''' must
have been inexpressibly painful to his 43enevoient mind.
He had come down from heaven to give his own life a
ransom for them; and was continually endeavouring to
lead them to the knowledge of himself, that they might
obtain salvation through him: he was working a series of
the most stupendous miracles in confirmation of his word:
he was labouring day and night for their sakes, making it
his very meat and drink to accomplish the grand ends and
purposes of his mission: yet, how were his labours requit-
ed? they cavilled at his words, ascribed his miracles to
Satanic influence, and rejected the counsel of God against
themselves. How grievous must this have been to him,
whose whole soul was bent on their salvation! This caused
him frequently to groan in spirit, and even to weep in the
midst of his triumphant entry into Jerusalem. But there
were yet other sources of grief, more afflictive, if possible,
than this. Whence arose his agony in the garden^ when
his body was bathed in a bloody sweat? Whence those
" strong cryings and tears," with which he supplicated
the removal of the bitter cup? Whence the heart-rending
cry, which he uttered on the cross under the hidings
of his Father''s face? Surely the vials of his Father's
wrath were poured out upon him; the debt which he had
incurred, was exacted of him as our surety; the penalty
due to sin was inflicted on his risghteous soul; " the ar-
rows of the Almighty stuck fast in him, and made his heart
within him like melting wax." There was yet another
thing which must of necessity greatly aggravate his sor-
rows; namely his iptvitcX foresight of all that should come
upon him. In mercy to z^^ futurity is hid from our eyes; so
that, however great our calamities be, we are comforted
with a hope, that our state will soon be ameliorated. He
on the contrary, saw the crisis gradually approaching, and

(186.) OF THE MESSIAH. 331

knew the full extent of those miseries, which he was about
to endure. What but the most unbounded love could
carry him forward under such a load as this?

To the eye of sense indeed, this unparellelcd '* ac-
quaintance with grief" would appear strange and unac-
countable: but to the view of faith, it marked him as the
chosen of God, the Redeemer of the world.

This subject will be yet more fully illustrated by con-
sidering
II. The reception he met with.

One would scarcely suppose it possible, that such a
person as our Lord should sojurn upon earth, and not
be universally respected. His exemplary piety, his diffu-
sive benevolence, his instructive discourses, and his blame-
less conduct, one would think, must conciliate the esteem
of all; and that gratitude at least must bind to him many
thousands, whose maladies he had healed, or whose friends
he had relieved. But, to the shame of human nature be
it spoken, all, whom he had benefited, seemed to have
forgotten their obligations, and to vie with each other in
rendering evil for good: so far from honouring him, they
despised and rejected him, and even " hid their faces from
him," as not designing to acknowledge him. There was no
name so opprobrious, but they thought him deserving
of it: they called him a glutton and a wine-bibber, a de-
ceiver and dsemoniac. Before the high-priest they ac-
cused him of blasphemy; and before the Roman governor
they charged him with treason; that so they might secure
his condemnation, and have license to treat him as an
enemy both of God and man. The indignities offered him
in the last hours of his life were altogether unparellelcd: it
was indeed the hour of satan's reign, and all the powers of
darkness seemed to be let loose upon him. It appeared as
if nothing could satiate their malice: not content to wait
the issue of a legal process, they loaded him with all man-
ner of insults and reproaches: they dragged him from one
tribunal to another; they plowed up his back with
scourges, and compelled his judge to pass sentence upon
him contrary to the convictions of his own conscience:
they forced him, faint and macerated as he was, to bear
his cross, till he even sunk under the weight; and, to

332 THE CHARACTERS AND TREATMENT (186.)

complete the whole, they crucified him between' two
thieves; and continued their impious derision tili the very
instant of his dissolution. Nay, they were not even then
satisfied; even after he was dead, they could not refrain
from shewing their hatred of him.: one of the soldiers,
ex[)ressing doubtless the feelings of others as well as his
own, officiously thrust his spear into his side: and all the
chief priests and Pharisees made application to Pilate, that
he would set a guard to watch that deceiver^ as they call-
ed him, lest his disciples should come by night and steal
him away, and report that he he had risen from the
dead." Ti'ius did the whole nation " despise and reject
him." Every other part of the creation gave testimony
to him: the -wild beasts in the wilderness stood in awe of
him; the fishes of the sea confessed his power; the wmds
and the waves obeyed his voice; the holy angels minis-
tered unto him; the very devils acknowledged his divine
mission: but men^ the men too of his own nation, the
very men whom he came to redeem, rejected him; " He
carte unto his own, and his own received him not."

Happy would it have been if their contempt of Christ
had terminated here: but, alas! it continued unextin-
guished and unabated, even after-he had proved his di-
vine mission by his resurrection from the dead, and had
sent down the Holy Ghost to attest his v. ord. They
could indeed no longer vent their spleen against his per-
son, because he was far above out of their reach; but
they beat his messengers, reviled his doctrines^, and op-
posed to the uttermost the siiccess of his gospel. 'No means
were left untried: they used every species of persecution,
that they might deter men from embracing his religion:
they excommunicated, imprisoned, and murdered his
followers: and, though God was pleased to convert a rem-
nant of them, the bulk of the nation contradicted and
blasphemed the gospel, till they had filled up the measure
of their iniquities.

But must we confine this accusation to the people of
that age and nation'? Alas! where is the nation that has
not poured contempt on Christ? The apostles and other
disciples of our Lord went to every quarter of the known
world, and preached Jesus as the Saviour of men: but
in every place did the glad tidings meet with the same

(186.) OF THE MESSIAH. 333

reception. Even where the word was most successllil,
the great majority rejected it with disdain. And how has
it been received amongst us ? Blessed be God ! we are
not left ^\ holly without w itness; but the geneality despise
and reject Christ, as much as ever the Jews did in the
days of his flesh. He is not indeed exposed to their out-
rage; they cannot scourge and buft'et him as once they
did; but there are many other ways, wherein they no less
virulently express their contempt of him. With what
pertinacity do many controvert the divinity of his per-
son, the reality of his atonement, and the efficacy of his
grace! And what is this, but to deny the Lord that bought
them? Again, what is more common than fur persons to
rely upon their own repentance and reformation for ac-
ceptance with God, instead of trusting simply in his
blood and righteousness? and what is this, but to rob
him of his glory, and exclude him from the ofHce, which
he came to execute? Can any thing be more contemptu-
ous than this? Again, he has given us commandments,
in obeying which we are to testify our regard to him,
and to honour him in the world. But who yields to his
authority? Who brings his thoughts and actions into
captivity to his will? Is not the language of the generality
at least, " We will not have this man to reign over us?"
To wliat purpose is it to say. Lord, Lord, if we do not
the things which he says? it is only to act over again the
part of those, who bowed the knee to him, and \et
smote him on the face. Indeed, all despise him, who do
not value him as they ought. If we viewed him in his
real character, we should see a beauty in him for which
he is to be desired; we should " behold his glory, as
the glory of the only begotten of the Father;" he would
appear to us " fairer than ten thousand, and altogether
lovely;" and the language of our hearts would be,
" Whom have I in heaven but thee? and there is none
upon earth that I desire besides thee." But how few are
there who thus " count all things but loss for the excel-
lency of the knowledge of Christ!" Yet they, who do
not thus regard him, have no just sense of his worth and
excellence, and therefore in reality undervalue and des-
pise him.

334 THE CHARACTERS AND TREATMENT (186.)

»» ' ■ ■

We cannot better improve this subject than by ob-
serving, First, What enmity there is in the heart of man
against God!

The apostle of the Gentiles has told us, that " the car-
nal and unrenewed mind is enmity against God." This
indeed is an hard saying: but we have abundant proof of
the truth of it in the subject we have been considering.
We have evidence enough of it in the general forget-
fulness of Godv, and the opposition to his will which pre-
vails in the world. But, in the instance before us, an
experiment has been made; an experiment which re-
moves all doubt, and proves indisputably, how men would
treat.God, if they had him in their power. God has, for the
accomplishment of his own gracious purposes, conde-
scended to clothe himself in human flesh, and to sojourn
among men. He assumed nothing of the pomp and splen-
dour of this world, that the attachment or aversion of
men might the more evidently appear to arise from their
discovery of his true character. He dazzled not their
eyes by a full display of his Deity, but suffered the rays
of it occasionally to appear, as their organs of vision were
able to bear it. He admitted them so close to him, that
they might easily contemplate his proper character, and
form a rational judgment of his excellencies and per-
fections. By this he gave them an opportunity of testify-
ing what were the dispositions of their minds towards
him. And what was the result of the experimeni? Did
they love him, admire him, and adore him as God? Behold,
they could " see no form nor comeliness in him." On
the contrary, they hated him, despised him, and crucified
him as a malefactor. Nor was this owing to the violence
of a few: the whole nation rose up against him, and put
him to death. Now this shews us in the clearest light,
what human nature is, and what enmity there is in the heart
of man against God. And oh! what an humiliating thought
is it, that we should be even capable of such atrocious
wickedness! If any one object, that this was done by
the Jews; and that, if God were to come down amongst
us, he would meet with a more suitable reception; we
reply, That in whatever place he should appear, he would
assuredly be treated in the same way: for indeed he docs

(186.) OF THE MESSIAH.

come ; he comes to us in the preaching of his gospeh
he is truly, though not visibly, amongst us; for he has
said, " Lo! I am with you alvvay even to the end of the
world:" yet, so far from admirirvg his beauty, and adoring
his goodness, we scarcely bestow a thought upon him;
yea, instead of seeking our happiness in him, and devo-
ting ourselves wholly to his service, there is no posses-
sion so contemptible, but we prefer it before him, nor
any lust so base, but we choose the indulgence of it ra-
ther than his favour.

Let this melancholy truth sink down into our hearts,
and cause us to loathe ourselves in dust and ashes. Nor
let us ever rest, till our enmity be slain, and our aversion
to him be turned into reverence and love.

In contrast with this, let us next observe, IVhct love
there is in the heart of God towards man!

Had God foreseen that his creatures would have in-
stantly and universally adored him, we must have forever
marvelled at the love that induced him to become incar-
nate. But how transcendent does that love appear, when
we consider that he foresaw the treatment he should meet
with, and that, as he died for his very murderers, so he
now invites to mercy the most contemptuous of his ene-
mies! Let heaven and earth stand amazed! and let all
flesh give thanks unto his holy name for ever and ever.

CLXXXVII. THE TRUE CAUSE OF OUR LORD'S
SUFFERINGS.

Isai. liii. 4, 5. Surely he hath borne our griefs^ and car-
ried our sorrows: yet we did esteem him stricken ^
smitten of God, ajidoffitcttd. But he was wounded for
our transgressions, he was bruised for our iniquities :
the chastisement of our peace was upon him; and by
his stripes we are healed.

WHATEVER difficulty there may be in ascertaining
the precise import of some passages o^ scripture, the fun-
damental doctrines of our religion are all so plainly re-
vealed, that he who runs may read them. There is not

336 THE TRIJE CAUSE OF (187.)

any truth incited, however strongly deciared, which has
not been controverted by those, who exalt their own rea-
son above the word of God. But to the humble mind,
that is willing to receive instruction, and that looks to
God for the teaching- of his Spirit, the general doctrines
of Christianity, and that of the atonement in particular,
are as clear as the sun at no'on-day. The wisdom of some
has been so perverted, that they could not see any re-
ference to Christ in this whole chapter. But no person
that is not blinded by prejudice, or intoxicated with the
pride of human learning, can fail of applying the words
of our text to him, " who died for our sins, and rose
again for our justification." The prophet spake not as a
matter of doubtful disputation, when he declared the
cause of the Messiah's sufferings: but with the fullest
confidence asserted, that " surely he died, the just for
the unjust, that he might bring us to God." In his words
we may observe

I. The apprehended cause of our Lord's sufferings

It was a commonly received opinion that heavy afflic-
tions were indications of God's displeasure on account of
some enormous sin.

This idea prevailed much aman^ the Jews: their hls-
, tory abounded with instances of God's immediate inter-
position to punish sin; from whence they inferred, that '^;
every signal judgment proceeded from the same cause. **•
It should seem that they had adopted this uncharitable
mode of judging respecting those on whom the tower of
Siloam fell, or whose blood Pilate had mingled with their
sacrifices, as though they were sinners above all others of
their own nation.^ On one occasion they openly avowed
this principle, ascribing the blindness of a man who had
been born blind, either to some peculiar wickedness in his
parents, or to some heinous crimes, which he himself had
committed in a former state of existence.^ Indeed this
sentiment was the foundation of all the dispute between
Job and his friends: they argued on the presumption
that no good man was ever left to endure very grievous

a Luke xiii. 2, 4. '' John ix. 2.

(187.) OUR L0R1-)'S SUFFERiitGS. 33?

trials; but that the wrath of God against hypocritical or*
audacious sinners, would be visibly displayed in this
world.' This idea also obtained among the heathen world.
When Paul, after his shipwreck on the island of Malta,
was bitten by a viper which fastened on his hand, the in-
habitants instantly exclaimed, " No doubt this man is a
murderer, whom, thou.^h he hath escaped the sea, ven-
geance sufFereth not to live.'"^

Novv this construction was put upon the sufferings of
our Lord. The people saw Jesus dying under a more ac-
cumulated weight of misery than ever had been endured
by man. No one since the foundation of the world had
been so universally execrated, or had met with so little
compassion from his fellow creatures. They therefore
concluded, that God had marked him out as an object fit
to have every species and degree of cruelty exercised to-
wards him; " they esteemed him stricken, judicially''
smitten of God himself" What a shocking indignity was
this! That they should not merely regard him as a sinner,
but as the most atrocious sinner in the universe, who de-
served to have a murderer preferred before him!

But this was both foretold by the prophets and fully ob-
viated by the occurrences of his life.

In t vo different Psalms, confessedly relating to Christ,
it was foretold that his enemies would conspire against
him, and vindicate their conduct towards him from this
consideration, that God himself had pointed him out by
his judgments as deserving every thing that could be in-
flicted on him: " All that hate me whisper together
aojainst me, against me do they devise my hurt. An evil
disease^ say they, cleaveth fast unto him: and now that
he lieth, let him rise up no more."^ And again, " Mine
enemies speak against me, and they that lay wait for my
soui take counsel together, saying, God hath forsaken him;
persecute and take hini; for there is none to deliver. "^
This vile imputation on his character therefore becomes,
in this view, a testimony on his behalf; since it was or-
dained that such indignities should be offered to the

^ Job iv. 7 — 9. *! Acts xxviii. 4. « This is the import of
the words. fPs. xli. 7, 8. & Ps. Ixxi. 10, 1 1.

Vol. II. X X

338 THE TRUE CAUSE OF (187.)

Messiah; and in this, as well as in a thous.md other in-
stances, the scriptures were literally accomplished in him.

But God provided a further antidote to this impression
in the occurrences of his life. Even while his enemies
were conspiring to take away his life, our Lord appealed
to them respecting his own innocence, " Which of you
convinceth me of sin?"*" And the very judge who pro-
nounced the sentence of death against him, was constrain-
ed no less than three times to acknowledge publicly, that
he could find no fault in him.'

The supposed cause of our Lord's sufferings being
thus evidently founded in misapprehension and prejudice,
we shall point out

IL The real cause

This is stated in general as originating in our wretch-
edness and misery.

St. Matthew, quoting the first words of the text, says,
that they were accomplished when our Lord healed the
multitudes of those who flocked around him.'' And this
was true, inasmuch as the maladies under which men
groan, are the consequences of sin; and his removing of
bodily disorders was emblematical of the spiritual diseases,
which also he came to heal. But the evangelist must not
be understood to say, that the prophecy related to nothing
more than the sympathizing with the afflicted, and the
healing of their disorders; for St. Peter, quoting the very
same passage, declares, that Jesus " bare, not our sorrows
merely, but our sins^ in his own body on the tree, and
healed them by his stripes.'" Hence then we perceive that
as sin had introduced all manner of temporal, spiritual,
and eternal miseries into the world, it was for the remo-
val of them that Jesus submitted to all the sufferings which
were inflicted on him.

But more particularlij the prophet informs us that
Jesus suffered

L For the expiating of our guilt.

It is certainly true, that, wherever suffering is endured
by an intelligent creature, there guilt must have previously

*• John viii. 46. « Luke xxiii 4, 14, 22.

k MaU. viii. 16, 17. l 1 Pet. ii. 24.

(187.) OUR lord's sufferings. 330

been either contracted, or imputed. The brute animals
would never have felt pain, if they had not been subject-
ed to it on account of man's transgression.™ Now our
Lord himself " knew no sin;" and yet endured infinitely
more from God, from men, and from devils, than ever
had been inflicted on any human being. But he had un-
dertaken to redeem us from the curse of the broken law.
He had engaged to pay the debt, which a whole world
of sinners had contracted; and so to discharge it, that not
one farthing should ever be exacted of those who should
trust in him. Here then was the true cause of all his suf-
ferings; is it asked. What it was that occasioned him such
diversified and unutterable torments? We answer, Men
and devils W€re the executioners; but our sins were the
meritorious cause: " He was wounded for our trans-
gressions, and bruised for our iniquities." There is not a
sin which we have ever committed, that was not as a sword
in his bones: and it was only by his bearing of our sins
in his own body on the tree, that the guilt of them, and
the curse due to them, could be taken away from us.
Nothing less than this sacrifice could satisfy the demands
of divine justice. As for " the blood of bulls and of goats,
it was not possible that they should take away sin:" nor
could we remove it by any offerings we could bring: rather
therefore, than we should perish for ever, Christ laid down
" his own life a ransom for us."

2. For the effecting of our peace,

God was filled with indignation against his guilty crea-
tures: nor could he, consistently with the honour of his
moral government, be reconciled to his offending people,
without manifesting, in some way or other, his abhorrence
of their evil deeds. What then should be done? What
expedient should be found for the punishing of sin, and
yet saving the sinner? Behold, the Son of God himself
offers to become our substitute! " On me be their curse,
O my Father: let thy sword awake agamst me, who am
thy fellow: inflict their punishment on me, and let them
go free; yea, be reconciled to them for my sake." The
offer is graciously accepted; and, agreeably to the pre-

™ Rom. viii. 30.

340 THE TRUE CAUSE OF (187.)

^liciion befciie us, " the chastise mcnt ol our peace was up-
on him;" so that God is now reconciled to every behev-
ing penitent: he embraces the returning prodigal in his
arms, and feasts him with the richest tokens of parental
affection. To this agrees the testimony of the great apos-
tle;" and it is confirmed by the happy experience of mul-
titudes in every age.

3. For the renovating of our nature.

As sin has incensed the wrath of God, so has it dis-
prdered all the powers of man. There is not a faculty
either of body or soul, which is not filled with this dire
contagion, and rendered incapable of exercising its pro-
per functions to the glory of God. But the same expedi-
ent that was devised for the expiating of our guilt, and
the effecting of our peace, was also the most proper for
the renovating of our nature. The blood which Jesus
shed upon the cross is as a balm, which heals the disor-
ders of our souls, and restores to man the free and legiti-
iTjate use of, all his powers. This, no less than the forego-
ing, was a principal end of all his sufferings: did he give
his back to the smiters, so that they even " plowed it up
with scourges, and made long their furrows?" It was that
*' by his stripes we might be healed:" he gave himself for
ijs, that he might redeem us from all iniquity, and purify
unto himself a peculiar people zealous of good works."
And it is worthy of observation, that St. Peler, quoting
the text, omits all mention of other ends, and fixes upon
this alone; " he bare our sins in his own body on the tree,
that we being dead unto sin, fnight live unto righteousness;
b} whose stripes ye were healed. "^

It would be unpardonable, ii^ on such a subject as this,
we did not lead you to consider

1. What obligations we lie under to love the Lord!

If a felipw-creature should submit to excruciating tor-
ments for us, how deeply should we feel, how gratefully
acknowledge, our obligations to him! We should wonder
at such a proof of affection even from the dearest friend
or relative. What then shall we say to these tokens of
love from one, to whom, in the whole course of our lives,

n Col. i. 20 — 22. « Tit. ii. 14. p See Note '.

(187.) OUR lord's sufferings. .341

■-■ »' ■ ■ ■ ■ —

U'c had shewn ourselves the most determined enemies?
What shall we think of J sus, leaving the bosom of his
¥ dihtr on purpose io end< re these things for us; to en-
dure all that men or de\ils could inflict, and all that our
sins had merited? Shall we feel no grateful emotions ris-
ing in our bosom? Sliall our hearts be still frozen and
obdurate? O let us cor.template the wounds and bruises,
the chastisements and stripes which he bare for us. Let
us follow him through the whole scene of his sufferings,
and say with confid.nce and wonder, " Surely'''' it was
all lor me; to redeem me from destruction, to exalt jne to
glory. Base as hun^an nature is, it could not long with-
stand the influence- of such a sight: at the view of him,
^vhom we have pierced, our unfeeling hearts would re-
lent;'' and, constrained to admire the unsearchable heights
and depths of his love, we should burst forth into accla-
n.ations and hosannas, " to him who loved us and gave
himself for us."

2. How astonishing is the guilt and folly of self-righte-
ousness!

What dots the self-righteous Pharisee declare, but this?
" I will not trust in the Lord Jesus; he was indeed
wounded for my transgressions; but I despise the way of
healing by his stripes; I can heal myself better by my
ow^n works; and I vvill rather wage eternal war with
heaven, than owe my peace to the chastisement of ano-
ther." Can any thing exceed the ingratitude which such
a disposition involves in it? As for all the mockings and
revilings of the Son of God, when he hung upon the
cross, they were as nothing in comparison of this, because
they were vented through an ignorance of his real cha-
racter; whereas we acknowledge him as our Saviour, and
yet rob him of his glory, and make his death of none
effect. Lu us then turn from such conduct with abhor-
rence: let us look to him, that we may be " justified by
his blood," and experience the full efficacy of his atone-
ment: so shall Jesus himself be " satisfied when he be-
holds this fruit of his travail," and we shall be distin-
guished monuments of his love and mercy to all
eternity.

1 Zech. xii. 10.

[ 342 ]

CLXXXVIII. THE MEANS OF MAN's RESTORATION

TO GOD.

Isai. !iii. 6. All xve, like sheep ^ have go7ie astray; we have
turned every one to his own way: and the Lord hath
laid on him the iniquity of us all.

THE lost state of man by nature, and his recovery
through the biood of Christ, are the two principal doc-
trines of oor religion. If we would ascertain the com-
parative importance of all other doctrines, we must judge
of them by the relation which they bear to these; and
consider those as most important, which serve most to
illustrate and confirm these fundamental points. More-
over, these two should always be considered in their rela-
tion to each other; for it is by the atonement that we see
the depth of our depravity; and by our depravity we see
the necessity and excellency of the atonement. By con-
sidering them apart, we are in danger of falling into de-
spondency or presumption: but, by uniting our views of
them, our sorrows are moderated with hope, and our
confidence is tempered with humility. When God tells
us, " O Israel, thou hast destroyed thyself;" he immedi-
ately adds, " but in me is thy help." Thus also the pro-
phet, in the words before us, first sets forth our apostasy
Jrom God, and then declares the means provided for our
restoration to htm. These two points we propose for our
present consideration:

I. Our apostasy from God.

The comparison which the prophet institutes between
us and sheep straying from their fold, forms an humilia-
ting, but just picture of our fallen state. Sheep are prone
to stray, if not watched and restrained by the shepherd:
and, when separated from the flock, they proceed farther
and further, without ever tracing back their steps to the
fold. Now the v.-hole race of mankind may be consideied
as a flock, whose duty and hjppiness it is to live under
the care of the good shepherd. They should hear his
voice, and follow his steps, and feed in his pastures, ar.d
trust in him lor protection. But the whole flock is scat-
tered over the lace of the earth; all have deoarted from

188.) MEANS OF RESTORATION TO GOD. 343

the fold of God, and are wandering from him, none con-
sidering, Whence am I come? or, Whither am I going?
or, How shall I find my way to God again? They reflect
not on the dangers to which they are every moment ex-
posed, or on the infinitely greater happiness they might
enjoy, if they would obey the shepherd's voice.

What the prophet has thus iliustrattd by a comparison^
he afterwards, as is usual in all the prophetic writings,
declares in plain and express terms.

Mankind have all turned aside from God and his ways
into paths of their own choosing. One has chosen the
way of open profanene^s. To follow the bent of his own
carnal inchnations, to walk at liberty in the pursuit of
pleasure, to join in convivial company, to be a spectator
of every vain amusement, to gratify his passions wiih
every sensual enjo} ment, this is the happiness which he
affects, nor does he dt sire any other heaven than this:
could he but insure a continuance of these delights, with
health and vigour to enjoy them, he would attain the very-
summit of his ambition. Another prefers the way of
ivorkUiness. He has not any great taste for what are cttlled
the pleasures of life: he desires rather the more retired
comforts of a family; to provide for whom, employs all
his solicitude. In prosecution of his plans for their sup-
port, he engi':ges with assiduity in his daily \vork: *' he
rises up early, and late takes rest, and eats the bread of
carefulness;" and looks for all his recompence in behold-
ing the increase of his fortune, and the advancement of
his dependants. Every thing is made subservient to the
p-omotion of his temporal interests; nor has he a wish or
thought beyond them.

Another, scorning perhaps the sordid vices of the
sensuaist, and elevated, by means of easy circumstances,
above the cares of the worldling, or desirous perhaps to
compensate for the irregularities of his former life,
chooses the less beaten track of religious formal'itij.
He wishes to be regarded as a ])erson of correct man-
ners, and of virtuous conduct. To set an example to
those around him, and to be proposed as a pattern to
the rising generation, is a far higher gratification to him,
than to riot in dissipation, or to amass riches. With
these views he is attentive to all the external duties of

544 THE MEANS OF MAN's (188.)

■ ._, ■ ■,■,-■„■...■ _-....■;■; ' ' ■ ■ ■ -■ ■ ' '■,:,":"■ ^^■— .*— -■ , .,.— , ■ ^ ,^

reli.<^ion: his prayers, such as they are, are regularly
performed in the church, the family, and the closet. A
portion of the scriptures is read at stated seasons: his
servaiits are instructed; his children are catechized: and
his hand is stretched out to relieve the poor and needy.
In short, nothing is omitted that may elevate him in
the eyes of others, and serve as a foundation for self-
complacency. 772?,? he supposes to be God's way, when,
in fact, it is, as much as either the worldling's or the
sensualist's, a way of his own: for, in all this, there is
nothing of brokenness of heart and contrition, nothing
of faith in the Lord Jesus Christ, nothing of devotedness
to the glory of God: and, in proof that this is their own
way, and not God's, it may be observed that, they will
proceed no further than will consist with their own hu-
mour, and reputation in the world: whereas, if they real-
ly intended to do God's will, they would do it in every
thing, without any regard to consequences, or any secret
reserves.

We mean not to say that there is no difFerer>ce with
respect to these ways; for certainly a state of formality is
incomparably better than either worldliness or profane-
ness; but they are all evidences of our apostasy from
God; and any one of them will expose us to his just and
heavy displeasure.

That such is indeed the state of man, is abundantly
crnfirmed by other passages of holy writ. St. Paul proves
it by a variety of citations collected togeth r; and infers
from it, " that every mouth must be stopped, and all the
world become guilty before God." St. Peter quotes the
very words of the text as applicable to every individual
saint before his conversion to Christ. And we all are
taught to adopt them for our own use, when we say in
our Liturgy, " We have erred and s rayed from thy ways
like lost sheep; we have followed too much the devices
and desires of our own hearts."

Well might we have been left to wander till we had fall-
en a prey to the roaring lion that eeketh to devour us. But
God, in compassion to our souls, has sent his only dear
Son to seek us out, and to be

IL The means of our restoration to him.

,(188.) RESTORATION tO GOD. 545'

We are api to imagine, that, if we have not committed
any grqss sin, we have no reason to apprehend the di-
vine displeasure. But we should recollect that a state
or apostasy prom god is the root and summit
OF ALL SIN. The poor senseless sheep may be piucd,
but cannot be blamed, for wandering from the fold,
because they are unconscious of any obligation to abide
under the direction of their shepherd. But our crimi-
nality in departing from God is exceeding great. Blind
as we are to spiritual truths, we yet know that there is
a God, whomvve ought to love and serve. We know
that, to live without him in the world, or to serve him,
only with our lips while our hearts are far from him, is
^n insult to his majesty, and a violation of his commands.
,¥et these are the ways which we have chosen for our-
selves in preference to those, which he has marked out
fpr us in his word. What need we more to criminate
us ic his sight? What need we more to draw down upon
ourselves his wrath and indignation ? The particular
acts of sin which any commit, are only so many branches
proceeding from this root, and so many ways of mani-
festing our aversion to him. There may i:ideed be de-
grees of guilt in respect of them; but in respect to the
general habit of our mindsy we are all alike ; we are
wilful, deliberate, and determined apostates from God:
we have cast off our allegiance to him : we have made
our own will the rule, and our own honour or interest
the end, of all our actions : we have lived to ourselves,
and not unto him: in a word, we have, as far as depend-
ed on U5, banished God from the universe, and been a
God unto ourselves. This is " the iniquity of us all."

What might have been expected, but that God should
abandon such an impious race, and give them over to
everlasting destruction? yet behold, instead of leaving us
to ourselves, he provided a way for our restoration to his
favour. He took, not merely our particular transgressions,
but tbe whole mass of iniquity, that had accumulated
from the beginning to the end of time, and laid it on his
Son. As all the iniquities of all the children of Israel
were transferred to the scape -goat under the law, that
he might bear them away into a land of oblivion, so were
all the sins of the whole human race transferred to Christ,

Vol.. II. Y y

346 -THE MEANS OF MAN'S (188.)

that, having l)orne the curse due to them, he might take
them all away from us for ever. This was the plan, which
infinite wisdom contrived for the pardoning of sin in con-
sistency widi the divine perfections. Had the governor
of the universe received his apostate creatures to favour
without any atonement, it might have ap[jeared a light
matter to transgress against him ; and he himself might
have seemed indifferent about the rights of justice, and
the honour of his government. But, by providing such
a substitute, he at once discovered his abhorrence of ini-
quity, and shewed himself just, while he should justify
those that believe in Jesus Doubtless this was done
with the consent and concurrence of his Son; for other-
wise it had been an act of injustice to /??;/2.- but it was
nevertheless a fruit of the Father's love, and an expedient
devised by him for the salvation of a ruined world ; an
expedient never sufficiently to be admired, the theme of
men and angels to all eternity. '

How this operates to counteract our apostasy may
easily be seen. In the state of man two things were to-
be remedied, the guilt of his departure, and his propensi-
ty to depart: and the same remedy was found effectual for
both. By the death of Jesus in our stead, our guilt is
cancelled, and justice itself is satisfied on our behalf.
Moreover the gift of the Holy Spirit is procured for us,
that by his operations our nature may be changed, and
we may be brought to delight as much in the ways of
God as ever we delighted in the ways of sin. It is true,
the very best of men have within them still a proneness
to wander; and, if left to themselves, they would yet
again depart from their good shepherd : but this is not
their wish, as once it was; nor can they for a single day
be absent from him without pain and sorrow, yea, without
a determination instantly to return to him, and to watch
more carefully against the beginnings of declension from
him. St. Peter himself tells us, that, as this was the in-
tent of our Saviour's death, so it is also its uniform effect;
" he bare our sins in his own body on the tree:" do we
ask for what end he bare them? it was, " that we, being
dead unto sin, might live unto righteousness. " The apostle
then adds, " By whose stujies ye were healed." Do we
enquire, wherein this healing consists? he tells us; " for

(188.) RESTORATION TO GOB. 347

ye were as sheep going astmy; but are now returned un-
to the shephered and bishop of your souls.""

In order that we may make a suitable improvement of
this subject, let us. 1. Adopt the confession of the pro-
phet— How justly he represents our lallen state, is out
too evident both from scripture and experience. We
say not that all have lived in open immoialiiies, or, that
all have despised the ordinances of religion. God lorbid.
There doubtless are many, who, in their outward deport-
ment both towards God and man, have been compara-
tively blameless, yea, exceeding amiable and praise-
worthy. But we must recur to the ibrmer accusation,
and comprehend all under the awful character ot apostates
from God. And is there one amongst us that vvul pre-
sume to deny the charge? Did the prophet include him-
selt in the accusdtion, and shjll v\e piead innocence?
Did St. Paul say respecting himself and all the other
apostles, that they all had been "onceicolish, disobedient,
deceived, serving divers lusts and pleasures," and shall:
we exalt ourselves above them? Let us rather beg of
God to shew us the depth of our depravity, and to hum.
ble us in the dust under a sense of our departure from
him: And let us not rest in ^e^/erc/ confessions, sa}ing,
^'^ All we hdve gone astmy;" but let " every one^* ot us
search out the particular way to whicli we iiave turned,
and go to God, saying. Thus and thus have J done. This
must of necessity precede our return to Gou; or rather,
it is the first step of our return. But, if we be too proud
to acknowledge our apostasy, if we yet remahi ignorant of
our guilt and danger, let us not wonder, if we be leit to
depart from him, till our separation become irreparable
and eternal.

2. Having adopted from our hearts the confession of
the prophet, let us proceed to imitate the conduct qj our
God. Behold, what the Fai her did, when no other v\ay
remained for our restoration to his favour: he took all
our iniquities, and laid them on the head ot his own
Son. Thus must we also do, if we would have them
removed from our own souls. We must come, not with

* Pet. ii. 24, 25.

348 MEANS OF RESTORATION TO GOD. (I'SSi)

-■• *^"i" ■ ■ ' ■ ' ■ , , 11 - ,

a few of our most heinous sins, but with all, with the
entire guilt of our apostasy from God; and, as guiity and"
self-ruined creatures, without help or hope in ourstlVr s,
must lay them on the head of Jesus: we must not ac-
count any so great, as to doubt whether we may transfer*
them to him, or any so small, as to think we can atone
for them ourselves; we must carry all to him, that we
may be "justified by his blood, and be saved from wrath
through him*" We must resemble the penitent under
the law, who, while he presented his offering that was
to be sacrificed in his stead, laid his hands upon its heady
and confessed over it his sins. Let us only be like-mind-
ed with God in this particular, and lay our iniquities on
his dear Son, and we have nothing to fear. Our past
transgressions shall be forgiven; and our present pro*
pensities shall be healed: we shall be brought home on
the shoulders of our exulting Shepherd, and shall lie
down beside the clear streams, till called to follow him'
to his pastures above, where we shall be " one fold under
one Shepherd" for evermore.

GLXXXIX. OUR lord's behaviour under
HIS sufferings.

Isai. liii. 7. tie was oppressed^ and he was affiicted^ yet
he opened not his mouth: he is brought as a lamb to
the slaughter^ and as a sheep bejore her shearers is
dumby so he openeth not his mouth,

THE preaching of Christ crucified has in every age
been the great means of converting men to God: nor
is there any passage of scripture, which may not, by a
judicious exposition of it, be improved either for leading
us to Chiist, or for instructing us how to honour him
in the world. But it is scarcely possible for any one to
read the chapter before us without having his thoughts'
led to Christ in every part of it. It is rather like an
history than a prophecy, since every thing relating to
him is so circumstantially described, and, instead of
being enveloped in obscurity, is declared with the
Utmost plainness and perspicuity. The portion of it

f l'?^9 ) OUR lord's BBHAVIOUR, &C. S49

seltCLtd tor our present consideration was signuliy ho-
noured of God to the conversion of the Ethiopian
eunuch, who, on his return from Jerusalem, was reading
it in his chariot: God sent his servant Philip to unfold
to him the mysteries contained in it; and Philip, having
at his request seated himself in the chariot with him,
" began at the same scripture and preached unto him
Jesuii."^ May the same divine energy accompany our
ministrations, while we lead your attention to that ador-
able Saviour, and point out to you both his sufferings^
and kis behaviour under them!

I. Let us contemplate the sufferings of Jesus.

At the first view of this passage we should be led to
expatiate upon the greatness of our Redeemer's suf-
ferings: but there is a very important idea contained in
it, which, though obscurely intimated in our translation,
misrht with propriety be more strongly expressed: the
prophet informs us that Jesus was to be afflicted in an
oppressive manner, as a man is, who having become a
surety for another, is dragged to prison for his debts.
This sense of the words would more clearly appear, if
we were to translate them thus; ** It was exacted, and
he was made answerable."''

Agreeably to this idea, instead of dwelling on the in-
tenseness of his sufferings, we shall rather speak of thent
as vicarious.

We, by sin, had incurred a debt, which not all the
men on earth or angels in heaven were able to dis-
charge. In consequence of this, we must all have been
consigned over to everlasting perdition, if Jesus had not
engaged on our behalf to satisfy every demand of law
and justice. When he saw that there was none able or
willing to avert from us the miseries to which we were
exposed, " his own arm brought salvation to us."*" As
Paul, interposing for the restoration of Onesimus to the
favour of his master whom he had robbed, said, *' If he
hath robbed thee, or oweth thee aught, put that on
mine account; I Paul have written it with mine own

a Acts viii. 27, 28, 32, 35. »> Bp. Lowth. « Isai. lix. 16.

350 OUR lord's behaviour (189.)

hand, I wiii repay it," so did our Lord, as it were, ad-
dress his Father on our behalf; ihat a full compensation
being made for our iniquities, we might be restored to
the divine favour.

Jesus having thus become our surety, our debt " was
exacted of him, and he was made answerable" for it.
The demands of justice could not be relaxed. However
desirous the Father hmiseH" was that man should be
spared, the honour of his government absolutely requir-
ed that the . violations oi his law should be punisiied.
On whomsoever guilt should be found, whether on the
principal or the surety, it must be marked as an object
of God's utter abhorrence. Not even his only dear Son,
if he should stand in the place of sinners, could be exempt
from the penalty due to sin. Hence, when the time
was come, in which Jesus was to fulfil the obligations
he had contracted, he was required to pay the debt of
all, for whom he had engaged; and to pay it to the very
utmost farthing.

It was by his sufferings that he discharged this debt.
Let us only call to mind the sentence originally de-
nounced against sin, and we shall see that he endured it
in all its parts. Were our bodies and our souls doomed
to inconceivable misery? he sustained, both in body and
soul, all that men or devils could inflict upon him. Was
shame to be a consequence of transgression? Never was
a human being loaded with such ignominy as he; " the
very abjects mocking him incessantly, and gnashing upon
him with their teeth. "^ Were we to be banished from the
presence of God, and to have a sense of his wrath in our
souls? Behold, Jesus was " bruised by the Father" him-
self; and experienced such bitter agonies of soul, that
the blood issued from every pore of his body: and
he who had sustained in silence all that man was
able to inflict, cried out by reason of the darkness
of his soul; and the inexpressible torment that he
suffered under the hidings of his Father's face. Were
we subjected to a curse? He was, by the special pro-
vidence of God, doomed to a death, v. hich had long before

■ ■■ ' ' — ' '■ -■ — ■«"'■

* Ps. XXXV. 15, 16.

(189.') ITNDER HIS SUFFERINGS. 551

bced (ieciured accursed; and was i;i\en up inio tiic
hands ot' the Runans, in order that ht might, in the
strictest sense, " be made a curse lor us."' Fnially, had
the decree gone forth, " The soul that sinneth it shall
die"?" He fiiied up the measure oi' his sufferings by death,
and effected oar dehverance by " giving his own life
a ransom tor us " It may be said indeed, that we had
deserved eternal misery; wliereas that which he endured,
was but for a time. This is irue; nevertheless there was
no defect in his payment: because his temporary suf-
ferings were equivalent to the eternal sufferings of all
the human ruce; equivalent, as tar as related to the ends
for which they were inflicted, to the honour of the divine
perfections, and the equity of God's moral government.
Indeed the value of his sufferings infinitely surpassed all
that ever could have been endured by man: if the whole
world of sinners had been suffering for millions of ages,
the demands of the law would never have been satisfied;
eternity itself must have been the duration of their tor-
ments: but the dignity of Christ's nature, as God over
all, stamped an infinite worth on all that he did and
suffered. Hence his death was a full, perfect, and sufficient
propitiation for the sins of the whole world: in the hour
of his death he '* blotted out the hand- writing that was
against us, nailing it to his cross." Thus was our debt
wholly cancelled; and "there now remains no condemna-
tion to them diat believe in him."

Having this glorious end in view, he exhibhed,
throughout the whole of his sufferings, the most wonder-
ful magnanimity in

II. His behaviour under them.

Nothing can exceed the beauty and propriety of the
images, by which our Lord's patience is here illustrated.
As a sheep, when the shearer is stripping it of its
clothing, makes neither noise, nor resistance; and as
a lamb sports about even while driving to the slaughter,
yea, and licks the very hand that is Hfted up to slay it.

* Crucifixion was not » Jewish but a Roman punishment.

552 OUll LORU'S «EHAVIOU>A (l^^J

SO our blessed Lord endured all his sufierings silently^
ivillingly^ and with expressions of love to his very mur-
tierers.

Twice is his silence noticed in the text, because it in-
dicated a self-government, which, under his circum-
stances, no created being could have exercised. The
most eminent saints have opened their mouths in com-
plaints both against God and man. Job, that distinguish-
ed pattern of patience even cursed the day of his birih.
Moses, the meekest of the sons of men, that had with-
stood numberless provocations, yet, at last, spake so un-
advisedly with his lips, that he was excluded, on ac-
count of it, from the earthly Canaan. Aiid ,even the
apostle Paul, than whom no human being ever attained
an higher eminence in any grace, broke forth into " re-
vilings against God's high priest," who had ordered
him to be smitten contrary to the law. But " there was
no guile in the lips of Jesus;" nor did he ever once opep
his mouth in a sinful or unbecoming manner. Gn one
occasion indeed he expostulates with his God and
Father, '* My God, my God, why hast thou forsakeu
me?" But herein he did not express the smallest degree
of impatience, or of murmuring against God. As a martf
he could not but feel, and, as a good man, he could not
but bewail the loss of the divine presence; and in this com-
plaint he has shewn us the intenseness of his own suf-
ferings, and the manner in which every good man ought
to plead with God in an hour of distress and trouble.
Nor did he ever utter any vindictive threatenings against
his enemies. He foretold indeed the destruction which they
would bring upon themselves when they should have filled
up the measure of their iniquities: btit this he did with
tears and sorrow of heart, not to intimidate them, but to
express his affection for them. His silence before the
tribunal of Pilate was not a stubborn or scornful silence,
but a meek and dignified resignation of himself to the
will of his blood-thirsty enemies. How easily could
he have retorted all their charges upon them, and put
both his judge and his accusers to shame! But his
time was come; and he would not but that all the -pro-
phecies should be accomplished in him. Moieover

(189.) UNDER HIS SUFFERINGS. ^55

"when he was smitten unjustly belore the very seat of
justice, he made no other reply than this; " If I have
spoken evil, bear witness of the evil; but, if well, why
smitest thou me?" Thus in the midst of all the cruelties
and indignities that could be offered him, he never
once uttered an angry, a vindictive, or an unadvised
word.

Indeed there was not only a submission, but a perfect
ivillmgness, on his part, to bear all that he was called to
sufftr. When first he became our surety, and it was
proposed to him to assume our nature for that purpose,
he replied, " Lo, I come, I delight to do thy will,
O my God; yea, thy law is within mv heart* "^ When
Peter would huve dissuaded him from subjecting himself
to the miseries which were coming upon him, our Lord
rebuked him with a just severity, as the very first-born
of Satan; since none could more effectually do the part
of satan, than he, who should attempt to divert hina
from his purpose of suffering in the place of sinners,
*' With great earnestness did he desire to eat the last
passover with his disciples," and " to be baptized with
his bloody baptism;" yea, and " was greatly straitened
till it should be accomplished." He might easily have
escaped, when Judas with a band of soldiers came to
apprehend him in the garden; but, notwithstanding " he
knew all things that were coming upon him," he volun-
tarily went up to them, and asked them, whom they sought:
and, after he had shewn them by one exercise of his pow-
er that he could easily have struck them all dead upon
the spot, even as Elijah had done before him,^ he gave
himself up into their hands, stipulating however for his
disciples, as he had long since done fin effect J with his
heavenly Father for us, " If ye seek me, let these go their
way." At the time of his death also, to convince the
people that his nature was not exhausted, he with an ex-
ceeding loud voice committed his spirit into his Father's
hands, shewing thereby that no man took his life from
him, but that he laid it down of himself: and the evan-

' " ' ' " ' ' ' ■ ■! H I III I

f Ps. xl. 6—8. 8 John xviii. 0.

Voi. II. 7.7^

354 OUR lord's behaviour (189.)

g:elist particularly marked this by saymg, " He dismissed
his Spirit."''

In the midst of all his sufferings he abounded in ex-
pressions of love to his very murderers. When he came
within sight of that infatuated, that malignant city, in-
stead of feeling any resentment, he wept over it, and
pLUheticall}" lamented the invincible obstinacy which
would shortly involve it in utter ruin. Many, even
thousands of its blood-thirsty inhabitants, were interested
in that intercessory prayer, which he offered on the very
eve of his crucifixion; the blessed effects of which were
fully manifested on the (\v.y of pentecost. While he yet
hangtd . on the cross, instead of accusing them to his
Father, he pray e J for them, and even pleaded their igno-
rance in extenuation of their guilt; " Father, forgive
them; for they know not what they do." And after he
hcd risen triumphant from the grave, he still manifest-
ed the same unbounded compassion, directing his dis-
ciples to make the offers of salvation Jirst to that very
people, who had treated him with such consummate cru-
elty;' and to assure them, that the blood which they had
sh; d, was ready to cleanse them from the guilt of shed-
di g it.

Such was the behaviour of our blessed Lord, every
way suited to his august character, and calculated to
promote the great ends of his mission: for while, by his
sufferings, he paid the penalty that was due from us,
and thus " finished transgression, and made an end of
sin," he fulfilled also the obedience which the law requir-
ed, aiTjd " brought in for sinners an everlasting righteous-
ness.'"'

This subject, replete with wonder, affords us, first, an
occasion for thankfulness.

Let us for a moment endeavour to realize our state
before God. W'^e have sinned againt him: we have mul-
tiplied our transgressions: they are more in number than
the stars of heaven, or the sands upon the sea shore. We
ow^e to God a debt of ten thousand talents; and are un-

^ Matt, xxvii. 50. *A^;jxe t^ TveSyu-flt. • Luke xxiv. 47.

t Dan. ix. 24.

(189.) UNDER HIS SUFFERINGS. S55

able to pay ihe It-iist tarthing towards it. What it' we
exert ourselves to serve God better in future? if we could
live as anpjels in future, we could make no satisfaction
for our past transgressions: the not continuing to increase
a debt would not discharge the debt already incurred.
But we cannot help adding to the score every day vv'e
live. What then should we do, if uc had not a surety?
Where should we hide ourselves from our creditor? How
should we contrive to elude his search, or to withstand
his power? Alas! our case would be pitiable indeed. But
adored be the name of our God, who has " laid help up-
on One that is mighty!" Adored be that Jesus, who un-
dertook to pay the price of our redemption, and who
says, " Deliver him from going down to the pit, for I
have found a ransom.'"

To view our situation aright let us consider ourselves,
hke Isaac, already devoted to death, and the arm of God
himself uplitted to inflict the fatal stroke. When there
seemed no prospect whatever of deliverance, mercy inter-
posed to avert the impending ruin; and Jesus, like the
ram caught in the thicket, offered himself in our stead.™
And shall we be insensible to all his love? Will not" the
very stones cry out against us, if we should hold our
peace?" O then " let theisi give thanks, whom the Lord
hath redeemed, and delivered from the hand of the ene-
my."

But this subject affords us also a pattern for our imi-
tation.

The delivering of us from destruction was by no means
the only end of our Saviour's suffering: he further in-
tended to " leave us an example, that we should follow
his steps; that as he, when reviled, reviled not again, and
when he suffered, threatened not, but committed himself
to him that judgeth righteously; so we and all his disci-
ples, should walk according to the same rule." And how
excellent is such a disposition! how incomparably more
glorious does Jesus appear, when *' giving his back to the
smiters, and his cheeks to them that plucked off the hair,
and when he hid not his face from shame and spitting,"

' Job. xxxiii. 24. » Gen. xxii. 13.

356 OUR lord's behaviour, Sec. (189.)

than any of the heroes of antiquity riding in their tri-
umphal car, and dragging captive princes at their chariot
wheels! If then we would be truly great, let our first
victory be over our own spirit. Let us " possess our
souls in patience," that, " patience having its perfect work,
we may be perfect and entire lacking nothing." " If our
enemy hunger, let us feed him; if he thirst, let us give
him drink; that by so doing we may heap coals of fire on
his head'* to melt him into love. Let us " not be over-
come of evil, but overcome evil with good.'"* Difficult,
no doubt, this conduct is: but can we want an inducement
to it, when we reflect how Christ has loved us, and given
himself for us? Should we think it much to forgive our
fellow-servant a few pence, when we have been forgiven
ten thousand talents? Let us remember that all our pro-
fessions of faith, if we be destitute of this love, are vain
and worthless. *' If we could speak with the tongues of
men and angels, or had faith to remove mountains," or
zeal to endure martyrdom, yet if we wanted the ornament
of a meek, patient and forgiving spirit, we should be " on-
ly as sounding brass, or as tinkling cymbals." God has
warned us, that, as the master seized his unforgiving ser-
vant, and cast him into " prison till he should pay the ut-
most farthing;" '* so will he also do unto us, if we for-
give not from our hearts every one his brother their tres-
passes."" Let us then set Christ before our eyes: let us
learn of him to forgive, not once, or seven times, but
seventy times seven; or, to use the language of the apos-
tle, let us '' be kind one to another, tender-hearted, for-
bearing one another, and forgiving one another, even as
God for Christ's sake has forgiven us. "p

« Rom. xii. 20, 21. <> Matt, xviii. 35. p Eph. iv, 32-

[ 357 ]

CXC. OUR loud's trial and execution.

Isai. liii. 8. He was taken from prison and from jitdg-
ment: and who shall declare his generation? for he
was cut off out of the land of the living: for the trans-
gressions of my people was he stricken.

II' has been generally thought, especially among hea-
then writers, that if virtue could be set before the eyes of
men, and exhibited by some pattern of perfect excellence,
it would conciliate the esteem of all, and be held in uni^
versal admiration. But Socrates entertained a very dif-
ferent opwiion: he thought that if any person possessed of
perfect virtue were to appear in the world, his conduct
would form so striking a contrast to that of all around
him, that he would be hated, despised, and persecuted*
and at last be put to death; because the world could not
endure the tacit, but keen reproofs, which such an exw
ample must continually administer. Experience proves
that the opinion of this great philosop/her was founded ia
a just estimate oi human nature. Such a light did come
into the world: " it shone in darkness; and the darkness
comprehended it not:" the workers of iniquity hated rhc
light, and endeavoured to extinguish it, though their
malicious attempts served but to make it burn with
brighter lustre. The Lord Jesus was none other than
virtue itself incarnate; and his enemies abundantly justi-
fied the opinion of Socrates; for they combined against
him, and treated him with unexampl . d cruelty, and slew
him. The extreme injustice of then- conduct towards
him is strongly marked m the words before us ; which,
on account of their intricacy, we shall explain, and as
replete with useful instruction, we shall improve.

I. To explain them.

Commentators have differed much in their interpreta-
tion of the former clauses of the text; some referring them
to the exaltation of Christ, and others to his humiliation.
According to the former, they import that God would
raise him from the dead, and give him an inexpressible
weight of glory, together with an innumerable seed, who
should, as it were, be bom to him. But we very much

358 OUR lord's trial and execution. (160.)

prcier the iiitfrpretation that refers ihem to the trial and
execution of our Lord : for, in this view, they form an
evident connexion between his behaviour under the indig-
nities offered him, (ver. 7.) and his ourial in the grave of
a rich man, (ver. 9.) A learned prelate^ translates them
thus; "He was taken off by an oppressive judgment;
and his manner of life who would declare ?" According
to this view of the words, they particularly specify the
injustice, which, under a legal form, should be exercised
towards him, and the want of that, which was, in every
court of justice, the privilege of prisoners, the liberty of
calling witnesses to testify on his behalf. Our Lord him-
self refers to that custom in his answer to the high
priest;'' " I spake openly to the world ; and in secret
have I said nothing: why askest thou me? ask them
which heard me y what I have said to them: behold, they
know what I said." St. PjuI also, when before Festus
and Agrippa, complained that his adversaries withheld
from him the testimony, which their knowledge of him
qualified them to give: *' My manner of life from my
youth know all the Jews, who knew me from the begin-
ning fif they would testify) that after the straitest sect of
our religion 1 lived a Pharisee.'"' A further confirmation
of this sense of the words arises from the manner in which
thty are cited by an inspired writer: St. Luke, quoting
the very passage before us, says, " In his humiliation his
judgment was taken away;" and " who shall declare his
generation?'"^ Now though the latter words are the same
as in the text, yet the former vary considerably from
it; and seem to determine this to be the true scope of
the whole; namely, that the most common rights ol justice
should be denied to our Lord at the time of his trial.

The history of our Lord is but too just a comment on
this prophecy : for surely there never was a person
treated with such flagrant injustice as he. His enemies,
unable to lay any thing to his charge, suborned false
witnesses, that they might take away his life by perjury:
and when these agreed not in their testimony, they laid

a Bp. Lowth. •' John xviii. 20, 2!.

<= Acts xxvi. 4j 5. \ Acts viii. 33.

(190.) OUR lord's trial and execution. "!?59

hold of an expression used by him some years betbre,
and put a ditierent construction upon it from what he ever
intended. They dr.'gged him from one tribunal to ano-
ther in hopes of obtaining sentence against him: and
when the governor, after repeated examinations, de-
clared that he could find no fault m him, they would not
suffer him to |3ass such a sentence as law and equity de-
manded, but, in a tumultuous and threatening manner,
compelled him to deliver him up into their hands, and ta
sanction their cruellies by his official mandate. The
particular injustice, which we are more immediately
c; lied to notice, was, that they never once summoned
any witnesses to speak on his behalf If they had per-
mitted the herald, as on other occasions, to invite all
who knew the prisoner to give testimony to his character,
how many thousands could have disproved the accusations
of his enemies, and established his reputation on the
firmest basis! What multitudes could have affirmed,
that, instead of usurping the prerogatives of Cccsar, he
had miraculously vvithdn.wn himself from the people,
when they had sought to invest him with roval authority;
and had charged them to be as conscientious in giving to
Ccesar the things that were Caesar's, as unto God the
things that were God's! And while these invalidated
the charges of treason and sedition, how m.any myriads
could have borne witness to his transcendent goodness!
How might they have said, " I was blind, and he gave
me sight; I was deaf, and he unstopped my ears; I was
dumb, and he loosed my tongue; I was lame, and he
restored my limbs; I was sick, and he healed me; I was
possessed with devils, and he delivered me from their
power; I was dead, and he raised me to life again."
Possibly some might have been found, who had not lost
all remembrance of kindness, provided they had been
suffered to speak on his behalf: but, as on a former
occasion, the chief priests had excommunicated the blind
man for arguing in his defence,* so now did they in-
timidate all, insomuch that none dared to open their lips
in his favour. Even his own disciple, who had promised

«= John ix, 22, 34.

,360 OUR lord's trial and execution. (190.)

tlit most laithiUi adherence to hib cause, torbook him in
this extremity, and, through fear of their threatened ven-
geance, denied, vv ith oaths and curses, that he even knew
the man.

Having prevailed by dint of clamour, the Jews led
him forth to exc cution, that he might be " cut off out;
of the land of the hving." But no Jewish punishment
was sufficiently cruel to satiate their malice: they there-
fore, notwithstiiuding their rooted hatred of a foreign
yoke, voluntarily acknowledged their subjection to the
Romans, that diey might be gratified with seeing him
die by the most lingering, painful, and ignominious of all
deaths, a death which none but slaves were ever suffered
to endure.

Who that had seen the universal and invincible deter-
mination of the Jewish people to destroy him, must not
have concluded, that he was one whose unparalleled
iniquities had excited their just abhorrence? who, on
being told that there w as not one found upon the face of
the whole earth to speak a word on his behalf, must not
have been persuaded that he suffered for his own trans-
gressions? But though the testimony of man was not
formally given at the bar of judgment, there was abun-
dant proojp, that he suffered, not for his own sins, but for
ours. There was a remarkable concurrence of circum-
stances to establish his innocence, not only in spite of
their efforts to prove him guilty, but in a great measure,
arising from them. The endeavours of the chief priests
to bring false witnesses, clearly shewed that they had no
just ground of accusation against him. Had any person
been able to impute evil to him, it is most probable that
Judas would have brought it forth in vindication of his
own conduct: but he, so far from justifying his own
treachery, restored to the chief priests the wages of
iniquity, affirming that he had betrayed innocent blood:
and they, unable to contradict him, tacitly acknowledged
the truth of his assertion, bidding him look to that as his
concern. Pilate not only declared repeatedly that he
could find no fault in him, but that neither was Herod
able to lay any thing to his charge. He even came
forth before them all, and washed his hands, in token
that the guilt of condemning that just person should lie

(190.) OUR lord's TRIAL AND EXECUTION. 361

on those who had demanded his execution, and not on
him who had reluctantly consented to it. The thief
upon the cross reproving his contemptuous companion,
attested the innocence of Jesus, saying, " We indeed
sufl'er justly; but this man hath done nothing amiss."
If he be thought an incompetent witness, because he
spake not from his own knowledge; we affirm that his
testimony was so much the stronger, because it was
founded on common report, and therefore was not th^
testimony of a mere individual, but of the Jews in gene-
ral. To these we may add the testimony of the Centu-
rion, who had been stationed to superintend the execu-
tion. He had seen the dying behaviour of this perse-
cuted man; he had seen that, immediately before his'
death, he had cried w ith a loud voice, manifesting there-
by that he willingly surrendered up his soul, while his
body was yet strong and vigorous : he had been witness
to that supernatural darkness during the three last hourr
of our Saviour's life; he had felt the earthquake at thv.
moment of his departure from the body; and by these,
as well as other circumstances, he was convinced of Je-
sus' innocence, and exclaimed in the hearing of the peo-
ple, " Truly this was a just man, this was the Son of
God." Thus evident was it in the midst of all the ob-
loquy that was cast on Jesus, that he was not stricken for
any transgressions of his own.

Our iniquities were the true occasion of all the ca-
lamities that he endured. How far he may be said to
have suffered for the transgressions of those wlio shall
never be numbered amongst " God's people," is a point
not easy to determine, nor at all necessary to enquire into.
In some sense at least, he died for all, and was *' a pro-
pitiation, not for our sins only, but also for the sins of the
whole world:" and if it be asked, who brought him from
heaven ? Vv^ho betrayed, condemned and crucified him ?
we answer, we: the Jews and Romans were the instru-
mcits; but " our transgressions" were the true and only
cause of all his sufferings. Nor can the importance of
this truth be more strongly marked than by the frequent
repetition of it in this short chapter. Indeed, if this be
not borne in mind, we may be affected with the recital of
his history, as we should be with the historv of Joseph, or

Vol. II. 3 A

362 OUR lord's trial and execution. (190.)

any other pathetic story; but we shall be for ever des-
titute of those benefits, which his vicarious sufferings
were intended to impart.

Having explained the words before us, we shall en-
deavour

II. To improve them.

We may well learn from them, in the first place, to
guard against the effects of popular prejudice and
clamour.

Never was the power of prejudice so awfully mani-
fest as on this occasion. The chief priests and rulers had
only to raise an outcry against Jesus, and the unthinking
populace adopted their views, and carried into effect
their most inhuman purposes. It was quite sufficient to
stigmatize Jesus with some opprobrious name, andalljiis
virtues were obscured, all his benevolent actions were
forgotten; and the common forms of Justice were super-
seded for his readier condemnation. Thus it is also at
this day with respect to his gospeL We profess indeed^
as Christians, to reverence the name of Christ; but there
is precisely the same hatred to his gospel in the hearts of,
carnal men, as there was to his person in the hearts ot*
those who nailed him to the cross. Kis follov\ ers are
now iw> kss than in former ages, *' a sect every where
spoken against." Some name of reproach is given them;
and that is sufficient to put every one on his guard
against them, and to render them objects of general
scorn and contempt. Their sentiments are misrepre-
sented; opinions and practices are imputed to them
without any just foundation; nor can any innocence of
conduct, any excellence of character, any exertions of
benevolence secure them a candid and impartial judg-
ment. We easily see what should have been the conduct
of the Jews before they proceeded to inflict such miseries
on our adorable Saviour: they should have compared
his character with the prophetic writings; and examined
the evidences he adduced in support of his pretensions.
Had they done this, they would never have " crucified
the Lord of glory." Thus should we also do with respect
to his gospel. Instead of condemning it unheard, we
should give it an attentive and patient hearing. We

(190.) OUR lord's trial and execution. 563

should then bring what we hear, to the touchstone of
divhie truth, and, by comparing it with the sacred oracles,
endeavour to ascertain how far it is worthy of our be-
hef. Such conduct would be reasonable, even if the
gospel affected our happiness only in this present life :
but when we consider that our everlasting salvation also
depends on our acceptance of it, surely we must be inex-
cusable indeed if we w ill not bestow this attention on a
concern of such infinite importance. On the other hand,
if like the Bereans, we search the scriptures daily to see
whether things be as they are represented to us, w^"
doubt not respecting the issue of such an enquiry; we
shall soon believe the gospel, and enjoy its richest bles-
sings. Let us not then suffer our judgment to be warped
by prejudice, or our enquiries to be stopped by popular
clamour. If any people be objects of general odium on
account of their religious sentiments and conduct, let us
not hastily conclude that they are wrong; lest peradven-
ture we " be found fighting against God," and " reject
the counsel of God against ourselves." The opposition
made to them may perhaps be rather considered as a
presumption in their favour; because the true religion,
and its most strenuous advocates, have in every age been
maligned and opposed. The just medium is, neither to
reject nor receive any thing without a diligent aixi im-
partial examination; but " to prove all diings, and hold
fast that which is good."^

This subject may further teach us to expect injuries
from the hands of an ungodly worhL

The scripture has plainly told us that we must suffer
with Christ in order that we may reign with him. Nor
did our Lord conceal this truth from his followers: on
the contrary, he was peculiarly solicitous that they should
bear it in mind: *' Remember, says he, the word that I
said unto you^ The servant is not greater than his lord: if
they have persecuted me, they will also persecute you." ^
It is certain therefore that we must be conformed to our
Saviour's image, and, like him, be made perfect through
sufferings. If we think to resemble him in hdiness, and

f 1 Thess. V. 2 1 . s John xv. 20.

3r>4 OUR lord's trial and execution. (190.)

yet to escape the cross, we shall find ourselves disap-
pointed in the issue. We must either violate our con-
science by sinful compliances, or bear reproach on
account of our singularity. We may indeed, by a long
course of exemplary conduct, put to silence the ignorance
of foolish men:'' but our fortitude will be tried; nor can
we hope that God will make our enemies to be at peace
with us, till our ways have long been pleasing in his sight,
and our fidelity have been proved by many painful and
victorious conflicts. It is worthy of observation that St.
Peter makes this very improvement of our Lord's suffer-
ings: " Forasmuch then as Christ hath suffered for us in
the flesh, arm yourselves likewise with the same mind.^'"^
He goes further still; and bids us " not think it strange
if we should be tried with fiery trials, as though some
strange thing happened unto us; but rather to rejoice,
inasmuch as we are partakers of Christ's sufferings, that
when his glory shall be revealed we may be glad also
with exceeding joy." Let us then take up our cross dai-
ly, and follow Christ. Let no fear of man deter us from
a conscientious discharge of our duty. Let us " remem-
ber him that endureth such contradiction of sinners against
himself, lest we be weary and faint in our minds." And
if we have reason to expect, that, like him, we shall even
be "cut off" out of the land of the living" for our ad-
herence to the truth, let us cheerfully " suffer with him,
that we may also be glorified together."

There is yet one more improvement which, above all,
it behoves us to make of this subject. It powerfully
speaks to all of us. Let that be a source of grief to you^
which was an occasioji of such misery to Christ. Can
we recollect that every transgression of ours inflicted a
wound on the sacred body of our Lord, yea, and caused
the deepest agony in his soul, and yet review our past lives
with indifference? Shall not rather the experience of
every day fjU us with shame and contrition? And shall not
sin appear so hateful in our eyes, that we shall henceforth
turn away from it with indignation and abhorrence? We
are informed that David, when three of his worthies had

h I Pet. ii. 15. i 1 Pet.iv. 1, 12, 13*

(190.) OUR lord's trial and execution. 365

cut iheir way through the Philiscine hosts, and, at the
most imminent peril of their lives, had brought him
Mater from the well of Bethlehem, forebore to drink of
it, and poured it out before the Lord with this reflection;
'* Is not this the blood of the men that went in jeopardy
of their lives?"'' However much he had thirsted for it,
he was deterred by this consideration from even tasting it.
And shall not we, when tempted to gratify any unhallow-
ed appetite, cA\ to mind what it cost our Lord to redeem
us from it? However strong may be our thirst for sin,
shall not the remembrance of our having so often drank it
with greediness abase us in the dusl? and shall we not in
future put away the cup from our lips, saying, "This is
the blood, not of a mere tiian who jeoparded his life, but
of God's only Son^ who died for me? Was he crucified
for me once, and shall I now crucify him afresh? Did he
shed his precious blood for me, and shall I tread him
under foot, and count his blood an unholy thing? How
shall I do such wickedness, and sin thus against my God
and Saviour? This Vv'cre indeed a good improvement of
the subject before us: this were to answer the great end
of all Christ's sufferings; since " he gave himself for us
that he might redeem us from all iniquity, and purify us
unto himself a peculiar people zealous of good works."
This too beyond all things would evince us to be the
very " people of God, for whose transgressions he was
stricken." Let this effect then be visible amongst us. So,
when we ourselves shall stand at the tribunal of our Lord,
our lives shall testify on our behalf; and the Judge of
quick and dead shall say, " I know that ye feared me,
seeing that ye put away from you the accursed thing,
which my soul hated." *

^ 2 Sam. xxiii. 15 — 17.

E ^^^ ]

CXGI. THE father's conduct towards the in-
nocent JESUS EXPLAINER AND VINDICATED.

Isai. liii. 9, 10. He made his grave with the ivicked, and
with the rich in his death; because he had do?ie no
violence^ neither xvas there any deceit in his mouth.
Yet it pleased the Lord to bruise him; he hath put him
to grief.

THE accomplishment of the prophecies is one of the
strongest arguments for the truth of Christianity. The
predictions which relate to the great Founder of our reli-
gion are so numerous and so minute, that they could not
possibly have been dictated by any but him^ to whom all
things are naked and open, and who worketh all things
after the counsel of his own will. The very smallest cir-
cumstances of our Lord's death, even such as were most
unlikely and insignificant^ were pointed out with as much
accuracy as those which were most important. What
could be more unlikely, than that he should be crucified,
when crucifixion was not a Jewish but a Roman punish-
ment? and yet that was foretold by David hundreds of
years before Rome was built. What could be more un-
likely than that, if he were crucified, he should not have
his legs broken, when that was the customary way of
hastening the end of those who were crucified, and they
who were crucified with him were actually so treated? } et
it was foretold fifteen hundred years before, that " a
bone of him should not be broken." What more insigni-
ficant, than that the soldiers should part his garment, but
„ cast lots for his vesture? yet that, with many other things
equally minute, was circumstantially foretold. So, in the
text, his honourable interment after his disgraceful death,
is predicted: " his grave," as the words may be trans-
lated, " was appointed with the wicked; but with the rich
was his tomb." Now, if we consider the treatment which
Jesus was to meet with, it was necessary that such events
as could not be foreseen by human wisdom, or accom-
plished by man's device, should be foretold; because such
a concurrence of circumstances, all happening exactly
according to the predictions concerning him, would fully
vindicate his character, and manifest, that all which he

(191.) THE FATHEil's CONDUCT TOWARDS JESUS. 367

suticied was accoidii.g to the determinate counsel and
forekjiowledge of God. Notwithstanding he was inno-
cent and spotless in himself, yet he was to be treated as
the vilest of malefactors: nor was he to be persecutec' and
put to death by men only, but to be an object also of the
divine displeasure . Therefore it was foretold by the prophet
in the text, that, " although^ he had done no violence,
neither was there any deceit in his mouth, yet it pleased
the Lord to bruise him, and to put him to grief."

From these words ue shall take Occasion to consider,
firbt, The innocence of Jesus; secondly, The conduct of
the Father towards him; and thirdly, The reasons of that
conduct.

I. Let us consider the innocence of Jesus.

The declaration of our Lord's innocence is here pecu-
liarly strong: it is not merely asserted, That he did no
violence, but it is taken for granted as a thing which
could not admit of one moment's doubt; " although
he had done no violence." And indeed, well might it
be taken for granted; for, if he were not innocent him-
self, he could not be a propitiation for our sins: if he
had in the least 'deviated from the perfect law of God,
he hunself had needed an atonement for his own sins, as
much as we for ours. Under the ceremonial law, the
lamb that was to be offered in sacrifice at the Passover
was solemnly set apart four days before, in order that it
might be examined; and, if it had the least spot or
blemish, it was not worthy to be offered. To this St.
Peter refers, when he calls our Lord, " a Lamb without
blemish, and without spot:" and it should seem that our
Lord's entrance into Jerusalem just four days before the
Passover, and the strict examination of him before Pilate
and the chief priests, were intended to fulfil that type.-
In reference to the same, St. John says, " He was
manifested to take away our sin; and in him was no sin;"

a The word " because" should be translated, " although" See
Bishop Lowth's version, which removes all the obscurities from
this passage, if this subject were treated ^c/zara^f/j/, and not in n.
series of Sermons on the cnapter, the first and last clauses of the
text should be omitted.

368 THE father's conbuct tov/ards (191.)

for if there had been any in him, he could not have re-
moved ours.

'The text sets forth his innocence in two particulars;
*' he did no violence, neither was there any deceit in
his mouth." Deceit and violence are the fruits of wis-
dom and power when abused: and alas! wisdom is but
too often employed in devising mischief, as power is in
executing it. Our Lord was endued with wisdom; for
*' in him were hid all the treasures of wisdom and know-
ledge:" and he was * possessed of power; for all nature,
animate and inanimate, was under his controul: but he
never abused either for the purposes of deceit or vio-
lence. On the contrar}^ he employed his wisdom in
confounding his captious adversaries, and in explaining
the mysteries of his kingdom to his followers: and his
power he exerted in working miracles upon the bodies
of men, and in affecting the conversion of their souls.
Who can read any of his discourses without acknow-
ledging, as they did of old, that " he spake as never
man spake?" who that hears him commanding the un-
clean spirits with authority, and rebuking the winds and
the sea, must not immediately confess, that '* no man
could do these things except God were with him?"
Sometimes indeed he answered differently from what we
might have expected; as when he told the young man
■ to " enter into life by keeping the commandments:"
but this he did, because he knew, that the younu; man's
heart w^as proud of his great attainments, at the same
time that it was glued to his earthly possessions. This
therefore was the way, not to deceivL% but lo undeceive
him, by discovering to him the sinfulness of his heart:
whereas, if he had told Inm at once, that the v;ay to
enter into life was by believing in him, he would indeed
have given a more explicit answer to the question; but
he would have left him wholly ignorant of his own
corruptions, and would have exposed him thereby to the
tenfold danger of making, like Judas, an hypocritical
profession. So our Lord may appear to have done
violence, when he beat the armed men backward to the
ground by his word. But this was done in pity to their
souls: it was the very way to convince them, that they
were about to seize the Lord's prophet; and thereby to

(191.) THE INNOCENT JESUS. 3G9

.. — . i»

make tliem desist from their purpose. If they were Jew-
ish soldiers, as doubtless they were, because they were
sent by the chief priests and elders, and Pilate was not
yet acquainted with their intentiop.s, they could not but
have heard the history of the prophet Elijah, who struck
dead two different coinpanies of men, consisting of fifty
each, who came to ap[.rehcnd him. Now our Lord
struck them to the ground to bring thai to their remem-
brance: and when they would not desist, he resigned
himself into their hands. He healed also the high priest's
servant, whose ear Peter had cut off: and, as he had
once before rebuked his disciples, when they would have
called fire from heaven to destroy a Samaritan village
that had refused him admission, so now he told them,
that *' all who took the sword, should perish with the
sword." Indeed, if there had been any deceit in Jesus,
Judas would gladly have discovered it, as a justification
of his own treachery; and, if there had been any violence
in him, his numerous and watchful enemies would not
have failed to lay it to his charge. But, so far was he
from using deceit or violence himself, that he has en-
gaj<ed to deliver his people from all, who, in either of
these respects, should attempt to injure them: " He shall
redeem their souls, says David (Ps. Ixxii. 14.) from de-
ceit and violence."

It appears then that his innocence in every respect
stands unimpeached; " he was just such an high priest
as became us, holy, harmless, undefiled, and separate
from sinners." Nor was he more clear in the sight of
men, than he was in the sight of God; for " he did
always those things which pleased his Father:" and
thrice did his Father, by an audible voice from heaven,
declare him to be " his beloved Son, in whom he was
well pleased."

But, however innocent he was, however free both
from violence and deceit, yet he was not dealt with as
innocent either by God or man: for, as his own coun-
trymen treated him with the utmost barbarity, so even
his heavenly Father acted towards him, as if he had
been the greatest of all criminals; as we shall see by
considering

Vol. II. 3 B

370 THE father's conduct towards (li^i.)

11. The conduct of hib tather towards him.

We must acknowledge that there is something inex-
pressibly awful, and deeply mysterious, in the declaration
before us: nevertlieless it will be found literally true, that,
notwithstanding the complacency and delight which the
Father must of necessity have taken in the immaculate
Jesus, " it pleased the Lord to bruise him."

That his heavenly Father did inflict punishment upon
him, even these words indisputably prove; as also do
the words which immediately follow; " he hath put
him to grief." There is also in other parts of scripture
abundant evidence to confirm it: for, all that either
men or devils did, was not only by his permission, but
by his express commission. The Father *' spared not
his Son, but delivered him up;'''* and though the Jews
took him, and by wicked hands crucified and slew him,
yet St. Peter says, he was delivered up " by the deter-
minate counsel and foreknowledge of God.'' And
indeed, how otherwise shall we account for his agony in
the garden? If it was produced by devils, still they
** could have no power against him, except it had been
given them from above." And what shall we say to that
bitter lamentation which he uttered upon the cross?
The complaint arose, not from any pains of body, but
from the desertion and wrath which his soul experienced
from his heavenly Father: then the Father " bruised
him." This expression alludes to the holy incense men-
tioned in Exod. XXX. 34, 36. " The Lord said unto
Moses, Take unto thee sweet spices with pure frankin-
cense, and thou shah beat some of it very small, and
put of it before the testimony in the tabernacle of the
congregation, where I will meet with thee; and it shall
be unto you most holy." Before these spices could
ascend up to God as incense, or be worthy to be laid up
in the tabernacle, they were to be " beaten very small:"
and in the same manner was Jesus to be bruised, before
the ircense of his merits could be accepted, or his own
person be received into the tabernacle of the Most High.
This was by far the most distressing part of our Saviour's
sufferings; ftor could we account for his behaviour
under them, unless we believed, that they were intlicted
by his heavenly Father: for many martyrs have endured

(191.) tHE INNOCENT JESUS. 371

all that men could inflict, not only with resignation, but
with joy and triumpii: but here we see no less a person
than the Son of God exceeding sorrowful even unto
death at the very apprehension of his sufferings: we hear
him crying for the removal of the bitter cup, and be-
wailing in the most pathetic manner the intenseness of
his agony.

Nor did the Father bruise him only, but as the text
intimates, took pleasure in bruising him; " It pleased
the Lord to bruise him." The word which is here trans-
lated, " It pleased," includes in it an idea of compla-
cency, and is strongly expressive of pleasure: the import
of it is much the same with that which the apostle uses,
when he says, " With such sacrifices God is well-
pleased:'''' in conformity with which idea, Jehovah is
said to smell a sweet savour from those sacrifices which
prefigured the crucified Jesus. Indeed, the same idea,
though not so expressly asserted, is supported and con-
firmed by many other passages of scripture. In the
very verse following the text, we are informed, that the
Father ^ave hhn promises on the express condition that
he should endure his wrath for man; that '* when he
should make his soul an offering for sin, he should see a
seed, and should prolong his days;" that is, that, on
condition of his bearing the wrath due to sinners, many
should be everlastingly saved through him, and with him.
In another place we are told that '•' God sent his Son
into the world for this very end^ that he might be the
propitiation for our sins; that is, that he might bear
the punishment due to them: St. Paul also says, that
*' Christ was made sin, that is, a sin-offering, for us:"
and again, that " he was made a curse for us:" all of
which passages shew that God sent him into the world
on purpose to bruise him. We may further observe, that
the Father had from the begitini?2g dcdighted in the sa-
crifces which were offered^ because they were types of
that sacrifice^ which Christ in due time should olier
upon the cross. When Noah came out of the ark, he
built an altar, and offered a burnt-offering upon it; and
then we are told, " The Lord smelled a sweet savour."
So, at the very time that our Lord was bruised, the
Father was pleased with it; for the apostle says of Christ,

372 THE father's conduct towards (191.)

that he " gave himself an offering and a sacrifice to
God for a sweet smelling savour;" plainly implying, that
as God was pleased with the offering ot beasts by Noah,
and with the savour of the incense which was composed
of bruised spices, so he was pleased with the offering of
his own Son, while he was yet consuming with the fire
of divine wrath. Tlie Father has moreover exalted
Jesus in cofisiderafion of his having endured the suffer-
ings which he had appointed him. The apostle having
sei forth Christ as obedient unto death, even the death
of the cross, adds, " Wherefore God hath highly ex-
alted him, and given him a name above every name."
In the same manner, every blessing -which the Father
bestoxvs upon mankind is given as the purchase of
ChrisVs bloody and as the reward of his obedience unto
death. Redemption includes every blessing of the cove-
nant; every evil we are delivered from, and every good
which we are ever to possess: and this the apostle as-
cribes wholly to the efticacy of Christ's blood; " We
have redemption, says he, through his blood;" and
another apostle says, " Ye were redeemed with the
precious blood of Christ."

Now did the Father give promises to his Son on the
express condition of his suffering? did he send him into
the world on purpose that he might suffer? did he
delight in other sacrifices merely as typical of those suf-
ferings? did he declare, that the offering up of his dear
Son was an offering of a sweet smelling savour? did he
exalt Christ for his sufferings? and does he continually
bestow the richest blessings on his very enemies as a re-
ward of those sufferings? did he do all these things, and
shall we not acknowledge that the sufferings of Christ
were pleasing to him; or, to use the words of the text,
that it pleased the Lord to bruise him?

However, we must not imagine that the mere act of
infficting punishment on his only dear Son could be
pleasing to him: No: "He deiighteth in mercy;" and
" Judgment is his strange work:" he is averse to punish
even his enemies; and much more his own Son. But
there were very sufficient reasons why he should be
pleased with bruising his own Son; to illustrate which
we shall consider

(191.) THE INNOCENT JESUS. - 373

III. The reasons ot ihc divine conduct.

If we expect to account tor every thing, we shall
soon reject the whole ot" revelation: God never in-
tended that we should; nor indeed is it possible. We
know that an ignorant peasant is not able to search out
the reasons upon wiiich a profound statesman acts; nor
could he even comprehend them, if they were laid
before him: and shall we wonder if there be some mvs-
teries in the revelation and in the providence of God
which we cannot explore, and which perhaps, if un-
folded ever so clearly, would be far above our compre-
hension? Is not God far more exalted above us, than
we can be above our fellow-creatures? We must there-
fore proceed with great humility and reverence, when
we presume to investigate the reasons by which the all-
wise God is actuated, especially in subjects so deeply
mysterious as this which we are now contemplating.
However, we will attempt to assign some reasons for his
conduct.

He was pleased when he bruised his Son, first, be-
cause the bruising of h'nn wixs pieasi?ig' to his Son, As
the Father did not take pleasure in inflicting punishment,
so neither did the Son in enduring it, Jbr itself; the
punishment considered separately from its consequences
was equally grievous to him who inflicted, and to him
who bore it. But Jesus thirsted for the salvation of
men; he knew that it could not be accomplished consis-
tently wirh the rights of justice and truth, unless he
should become their surety: he was well aware of all
that he must undergo, if he should stand in the place
of sinners; yet he cheerfully undertook it; and "for
the joy that was set before him" of redeeming so many
millions from destruction, " he endured the cross, and
despised the shame." When the lime drew nigh, he so
longed for it, that " he was quite straitened till it could
be accomplished." And therefore, as the Father knew
how pleasing it would be to his Son to have the iniquities
of mankind laid upon him, he himself found pleasure
in laying them upon him: it gave him pleasure to put
the finishing hand to that which had been agreed upon
between them, and thus to make him "the author of
eternal salvation" to all his people.

374 THE father's conduct towards (191-)

Another reason may be tni^: God was pleased with
bruising his own Son, because it would prove so beneficial
to ma?i. VVe are not to imagine that the Son loved us
more than the Father; for the Father expressed as much
love in giving his Son, as the Son did in giving himself;
the Father testified his compassion as much in hiyissgour
iniquities on his Son, as the Son did in bearing them in
his own body on the tree. The whole work of salvation
is the fruit of the Father's love: he pitied us when we
fell; he in his own eternal counsels provided a Saviour
for us before we did fall, yea, before we were brought in-
to existence. He saw how inconceivably miserable we must
have been to all eternity if left to ourselves: he therefore
covenanted with his Son, and agreed to pardon us, to
give us peace, to adopt us for his children, to restore us
to our forfeited inheritance, and to exalt us to glory, lUie
W'ould, by substituting himself in our place, remove the
obstacles which prevented the exercise of his mercy to-
wards us. When therefore these counsels were nearly
executed, the Father was pleased with putting the bitter
cup into the hands of his Son, because it would hence-
forth be taken out of the hands of all those who should be-
lieve in Christ; none should perish but through their
obstinate rejection of this Saviour; and all, who would
embrace him, would be exalted to far higher glory
than they would ever have obtained, if they had never
fallen.

A third reason we may assign is this; the Father was
pleased with bruising his own Son, because it would put
great honoiu' upon the divine law. We cannot but sup-
pose that God must be concerned for the honour of his
own law, because it is a perfect transcript of his own
mind and vi^ill. Now this law had been violated and
dishonoured by the transgression of man: if the sanctions
of the lavk^ were not enforced, the law itself would be
set aside: or, if the sanctions were enforced, still the
punishment of the offender would never repair the dis-
honour done to the law, and the contempt he had poured
upon it. But by the sufferings of Jesus " the law was
magnified and made honourable." The majesty of the
law was manifested in having the Son of God himself
subject to it: the authority of the law was established, in

(191.) THE INNOCENT JESUS. 375

- ' ' ' ' ' ' '^^^

that its penalties were inflicted even on the Son of God,
when he stood in the place ot sinners; and therefore no
sinner could hope thenceforth to transgress it with im-
punity: the purity of the law was declared, in that
nothing less than the blood of the Son of God could ex-
piate any transgression against it: the justice of the law
was held forth, in that it did not relax one jot or tittle of
its demands even in favour of the Son of God. Now
when the divine law was to be so magnified by the vo-
luntary sufferings of the Son of God, we cannot wonder
that the lawgiver should be pleased; especially as the
majesty of the law was more fully manifested, its au-
thority more firmJy established, its purity more con-
spicuously declared, and its justice inore awfully display-
ed by means of the sufferings of the Son of God, than it
could have been by the everlasting obedience of angels, or
the everlasting misery of the whole human race.

The last reason we shall assign, is this; the Father waS
pleased with bruising his own Son, because he himself was
thereby transceiidently glorified. God cannot but de-
light in the manifestation of his own glory: nor did he
ever manifest it in such bright colours, as while he was
bruising his own Son. When Judas went out to betray
his Master, " Now, said Jesus, the Son of man is glori-
fied, and God is glorified in him." In that awful hour
the divine perfections, which seemed, as it were, to be at
variance, were made to harmonize, and to shine with
united splendor. We are at a loss what to admire most;
the inflexibility of his justice, which required such a sa-
crifice, or the heights of his love, which gave it; his
inviolable truth in punishing sin, or the extent of his
mercy in pardoning the sinner; the holiness of his nature
in manifesting such indignation against iniquity, or his
wisdom and goodness in providing such a way of deliver-
ance from it. Every attribute of the Deity is incomparably
more glorified than it could have been in any other way;
mercy shines in the way of satisfying the demands of
justice, and justice in the way of exercising mercy. This
view of the Deity was not more new to man, than it was
to the angels in heaven: and when a ray of this glory
shone forth at the incarnation of our Lord, the angels
burst forth in joyful acclamations, and sang, " Glory to

376 THE father's conduct towards (151.)

God in the highest." Since then the bruising of our Lord
tended so much to the manifestation of the divine glory,
no doubt the Father was well pleased with it.

We assign might more reasons, if it were necessary;
but we trust that these are sufficient for the justifying of
the Father's coiiduct towards his Son. If, ^s has been
shewn, the Father saw, that the bruising of his Son would
be — pleasing to his Son — beneficial to man — honourable
to his law — and glorious to himself, it can surely be no
imputation on the Father's character to say, " \i pleased
him to bruise his Son."

Amidst the many reflections which naturally arise from
this subject, such as the greatness of the Fathers love (in
that " he spared not his o^^ n Son, but delivered him up
for us all") and the danger of unbelief (m that, if we yield
'to it, the Father's wrath will infallibly fall on us. Mark
xvi. 16.) and others too numerous to mention, we sh:i»li
confine our attention to one; namely, How great must be
the evil of sin!

We have seen the immaculate Jesus, bruised under the
weight of his Father's wrath, and his Father plensed v/itli
bruising him — and from whence did this arise? from the
evil, the dreadful evil of sin. Sin had introduced con-
fusion into the divine government: sin had set the divine
perfections at variance: sin had dishonoured the divine
law: sin brought the Son of God from heaven: sin put
him to death: and, had not he died, sin would have sunk
ns all into the lowest abyss of misery for ever. Sin re-
duced God himself to the necessity of delighting either
to punish us, or to bruise his own Son. Wliat must sin
be, when such are the effects arising from it! And yet
how lightly do we think of it! how unconcerned are we
about it! But did our surety think liglitly of it, when he
cried, " My God, my God, why hast thou forsaken me?"
Did the Father think lightly ol" it, when he was bruising
his own Son? and do they think lightly of it, who are
now receiving the wages of it in hell? If nothing less than
the blood of Christ could expiate it, is it a small evil? If
it crushed even him with its weight, though he had none
of his own to answer for, shall we find it easy to bear,
who are so laden with iniquities? Let us but look at sin
one moment as it appears in the death of Jesus; let us

(191.) THE INNOCENT JESUS. 377

recollect that he was God equal with the Father; and that
yet he almost sunk under the load; let us recollect this, I
say, and we shall surely begin to tremble, lest we should
lie under the weight of it lor ever. We never shall see
sin aright, till we view it in the tears and groans, the
blood and agonies of the Son of God: for there at once
we behold both the evil, and the remedy of sin: there
at once we learn to fear and hope, to weep and rejoice. If
we look at sin in any other view, we may dread its con-
sequences, but we shall never hate its malignity. But if
we view it in the dying Jesus, vi^e shall be delivered from
the fear of consequences, because the guilt of it was ex-
})iated by him; and we shall begin to loath it as an hate-
ful and accursed evil. This is the only source of ingenu-
ous, evangelical repentance; nor till we " look on him
whom we have pierced, shall we ever mourn aright for
sin, or be in bitterness for it, as one that is in bitterness
for his first-born." Let us then look at sin in this light,
and we shall soon be like-minded with the Father; we
shall be pleased with the sufferings of Jesus; they will be
our hope, our plea, our joy, our boast; and we shall ex-
ultingly say with the apostle, " God forbid that I should
glory, save in the cross of our Lord Jesus Christ."

CXCII. Christ's death a condition of our

SALVATION.

Isai. liii. 10. When thou shalt make his soul an offering
for sin , he shall see his seed, he shall prolong his days^
and the pleasure of the Lord shall prosper in his hand*

THERE are in the holy scriptures many apparent
contradictions, which, when properly understood, are
perfectly consistent with each other. The redemption of
our souls is continually represented as the freest gift of
God: yet the very term redemption implies that a price
is paid. But here is no real inconsistency; because that,
which to us is as free as the light we behold, or the air
we breathe, was dearly purchased by our blessed Lord:
and the apostle himself combines these ideas, saying, "wc
are justified freely by God's grace through the redemp-.
tion that is in Christ Jesus." The truth is, that eternal

Vol. II 3 C

378 CHRIST'S DEATH A CONDITION (192.)

life is the gift of God through Jesus Christ: but, before
it could l)e thus freely given consistently with the divine
perfections, it was necessary that an atonement should
be made for siiK and, in order to the liberating of the
debtor, the debt must be discharged by his surety. Hence,
when our Lord undertook to save us, a condition was
imposed upon him, and the promise of success in his un-
dertaking was suspended on his performance of that con-
dition. The words before us lead us to consider.

I. The condition imposed.

To understand the true nature of this condition, it
is necessary that we should advert to the offerings that
were made under the law. If any person had sinned,
even through ignorance, he was bound to bring an of-
fering in order to make atonement for his sin. This
offering was to be a bullock, or a male or female kid,
or a lamb, according to the quality of the offender. He
was to lay his hands upon the head of the offering, in
token that he confessed himself to be deserving of death,
and that he transferred his guilt to the creature that was
to suffer in his stead. The creature was then killed;
its blood was poured out at the foot of the altar, some
of it having been previously put upon the horns of the
altar; and then its fat was burnt upon the altar: and God
smelling a sweet savour; from it, accepted it on behalf of
the offt rcr.

Now this will shew what Christ was to do. He hacl
undertaken to save man: he must therefore come and
put himself in the place of man; and present himself
before God to suffer ail that was due to our transgres-
sions. But whereas the animals could suffer only in
body, he was to suffer both in body and soul, and to pre-
sent his whole person, a sacrifice for sin. In consider-
ation of this sacrifice every sinner in the universe was to
have liberty to transfer his guilt to him, and, on so doing,
to find acceptance with God through him. Thus he was
to become the sinner*s substitute, or as the apostle ex-
presses it, " to be made sin for us, that we might be made
the righteousness of God in him."

But what necessity was there for any such condition?
Why must God's only dear Son become a man, and offer

(192.) OF OUR SALVATION. 379

Up himself a sacrifice for sin? To answer this important
enquiry, we observe, ^V.y?, that man, having once trans-
gressed the law of God, could never afterwards be' jus-
tified by obedience to it. The law denounced a curse
against transgressors, but made no provision for their
restoration to the divine favour. It made no mention
of repentance or amendment; it spake nothing of par-
doning mercy; it simply required obedience, and in-
flicted the penalty of death on the disobedient. From
that time there could not be any law given whereby we
might have life; for if there could, God tells us, that
verily righteousness should have been by the law. If
therefore man ever was to be saved at all, there was a
necessity that some other plan should be devised, where-
by the law should take its course and yet the transgressor
be rescued from condemnation. This could not be done
unless a proper substitute for man could be found, who
should at once satisfy all the demands of law and justice,
and bring in a righteousness that should be transferable
to man for his justification before God. Hence, in the
next place^ arose a further necessity for the death of
Christ, namely, that there was none other' found in the
whole creation, who was capable of undertaking so great
a work. As for " the blood of bulls and of goats, it was
not possible that that could take away sin:" " nor could
any man redeem his brother," or even himself If an
angel, or all the angels of heaven had attempted it, they
miist have failed: for in the very first instance they must
have suffered eternal death. This was the penalty due
to sin; and if it had been inflicted on them, they must,
have been in the state of the fellen angels to all eternity,-
seeing that there never would come a time, when it could
be said, that the law was fully satisfied. Besides, their
obedience to the law, even supposing it to have been
meritorious in the sight of God (which it could not be,
because, " after having done all that was commanded
them, they would be only unprofitable servants,") they
could merit only for themselves: the righteousness of u
mere creature could never have been so excellent as to
deserve eternal happiness and glory for a sinful world.
We do not indeed presume to limit God, and to say
what he might or might not have done, if he had pleased.

380 Christ's death a condition (192.)

But according to the light given us in the scripture we
are warranted to say, that, if any lesser sacrifice would
have answered all the purposes of his glory and of man's
salvation, he never would have sent " the man that was
his fellow." He would not have given his Son out of
his bosom to die for us, if the death of a mere creature
would have sufficed. This leads us to notice a further
ground of Christ's sacrifice, which was, that in it there
was a sufiiciency for the salvation of the whole world.
Christ being God as well as man, there was an infinite
value in his sufferings; his sufferings for a time were
equivalent to the sufferings of the whole world to all
eternity. There was also an infinite value in his obedi-
ence; so that it could merit, not for himself only, but
for others, yea, for all the myriads of sinners who should
trust in it. The penalty of the law being inflicted on
him, divine justice was satisfied; and scope was opened
for the exercise of mercy. The sinners debt being paid,
the sinner could be discharged in perfect consistency with
God's truth and holiness.

Hence then it was that " help was laid upon One so
mighty;" and that such a condition was imposed upon
him.

As to what is said of the Father making his soul an
offering, the words may be translated either in the second
or the third person: if in the second, they relate to the
Father's laying of our iniquities upon his Son; if in the
third, (uhich we rather prefer) they relate to Christ's
voluntarily making himself an offering.

The nature and grounds of this condition being thus
explained, it remains only, for the further illustration of
this point, that we state, in few words, what is implied
in the condition itself. It implies, that there is ?w sal-
vation but by the blood of Christ, It has before been
observed that such a condition would never have been
imposed, if man could have been saved by any other
means: and this is confirmed by that express declaration
of the apostle, " There is no other name given under
heaven, whereby we can be saved, but by the name of
Jesus Christ." It implies further, that every sinner ?mist
actually present, as it were, to God the blood of Christ,
as his only plea for mercy and acceptance. He must

(192.) OF OUR SALVATION.

put his hai)d on the head of his oftering, conicssing his
desert of death, renouncing every self-righteous hope, and
trusting simply in the sacrifice once made upon the cross.
Lusily it implies, that this one ojfering, thus presented^
fihall be available for the very chief of sinners. God's
end in sending his Son was, not only to save man, but to
glorify himself in man's salvation. It is true, that all his
perfections are glorified in the sahation of the most
righteous: but the efficacy of this atonement, together
with God's love in providing, and his mercy in accepting
it, are more conspicuous in proportion as those interested
in it are redeemed from deeper condemnation. To
have imposed such a condition for the purpose of saving
u few only of the more worrliy characters, would have
given us reason to apprehend, either that the tnercy of
God was very limited, or that there was not a siifficiency
in the Redeemer's merits for the redemption of more
atrocious sinners. But as these apprehensions are false
and groundless, we may consider the very condition itself
as importing, that the offering of Christ should be ac-
cepted for all that would trust in it.

We are not however left to conclude the efficacy of
Christ's atonement from the mere circumstance of its
being imposed as a condition, since, with the condition,
the prophet specifies

II. The promises suspended on it.

For the purpose of arranging them in our minds, we
may consider them as respecting the good of mankind,
the advancement of Christ, and the glory of the Father.

The good of mankind entirely depended on Christ's
performance of this condition: not one of all the human
race could ever have been saved without it. Our Lord
himself both confirms and illustrates this by a beautifuj
comparison. " Verily, verily, I say unto you, Except
a corn of wheat fall into the ground, and die, it abideth
alone: but, if it die, it bringeth forth much fruit. "^ But
by dying he was to obtain a people whom he was to
possess for ever as his *' purchased possession." It had

« John xij. 24. '

382 cpirist's death a condition \ (192.)

been foretold respecting him that " a seed should serve
him; tluit all the ends of the earth should remember
themselves and turn unto him; and that they should be
counted to him for a c^eneration."'' By conversion they
were to stand related to him as his children, as being be-
gotten by liis word and Spirit, and as receiving through
him an heavenly inheritance. These he was to " see."
And behold, while he was yet in the very act of offering
Ijimself, he did see the earnest and Rrst-fruits of his future
harvest: in the very hour of death he converted the dy-
ing thief, and took him that very day to dwell with him
in paradise, as a monument of his victorious grace., and
of his redeeming love. Nor had he long poured out
his soul, when lo, anather convert was born to God. No
sooner did the Centujrion, who had been ordered to su-
perintend the execution, behold the manner of his death,
and the signs and wonders that attended it, than he ex-
claimed. Truly this was a righteous man, this was the
Son of God. In the space of a kw days thousands
confessed his power, and through the operation of his
Spirit, became sons and daughters of the Lord Almightj-,
Soon the handful of corn cast on the top of the mountains
sprang up like the piles of grass for number, and the ce-
dars of Lebanon for strength." Even to the present hour
liis family is increasing in every quarter of the globe:
and soon the time shall arrive, when " a nation shall be
born in a day," and that word of his shall be literally
fulfilled, " I, if I be lifted up, will draw all men unto
me.'' And when all the number of his elect shall have
been gathered to him in successive ages, he will come
and summon them all into his presence, that he may re-
joice in them, and they in him, for ever and ever.

His own advancement was to be another fruit of the
accomj^lishment of his engagements. This cannot re-
late to him as God, seeing that his divine nature neces-
sarily exists in one unsuccessivc eternity. But as man
and as Mediator, he was to " prolong his days" in a
state of glorious advancement, as a reward for termi-
nating his da}s on earth under such circumstances of

fc p6. xxii. 2r, so. '■ Ps, Ixxii. 16.

(192.) OF OUR SALVATION. 38S

W- ■ ... - ■ t II

humiliation and abasement. This also had been foretold
in the inspired vohime; " he shall live; his name shall
endure forever; his name shall be continued as long as
the sun; and men shall be blessed in him; all natiops
shall call him blessed."^ Again, in another Paalm,
*' Thou preventest him with the blessings of goodness;
thou settest a vcrown of pure gold upon his head. He
asked life of thee, and thou gavest it him, even length
of days for ever and ever."° Accordingly, in spite of
the stone, the seal, the watch, he rose triumphant, and
ascended up far above all principalities and powers, and
sat down at the right hand of the Majesty on high.
There shall he remain seated on his glorious throne, the
one source of blessedness to all his creatures, till he-
shall come in the clouds of heaven, and take them to
himself, that they may be one fold under one Shepherd
for evermore. But all his glory was conditionally pro-
mised : he was first to " become obedient unto deaths
even the death of the cross; and then he was to be
highly exalted, and to have a name given him above
every name, that at the name of Jesus every knee should
bow, and every tongue should confess that Jesus Christ
was Lord, to the glory of God the Father."^

The happiness of promoting his Father's glory was to
be yet a further part of his reward. The pleasure of
Jehovah, yea, his chief delight, is to save sinners.
This was the end he proposed to himself in his eternal
counsels, when he entered into covenant with his dear
Son. He has given proof of this, in that he has sworn,
•' he has no pleasure in the death of a sinner, but
rather that he should turn from his wickedness and live."
*' He willeth that ail should be saved and come to the
acknowledgment of the truth:" and, with respect to his
elect, " it is his good pleasure absolutely to give them
the kingdom."^ Nor, if we would intreat him to con-
vert and save our souls, can we use any more suitable
expressions than those of the apostle, who prays, " that

d Ps. Ixxii. 15, 17. « Ps. xxi. 1 — 5.

«■ Phil. ii. 8—11. g Luke xii. 32.

384 Christ's death a coNDixioif (192.)

he would fuHil in us all the good pleasure of his good-
ness."'' But his sending of his Son, in order " that
whosoever believcth in him might not perish, but ha\e
eternal life," is such an evidence of his love to sinners,
as supersedes the necessity of any other proof, and
must fill the universe with everlasting wonder and asto-
nishment.

Now, as before the incarnation of Christ, the salva-
tion of men was effected by the Father, so, since the
coming of Christ, it has been carried on more immedi-
ately by the Son. During the first four thousand years
of the world the work of conversion went on but slowly;
there were few, very lew, who experienced the saving
efficacy of divine grace. But, when the office of res-
cuing sinners from the power of Satan should be de-
volved on Jesus, then, according to the stipulation in the
text, " the pleasure of the Lord was to prosper in his
hands." And how marvellously has it prospered, not-
withstanding all the opposition of men and devils !
There is not a day, an hour, a moment, wherein he is
not beholding with joy the success of his endeavours :
the ignorant are enlightened, the weak established, the
doubting comforted, and all the hosts of the redeemed
prepared for glory: nor shall his success be ever inter-
rupted. To the latest period of time he shall go forth,
conquering, and to conquer, till all his enemies be put
under his feet, and all his ransomed ones be seated on
thrones of glory.

And may we not learn from this subject

1. How difficult a work is the salvation of man !
Was there no other way whereby it could be effected?
Could there be no remission without shedding of blood?
And must that blood be the blood of God's only Son?
Must he take our nature and offer himself without spot
to God, before our peace could be made, or a way
be opened for our restoration to happiness? Go then,
ye careless ones, who think all anxiety about the soul
superfluous; go read the terms of this covenant; and

•» 2 Thes. i. 11.

(192.) OF OUR SALVATION." 385

I ' — ^

see whether the salvation of man be so easy to be ef-
fected as you have hitherto imagined: see what a stu-
pendous effort of wisdom and love was necessary before
there was even a possibility for one of us to be saved:
and, if such exertions were necessary on the part of the
Father and of Christ, do ye suppose that there is no oc-
casion for exertion on your part? Did Christ purchase
for you not merely an exemption from death and hell,
but also from all solicitude about your eternal interests?
Yea, rather, do not his labours for you shew how you
ought to labour for yourselves? Awake then from your
slumbers, and work, out your salvation with fear and
trembling. You feel the need of labouring for the bread
that perisheth; begin then to labour in good earnest for
that which endureth to everlasting life, which the Son of
man will give you.

2. Next observe. How wonderful was the love of
Christ in undertaking such things for the effecting of
your salvation! When God declared that he had no
pleasure in sacrifices and burnt-offerings, and that he
must have a far nobler sacrifice than that of beasts to
satisfy the demands of his justice, the Saviour instantly
undertook for us, saying, " Lo, I come to do thy will,
O God; I delight to do thy will, however painful the
consequence^ of it may be to myself: yea, thy law is
within my heart." He perfectly knew what it was to
make his soul an offering for sin: he did not undertake
it hastily, or without being apprized of the full extent
of his engagements: but, foreseeing ail the shame and
misery that he must endure for our redemption, he un-
dertook to effect it; nor ever receded till he had ac-
complished it. Never can we sufficiently admire this
astonishing love. Let us not be weary of contemplating
it. Let us fix our minds upon it, and labour, if pos-
sible, to comprehend its heights and depths. Though it
passes the knowledge of men and angels, yet shall our
meditation on it be sweet, and our sense of it an ante-
past of heaven.

3. Lastly, How cheerfully should we submit to any
conditions for his glory, who submitted to such conditions
for our good! What is it that our God requires of us?
It is simply this; that we should reoent, believe, obey.

Vol. n. 3D'

386 Christ's death a coNDiTioi«r, &c. (192.)

— — ~ m

And shall such conditions appear hard? If God had re-
quired that, in order to our final happiness, every one
of us should endure the miseries of hell a thousand years,
we ought to have embraced his offers of salvation with
gratitude and joy; for, what are a thousand, years in
comparison of eternity? But when he only enjoins us to
repent of those iniquities, for which the Saviour died;
and to believe in him, whom the Father has set forth
for a propitiation; and to obey his precepts, which are
holy, just, and good; shall these injunctions be thought
trrievous? Shall we turn our back upon him, saying,
"If I cannot be saved without all this trouble, I will
not be saved at all?" Well indeed might Jesus, when the
conditions of our salvation were proposed to him, have
replied, " No; if man cannot be saved on lower terms
than these-^ let him perish." But what lower terms
could we wish for? Yea, what is there in in all our
duties, which does not tend even to our present happi-
ness? Let us then embrace the gospel with all thankful-
ness: and let us cheerfully comply with all that God has
required of us, knowing assuredly that he is faithful who
hath promised, and that our labour shall not be in vain
in the Lord.

CXCIII. Christ's satisfaction in his people.

Isai. liii. 11. He shall sec of the travail of his soul, and
shall be satisfied.

THE prospect of saving a ruined world was a strong
inducement with our Lord to undertake the office of
mediating between God and them, and afforded him
rich consolation under the heavy trials he was called to
endure in the execution of that office. And, now that
his expectations are in a measure realized, he feels an
inexpressible complacency in a retrospect upon all that
he has done and suffered for our sake. It had been de-
clared in the foregoing verse that, after making his soul
an offering for sin, he should see a seed, who should be,
as it were, his spiritual offspring. In the words before
us the same promise is repeated, though with a remark-

(193.) CHUIST's SATISFACTION IN HIS PEOPLE. 387'

able variation in the terms; and it is foretold';.that, in the
accomplishment of this promise, he should feel the most
abundant satisfaction.

The promise of a successful issue to his undertaking
having been already considered, we shall wave every
thing relating to that, and make some remarks upon
the representation which is here given of believers^ and
the satisfaction which our blessed Lord takes in them
in that particular view,

1. The representation here given of believers.

Of all the numberless descriptions given of believers
in the holy scriptures, there is not any one so interesting
as that before us. Similar ideas indeed are suggested
in many passages, where mankind are spoken of as be-
gotten of God, and as sons and daughters of the Lord
Almighty: but there is a tenderness in ihe expression
before us, which well deserves our most attentive (Consi-
deration.

The image of a travailing woman is very commonly
used by the inspired' writers to illustrate different topics. '
As applied to the ungodly, it expresses the fear and
terror, the distress and anguish, which they either do
experience under the divine chastisements," or wiil expe-
rience, when death and judgment shall come upon them.''
As applied to the godly, it declares the relation which
they bear to the church,' to ministers,*^ and to Christ
himself.^ It is in this last view that we are now called to
notice it.

Without entering too minutely into so delicate a subject,
we may observe that believers are justly represented as
the fruit of the Redeemer's travail, both on account of
their being brought into the family of God by means of his
sufferings; and on account of his watching over them con-
tinually with more than maternal care and anxiety.

It is solely by means of his sufferings that they are
brought into the' family of God. They were indeed pre-

i^ Isai. XXVI. 16^ — 18. Jer. xxx. 6, r. ** 1 Thess. v.
«= Isai. liv. 1. with Gal. 1^5, 27. ^ Gal. iv. 19.

e The text. .

iS8 CHRIST'S SATISFACTION IN HIS TEOPLE. (193.)

pared from eternity in the womb of the divine counsels:
they were *' i^iven to Christ," and " chosen in him from
the foundation of the world. "^ Long before the Gentiles
were actually called, our Lord spake of his having many,
who were not of the Jewish fold, whom yet he must in
due season bring into his church.^ And the apostle
Paul, though he was so long ignorant of God, and a
bitter persecutor of the church, yet speaks of himself as a
chosen vessel, that had been " separated to God from the
womb."'' But that, whereby men are really brought into
the family of God, is, the crucifixion of Christ. If Christ
had not " borne their sins in his own body on the tree,'*
and " made his soul too an offering for sin," not one of
them could ever have enjoyed the divine favour, not one
of them could ever have presumed to cry, Abba, Father.
But by his slripes they obtain healing, and peace by his
chastisements, and life by his death. By his vicarious
sufferings they are exempt from all the penal effects of
sin, and have the power and privilege of becoming sons
of God.' To this one source is the whole of their salva-
tion continually traced in the inspired volume. Are they
redeemed from the curse of the law? it is by his having
become a curse for them.^ Are they made the right-
eousness of God in Christ? it is by his having been first
made a sin-offering for them.' The troubles of his soul,
whether in the garden or on the cross, were the travail, of
"which their salvation is the fruit. And as a parent, look-
ing on her numerous family, may call to mind the pangs
which she endured at each successive birth; so may the
Lord Jesus, when he beholds the various members of his
family, well recollect the sufferings which he endured by
means of each; there not being so much as one among
them, who has not occasioned him many bitter pangs,
not one, for whom he did not endure the wrath of an
offended God.

But believers may also be called the travail of the Re-
deemer's soul on account of his watching over them with

*■ John xvij. 2. Eph. i. 4. s John x. 16.
'» Gal. i. i5. i John i. 12.

k Gal. hi. 13'. '2 Cor. v. 21.

(193.) CHRIST'S SATISFACTION IN HIS PEOPLE. 389

more than maternal care and anxiety. St. Paul speaks
of himself, not only as having travailed in birth with the
Galatian Christians at their first conversion, but as " tra-
vailing in birth again with them, until Christ should be
formed in them." He saw that they were in danger of
being drawn away from the faith of Christ by the false
teachers who had crept in among them; and he illustrates
his anxious concern for their welfare by this affecting
image. Well therefore may we apply it unto Christ,
whose love to the very meanest of his childern so infi-
nitely exceeds all that the most exalted creature is capa-
ble of feeling. He sees all the dangers to which they arc
exposed, and all the perverseness which they manifest.
He well knows how much more ready they are to Ibllow
the counsels of their deceitful adversary, than to adhere
resolutely to the truth of God. How often, alas! do they
grieve his Spirit by their evil deeds! how often do they
even " crucify him afresh, and put him to an open
shame," by acting unworthily of the relation they bear to
him. If even earthly parents are sometimes so distressed
by the follies and indiscretions, or by the troubles and
miseries, of their dear children, that all the pangs of
child-birth were as nothing in comparison of the sorrows
they afterwards conflict with, much more may we consider
the sympathy of Christ in our afflictions, and his grief at
our misconduct, as a renewal of the troubles he sustained
on Calvary. Nor are his labours destitute of their de-
sired effect: " he heals that which was sick, and binds up
that which was broken, and brings back that which was
driven away,"*" and, by his almighty power, " keeps
them unto his heavenly kingdom." Thus, in whatever
light we view believers, whether as purchased by his
blood, or as preserved by his grace, we see how just is
the representation given of them, as the fruit of the Re-
deemer's travail.

While we stand amazed at this endearing description
of the Lord's people, let us consider

"» Ezek. xxxiv. 15; 16.

390 Christ's satisfaction- in his people. (193.)

II. The satisfaction which Christ takes in them in this
particular view.

Our blessed Lord himself, advertising his disciples of
the troubles which they were to sustain by means of his
removal from them, and the permanent joys that they
should afterwards experience, as soon as he should renew
his visits to them, illustrates his discourse by the very
simile before us: " A woman, says he, whefi she is in
travail, hat!i sorrow, because her hour is come: but as
soon as she is delivered of the child, she remembereth no
more the anguish, for joy that a man is born in the world:
and ye now therefore have sorrow: but I will see you
again, and your heart shall rejoice, and your joy no man
taketh from you."" Such is the satisfaction also which
Clirist himself is here represented as feeling, in the sight
of those who are born to God through him.

He is satisfied, first, when he beholds anij penitent sin-
ner returning unto God. Were there but one in the whole
universe, and he the meanest and the vilest of the human
race, that should " bethink himself, saying. What have I
done?" and should tremble at the denunciations of God's
Vv'rath, and turn to the Lord with sorrow and contrition,
our compassionate Lord would instantly fix his eyes on
him; according to that promise, " To this man will I
look, even to him that is poor and of a contrite spirit,
and that trembleth at my word."" When his people of old
began to repent of their transgressions, he was attentive
to the first motions of their hearts, and declares to us with
what pleasure he noticed the smallest risings of good in
them; " Ephraim said, W hat I have to do any more with
idols?" upon which the Lord immediately adds with ex-
ultation, " I have heard him, and observed him.''^ So,
on another occasion, as though he had been listening-
unobserved to the lamentations of his servant, he says,
*' Surely I have heard Ephraim bemoaning himself thus;
Thou hast chastised me, and I was as a bullock unaccus-
tomed to the yoke; Turn thou me, and I shall be turned."
Upon which ais whole soul is moved with pity; and he

n John xvi. 21, 22. » isai. Ixvi. 2. p Hos. xlv. 8.

(193.) CHRIST'S SATISFACTION IN HIS PEOPLE. 391

exclaims, *' Is not this ni}' dear Son? is he not a pleasant
child? for since I spake against hnn, I do earnestly re-
member him still; yea my bowels are troubled for him, I
will surely have mercy upon him, saith the Lord. '"^ To
illustrate the pleasure which he takes in the return of one
sinner unto God, he expatiated upon it in three different
parables. He sets forth a shepherd rejoicing over a lost
sheep, and calling upon all his friends and neighbours to
sympathize with him on so joyful an occasion. Then,
changing the illustration to that of a woman finding a
piece ol silver after a long and careful search; and after-
wards, to that of a father receiving his prodigal child, and
making merry with him on account of the happy altera-
tion of his state, and the blessed change wrought upon
his soul, he declares, in terms as strong as language can
afford, the delight he feels, when one single person is re-
covered unto God through him. He fors:ets at once all
the labour and travail he has endured, or rather he looks
back upon it with most heart-felt satisfaction, as soon as
ever he sees it brought to a successful issue.

He is satisfied, next, when he sees his redeemed people
walking uprightly with God. The pleasure, which a
parent enjoys at the first sight of her new-born infant, is
increased, when she beholds it growing up to maturity in
the full enjoyment of all its faculties, and the uniform
discharo-e of all its duties. Thus our " Lord taketh
pleasure in his people;" and every grace they exercise,
every service they perform, every sacrifice they offer,
is " pleasing and acceptable in his sight." The beloved
apostle knew no greater joy than to see his children waik
in truth. So our Lord, when his people grow in grace,
and make their profiting to appear, " rejoices over them
with joy, and rests in his love, and joys over them with
singing.'"" So delighted is he with the view of them, that
" he rejoices over them to do them good," and engages
" with his whole heart and with his whole soul," in se-
curing to them the everlasting possession of his heavenly
kingdom.' Though he is so high, yet halh he respect
unto them, '' coming to them," " manifesting himself to

1 Jer. xxxi. 18, 20. «• Zeph. iii. 17. ^ jgr. xxxii. 41.

392 CHUIST's SATISIACTION IN HIS PEOPLE. (lOS)

them as he does not unto the world" in the most intimate
and endearing manner, sliedding abroad his love in their
hearts, and maintaining fellowship with them, as a parent
with her dear children. This is opened by the prophet
in terms so accommodated to the text, and so beautifully
descriptive of the truth before us, that we cannot refrain
from quoting his words. After repeating several times,
that Zion should travail in birth, and have a numerous
issue, Christ calls on all of them to rejoice in their happy
lot, and " to suck and be satisfied with the breasts of her
consolation:" and then in direct reference to himself]
he says, " then shall ye suck, ye shall be borne upon her
sides, and be dandled upon her knees; as one, whom his
mother comforteth, so will I comfort you, and ye shall be
comforted in Jerusalem. "'

But most of all will our adorable Lord be satisfied,
ivhen he shall behold all his family surrounding his throne
in glory. While they are here, he is too often grieved
with them, and constrained to hide his face from them.
But, when they shall be exalted to heaven, there will be
an end of all their imperfections; they will all be pure as
God is pure, and holy as God is holy: they will shine
forth as the sun in the kingdom of their Father; never
to suffer an eclipse, never to set again. If a parent finds
all her joys consummated, when she sees those, with whom
she has travailed, and over whom she has so long watch-
ed, comfortably at last settled in the world, how must
Jesus rejoice, when he sees all his children settled beyond
the reach of harm, in the full enjoyment of that kingd«)m,
which was provided for them from the foundation of the
world I With what satisfaction must he reflect upon the
travail of his soul, when he shall see myriads, countless as
the sands upon the sea shore, surrounding his throne, and
hear them all acknowledging with one voice, that they
were washed from their sins in his blood, and that all
their happiness is the fruit of his obedience unto death!
If, even in the days of his humiliation, he was so trans-
ported with this joy set before him, that, in consideration
of it, he cheerfully endured the cross, and despised the

* Isai. Ixvi. 7 — 13.

(193.) CHllIST'S SATISFACTION IN HIS PEOPLE. S95

■■■- ' *i:

shame, much more, when he shall see the full accomplish-
ment of his gracious purposes, will he look back upon his
troubles with compLcency and delight. He will then
wholly occupy himself in making them happy, "feeding
them'' with all the fruits of Paradise, and " leading them
to living fountains of waters," that they may " drink of
those rivers of pleasure, which are at God's right hand
for evermore.'"*

By way of improving this subject, we may furtlier observe
1 iJow must the Lord Jesus he grieved when he sees
sinners utterly regardless of him! Surely if a mother,
after all her pain and anguish, behold a lifeless corpse,
where she had expected a living child, her disappoint-
ment must be great. And must not Jesus be grieved,
when he beholds " those, for whom he died, perishing"
in their sins? If when the Jews alone were offered him.
as the fruit of his travail, he so regretted the loss of the
Gentile world, that he exclaimed, *' Then have I la-
boured in vain, I have spent my strength for nought, arid
in vain,"" doubtless it must be painful to him, after
having had a promise of the heathen also for his inheri-
tance, to see myriads, even of his professed followers,
as unconcerned about him, as if he had never come into
the world. And are there not many such amongst us?
many, whose voice he never yet heard in fervent prayer?
many, who have never yet expressed any desire after him,
any concern about him? The apostle Paul could appeal
to God that he had " great heaviness, and continual
sorrow in his heart for his brethren's sake:" and Jeremi-
ah, in the view of the troubles that were coming on his
nation, cried out, " My bowels, my bowels, 1 am pained
at my very heart:" much more therefore must the com-
passionate Jesus, Avho W'ept and prayed for his very mur-
derers, be afflicted at the guilt and danger of the unbe-
lieving world. It is true, that, strictly speaking, he is
incapable of sorrow in his present state: but the scrip-
ture, to accommodate itself to our feeble apprehensions,
represents him as exercising human passions, because, with
respect to us, he will act as if he were either gratified by

» Rev. vii. 17. and Ps. xvi. 11. and xxxvi. 8. '^ Isai. xlix. 4.
Vol. II. 3 E

394 chiiist's satisfaction in his people. (193.)

our attention, or grieved by our neglect. Careless sin-
ners are spoken of as grieving and vexing his holy Spirit,
yea, moreover, as crucifying him afresh, and trampling
under foot his precious blood. Let not then such aggra-
vated guilt be found in us. Let us not so requite our
gracious and adorable Benefactor : He yet Vi'aiteth to be
gracious unto us, he seeks us, as he did the Samaritan
woman, that vile notorious adulteress, that he may turn
us from the error of our ways, and save our souls alive.
And, as on that occasion " he had meat to eat which the
world knew not of,"^ so will his soul be refreshed and
comforted with the first prospect of delivering us from
sin and death.

2. What obligations lie ofi all of us to repent and turn
to God! There is one way, and only one, in which we
can afford any satisfaction to our blessed Lord; and that
is, by i^oing to him for his benefits, and receiving at his
hands the blessings he has purchased for us. And shall
we hesitate to do this? shall not a sense of gratitude im-
pel us, strengthened as it is, and confirmed by a con-
cern for our eternal interests? If our Lord had required
some great thing of us, ought we not to do it? How
much more then when he only says. Wash, and be clean!
Had he required that we should spend our whole lives
in such a state of pain and travail as he himself endured,
we ought gladly to comply with his will, and account
ourselves happy in such an opportunity of testifying our
love to him. But when he desires only, that we should
seek our own truest interests, and declares, that he finds
his happiness in making us happy, we should turn to him
without delay, and give ourselves up to him without re-
serve. Hear his own word; " The Lord taketh plea-
sure in them that fear him, in them that hope in his
mercy." Now if you cannot love him as you would,
yet if you can fear him; if you cannot rejoice in an
assurance of his mercy, yet if you can only hope in it,
you will thereby afford him pleasure. And will you
think this too much to do for him who travailed, as it
were, in birth for jxdu? Repentance indeed must pre-

y Johniv. 18,29,32.

(193.) CHRIST'S SATISFACTION IN HIS PEOPLE. 395

cede a sense oi favour and reconciliation with God.
But the deeper our contrition, the more exalted will be
the joy that follows it. Let us then look on him whom
we have pierced, and mourn and be in bitterness for our
manifold transgressions. So shall Jesus be recompensed
for all that he has endured for us; and we shall partici-
pate his glory and blessedness for ever and ever.

3. How securely may we com??iit ourselves into the
SQviour''s hands! If a child can be safely trusted with
any one, surely it may with her, who travailtd in birth
with it, and wlio must therefore be most deeply interested
in its welfare. But infinitely more secure are we in the
hands of Jesus, as he himself tells us by the prophet:
*' Can a woman forget her sucking child, that she should
not have compassion on the son of her womb? Can such
a monster be found? Yta, says our Lord, they may
forget; yet will not I forget thee: behold, thou art
graven on the palms of my hands. '"^ We need only
commit ourselves to him, and he will approve himself
faithful to his promises. He will keep us by his power;
he will " guide us by his eye:" " he will carry the lambs
in his bosom, and gently lead them that are with young."
" Nor shall any \vcapon formed against us, prosper."
" Our place of defence shall be the munition of rocks:
bread shall be given us, and our water shall be sure,"
He will " keep us as his garden; he will water it every
moment; lest any hurt it; he M'ill keep it day and night."
Let us then " commit ourselves to him in well-doing, as
into the hands of a faithful Redeemer," assured that he
will " keep that which we have committed to him, and
preserve us unto his heavenly kingdom."

2 Isai. xlix. 14 — 16.

CXIV. THE MEANS OF OUR JUSTIFICATION BEFORE

GOD.

Isa. liii. IL By his knowledge shall my righteous servant
justify many; for he shall bear their iniquities,

IT is not possible to conceive a more difficult question
for unenlightened reason to resolve, or one in the reso-

396 THE MEANS OF OUR (194.)

lution of which mankind are more deeply inleresled, than
this, How shall a sinner be justified belore God?
Every man feels liimself a sinner, and has, in a greater
or less degree, a sentence of condemnation within his
own bosom. And the more he considers his state, the
more he feels an anxiety to know how he may escape
the punishment he deserves, and secure the favour of
his God and Judge. The words before us remove all
doubt upon this subject: they represent Christ as God's
servant, sent and commissioned for this very end, to jus-
tify sinners by the knowledge of himself; and, while
they thus declare the means of our justification, the}-
specify also the groimcl of it; for however gratuitous
this blessing is, as it respects us, it is altogether pro-
cured for us by the vicarious sacrifice of the Son of
God.

Let us consider then
I. The means of our justification before God.

Christ is the person spoken of throughout this whole
chapter: and here, as in the preceding chapter,^ he is de-
nominated God's " servant." This title belongs to
him only in his mediatorial capacity; for in his own na-
ture, Christ is one with the Father, in glory equal, in
majesty co-eternal. The appellation of " righteous,"
which is here applied to him, is of peculiar force in
this connexion. He was eminently righteous above
every creature in earth or heaven. Of fallen men,
" there is none righteous, no, not one." And though
the angels are holy, yet is their righteousness not
originally of and from themselves; it is the gift of God:
nor is it immutable, seeing that many have fallen from
it; and the preservation of those who maintain their first
estate, is also the effect of God's distinguishing gr.ice:
but Christ is essentially, eternally, and immutably righ-
teous. Moreover, angels are righteous for thcmelves
alone; but Christ is righteous for us, having fulfilled all
righteousness with the express view to impute that righ-
teousness to us, that so we may have a righteousness

• Ver. 13.

(194.) JUSTIFICATION BEFORE GOD. 397

wherein to appear before God, and God may be just in
justifying us.*" The particular application of the term
" righteous" to him as justifying sinners, shews, that it
is to be understood in this extent, and as equivalent to
that nanie which is elsewhere given him, '' The Lord
our Righteousness."

To "justify" sinners is the work assigned him by tlie
Father. It is his office to take even the most sinful of
the human race, and so to purge them from all iniquity
that they may stand before God without spot or blemish,
and be regarded by him as though they never had sinned
at all. This is a work which none other can perform;
nor, if God had not revealed a way in which it might
be done, could we have conceived it possible that such
a marvellous work should ever be accomplished.

By what means he makes iis partakers of this bless-
ing, we are told in the words before us; it is " by or
through the knowledge of himself;" he enables us to be-
hold him as he is revealed in the scriptures, and leads
us to embrace him as our all-sufficient portion. Know-
ledse in p-eneral has its seat in the understandins; on-
ly; but the knowledge of Christ is seated both in the
understanding and the heart. Hence, in order to be jus-
tified by Christ, we must not only view him as appoint-
ed of God to save us, but to this theorectical knowledge
we must add the approbation of our hearts: we must
have such a full persuasion of our inability to save our-
selves, and of his sufficiency to save us, as determines us
to renounce all dependence on an arm of flesh, and to
glory ill him alone. This is the knowledge of which our
Lord speaks, when he says. This is life eternal, to know
thee the only true God, and Jesus Christ whom thou
hast sent: and it is by this alone that any sinner can be
justified.

Now by bringing men thus to know him and believe
in him, he has justified many in all ages, and is yet
daily communicating to thousands the blessings of
salvation. It is true that, in comparison of the un-
godly world, the justified have been but few in number,

•» Rom. V. 19. and iii. 26.

398 THE MEANS OF OUll (194.)

a little flock, a small remnant: but in the last day
when they shall all be collected together, they will be
numberless like the stars of heaven, or the sands upon
the sea shore. Nor is any one, however vile, excluded
from the h»pe of justification, provided he be willing to
embrace this Saviour. On the contrary, if all the
people in the universe would but look to him for the
ends and purposes for which he is revealed in the gospel,
they should instantly enperience in their souls what the
wounded Israelities experienced in their bodies when they
looked to the brazen serpent in the wilderness: they
should be delicvered from all the fatal consequences
of their sins, and be endued with spiritual and eternal
life.

To mark more clearlv the connexion between the
means and the end attained by them, il will be proper to
advert to ■

II. .The ground of our justification.

The way appointed for our restoration to the divine fa-
vour is not a mere arbitrary institution of the Deity: there
is a fitness in it, and a suitableness which deserves peculiar
notice. It may be asked, Whence comes it that a know-
ledge of Christ should be the means of a sinner's ac-
ceptance with God? What has Christ done, that he
should be authorized to justify sinners by means so in-
adequate to their end? In other words, supposing these
means effectual to their end, what is the gound on which
they become so? To these questions the text affords us a
precise and satisfactory answer.

The vicarious sacrifice of our blessed Lord has been re-
peatedly insisted on in the foregoing parts of this prophecy:
and here it is again spoken of as the ground on which he
justifies those who believe in him. For the elucidating of
this point 1ft two things be c6nsidered;

First, The sacrifice of Chrht removes all the obstacles
to our salvation. When man had fallen, there were
many things which seemed to render his restoration im-
possible. The law, which he had broken, dencunced a
curse against him; nor could the lawgiver, however de-
sirous he might be to rescind his decree, revoke his
word consistently with his own perfections: his justice

(194.) JUSTIFCATION BEFORE GOD. 399

demanded satisfaction for the breach of the law; his holi-
ness rendered it necessary that he should shew his utter
abhorrence of sin, and his truth was pledged for the
execution of the sentence which he had annexed to the
violation of his commands; and therefore there seemed
no alternative for God, no hope for man. But Christ,
in becoming our surety, and bearing our iniquities in his
own body, removed all these difficulties at once: he
magnified the law^ by enduring its penalties, and made
it honourable by fulfilling its commands: he also satisfi-
ed the demands of his Father's justice, truth, and holi-
ness, and afforded to the whole creation a most awful
proof, that sin could never be committed with impunity.
There was indeed yet one more impediment to man's
recovery. Man, having once fallen, hadlost that righteous-
ness which qualified him for the enjoyment of his God.
But this also was removed in the very same way; for
Christ's obedience unto death not only rendered our sal-
vation consistent with the rights of law and justice, but
constituted also a rigliteousness which was capable of be-
ing imputed to us; and procured for us the Holy Spirit,
by whose almighty agency we are renewed after the di-
vine image in righteousness and true holiness. Thus every
obstacle to our salvation being removed by the death of
Christ, that death may properly be called the ground of
our justification.

But, in the next place, the sacrifice of Christ obtained
for him a right to justify -whom he would. We are often
said to be " bought with a price;" and it is particularly
specified, that the price paid was, the blood of Christ;"^
yea, that " God purchased the church with his own
blood.'"' Now it is obvious, that he who purchases any
thing, has a right to the thing purchased, as soon as ever
he has paid the price. Thus then has Christ a right to
us as "his purchased possession." Moreover, Christ is
represented as a surety who has discharged our debt; who
may therefore demand our liberty, and deliver us out of
the hands of our adversary, who threatens to cast us into
prison. Nor is this all: for, as has been observed on a

c I Pet. i. 19. * Acts XX. 2S.

400 THE MEANS OF OUR (194.)

foregoing part of this prophecy, God had bound himself
by covenant to give him a seed; and had promised that,
*' if he would lay down his soul an offering for sin, the
pleasure of the Lord should prosper in his hand." Christ
therefore, having fulfilled his part of the covenant, may
claim the fulfilment of the Father's engagements, and, by
virtue of the authority committed to him, may reveal
himself to sinners in order to their eternal salvation.
Thus, whether we consider the justification of sinners as
obtained for them, or imparted to them, the death of
Christ must be acknowledged as the true and only
ground of it.

These points being so fully opened in other parts of
this chapter, we may wave any further discussion of them,
and propose for adoption such a line of conduct as shall
insure to every one the blessing here spoken of

1. Let us read the scriptures with care and dilige?ice.
The holy scriptures are the only fountian of divine
knowledge. They are a kind of map, whereby we may
find our way through this trackless desert, and arrive in
safety at our Father's house. Our Lord says, " Search
the scriptures; for in them ye think ye have eternal life,
and they are they which testify of me." Let us then not
merely read them, but attend particularly to the testi-
mony which they bear to Christ. Nor let us peruse
them in a cursory manner, as though they needed no
study or investigation; but rather let us examine them
with deep attention, as we would a will or testament by
which our title to a large inheritance was to be deter-
mined. What a succession of hopes and fears would
arise in our breasts, when we read in such a will the pas-
sages that appeared prosperous or adverse; and what
diligence should we use to make our title clear! How
glad should we be to consult those who could give us
information on the subject, and what a deep impression
would their opinion make upon our minds, particularly
if it were grounded on authentic records, and established
cases! Such is the way in which we should search the
holy oracles for ourselves, and hear them expounded to
us by others: nor should we ever rest till we can prove
out of them, by indisputable evidence, our right and title
to the heavenly inheritance. Happy would it be for us,

(194.) JUSTIFCATION BEFORE GOD. 401

_^ ■'*■■'■ - - ' ■ ■ , ■ .-_■,—, : '-■■■■■'■ -' --Tst

if we thus sought the knowledge of Christ! we should
soon be guided into all truth: and be made wise unto
salvation through faith that is in Christ Jesus.
But while we thus read the scriptures,
2. Let us pray for the teaching of the Holy Spirit.
To unenlightened man the scriptures are " a sealed
book;" nor, however learned he may be in other sciences,
can he attain the knowledge of Christ, unless the Holy
Spirit shine into his heart to give him that knowledge.* If
' we look at a sun-dial, we may understand the use and
import of the figures; yet can we not attain a knowledge
of the time unless the sun shine upon it. So it is with
respect to the word of God: we may understand the
general meaning of the words; yet can we not receive
its spiritual instructions, unless we have that "unction of
the Holy One, whereby we may know all things." The
words of Christ " are spirit and life;" and a spiritual dis-
cernment is necessary in order to a just apprehension of
their import.^ St. Paul had studied the scriptures dili-
gently, but could never find Christ in them, till the light
shone upon him from heaven, and the scales fell from his
eyes. The apostles had been instructed by our Lord
himself between three and four years; and yet could net
enter into the truths which the prophets and Christ him-
self had declared, till " he opened their understandings to
understand the scriptures." Nor, with all our advantages,
have we any more power to comprehend his truth; for
he expressly tells us, that " no man knoweth either the
Father or the Son, except the Holy Spirit reveal him
unto us. 8 Hence for the attainment of divine knowledge
we are directed to combine a dependence on God's Spirit
with our own researches: " if thou criest after knowledge,
and liftest up thy voice for understanding, if thou seekest
her as silver, and searchest for her as for hid treasures,
then shalt thou understand the fear of the Lord, and find
the knowledge of God; for the Lord giveth wisdom; out
of his mouth cometh knowledge and understanding. "'^
Let us then not presume to separate what God has thus

e 2 Cor. iv. 6. f I Cor. ii. 14.

e Matt. xi. 27. ^ Prov. ii. 3 — 6.

Vol. H. 3 F

402 THE MEANS OF OUR (194.)

united, but pray with David, " Open thou mine eyes that
I may behold wondrous diings out of thy law."

There is yet another direction, which it is of infinite
importance to attend to, namely,

3. Let us guard against self-righteousness.
Tiiere is no evil, that cleaves more closely to our na-
ture than self-righteousness. We are always wanting to
be justified by some other way than that proposed in the
text. Like Naaman, if some great thing were required
of us, we should gladly do it; but when it is said to us,
*' Wash and be clean," " Believe and be saved," we turn
away in disgust. The very simplicity of this fundamental
truth offends us. Were we told that we must work
diligently and become godly in order to obtain justifica-
tion, we should think the direction safe and proper: but
the scripture account of the way of being justified is di-
rectly opposite to this: St. Paul says, that " to him that
worketh not, but belie veth on him that justifieth the tm-
godly, his faith is counted for righteousness:"' and this
appears so strange that men cannot, and will not admit
it. But the apostles themselves could not obtain justifi-
cation in any other way, than by renouncing all their own
righteousness, and by going as ungodly, and peribhing sin-
ners unto Christ, that they might be accepted through him
alone. This is affirmed by St Paul himself, who says,
"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
xve have believed in Jesus Christ, that we might be jus-
tified by the faith of Christ, and not by the works of
the law; for by the works of the law shall no flesh be
justified. '"" Let us then guard against every species and
degree of self-righteousness, and look for justification
solely through the knowledge of Christ, and by faith in
his all-atoning sacrifice.

4. Let us, however, be careful to shew forth our faith
by our works.

Because we say. That we are not to work at all with a
view to obtain justification by our works, but that we
must accept justification freely as ungodly and perishing

' Rom. iv. 5. •'Gal. ii. 15, 16/

(194.) JUSTIFICATION BEFORE GOD. 403

- ■ ' m,

sinners, nuisi ue be uiidfrsiood to say, That men need
not to work at all, but are at liberty to continue ungodly?
No, by no means. We maintain the absolute necessity
both of diligence and of universal godliness: we only
deny to these things the office c>f justifying the soul.
We declare to all, that they must be daily " working out
their salvation with fear and trembling," and that " faith
without works is dead." Let this then be borne in mind;
There is and can be, but one way of a sinner's jusliiica-
tion before God, and that is, by the knowledge of Christ,
and faith in his name: but this free salvation, so far
from giving any licence for sloth and wicktdness, is the
strongest incentive to holiness, and the greatest possible
obligation to srood works. Let us then shew forth our
faith by our works. In this way we may be justified by
our works, even as Abraham ^ind Rahab were;' that is,
we may evince the reality of our faith, and the sincerity
of our hearts. Thus shall we assign to faith and u orks
their proper offices, and adorn the doctrine ol God our
Saviour in all thhigs.

' Jam. ii. 21, 25. compared with Rom. iv. 2, 3, 6.

CXCV. THE FRUIT OF CHRIST'S DEATH AND
INTERCESSION.

Isai liii. 12. Therefore wiil I divide him a portion rvith
the great, and he shall divide the spoil rvith the strong:
because he hath poured out his soul unto death: and he
xvas numbered roith the transgressors; and he bare the sin
of many, an(.l made intercession for the transgressors^

IT is at this time, as it has also been in all former ages,
an objection frequently urged against the true disciples
of Christ, that few, if any, of the wise and noble embrace
their sentiments. When our blessed Lord himself mini-
stered on earth, it was asked with scornful triumph,
" Have any of the rulers, and of the Pharisees believed
on him?" But, if we confess, with the apostle, that " not
many wise, not many mighty, not many noble are called,'*
we must resolve the difficulty into the sovereign wi^ll of

404 THE FRUIT OF CHRIST's (195.)

God, who has " chosen the foohsh and weak things of
the world, to confound the wise and might}-, and the base
and contemptible things of the world, to bring to nought
things that arc, that no flesh should giory in his presence."
TheVe is, however, a period fixed in the divine countels,
^vhen the great and mighty, as well as others, shall be-
come obedient to the faith: and to that event the prophet
directs our attention in the text. According to the present
translation indeed the Lord Jesus is represented as divid- -
ing the spoil in concert with the great: but it should ra-
ther be translated, " I will divide him the great for a
portion, and he shall d'lxide the stro7ig for a spoiL''^^ AgrcQ-
ably to this sense ol the words, we are led to view him as
a victorious monarch, triumphing over all the potentates
on earth, and both seizing them for his spoil, and enjoying
them for his portion.

In illustrating this passage, it will be proper to con-
sider

I. The promise made to Christ.

The conversion of the world to Christ is a frequent
subject of prophecy: whole chapters are occupied in
describing it:*" we are told that the power of godliness
shall one day pervade all ranks of people " from the
least even to the greatest;" and that kings will account
it their highest honour to be " the nursing-fathers of the
church, and queens her nursing-mothers." This was
fulfilled in jwrt in the apostles' days, when many persons
of w.\)k aiid power en)brar.ed the truth. But ii was
vet further accomplished in the time of Constantine, when
the Roman empire professed subjection to Ht^ j^ospd;
and the religion of Christ became the established reii^jon
of the world. Since that time ihe chief princes of Europe
have c-illed themseives by the name of Ch'ist, and
"wished to be esteemed his followers. It is true in-
deed that far the greater part of them have only called
him Lord, Lord, while th^y have had no desire to do
the things which he commands: still, hovevf-r, their
very proft*ssions of regard to his name are sufficient to

'; ' ) • ,

* See Viiringa in loc. or Bp, Lowth. ^ Isai. xlix. and Ix.

(195.) IDEATH AND INTERCESSION. 405

shew what we may expect, when God shall make bare
his arm, and go forth in the chariots of the everlasting
gospel, conquering and to conquer. The time shall come
when " Christ shall have dontinion from sea to sea, and
from the river to the ends of the earth; when all kings
shall fall down before him, and all nations shall serve
him.""

But the terms, in which this promise is expressed de-
serve a more minute attention. The kingdom of Christ,
considered as "a portion which the Father divides unto
him," is the Father's gift; but, as " a spoil v. hich Christ
divides unto himself," it 'n, the fruit of his own conquests.
In both these views we must regard the conversion of
men to Christ. None, whether high or low, learned or
unlearned, ever yield themselves up unfeignedly to him,
but in consequence of their having been already given to
him by the Father: " they make not themselves todiSer;
nor has one, more than ar.other, aught, which he has not
received." " As none can come unto Christ, except the
Father draw thtm," so none xui/i come to him, except
God have both given them to Christ, and afterwards given
to themselves an inclination and dci-.ire to be the Lord's.
Nor is this a mere speculative truth; it lies at the very root
of all religion: we never can be duly humbled till we see
ourselves destitute of all will and ability to serve the Lord;
and acknowledge from our hearts, that " it is God alone
who giveth us either to will or to do" that which is good.
Till then, we can never in sincerity refer all the glory of
our salvation to God alone : we shall, of necessity, be as-
suming part of it to ourselves. Our Lord expressly men-
tions this truth no less than seven times in his intercesso-
ry prayer,"^ which he uttered in the presence of his disci-
ples. What greater proof of its importance can be given?
And how needful it is for us also to remember it in all
our addresses at the throne of grace!

It is further noticed in the text, that the conversion of
men is also a fruit of the Redeemer's conquests. As Ca-
naan, though given to Abraham and his posterity, was to

Ps. Ixxii. 8 — 1 1 . * John xvii.

406 THE FRUIT OF CHRIST's (195.)

be gained by the sword, so we, however given by the Fa-
ihtT to Christ, n^iist be rescued by force out of the hands
of our enemies: if Christ will possess us as " a portion,'*
he must tctke us as " a spoil." The God of this world
had usurped a power over us, and, like a strong man
armed, kept us under his control. It was therefore ne-
cessary that Chiist, who was " stronger than he, should
overcome him, and take from him the armour wherein he
trusted, and divide the spoils^" Accordingly he engaged
with all the powers of darkness, and, " by death, destroy-
ed him that had the power of death, that is, the devil."
On his cross " he spoiled principalities and powers, and
made a shew of them openly, triumphing over them in it."
in his ascension '• he led captivity itself captive;" and
thus delivered us from tlie power of his great adversary.
Not that hh warfare is yet accomplished, though the iorm
of it is altered; for he has still to subdue the rebellion of
our hearts. We ourselves are up in arms against him:
and, when driven out of one stron^r-hold, we flee to ano-
ther, till he has cast them all dov/n, and swept away every
refuge of lies. We yield not, till his arrows are fixed
deeply in our hearts; we submit not, till he has " made
us willing in the day of his power." Never, till his right
hand and his holy arm have gotten him the victory, are
our " thoughts and desires brought into captivity to the
obedience ol Christ."

By these united means then is Christ's kingdom to be
extended: nor, when once they are combined, shall all
the powers of earth and heil withstand their influence. —
Hov\ever desperate the condition of any may appear,
though they should have sold themselves to work iniqui-
ty, and become, in a peculiar sense, '* the lawful prey" of
Satan, yet shall they be rescued, like Lot, from their vic-
torious captors. f This very difliculty is both stated and
answered by the prophet: " Shall the prey be taken from
the mighty, or the lawful captive delivered ?" Yes; " thus
saith the Lord, Even the captives of the mighty shall be
taken away, and the prey of the terrible shall be delivered:
fori will contend with him that contendeth with thee, and
I will save thv children^."

•* Luke xi. 22. t" Gen. xiv. 14—16. s Isai. xlix. 24, 25.

(195.) DEATH AND INTERCESSION. 407

Previou:^ lo the accomplishment of this promise, Christ
was to purchase the chinch with his own blood: " he was
to make his soul an offering for sin, and, after that, to see
a seed" given to him for a portion.*" Such was the tenor
of the covenant w hich the Father entered into with his
Son. But the prophet, foreseeing the execution of Christ's
work, as if it were already conspleted, speaks of it as fin-
ished; and states the execution of his part of the covenant,
as the ground, on which he might expect'the accomplish-
ment of the Father's part towards him. In further inves-
tigating this promise, it will be proper more fully to con-
sider

II. The grounds of it.

The death and intercession of Christ comprehend the
whole of that work, which Christ was to perform on earth
and in heaven for the redemption of man. And, they be-
ing virtually accomplished from the foundation of the
world, our blessed Lord had a right to his purchase, and
a claim upon the Father's honour for the performance of
the engagements stipulated on his part.

In this view the death of Christ is first mentioned in
the text; " 7%cr<?/oyr will I divide him a portion, Z'ecaz/^t'"
he died. But it was not sufficient that Christ should die;
he must die in a particular manner, and for particular ends.
Was an atonement necessary to reconcile the Father to us?
his death must be sacrijiciaL Was everlasting shame the
portion we had merited? his death must be ignonmiious*
Was it necessary for the honour of God's government that
sin should be punished in the sight of the whole universe?
his death must he judicial. Now it was in this very man-
ner, and for these very ends, that Jesus died. The sacrifi-
ces under the law had their blood shed, and poured out at
the foot of the altar: and Jesus, our sacrifice, shed his
blood from every pore of his body, and " poured out his
soul unto death." To mark the igrominy that he was to
endure for us, " he was numbered with transgressors" of
the most atrocious character, and crucified between two
thieves; as though, instead of being the Lord of glory, he

k Ver. 10.

408 THE FRUIT OF CHRIST'S (195.)

wai. the viics( ot the human race. And, lastly, to make
full satisfaction to divine Justice, he died undei; the load
of onr iniquities, and bare in his own person the curse
and condemnation due to them.

Here then is one ground on which we may expect as-
surtdivthe conversion of sinners to him. Has he fulfilled
his covenant engagements in every part, and shall the Fa-
ther violate his engagements to him? Has he performed
his work, and shall he not receive his wages? Has he paid
down the price, and shall he not enjoy his purchased pos-
session? Were n)ultitudes expressl} given to him on pur-
pose that he might redeem them, and shall they never
partake of his redemption? Was he hinlself Exalted far
above all principalities and powers, and entrusted with
gifts that he might bestow them on the rebellious; yea,
was all fulness of blessings committed to him on purpose
that he might impart them, in rich abundance, to his ran-
somed people, and will he not exercise his power for these
ends? We may be assured, that if there be any faithful-
ness in God the Father, or any power in the Lord Jesus
Christ, there shall be " a gathering of sinners to our ado-
rable Shiloh." The rich and powerful as well as the poor
and weak, shall turn unto him; they shall submit to his
government, and devote themselves to his glory.

The other ground, on which the increase and aggran-
dizement of Christ's kingdom may be expected, is the
intercession of Christ; " Therefore will I divide him a
portion, because he made intercession for the transgres-
sors." The intercession of Christ was that part of his
work which he was to carry on in heaven, after he should
have finished the work which was committed to him on
earth. The high priest, who typically represented Christ,
was first to kill the sacrifice, then to carry the blood
within the vail, and sprinkle it upon the mercy-seat, and
then to burn incense before the mercy- seat : nor, till
this last ceremony was performed, was the rest of any
avail: it was not till after he had covered the mercy-seat
with the clouds of incense, that he had any authority to
bless the people. Thus was our Lord, not only to offer
himself as a sacrifice for sin, and to enter into heaven

(195.) DEATH AND INTERCESSION. 409

with his own blood, but he was to make intercession for
us at the right hand of God. This was stipuliited be-
tween the Father and him as one part of the condition,
on which the conversion of sinners was to depend;
"Ask of me, and I will give thee the heathen for tl^ine
inheritance, and the utmost parts of the earth f<jr thy
possession."' Now the pr()[)het, seeing this part of Christ's
office, as it were already fulfilled, declares its efficacy
towards tlie salvation of men, and represents it as ano-
ther ground for tiie peiibrmaiice of the Father's promise.
In this view the intercessioii of Christ is often mentioned
in the lioly scriptures. It is put altogether on a par with
the death ot Christ as the procuring cause of our salva-
tion: it is said, " He died ior our sins, and was raised
again for our justification. ""^ In one pkice a decided pre-
ference is given to it, as being, if possible, even more
influential toward the acceptance of men than the death
of Christ itself; "Who is he that condemnetli? it is
Christ that died, yea, rather that is risen again, who
also maketh intercession for us.'" His death is spoken
of as efTecthig nothing without; " If Christ be not
risen, we are yet in our sins; and they, vvho'are faiien
asleep in Christ, are perished:""" nor is this all: his suf-
ficiency for the wants and necessities of his people is re-
presented as turning upon this hinge, as standing upon
this ground; " He is able to save to the uttermost all
that come unto God by him, seeing l"ke ever liveth to
make intercession for them."" Let his intercession then
be considered in this view : did the Father hear him al-
ways when he was on earth, and will he not hear him now
that he is in heaven? Did Moses, a sinner like ourselves,
arrest, as it were, the arm of Omnipotence, and avert
God's vengeance from the idolatrous Jews," and shall
not the prayers of Jesus equally prevail ? Did the effi-
cacy of his intercession appear on the day of Pentecost
in the conversion of thousands, and shall it not be further
manifested in the salvation of all whose cause he pleads?
Surely, if we have but faith to believe, we may already

i Ps. ii. 8. k Kom. iv. ,25. * Rom. viii. 34,

m 1 Cor, XV. 17, 18. " Heb. vii. 25. » Expd. xxxii.

Vol. II. 3 G

410 THE FRUIT OF CHRIST'S (195.)

set: " ihe glorv ol iht Lord ristn upon die «j u c:., and
the GenMles coming to her hght, and kings to the bright-
ness of her rising."

Let us then learn from this subject tha imporUince of
Christ s mediation On this every thing dejn n<;is: without
this, there never had been a gleam of hope for any,
whether rich or poor. Satan would have retained his
power over us, and would have been, as it were, the
jailer, to carry us to prison, or ihe executioner to inflict
upon us the torments we deserve. But because Christ
poured out his soul unto death, our souls shall live for
ever: because he was numbered with transgressors, we
shall be numbered with the saints : because he bore our
sins, we shall never have one sin laid to our charge: be-
cause he liveih to make intercession for us, we shall re-
ceive all the blessings of grace and glory Let us then
make his work our trust, our confidence, and our plea.
Let us urge it with the Father on our behalf, that we
may be given to Christ as his portion, and enjoyed by
him as his spoil. Nor let us be discouraged by the
thought that we are transgressors, as though the greatness
of our transgressions were any bar to our acceptance;
for, it is y6r transgressors that he intercedes; and, if we
feel ourselves to be of that number (provided we hate
and turn from our transgressions) we may be well as-
sured, that our iniquity shall not be our ruin. *' Be wise
therefore, 0 3e kings, be instructed, ye judges of the
earth: kiss the Son, lest he be angry, and 3 e perish from
the way."p

This subject may yet further shew us the security/ of
those who are interested in Christ's mediation.

The beii» ver's security depends not on the perfection
of his own work, or the fidt lity of his own promises (for
who does not see contirual reason to lament his own
imperfections and unfaithfulness?) but rather on the per-
fection of Christ's work, and the faithfulness of God,
And who can find a flaw in either? What is there that
Christ has not doiu for the complete redemption ol" our
souls? Oi wiio ever trusted in God and was conloundtd?

pPs. ii. 12.

(195.) DEATH AND INTERCESSION. 411

Let US not fear then though earth and hell conspire
against us. Let us rather adopt the triumphant language
of the apostle, *' Who is he that shall lay any thing to
our charge? It is God that justifieth. Who is he that
condemneth? It is Christ that died, yea, rather that is
risen again, who also maketh intercession for us." We
may rest satisiitd that he is faithful, who hath promised;
and that, as the heroes of old hung up their trophies in
the temples of their gods, so Christ will take us to hea-
ven as the fruit of his victories, the everlasting monu-
ments of his power and grace. Let us then " hold fast
the beginning of our confidence firm unto the end." Let
us " believe in the Lord; so shall we prosper; let us be-
lieve his prophets; and so shall we be established."

CXCVI. OUR lord's complaint on the cross,

Ps. xxii. 1. My God, my God, why hast thou forsaken
me? Why art thou so far from helping me, andjrom the
words of my roariJig?

THE prophecies relating to our Lord have not only
declared what works he should do, and what sufferings
he should endure, but even the very words that should
be uttered both by his enemies and himself^ — Whatever
reference the words of the text might have to David,
there can be no doubt but that they principally relate to
the Lord Jesus; and in him they received their accom-
plishment: when he had hung about six hours upon the
cross, we are told, " he cried with a loud voice, saying,
Eli, Eli, lama sabacthani ? that is to say, My God, my
God, why hast thou forsaken me?" Perhaps he cried with
a loud voice in order to shew, that his natural strength was
by no means exhausted; and that his dissolution, which
immediately followed, was voluntary: but he discovered
also by that the intenseness of his sufferings, and fulfilled in
the minutest manner the prediction before us — Waving

» Matt, xxvii. 46.

412 OUR lord's complaint on the cross. (196.)

all illustration of the text as applicable to David, we shall
endeavour to elucidate it as accomplished in his great
antitype^ and shall consider

I. The occasion of our Lord's complaint

Jesus in the hour of his extremity was forsaken of his
heavenly Father

[We are not to suppose that the Godhead actually sepa-
rated itself from his manhood; but that the sensible manifes-
tation of the divine presence was withheld from him — This
was necessary in various points of vievv' — A banishment from
the divine presence was part of the punishment due to sin; and
therefore it must be inflicted on him who had become the
surety and substitute of sinners — Occasional suspensions also of
the tokens of God's love arc the means M'hereby God perfects
the work of faith in his people's hearts: and " it behoved
Jesus to be made like unto us in all things:" " though he was
a son, yet he must learn" the nature and the difficulty of
" obedience (yea, and be made perfect too) through suffer-
ings"''— Nor could he properly sympathize with us, which as
our great High Priest he ought to do, unless he himself should
endure the very temptations, which we, in our measure, are
called to sustain' — ]

But though there was good reason for it, it was a just
gi'ound of complaint

[Never had he endured any thing like this before: when
he said, " Now is my soul troubled, it is exceeding sorrowful
even unto death," a voice was uttered from heaven, " Thou
art my beloved Son in whom I am well pleased:" when he
agonized in the garden, an angel was sent from heaven to
sti-engthen him: but now that he was inore fiercely than ever
assaulted by all the powers of darkness, his heavenly Father
also seemed to conspire with them, and withdrew the only con-
solation that remained for his support — What a dreadful aggra-
vation of his sufferings must this have been! To cry, and even
" roar" for help, and find God " far from helping him!" to
have him, in whose bosom he had lien from all eternity, hide
his face from him! How could he but complain? — Surely in
proportion as he loved his heavenly Father, he could not but
bewail the hidings of his face' — ]

Lest however we should form a WTong- conception of
our Lord's conduct, let us consider

b Ileb. ii, 10, 17, 13. and v. 7--9. , c Heb. jy. 15.

(196.) OUR lord's complaint on the cross. 413

II. The complaint itself

Let us not suppose that there was the smallest mixture
of impatience in it

[VVhen our Lord first undertook to stand in the place of
sinners, he said, " I delight to do thy will, O God" — When
the cup of God's wrath was put into his hand, he still acquies-
ced; and, though his human nature shrunk back for awhile from
the conflict, he committed himself to God, saying, " Not my
will, but thine be done" — Nor was the complaint uttered oa
the cross any other than what every good man, under the hid-
ings of God's face, both maij^ and ought to utter"" — ]

It expressed the fullest confidence in God, and exhi-
bited the brightest pattern to ail his tempted people

[Not for one moment does Jesus doubt his relation to his
heavenly Father, as %ut\ alas! are too apt to do in seasons of
deep affliction — His repetition of that endearing name, " My
God, my God," shews how stedfastly he maintained his faith
and confidence; and teaches us, that, " when we are walking
in darkness and have no light, we should trust in the Lord, and
stay ourselves upon our God" — ]

We may improve the subject by considering

III. The lessons we may learn from it

There is not any part of doctrine or experience which
will not receive light from this subject — But we shall
content ourselves with observing from it

1. The greatness of Christ's love

[Truly the love of Christ has heights and depths that can
never be explored — He knew from eternity all that he should
endure, yet freely offered himself for us, nor ever drew back
from his engagements: " Having loved his own he loved them
to the end"— But never shall we form any just conceptions of
his love, till we behold that glory which he left for our sakes,
and see, in the agonies of the damned, the miseries he en-
dured— But when the veil shall be taken from our eyes, how
marvellous will his love appear! and with what acclamations
will heaven resound! — ]

2. The duty of those who are under the hidings of his
face

[Our enjoyment of Christ's presence is variable, and often
intermitted: but let us not on that account be discouraged —
Let us pray, and that too with strong crying and tears; yea,

*■ Ps. Ixxvii. 1 — 3. and Ixxxviii. 9, 10, 14.

414 OUR lord's complaint on the cross. (196.)

let us expostulate with him, and ask, like Job, " wherefore dost
thou contend with me.^"^ — But though we say, " The Lord
hath forsaken me," let us never add, like the church of old,
*' my Lord hath forg'Ot ten me" — If he hide himself, " it is but
for a little moment, that he may gather us with everlasting
mercies'" — Therefore let us say with Job, " Though he slay
me, yet will 1 trust in him" — ]

3. The misery of those who are not interested in his
atonement

[We see what bitter lamentation sin occasioned in him,
who bore the iniquities of others, even though he knew that
his sufferings would quickly end: what wailing then and
gnashing of teeth will they experience, who shall perish under
their own pepsonal guilt, when they shall be shut up as monu-
ments of God's wrath to all eternit}!*-' — Would to God that
careless sinners would lay this to heart, while yet a remedy re-
mains, and before they be finally separated from their God by
an impassable gulf! — ]

<^ Job X. 2. f Isai. liv. 7, 8, s Luke xxiii. 31.

CXCVII. THE MEANS OF EVANGELICAL
REPENTANCE.

Zech. xii. 10. I rvill pour upon the house of David^ and the
inhobka)i!s of yerusalem^ the spirit of grace and of supplica-
tions: and the ij shall look on me xvhom they have pierced^ and
shall mourn for him^ as one that moiirncth jor his only son^
and be in bitterness for him^ as one that is in bitternessfor his
first-born,

REPENTANCE is a subject, with which every one
supposes himself to be sufficiently acquainted, but which
is indeed very rarely iniderstood. The scriptures speak of
a repentance unto salvation, not to be repented of;'' inti-
mating thereby, that there is a repentance, which is not
unto salvation; and whicli therefore itself needs to be
repented of. The text in this view deserves our deepest
attention, since it opens to us
L The nature of evangelical repentance

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

a 2 Cor. vii. 10.

(197.) MEANS OF EVANGELICAL REPENTANCE. 41^

[Nothing can be more pungent than the grief of a parent
who has lost " his fust-t)orn, " his only son.'"" Yet to that is
the mourning of a penitent trvict' compared. In cither case,
the soul is bowed do.\ n greatl)', it is indisposed for receiving
gratifications from those vanities, with which it was before
amused; and loves to indulge in pensive solitude, and painful
reflections. The parent's anguish indeed may be softened by
the assiduties of surviving friends; and ma\' wholly lose its
pungency through the lapse of time. But nothing can mitigate
the pangs of a wounded spirit, nothing silence the acccusations
of a guilty conscience, till the balm of Gilead," the blood of
Jesus, be applied to it; nor even then will sin ever cease to the
grief and burthen of the soui.*^^]

But repentance is then onl}' to be called evangelical,
when it has immediate respect to Christ

[Trvice is it said in the text, that men shall mourn '"''for
him^^ that is, for Christ.'''^ Not that the miseries, which Christ
endured on the cross, are the proper grounds of a penitent's sor-
row; but rather, it is his grief that he has so dishonoured
Christ by his sms, and that he has yet ag;>ln and again " cru-
cified him afresh" by comiuuing \a sin. JMauy, who are not
really humbled, are concerned for their sins as having subject-
ed them to God's displeasure;'' but it is the true penitent alone,
who mourns for sin, as dishonouring Christ, and as counter-
acting all the gracious purposes of his love,]

This will more fully appear by considering^
II. The means by which it is to be attained

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

[The Holy Spirit is called " the spirit of grace and of sup-
plication," because he is the author and giver of all grace, and
because it is through his agency alone that we are able to
pray. And this Spirit Christ will " pour out" upon us. He
not only has a right to send the Holy Spirit, as being God
equal with the Father, but in his mediatorial capacity he i.s au-
thorized and empowered to send forth the Spirit, " having re-
ceived of the Father the promise of the Holy Ghost," v^n pur-
pose that he may impart to us out of his own immeasurable
fulness. To him all »jf/*nook for this blessing;*^ and all may
look with an assurance of obtaining it, provided they truly
and earnestlv desire it.*^ The great and learned, " the house
of David," must submit themselves to his influence; nor shall

^ Luke vii. 12. ' c Kjiek. xvi. 63.

fc Compare John xix. 37. '' Exod. x. 16, 17. 1 Kings xxi. 29.

* Acts V. 31. '"Johnxiv. 13 — 17.

416 MEANS OF EVANGELICAL REPENTANCE. (197.)

the poorest or most illiterate of " the inhabitants of Jerusalem'*
be destitute of this mercy, if they will but ask it of their
heavenly Father.^ Nor till this Spirit convince us of our sin,
can any of us know our state, so as to be suitably and abiding-
ly affected with jt.'^J

As a secondary mean, the Spirit turns our c}'es unto
a crucified Saviour

[Nothing but a view of Christ as dying for us can ever
thoroughly break our obdurate hearts. But this has a powerful
tendency to produce ingenuous sorrow ; because, while it
shews us the malignity of sin in most awful colours, it discov-
ers to us also the remcdv provided for the expiation of sin. In
the one view, we are humbled by a sense of our extreme vile-
ness; in tlie other, we are overwhelmed with a sense of the Re-
deemer's love: and a combination of these two effects consti-
tutes that ingenuous shame and sorrow, which may be deno-
minated evangelical repentance.]

We may improve this subject

1. For conviction

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

2. For encouragement

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

s Luke xi. 13. •> John xvi. 7, 8. '2 Cor. vii. 1 1. Jam. iv. 9.

^ Rev. i. 7. 1 Ezek. xxxvi. 26. "" Alluding to Num. xx, 11.

[ 417 ]

CXCVIII. Christ's resurrection and glory.

Ps. xvi. 8 — 11. I have set the Lord always before me: because
he is at tny right hand^ I shall not be moved. Therefore my
heart is glad ^ and my glory rejoiceth: my flesh also shall rest
in hope. For thou wilt not leave my soul in hell; neither xvilt
thou suffer thine holy One to see corruption. Thou zuilt shezu
me the path of life: in thy presence is fidness of joy ^ at thy
right hand there are pleasures for evermore.

IF the people of God had hope only in this life, they
would be in a most pitiable condition; because they are
debarred by conscience from the pleasures of sin, and are
exposed to a multitude of trials on account of their reli-
gion. But their views of immortality bear them up, so
that the sufferings of this present time appear to them
insignificant, and unworthy of any serious concern. The
Psalmist penned this Psalm under some deep affliction;
which, however, lost all its force as soon as ever he di-
rected his views to the eternal world.

But the words before us can scarcely be applied at all
to David m his own person: they are spoken by him
rather in the person of Christ, whom he typically repre-
sentedi and to whom, in the New Testament, they are
expressly, repeatedly, and exclusively applied. In this
view they are a most remarkable prophecy relating to
Christ; and they declare

I. His support in life

In an assurance of his Father's continual aid, he was
unmoved by any difficulties

[Various were the trials which Jesus was called to en-
dure; but in all he preserved a perfect equanimity. When
his sufferings were fast approaching, he spake of them without
any emotions of fear:* when dissuaded from exposing himself
to them, he was indignant at the proposal:'* when warned of
Herod's murderous intentions, he poured contempt on his
feeble, unavailing efforts:*^ when standing before Pilate's tri-
bunal, he witnessed a good confession;'* and, alike unmoved
by hopes or fears, informed his judge, that the authority
exercised by him, was both given, and limited by a superior

» Matt. XX. 18, 19. b Matt. xvi. 22, 23.

<= Luke xiii. 31 — ^33, * John xviii. 37. 1 Tim. vi. 13.

Vol. II. 3 H

418 Christ's resurrection and olory. (198.)

power.^ He saw God as ever present to succour and support
him; and was well assured, that as nothing could be done but
according to his determinate counsel, so his aid should be all-
sufficient for him.' Hence in the whole of his deportment he
maintained an invincible firmness, a dignified composure. At
all times he acted on the principles described in such glowing
colours by the prophet Isaiah, and fulfilled in the utmost ex-
tent his prophecy concerning him.s]

Nor need the weakest of his members fear, if they look
for support from the same quarter

[Many of God's people have experienced the very same
support as was enjoyed by Christ. David's friends endeavour-
ed to create in his mind desponding fears: but his confidence
in an almighty protector kept him stedfast;'' and determined
him to preserve an undaunted spirit, however great or multi-
plied his trials might be.' Paul also, in the view of certain and
accumulated troubles, could say, " None of these things move
me.""^ Thus may every believer triumph. The man who
trusts in God is in an impregnable fortress, that has salvation
for walls and bulwarks.^ If only our eyes be opened to see
clearly, we may behold ourselves, like Elisha, encompassed
with chariots of fire and horses of fire; and may laugh at the
impotent attempts of men or devils."']

The more immediate scope of the prophecy is to de-
clare

II. His comfort in death

Our blessed Lord submitted cheerfully to his death in
a certain expectation of a speedy resurrection

[Greatly as he was oppressed and overwhelmed with sor-
row, he yet restrained not his tongue'' from joyful acknow-
ledgments. His last discourses, and his intercessory prayer,
abundantly testify the composure of his spirit, and the eleva-
tion of his mind. Look we for the ground of his consolation?
we shall find it in those repeated expressions, " I go to my
Father;" " Father, I come to thee."° He knew that his
flesh, that holy thing formed in the virgin's womb,? and given
for the life of the world,i should never become an abomina-

e John xix U. f Ps. Ixxxix. 21. Isai. xlii. 1.

e Isai. 1. 7 — 9. h Ps. xi. 1 — 4.

' Ps. xxvii. 1,3. k Acts xx. 23, 24.

' Isai. xxvi. 1. Ps. cxxV. I, 3. "> 2 Kin,^s vi. 16, 17,

» This is rncant by, " my glory" rejoiceth.

•» John xvi. 28. and xvii. 1 1. v Luke i. 35.

1 John vi. 51.

(198.) Christ's resurrection and glory. 419

tion/ but that, though immured in the silent tomb, it should,
be raised thence, before it could corrupt: and that his soul,
though separated from it for a season, should soon be re-
united to it, to be joint partakers of the same kingdom and.
glory.]

Such consolation too have all his members in a dying
hour

[Christ rose, not as a private individual, but as " the first-
fruits of them that slept."^ And every one that believes in
him may consider death as a sleep, and the grave as a bed
whereon they rest* till the morning of the resurrection. The
bodies of the saints are indeed doomed to death and corrup-
tion on account of sin:" but they shall be raised again, and
fashioned like unto Christ's glorious body:'' this corruptible
shall put on incorruption, and this mortal shall put on immor-
tality.y In expectation of this, the martyrs of old would not ac-
cept deliverance, that they might obtain a better resurrection:'
and, in the hope of it, we also may put off this tabernacle
with joy, knowing that it shall be reared anew in a far better
form.-^]

Connected with this hope in his death, we behold
III. His prospect in eternity

The state to which Jesus was to rise was a state of in-
conceivable and endless glory

[No sooner were death and the gi'ave vanquished by Je-
sus in the resurrection, and he was thereby " declared to be
the Son of God with power," than the way to the regions of
glory was opened to himj that way, which, with myriads of
attendant angels, he trod soon afterwards, that he might re-
ceive all the fruits of his victorious death. Then sat he down
at the right hand of his Father, not any more to taste a cup of
sorrow, but to possess a fulness and perpetuity of unutterable
joy. Blessed prospect! well might he be animated by it in the
midst of all his trials; and, for the joy set before him, endure
the cross, and despise the shame.^]

Such too art <he delii^iuiui prospects of all his saints
[They see, in the death and resurrection of Christ, the
way to heaven opened: and, if they look to him ^s the re-
surrection and the life, a fulness and perpetuity of joy awaits

*■ Christ's resurrection on the third day was typified by that
law, Lev. vii. 17, 18. « 1 Cor. xv. 20.

t Acts vii. 60. Isai.lvii. 2. «» Rom. viii. 10.

^ Phil. iii. 21. y I Cor. xv. 53, 54.

^ Heb. xi. 35. » 2 Cor v. 1,2.

•» Heb. xii. 2. c John xi. 25, 26.

420 Christ's resurrection and glory. (198.)

them also at their departure hence. Who can conceive what
happiness they will feel in the vision and fruition of their
Godf'* Well may they long " to depart, that they may be with
Christ;" and account all their afflictions light and momentary,
in the view of that far more exceeding and eternal weight of
glory, with which they will be crowned in the day of the Lord
Jesus.^J

Infer

1. What rich sources of consolation does faith open ,
to believers under all their troubles!

[Faith beholds God always present, always active, to suc-
cour his people: it looks forward also to the future state both
of body and soul, enabling us to weigh the concerns of time
and eternity in the scale together, and thereby to see the
vanity of the one in comparison of the other. To be happy
therefore, we must live by faith.]

2. How certain is the salvation of those who believe
in Christ!

[If Jesus be the Messiah, and have in himself a suffici-
ency for the salvation of his people, then have we nothing to
do but to believe in him. But St. Peter, quoting the entire
text, infers from it the certainty of his Messiahship;^ and St.
Paul, referring to the same, infers his sufficiency to save his
people.5 Let us then make him our refuge, our foundation,
and our all.]

d Rev. xxi. 3, 4, 21, 22. « 2 Cor. iv. 17, 18.

f Acts ii. 25 — 28, and 36. s Acts xiii. 35 — 37, and 38, 39.

CXCIX. THE RESURRECTION OF CHRIST GLAD TIDINGS.

Acts xiii. 32, 35. We declare unto you glad tidings^ hoiv that

the promise -which was made unto the fathers., God hath ful-

Jillcd the same unto us their children^ in that he hath raised

np Jesus again; as it is written in the second Psalm, Thou

art my Son, this day have I begotten thee.

THE resurrection of Christ was the foundation,
whereon the whole edifice of our religion was built.
To that Jesus himself directed his disciples to look for-
ward as the evidence of his Messiahship; and, after he
had risen, he appeared to them repeatedly for the space
of forty days, that they mi^jjht be enabled to testify of it
with the fullest assurance. A select number were chosen
by him for the very purpose of bearing witness to this

(199.) Christ's resurrection, glad tidings. 421

wonderful event: and because St. Paul had not enjoyed
the same advantage as the other apostles, he was fovour-
ed with a vision of his Lord long after his removal from
the sight of all other mortals, in order that he, as well as
the others, might be able to testify of it from ocular de-
monstration.

In the words before us he speaks of Christ's resur-
rection

I. As an accomplishment of prophecy

The passage quoted by the apostle is very properly
applied to this subject

[The Psalms were in the apostle's days arranged in the
same order as they now are. And the scope of the second
Psalm is to declare the triumph of Jesus over all his enemies
by means of his resurrection from the grave, and of his con-
sequent exaltation to the right hand of God. And he might
well be said to be " begotten" in the day of his resurrection,
because he was then formed anew, as it were, from the
earth.]

It is confirmed also by many other passages that pre-
dict the same truth

[As it was foreordained by God, so it was foretold in a
variety of ways. Sometimes it was exhibited in types,^ and
sometimes in prophecies.'' In one scripture, not quoted in-
deed in this place, but cited no less than six times in the New
Testament, this marvellous event was predicted in terms so
plain that none could misunderstand it, who did not obstinate-
ly shut their eyes against the truth.'^]

We must not liowever suppose this to be an uninte-
resting fact: for the apostle further speaks of it

^ Isaac being put to death, as it were, by his own father, was
recei-ued again from the dead in a figure, Heb. xi. 19. Jonah was
raised again on the third day from the belly of a fish, Matt. xii.
39, 40. The living bird that was let loose after having been dipped
in the blood of the bird that had been slain, represented Jesus as
ascending to heaven with his own blood, Lev. xiv. 51, 53. with
Heb. ix. 12.

•> Ver. 34, 35. with Isai. Iv. 3. which certainly must include the
resurrection of him that was to be " the leader and commander;"
and Ps. xvi. 10. which is so largely commented upon by St. Peter,
Acts ii. 26 — 31.

« Ps. cxviii. 22. with Luke xx. 17.

422 THE RESURRECTION OF CHRIST. (199.)

II. As glad tidings to the soul

To the disconsolate disciples the tidings of Christ's re-
surrection were doubdess exceeding joyful. But they
ought to be no less so to us, since that event ascertains

1. The virtue of his sacrifice

[Had he not risen, his death had been in vain.'' We
could have had no evidence that our debt was discharged, if
our surety had not been liberated from the prison of the
grave. But his resurrection clearly proved that he had
satisfied the demands of law and justice, and it thereby
affords us a ground of assured hope, and triun^hant exulta-
tion.^]

2. His sufficiency for our help

[If he were still dead, it would be in vain to look to him
for help. But, when he has raised up himself,^ and spoiled
all the principalities and powers of hell,e and been exalted on
purpose that he might be a Prince and a Saviour, to give
repentance to Israel and remission of sins,'^ what may we not
expect at his hands? Surely he is declared thereby to be the
Son of God with power," and to be able to save us to the ut-
termost.*' Let us only seek to know him in the power of his
resurrection;' and nothing shall be impossible unto us.""]

3. The certainty of our own resurrection

[Our resurrection depended altogether upon his: if he
had not risen, neither should we have risen: but because he
rose, we shall rise also. Christ is the first-fruits, which, while
it sanctified, assured also the whole harvest."^ He is our fore-
runner, who is gone to heaven to prepare places for us, and
will come again to raise us to the possession of them.° We
therefore may consider death and the grave as vanquished
for us, and look forward to the complete triumph which we
ourselves shall have over them in the last day.P Because he
liveth, we may be sure that we shall live also.*i]

As a further imtrovement of this passage, permit rac
to observe

A \ Cor. XV. 14, 17, 18. ^ R^m. iv. 25. and viii. 34.

f John X. 17, 18. r Col. ii. 15.

*> Acts V. 31. i Rom. i. 4.

t Heb. vii. 25. i Phil. iii. 10.

« Mark ix. 23. « I Cor. xv. 20,

» Heb. vi. 20. Johnxiv. 2, 3. p 1 Cor. xv. 53 — 55.

n John xiv. 19.

(199.) GLAD TIDINGS. 423

1. How deeply are we interested in the writings of the
Old Testament!

[In them are promises of which we receive the accom-
plishment. The word of God is not of private interpretation/
as though it belonged only to this or that individual. Many
parts doubtless had a peculiar reference to those to whom they
were spoken; but none an exclusive reference. Let us then
embrace the promises as spoken to ourselves/ and expect the
fulfilment of them to our own souls.]

2. What enemies are they to themselves who despise
the ministry of the gospel!

[Many, when the gospel is preached to them, are ready
to say, like the devils, We beseech thee, torment us not.'
Yes, they look on faithful ministers as the troublers of Israel.*
But the scope of our ministry is to '•'■declare glad tidings y"*
even to proclaim a crucified, and an exalted Saviour. Let any
one contemplate the foregoing subject, and see whether it do
not afford matter for rejoicing. Let men only forsake their
sins, and we have not a word to utter which will not adminis-
ter to them an occasion of joy.]

3. What a near relation subsists between believers in
all ages!

[They are our fathers, and we their children. We are
all of one family, all united to one head," and all heirs of the
same glory. Let us enjoy this thought, and look forward to
the time when we shall sit down with all the patriarchs and
prophets in the kingdom of our God.^]

f 2 Pet. i. 20. * Compare Josh. i. 5. with Heb. xiii. 5, 6.

» Matt. viii. 29. and Luke viii. 28. u i Kings xviii. 17.

« Eph. i. 10. Heb. xii. 23. r Matt. viii. 1 1. Luke xiii. 28.

CC. THE END OF CHllISX's ASCENSION.

Ps. Ixviii. 18. Thou hast ascended on liighy thou hast led cap-
tivity captive: thou hast received gifts for men: yea^for the
rebellious also^ that the Lord God may dxoell among them.

WHILE some give an unbounded scope to their
fancies, and view Christ in almost every passage of the
Scriptures, others run into a contrary extreme, and
scarcely behold him even in the most express prophecies.
But there certainly are many parts of the prophetic wri-

4.24' THE END OF CHRIST's ASCENSION. (200.)

tings, and particularly of the Psalms, which, to whom-
soever they relate in a literal sense, have a spiritual or
mystical reference to Christ: nor can we err in interpret-
ing them of him, while we take the inspired apostles for
our guides.

David, having vanquished all his enemies, determined
to provide a fixed residence for the ark of God, tiiat God
might dwell in the midst of his people at Jerusalem.
And he penned this Psalm to be used on that occasion.''
But St. Paul informs us, that there was a further refer-
ence in it to the ascension of Christ; who being the true
ark whereon the glory rested, went, after having triumph-
ed over all his enemies, to his fixed abode in heaven;
and, having received gifts as the fruits of his victories,
gave them unto men, and provided that God should have
a stated residence in his Church.''

With this inspired comment, we may proceed with
confidence to consider

I. The manner of Christ's ascension

Christ, having submitted to the deepest humiliation,
was now to receive a proportionable advancement, which,
having already been begun in his resurrection, was now
perfected in his ascension. This was

1. Glorious
[In verse IT. the glory of it is described, and it is com-
pared with the descent of Jehovah on Mount Sinai. While he
was in the very act of blessing his disciples,'^ he was taken up
by a cloud, as Elijah was in his fiery chariot, to heaven. In-
stantly myriads of the heavenly host surrounded him with
their acclamations and hosannas. They had surveyed him
with astonishment from the first moment that he came into
the world. When he yet lay in the manger, they sang, Glory
to God in the highest. But, when they beheld him agonizing
in the garden, and expiring on the cross, we may almost con-
ceive their songs of joy to have been turned into weeping
and lamentation. We doubt not, however, but at this time
their joy exceeded all that they had ever felt from their first

a It is thought that ver. 1 — 6. was sung when the ark was taken
up by the Levites; ver. 7 — 14. while they were in their way to
the hill, till they came in sight of it; vei'. 15 — 17. while they were
ascending it; and ver. 18 — 23, when the ark was deposited,
b Eph. iv. 8. «= Luke xxiv. 51.

creation. They now saw their Creator and their God, who
had so long veiled himself in hunnan flesh, ascending to his
bright abodes, to display his glory in a light infinitely surpass-
ing all that they had ever seen before. What must his re-
deemed people also have felt the very instant that he entered
the portals of heaven? with what rapture and ecstasies must
they have been filled! But our imagination cannot grasp the
thought. We must be in heaven ourselves before we can
form the smallest idea of their felicity. Suffice it then to
say with the angelic messengers, that, as he ascended up into
heaven, so will he. speedily come again from heaven; and
that in the meantime, instead of gazing with unprofitable
curiosity, we must look for his blessings, and devote ourselves
to his service.'^]

2. Triumphant

[In his death he seemed vanquished; but in reality he
overcame; and in his ascension he led captive all his enemies
and ours. Si7i had diffused its poison through all the de-
scendants of Adam, and had infected all their powers both of
body and soul. But Christ, having expiated its guilt, now
rescued many vassals from its power. Satan^ the god of this
world, who had hitherto usurped dominion, and led men
captive at his will, now " fell from heaven like lightning;"
and his throne, shaken to its foundations, was demolished.
Death also, that had reigned over all, now was vanquished
in its turn; for Jesus "burst its bands:" "By death, he
destroyed death, and him that had the power of death, that
is, the devil:"^ and how, as a mighty conqueror, that had
*' spoiled principalities and powers, he triumphed over them
openly,"* and led them captive at his chariot wheels.]

From contemplating the manner of his ascension, let
us proceed to consider

II. The ends of it

There were some ends that respected Christ himself,
namely, that he might receive his reward, and caiTy on
his work within the vail: but we must confine ourselves
to those which respect the church.

1. The immediate end
[As Jesus died, so he rose and ascended, in a public
capacit)'^, as our mediator with God. He had purchased
blessings for us; and he now went to receive them at his

d Acts i. 10, 11. eReb. ii. 14.

f Col. ii. 15.
Vol. IL 3 I

426 THE END OF CHRIST's ASCENSIOK. (200.)

■' ■■ ■ 'T . . i

Father's hands, that he might impart them to us. He was
henceforth' to have all fulness treasured up in himself, that we
might receive out of it according to our necessities. He
ascended, " that he might fill all things," and " impart
repentance and remission of sins," together with all the gifts
and graces of his Spirit to his chosen people. That this was
the immediate end of his ascension, appears not only from his
own predictions respecting it,s^ but from the express declaration
of the apostles on the descent of the Holy Ghost.'* Yet it was
not for those only who were waiting for redemption, but
even " for the rebellious also," that he received gifts; as he
abundantly testified in the conversion of his murderers; and as
he is ready to testify in the conversion of us also.]

2. The remote end

[It was the privilege of the Jewish church to have the
symbols of God's presence in their temple. But it is our
privilege to have God himself both xvith us, and in us. He
wi'l make our hearts his habitation; he will dwell in us, and
cause his glory to fill our souls. This was a further end of
Christ's ascension, as he himself tells us: " I will pray the
Father for you; and he will send you another comforter, that
he may abide with you for ever."' Even the most rebellious
heart, that has defied the Majesty of heaven, and despised
hitherto all overtures of mercy, may yet be encouraged to
look up to him; and the soul that has been filled with all
iniquity may yet become the temple of the living God.
Other conquerors, in the day of their triumph, have scattered
largesses among their admiring followers; but this greatest of
all gifts will Jesus bestow on his most inveterate enemies: let
them only relent, and call upon his name, and he will give
them all the riches both of grace, and glory.]

Improvement

1. Let none despair of mercy

[We might have well supposed, that the ascension of
Jesus would rather have been for the inflicting of judgments
on his enemies: yet, behold, it was for the express purpose of
exercising mercy. Let us not proudly deny that we are rebels;
but, humbling ourselves before him as the chief of sinners, let
us desire him to display the exceeding riches of his grace in
his mercy towards us.]

2. Let none despair of victory

[Conflicts we must have, as long as we continue in the
body; but in the very midst of them we may say, " Ihanks

B John xvi. 7. |» Acts ii. 23. ' John xiv. 16, 17.

(200.) THE END OF CHRIST's ASCENSION. 427

be to God who giveth us the victory through our Lord Jesus
Christ." Does sin harass and defile us? Christ says, "■ It
shall never have dominion over us." Does Satan seek to
deceive or devour us? His head was bruised by Christ, and
" he shall soon be bruised under our feet." Does death alarm
us? Its sting is drawn; it is " swallowed up in victory;" it is
among our inchest treasures.'"^ Let us view Christ leading them
all captive in his ascension; and know that, through him, we
also shall be more than conquerors-]

> 1 Cor.iii. 22.

CCI. THE ASCENSION OF CHRIST AN OCCASION
FOR JOY.

Ps. xlvii. S — 7. God is gone up -with a shout ^ the Lordxvith the
sound of a trumpet. Sing praises to God^ sijig praises; sing
praises unto our King^ sing praises. For God is the King of
all the earth; sing ye praises with understanding.

IF we read the Psalms of David without any reference
to Christ, we shall have a very imperfect view of their
import; but if we consider them as containing many pro-
phetical declarations, we shall find in them a rich mine of
evangelical knowledge — The Psalm before us is supposed
to have been written by David, when he carried up the
ark from the house of Obed-edom to mount Sion;^ and
to represent, by that typical event, the ascension of Christ
to heaven: and, as that event was celebrated with all
possible demonstrations of joy, so we are here exhorted
to burst forth in joyful acclamations on account of the
exaltation of Christ to his throne in glory — We shall
consider

1. The event predicted

Christ is here spoken of in most exalted terms

[In many of the Psalms Christ is called by names con-
fessedly belonging to the Deity, and never communicated to
any creature — In the Epistle to the Hebrews that address of
the Psalmist, '' Thy throne, O God, is for ever and ever," is
expressly applied to Christ*'— And, in the passage before us,

» 2 Sam. vi. 15. b Ps. xlv. 6. with Heb. i. 8.

428 THE ASCENSION OF CHRIST (201.)

the same adorable person is thrice called God, yea, Jehovah
also, and " the King of all the earth." — We surely cannot but
consider it as a strong confirmation of our faith, when we see
this fundamentnl doctrine of our religion not confined to the
apostolic writings, but pervading the scriptures which were
given to the church a thousand years before Christ came into
the world—]

His ascension also to heaven is described in glowing
colours

[Christ is here considered as a mighty conqueror, triumph-
ing over all his enemies, while he is surrounded by myriads of
the heavenly host, and welcoined to the bright abodes which,
for our sakes, he had condescended to leave — As the inhabitants
of the invisible world are represented by the prophet as coming
forth to insult the once terrible but now fallen king of
Babylon,<= so we may conceive all the hosts of heaven stirring
up each other to meet their once suffering, but now exalted
Lord; and to congratulate him on the victories which he had

gained over all the enemies of God and man — ■ — Like the

women who came out of all the cities of Israel with musical in-
struments to celebrate David's victory over Goliath,'^ so doubt-
less the holy angels vied with each other on this occasion,
striking their golden harps, and rending heaven itself with
their acclamations and hosannas — ]

The more we contemplate this glorious subject, the
more readily shall we comply with

n. The exhortation groimded upon it

Every thing relating to Christ calls for our most ardent
praise; but especially the event to which the text refers
[If we considered it in no other view than as a recompence
to Christ, we ought surely to be glad; we should be thankful
to God on his account, even though no benefit accrued from
it to ourselves — But when we consider that they, over whom
he has triumphed, were our enemies, that he has ascended, not
as a private person, but as our forerunner, yea, as our head
and representative, and that the royal authority, of which he is
now possessed, is exercised for us, we ought to rejoice in him
with joy unspeakable — It is that event which is the foundation
of all our hopes, and which, even more than his death affords
us an assured expectation of final success^ — ^]

On this account wq are exhorted to sing praise to God

[Who can hear these reiterated calls to praise God, and

not feel it incumbent on him to engage in this sacred duty? —

« Isai. xiv. 9—12. 16 — 20, d \ Sam. xviii. 6, 7. «= Rotn. viii. 34.

(201.) AN OCCASION FOR JOY. 42*

We should praise him xuith frequency: no less than five times
in the short space of the text is the exhortation repeated: and
does not this intimate that we should be continually joyful in
our king! Sliould we not say with David, " Seven times a
dav will I praise theer" — Nor is il in a dull and formal manner
that we should perform this duty, but Tvith fervour. Our whole
hearts should be engaged in it: the praises of our God and
Saviour should be, as it were, the natural language of our
souls: praise should be the very element in which we live —
Our constant acclamations should be, " Bless the Lord, O my
soul, and all that is within me bless his holy name" — Never-
theless it is not a mere enthusiastic fervour that we should
encourage, but a wise and temperate, an humble and holy-
devotion; we should praise him " xvith under standing:'''' for as
a sacrifice, without fervour, is lame; so, without understanding,
it is blind; and we must never offer the lame or blind for
sacrifice'^ — ]

Application

[What reason have we all to be ashamed that we are so
backward to this holy exercise! — Though we know, in pro-
fession at least, how greatly we are interested it the ascension
of Christ, how little have we rejoiced in it! Yea, even on the
<lay appointed for the commemoration of it, how little are our
hearts affected as they ought to be! — Let us chide our dull
souls, and begin without delay this blessed work — Let us know
assuredly, that, if we have no heart for this delightful employ-
ment, we are far from being fit for heaven, where this subject
will be the theme of our contemplation and praise for ever-
more— If indeed we have begun to praise him, then let us
abound more and more; for, the more we are engaged in
singing the praises of our Redeemer here, the more we
shall be prepared to join the general chorus of the saints
above — ]

f Mai. i. 8.

CCIL CHRIST VICTORIOUS OVER ALL HIS ENEMIES.

Isai. xlv. 23 — 25. I have sworn by myself thervord is gone out
of my mouth in righteous7iess, and shall not return^ that unto
vie every knee shall hoiv^ every tongue shall swear. Surely ^
shall one say^ In the Lord have I righteousness and strength:
even unto him shall men come; and all that are incensed against
him shall be ashamed. In the Lord shall the seed of Israel be
justified^ and shall glory.

TO those who know the infinite importance of the
doctrine of the divinity of Christ, it is delightful to see

430 CHRIST VICTORIOUS (202.)

the irresistible evidence of it in the Old Testament as well
as in the New — Who is it that in the two preceding
verses says, " I am the Lord, I am God, a just God
and a Saviom*; there is no God else beside me, there is
none beside me, there is none else?" Is this a creature?
Who is this that, in the text, presumes to swear by
himself; that aiTogates to himself universal dominion;
and that so frequently appropriates to himself the in-
communicable name, Jehovapi? Is this a creature?
Who is it that can fuUii the promises here made to his
friends, or execute the judgments here denounced against
his enemies? Is he a mere creature? — No person that
is not blinded by prejudice, or wai'ped by controversy, can
doubt one moment, but that it is the supreme God, who
is speaking throughout the whole passage; yet this very
passage does St. Paul expressH^ ^PPty ^o Christ, affirming
that it M^as a prediction of his final victory, and of the
appearance of the whole human race at his tribunal/

For the further elucidation of these solemn words we
shall consider

I. The subject-matter of the oath

To comprehend this aright, we should notice par-
ticularly those very opposite circumstances which were
appointed to take place, before the predictions in the text
were to receive their accomplishment. Christ was to be
insulted by his whole nation; and his claims of Messiah-
ship were to be made the subject of profane ridicule: he
was not only to be rejected, but to be crucified as a
malefactor, and to die as one unable to save himself:
his enemies were to enjoy a momentary triumph; and his
followers to be disappointed, dejected, and confounded.
But, that these things should not be a stumbling-block to
any, it was here foretold that all these circumstances
should be speedily reversed. In this view, the oath re-
lates to four things

1. The exaltation of Christ
[Christ, as King of kings, aivl Lord of lords, had a right
to universal empire: every creature was bound to render hirai

• Rom. xiv. 10, 11.

(202.) OVER ALL HIS ENEMIES. 431

an unlimited and unreserved obedience. But it was foreseen
that, instead of submitting to him, his creatures would rise up
in rebellion against him, and cry out with one voice, " We
will not have this man to reign over us." Christ, however,
laughed them to scorn; and told them by his prophet, many
hundred years before, that every knee should bow to him, and
every tongue take an oath of allegiance to him as the only
sovereign of the universe; at least, if they did not do this wil-
lingly, as an expression of their unfeigned subjection, they
should do it, in effect, against their will, by suffering the punish-
ment due to their rebellion.]

2. The advancement of his kingdom

[While in the world, he was to be considered as vile, yea,
as the vilest of mankind; and to appear weak as other men:
but in due time he was to be regarded, not only as righteous and
powerful, but as the only source of righteousness and strength
to all his creatures. In themselves, all are " ungodlv and
without strength:" feeling therefore their guilt and helplessness
they are to " come to him," each saying for himself, and each
animating others to say, " In the Lord have I righteousness
and strength."]

3. The confusion of his enemies

[Notwithstanding his unspotted innocence, and unbounded
kindness, he was to be an object of utter abhorrence to his
whole nation. But their triumph over him was to be of short
duration: the time was soon to come, when they should " see
him whom they had pierced, and mourn." Their violence was
soon to be recompensed upon their own heads, unless by previous
repentance and faith in his blood, they obtained the remission
of their sins. At all events, they should be " ashamed," whether
penitent and pardoned, or impenitent and condemned. They
should either be made to acknowledge with Paul, that they
had been " blasphemers, injurious, persecutors, and, the very
chief of sinners," or to confess the justice of that sentence, that
consigned them over to everlasting misery.]

4. The salvation of Iiis people

[His enemies are the seed of profane Esau; but his friends
are '■' the seed of Israel," whose prayers prevailed with God,
and whose example they imitate. These were for a time to be
as men disappointed of their hopes; but, ere long, their ex-
pectations, founded on the word of Christ, were to be abun-
dantly "justified" in the sight of men; and, their persons too
were to be "justified" in the sight of God; so that both before
God and man they should have reason to glory in the name of
Jesus. None of them should be left in their forlorn condition;

432 CHRIST VICTORIOirs (202.)

but " all," all without exception, be made to triumph in him as
the Rock of their salvation.]

Such was the exaltation, and such the consequences of
it to himself, to his enemies, and to his believins^ people,
which Christ so long before predicted with a solemn oath
in confirmation of which we proceed to state

II. The certainty of its accomplishment

If God had simply asserted these things, it could not
fail but that they must have come to pass; for, " he is not
a man that he should lie, or the son of man that he should
repent." But for our fuller conviction and assurance, he
has sworn; and " because he could swear by no greater,
he has sworn by himself:" his word is gone forth in right-
eousness and truth, nor shall it " return," till every jot
or tittle of it be fulfilled. But

1. It has already been accomplished in part
[Atthe hour of his death, his enemies thought that they had
gained their end. He, whom they had arrayed in mock ma-
jesty, and crowned with a chaplet of thorns, and before whom
they had bowed the knee in derision, crying, Hail, King of the
Jews, had expired on the accursed tree, an object of universal
execi'ation and abhorrence: and his followers were scattered
as sheep that have no shepherd. The leader being destroyed,
it seemed as if this infant sect, like others that had preceded it,
were crushed, and brought to nought. It only remained that
Jesus should be proved an impostor, by watching his tomb for
three days; and then their victory would be complete. But
in vain were the stone, the seal, the watch: at the appointed
hour he rose triumphant; and the affrighted guards fled to
relate the wonderful event. Now began his exaltation, which
sneedilv reversed the scenes that had been exhibited. His
enemies already stood confounded; and propagated an absurd
falsehood to conceal their shame. The hopes of his disconsolate
people were revived by many infallible proofs of his resurrec-
tion. They conversed and eat with him, and beheld him in
the very act of ascending into heaven. It was but a few days
afterwards, when, according to his promise, he sent down the
Holy Ghost; and thereby completed the confusion of his ene-
mies, and the ti-iumph of his friends. Instantly no less than
three thousand of his most inveterate enemies " bowed the
knee to him," and " took, as it were, an oath" of allegiance to
him as their rightful sovereign: though they had just before
seen him " crucified through weakness," and treated as the
most infamous of malefactors, the " came to him; that they
might obtain " righteousness and strength." What confusioft

(202.) OVER ALL firs ENEMIES. 4'3.?

now seized the rulers, who still retained their enmity against
him! All their efforts were in vain; the more fierce their op-
position was, the more did the word prevail: so that in a little
time, not Jerusalem only, but all Judea, yea, the whole Roman
empire, was filled with converts to the cause of Christ. Now
the disciples triumjihed in their turn: and from that time my-
riads in every place have been "justified by his blood," and
have " gloried" in his salvation.]

2. It shall be yet more fully accomplished at the day of
jiidtrment

[It is in reference to this period in particular that the
apostle cites the passage before us:'* and then indeed will it be
verified to the uttermost. The submission of his people will be
more entire, their acknowledgments more grateful, and their
glorying more ecstatic, than they could be in this worldj while
the subjugation of his enemies, and their confusion before him,
will be complete. When he shall say, as to those of old, Many
good works did I for you:, for which of them did ye hate me?
for you I left my glory, and veiled myself in human flesh; for
you I sojourned upon earth, and died upon the cross; for
you I sent mv messengers to beseech you in my name to ac-
cept of mercy: for which of these things was I a stumbling-
block unto vou? how will they hang down their heads with
^hame! Eloquent as they now are in vindication of themselves,
they will not then have one word to answer. Thus shall it be
both to the friends and enemies of Christ: as sure as there is
a God in heaven, possessed of faithfuhiess and power to fulfil
his word, so sure shall not one iot or tittle of it ever fail of its
acpomplishment.]

Jmprovement

I. For conviction
[Nothing surely can be more calculated to awaken the
secure than this solemn oath of Jehovah. Methinks the Deity,
to fix our attention and obtain belief, stands forth before the
assembled universe, and, with his hand lifted up to heaven,"=-
swears, " As sure as I am God, thus and thus shall it be with
my friends and with my enemies." Must not then sinners be
more deaf than adders, and more obdurate than rocks, if they
do not hear, and relent, at the voice of their God? O that men
would no longer trifle with their eternal interests! We may
argue as we please against the word of God; but we cannot
Invalidate its tremendous declarations. Let us then believe
and tremble, yea, " believe, and obey the gospel."]

«> Rom. ?iv. \U c Alluding to D«n« xik. 7v

4.34 CHRIST VICTORIOUS OVER HIS ENEMIES. (202.)

" 2. For consolaiion

[God, in his oath, consults more immediately the comfort
of his people."^ They are, alas! too backward to believe his
word; and therefore he confirms it with an oath. Let every
fcubject then of the Redeemer's kingdom rejoice: let their con-
fidence in him both for righteousness and strength be greatly
increased: let them never doubt, but that his enemies and
their enemies, shall soon become his footstool: let them know,
that they are justified from all their sins: and let them glory
in him as their God and portion. Difficulties they may, they
must expect; but the word of God shall not be frustrated:
*' the counsel of the Lord shall stand; and he will do all his
pleasure." Let them only rest on the oath of God, and they
shall experience its accomplishment to all eternity.]

•J Heb. vi. 17, 18.

CCIII. CHRIST'S COMING TO JUDGMENT.

Jude 14, 15. Enoch also^ the seventh from Adani^ prophesied
' of these^ suyhig-^ Behold^ the Lord cometh ivith ten thousand
of his saints, to execute judgrneyit upon all, and to convince
all that are xmgodlij among them, of all their ungodly deeds
which they have ungodly committed, and of all their hard
speeches xvhich ungodly sinners have spoken against him,

God has had in every age some to testify against the
ungodly, and to warn them of the consequences of their
sin at the future judgment: and though the fiiithful exe-
cution of this office meets but with ill returns from an un-
grateful world, yet we trust there will be found, to the end
of time, some, who will gladly suffer reproach or even
death itself in the service of their God, and in the bene-
volent attempt to save their fellow-sinners from destruc-
tion— We do not indeed hear of many, who were witnesses
For God, before the time of Moses; and even in his warn-
ings and exhortations were enforced principally with tem-
poral sanctions: yet the certainty of a future judgment
was known, not only by Moses, but by the antediluvian
world; and was solemnly urged by Enoch as a motive to
repentance^ — This prophecy is not recorded in the Old
Testament; but, by whatever means St. Jude attained
the knowledge of it, whether by tradition, or by some
written memorial, or by immediate inspiration,- we may be

(203.) Christ's coming to judGmhkt. 435

sure that it Wi-is delivered by Enoch; and we may be
thankful that such a precious fragment of inspired truth
lias bven preserved to us — It proclamis to us

I. The manner in which our Lord shall come to judg-
ment
Christ, we are assured, is coming to jud,2:e the w^orld
[There can be no reason to doubt that Enoch referred to
Christ, even to that very "seed of the woman, who was to bruise
the serpent's head:" him he represents as coming- to complete
his victory over Satan and his agents by calling them to his
tribunal, and bv consigning them over to the punishment they
have deserved— The New Testament writers uniformly speak
to the same effect: they declare that it is at the judgment seat
of Christ we must stand;"* that it is Christ who is ordained to
be the judge of quick and dead;" and, that all judgment is
therefore committed unto him, because he is the Son of man;"^
or, in other words, that he, who died for sinners, shall, in that
verv nature that he assumed for them, be the immediate author
of salvation to his followers and of condemnation to his ene-
mies— ]

And even the manner of his appearing Is here plainly
predicted

[It is not with '* his saints,''^ but with his holy ones, or holy
angels, that he will come — The saints will not be his assessors
in judgment till they themselves shall have received their sen-
tence: then indeed " they shall judge angels;"** but till then,
they themselves will stand before him to be judged. But the
holy angels will be his attendants in the clouds of heaven; all
the " myriads" of them shall descend with him from their
blessed abodes, to increase the solemnity of that day, and to
honour him, to whom they owe their very existence — This ac-
cords with the description given by Daniel,^ by St. Paul,^ and
by Christ himself^ — How different will our Lord's appearance
then be from what it was when he first visited our guilty world,
and lay an helpless infant in the manger! — And how earnestly
should we now exert ourselves that we may be prepared to
meet him! — ]

That our minds may be raised to an expectation of that
day, let us consider

a 2 Cor. V. 10. i> Acts X. 42. « John v. 27. ,

d 1 Cor. vi. 3. e Dan. vii, 9, 10. «' 2 Thess. i. 7, «J.

s Matt. XXV. 31.

436 CHRISt*S COMING TO JUDGMENT. (503.)

II. The ends of his coming

' It is not to display his own glory that Christ will come;'

but

1. To pnss judgment upon the whole world

[All, who have ever lived in this wretched world, shall be
siunmoned before him-*-The old and the young, the rich and
the poor, will all come forth out of their graves,*' and those that
shall be then living upon earth shall be changed in the twink-
ling of an eye, and all shall stand together at his tribunal'—^
Every one shall then be tried as by fire;"^ their actions shall be
weighed as in a balance; and the most secret motions of their
hearts be brought to light' — -Then shall they that are approved,
*' have praise of God;" and they that are disapproved, be
driven from his presence — Nor will Jesus merely pronounce
the sentence of condemnation or acquittal, but he will " exe-
cute'^ it himself, either exalting them instantly to thrones of
glory, or casting them headlong into " the lake that burnetii
with fire and brimstone" — ]

2. To manifest the equity of his decisions
[Whatever endeavours be now used to shew men their

guilt and danger, they have many things to allege in their
own favour;"' nor even " if we could speak with the tongues
of angels," could we bring home conviction to their hearts —
But Jesus will shew them, beyond all contradiction, the futility
of their excuses: and will prove by such unquestionable evi-
dence " the deeds they have committed, the words they have
spoken," and the thoughts they have entertained, that they
shall be silenced and confounded before him — The ministers,
"who once laboured for their salvation, shall then be forced to
bear testimony ag;iinst them: their companions in sin, though
to their own confusion, must also testify of those deeds of dark-
ness, which they once fondly hoped would be buried in eternal
oblivion — The very places, where their most secret iniquities
were committed, should i-ather stand forth to accuse them, than
that they should escape with impunity"— Above all, " God
himself will be a swift witness against them,"° and will so
thoroughly " convince" them of all their sins, whether of com-
mission or of omission, that they shall be constrained to ac-
knowledge the equity of that sentence, which dooms them to
everlasting burnings — Even in hell will they be compelled to

»> Rev. XX. 12, 13. i 1 Cor. xv. 51, 52.

"^ 1 Cor. iii. 13- ' Rom. ii. 16.

■" ^'hey will impute their negligence to tiieir situiition in life, to
necessi\y, or to any thing rather than the true cause, their own
litter aveision to God and holiness.
I . "Hab. ii. n. • M:-!. iii. 5.

(203.) Christ's coming to judgmExVF. 437

say, " Lord God Almighty, true and righteous are thy judg-
ments"!' — ]

Infeh

1. How needful is it that we should instantly beo-in our
preparation for that day!

[Five thousand years ago the proplict spake of Jesus as
so near at hand, that it seemed as it he were already come'' —
And it is in this way that all, whether prophets or apostles,
have been inspired to speak — So strongly did St. Paul express
himself on this subject that the Thessalonians conceived the
judgment-day to be almost immediately at hand"" — In the
same manner must we say, " The Lord is at handj" " the
Judge is at the door"^ — He surely is coming as soon as ever
the events that are ordained to precede his advent shall have
Received their accomplishment — And with respect to us, it
signifies little whether it be near or distant, since as death leaves
us, judgment will find us- — Is it not even madness then to de-
lay our repentance, since we cannot tell but that death may
come within the next year, or day, or hour? — Beloved, shall
your Lord come, and find you sleeping? Is he hastening to~
wards you, and will you not prepare to meet him; O awake;
from your slumbers, and turn to him with your whole hearts;
that so you may '■'• have confidence before him at his com-
ing"-]

2. How desirable is it to possess an interest in Christ!
[It surely is not necessary to prove that we are ungodly,

since we have all sinned, times without num.ber, in thought,
word, and deed against the Divine Majesty — Whither then
shall we go for the remission of our sins? How shall we get
our iniquities blotted out from the book of his remembrance!
Our tears, even if we could shed rivers of tears, will never
avail for this end: nothing but the blood of Jesus can ever
cleanse us from the guilt of one sin: and, if we be not washed
in that fountain, we shall die in our iniquities, and lie under
the guilt of them for ever — Let us then seek an interest in
Christ — Let us never attempt to substitute any repentance or
reformation of our own, in the place of his meritorious blood
and righteousness: but let it be our one desire to " be found
in him," and to obtain from him those garments of salvation,
which alone can *■' cover the nakedness" of our guilty
souls' ]

P Rev. xvi. 7. i sjA^f.

" 2 Thess. ii. 2. « Phil. iv. 5. Jam. v. 9.

» Rev. iii. 18.

438 Christ's coming to judgment. (203.)

3. With what coniidence and comfort may believers
look forward to the coming of their Lord!

[Whom will they have for their judge but the very per-
son who bought them with his blood? the very person in whom
they have believed; and to whom they cleaved with full pur-
pose of heart? — Be it so then; the catalogue of their sins
shall be produced, a catalogue reaching, as it were, from hea-
ven to earth; and they shall not have one word to offer in
arrest of judgment: yet, will the Saviour pass a sentence of
condemnation upon them? Will he not himself stand forth
and testify, "■ I saw their deep contrition; I treasured up their
tears in my vial; I was witness to their frequent sighs and
groans, and to their cries for mercy through my atoning blood:"
"■ Deliver them from going down into the pit; I paid their
ransom:" they were mine; and they manifested that they were
mine," by their obedience to my will, and their conformity to
my image: " Come ye blessed children of my Father, inherit
my kingdom prepared for you?" — Fear not then, ye weak
and trembling saints; but rather " be looking for and hasting
to the coming of the day of Christ:"'^ ye shall surely stand
before him with joy; while they, who once justified their un-
godliness, and thought, that to be among the godly was a fit
matter for derision, shall bewail their folly, and confess the
equity of the sentence that fixes you in heaven, and themselves
in hell — Remember then with gratitude that you are to have
Jesus for your judge; and when he says, " Behold I come
quickly," let your hearts reply, " Even so, come Lord
Jesus''y— ]

" God represents himself in this very light. Jer. xxxi. 18 — 20.
^ 2 Pet. ill. 12. y Rev. xxii. 2(?,

CCIV. Christ's second coming.

Heb. ix. 27, 28. As it is appointed wito men once to die^ hut
after that the judgment: so Christ was once offered to bear
the sins of many; and unto them that look for him shall he
appear the second time^ without si?i, unto salvation*

IT is probable that many in the first ages of Chris-
tianity wondered, as indeed many even at this time do,
how persons should l^e saved by the death of Christ,
thousands of years before he came into the world; more
especially since the most solemn sacrifices under the Jewish
o£Gonomy were of no effect beyond the year in which
thev were oftered. Bat the Jewish sacrifices needed to

(204.) Christ's second coming. ' 439

be rtj3eated, becuuse tlicy vvtre worthless and incJiicit-nt:
whereas the i>erfection of Christ's sacrifice i^ave it a re-
trospective and prospective efficacy, so that, at whatever
period of the workl it sliould be offered, it needed never
to be repeated, 'i'his is the scope of tlie passage before
us; and the apostle illustrates his arj^uinent by an awful
and acknowledged truth. To comprehend the force of
his observations, we must consider

I. Man's destination to deaUi and judgment

Every man must die

[This is too obvious to need a proof. Whatever be our
age, condition, pursuits, and prospects, we must <^}e. If our
hfe were protracted to the age of Methuselah, we must die at
last: God has *' appointed" it; nor shall his decree be either
defeated or reversed. But it is only "once" that we can die.
Though some few who have been miraculously restored to life,
have died a second time, we must not expect to return froni
our graves. If the great work of salvation be not completed
before we die, we shall be undone for ever.^]

After death we shall all be judged

[God has appointed a day, wherein he will judge the
world in righteousness, and reward every man according to his
works. And this also shall be but " once:" for, though every
man's state is fixed as soon as he goes into the invisible world,
It is not till the general resurrection that his body shall partici-
pate the portion assigned to his soul. And, as there is 7W
return fr 0711 death to another state of probation, so there is ?iq
appeal from the se7itence that shall be passed in that day.]

The aposde having mentioned this, proceeds to state

II. A similar appointment respecting Christ

Christ *' once" died for the sins of men
[Though in appearance our Saviour died like other men,
yet in reaHty his death was altogether different from theirs.
'He died as a sacrifice for sin: his death was that very atone-
ipent which had been typically represented from the begin-
ning of the world. But though he was to be *' a propitiation
for the sins of the whole world," he died only " once." The
legal sacrifices were constantly repeated, because they were
rather " remembrances of sins" than a real expiation of
them: but " he, by one offering of himself, hath perfected for
ever them ihat are sanctifiedj"'* and ** many," even all that

» Eccl. 1%. 10. »• Heb. X- 14.

44"0 Christ's second coming. (204.)

believe ia him, iiave their sins removed for ever by virtue of
it.]

He also will " appear a second time" at the day of
judgment

[At his first coming he appeared " in the likeness of sin-
ful flesh,'*''' and was treated as a sinner both by God and man:
but at his second coming he will assume a very different ap-
pearance. As the high priest, while offering the annual sacri-
fices, was clothed only in plain linen garments, but, when he
had completed his sacrifice, came forth in his splendid robes
to bless the people;'' so our great high priest will put off the*
garb of humiliation, and shine forth in all his majesty and
glory.'' At his first coming, he saved not himself; but, at that
day, he will impart " salvation" unto others, even to all who
seek him in sincerity and truth.]

The apostle having introduced God's appointment re>
specting man to illustrate that respecting Christ, we shaR
point out

III. The correspondence and. connexion between them

The mention of death and judgment as appointed unto
man was not at all necessary to the apostle's argument:
but, as an illustration of'it^ it was very pertinent

1. Death and judgment are the consequents of sin;
and the first and second Qomipg of Christ shallbp the

means ot salvation. ,. ,j^ ,, h^n-p'^-^n r [riov -Ai j-

[If there had been rio sin, there would have been no
death, nor any occasion for a .day of judgnient: and,,, if Christ
had not come to bear the sins of men, there would havfe been
no salvation: all must have inevitably and eternally perished.
Moreover, as the law required that the high priest, after hav^
ing finished his work within the v^il, should come forth to
bless the people; so in the divine appointment, Christ's second
coming is necessary to the complete salvation of his foUpwers.l

2. Death and judgment shall be fatal to unbelievers';
and the first and second coming of Christ shall be 'means
of sahation to them that believe

[The Lord Jesus, as a judge, will condemn the wlckedj
"he will come to take vengeance on them that know no^
God, and that obey not his gospel." But' as a priest, he will

c Rom. viii. 3.

•1 Ley. xvi. 23, 24. with viii. 7, 9, and Nitmb, vi. 23, 24.

<^ Matt. XXV. 31.

(204.) Christ's second coming. 441

come forth onlv to bless his redeemed, who are praying witli-
out, whilst he is interceding for them within the vail.* Th'ey
are iitly represented as " looking for him;" and he will ap-
pear to their unutterable and eternal joy.]
Address

1. To those who are regardless of theirspiritu.il welfare
[O that you would duly consider the certainty and near-
ness of death and judgment! You would then soon turn
from vanity and sin, and labour to secure an interest in Christ.
Let this subject then dwell upon your minds, till you ate
quickened by it to seek the Lord, and have obtained through
him the remission of your sins.]

2. To tliose who are anxious to save their souls

[If you really look to Christ to take away your sias, you
need not be afraid of death and judgment. You may look
forward to Christ's second coming, not with comfort only, but
unspeakable delight. Stand then in this posture, looking for
and hasting to that blessed day;S if he taiTy, wait for him; and
in due time you shall hear from his lips that reviving sen-
tence; " Come, ye blessed children of my Father^- inherit the
kingdom prepared for you."] , v , j, ..^^.: .^\

-. 1 : , — ,.ijifl y-ifij if ; Jii'Titx't.

f Luke i. 9, 10. ^^Fei;1Ji."M

CCV. THrJL DAY or' jUDGME'Nl'i

.. "1 ■. ■ ■
Rev. XX. II — 15. I saxv a great xvhite throne f-, mid hiyn that
sat on it^from -whose face the earth and the he-avenjled awaij^
and there rvas found no place for them. And I saxv the de<id^
snudl and greaty stand before God: and the books tvere
opened: and another book rvas opened^ xvhich is the book of
life: and the dead xvere judged out of those things which
xvere xvritten in the books ^ according to their tvorks. And
the sea gave up the dead xvhich xvere in it; and death and
hell delivered up the dead xvhich xvere in them: and they xvere
judged every inan according to their ixrorks. And death and
hell xvere Cast into the lake of fire. This is the second death.
And xvhosoever xvas not found xvritten in the book ofVife^ ttkts
cast into the lake of fire.

We are not to imagine that the mysterious parts of
scripture are unworthy of our most attentive perusal: for
though we should not succeed in our endeavours to com-
prehend all that is contained in them, we shall find much
that is plain, intelligible, and important. The chapter

Vol. II. 3 L

442 THK DAY OF JUDGMENT. (205.)

before us speaks of a resurrection of all the martyred
saints to reign \Vith Christ on earth a thousand years: it
informs us also that, at the expiration of that peri(xl,
Satan shall be loosed from his confinement, and prevail
against diem, deceivinij; many, and destroying many. It
tells us moreover, that God, determining to execute ven-
geance on that deceiver of the nations, and on such mi-
nisters as have been his instruments, and upon all those
who have been deceived by them, will then come to judge
the world in righteousness.

We apprehend this reign of Christ on earth to be
merely figurative: but, without dwelling on the points
that are of difficult interpretation, Me may reap much
instruction from considering the description here given us
of the day of judgment: in which we may notice

I. The appearance of the Judge

[Christ is the person who shall judge the world:* and he
is here, as elsewhere on the very same occasion,'' declared to
be " God," as well as man, Emmanuel, God with us. His
being seated on a *' throne" denotes, that his decisions, sanc-
tioned as they -are by the authority of the King of kings, will
be final and irreversible. Nor is it without design that the
throne is described as " white," seeing that it will exceed the
meridian sun in brightness, nor everbe sullied by the smallest
instance of partiality or error.

The idea of " earth and the heavens that surround it, flee-
.ing from before his face, and no place being found for them,"
is calculated to'innpress our minds with the most awful sense
of his majesty and glory. This guilty globe was once the
place of his residence, till its impious inhabitants rose up
against him with one consent, and put him to death. But in
that day, as though it was conscious of its own desert, it will
flee from his presence; nor will any place be found for this
theatre of sin to exist any longer in its present polluted
state.^]

II. The persons that shall be judged

[Not only at the deluge, when the whole world was
drowned, but since that time, millions who, for mercantile or
hostile purposes, have traversed the mighty waters, have found
their graves in the bosom of the ocean. But at the last day,

» Acts xvii. 31. John v. 22. •> Rom. xiv. 10 — 12.

c 2 Pet. iii. 10.

(205.) THE DAY OF JUDGMn.fT. 4-t^

" the sea shall give them up;" "death" also shall surrender
up the bodies that have long- since mouldered into dust, and
" shades,"^'or the invisible world, shall deliver up the souls that
have long abode in happiness or misery. All who have ever
lived upon the earth, whether " small or great shall stand before
the tribunal of their God." The God that formed them out
of nothing will collect with ease their scattered atoms, and
reunite them to their kindred souls. Every one shall appear
in his own proper bodv, nor shall he be able either to with-
stand the summons, or elude the search. The king and the
beggar, the sage philosopher and the child that died ere it saw
the light, shall be no otherwise distinguished, than as ihey arc
classed with the righteous or the wicked.]

III. The ride of judgment

[Various " books shall then be opened" to serve as
grounds of the divine procedure.'^ The book of God^s laiv^
originally inscribed on the hearts of our first parents, and still
not wholly effaced even from the minds of heathens, will be
the rule by which they shall be judged, who never saw the
light of revelation,*^ The book of the gospel^ wherein the
mysteries of redemption are unfolded to our view, will be the
touchstone by which our faith and practice shall be tried.
The book of co?iscience too, which now omits many things,
or grossly misrepresents them, will then give a fairer testimony
to our conduct: for then it will be a perfect transcript of an-
other book that shall be opened, namely, the book of God^s re-
membrance. In th'is^ every action, word, and thought was faith-
fully recorded by the unerring hand of God himself: and every
purpose, desire, or motivfr shall have an influence on his de-
cision to enhance our happiness or augment our misery.^

There is yet another book, particularly specified in the
text, " the book of Ufc.'''' This is none other than the book
of God's decrees, wherein were written from the foundation
of the world the names of his elect. And as the other books
will be opened in order to vindicate the equity of his decisions,
so will this^ in order to display the sovereignty of his grace.
Txvice is this book mentioned in the text; but tivice also is
it declared, that all " shall be judged according to their ivorksp
while therefore we honour God's electing love, we must care-
fully dismiss every thought that may disparage his remunera-
tive justice.]

IV. The sentence that shall be executed

[Nothing is expressly mentioned in the text respecting
the sentence of the righteous; though it is evidently implied,
that they, having their names written in the book of life, shall

<* Dan. vii. 9, 10. « Rom. ii. 14, 15. f I Cor. iv. 5.

444 THE DAY OF JUDGMENT. (205.)

have a very different end from that of the ungodly. Yes ; to
them there is no condemnation; they shall never perish, bi\t
shall have eternallife.e If indeed God should judge them by
the strict tenor of his law, they must perish: but he views them
;is clothed in the Hedeemer*'s righteousness; and accepts, ybr
/^z.?5ai(?, not their persons only, but their services, treasuring
up their tears in his vial, and noticing their very desires in ov-
der to a future recompence.'^

As for those whose names are not written in the book of life,
their state will be inexpressibly awful. They, together with
*' death and hell," the present receptacles of the damned,
shall be " cast into the lake of" fire;" in order that, except in
that place, there may not remain any vestige of sin or
misery in the whole creation. This is emphatically called " the
second death;" because the pangs of dissolution and the con-
sequent separation of soul and body, are no more than a faint
emblem of the torments that shall be endured in that state of
separation from God.

Nor will these have reason to complain that their names
were not written in the book of life, since they never desired
to be there registered, nor regarded the. Lamb of God, who
only could inscribe their names therein.]

Infer

1. How needful is it to secure an interest in Christ!
[We all are hastening to his judgment seat; nor will any

thing avail us there but an interest in his blood and righteous-
ness. By the law we are all condemned: but by the gospel we
may all have life. Let us then not waste all our time in
seeking the things that perish with the using; but rather se-
cure an inheritance that shall never fade, and that shall conti-
nue when all earthly things shall be dissolved.]

2. How ciuefully should the professors of religion take
heed to their ways!

[AU must be judged according to their works, the quantity
of which as well as the quality, will make an essential differ-
ence in our state.^ Every hour as it passes, wings its way to
heaven, and records the manner in which it was spent. Let
us then frequently ask ourselves, what the last hour has re-
corded respecting us, and whether we shall be glad to see the
transactions of it brought forth as evidences at the bar of
judgment? God help us to bear this in mind; and so to
pass our few remaining hours, as we shall wish we had passed
them,' when we stand naked before his tribunal!}

s Rom. viii. 1. John x. 27, 28. ^ Mai. iii. 16j 17.

• Gal. vi. 8. 2 Cor. ix. 6. "

[ 445 ]

CCVI. THE GLORY OF CHRIST.

Zech. ix. ir. How great is his goodness ^ and how great is his

beaut if/

THE glory of Christ is manifested throughout all the
holy scriptures —

This is attested both by the apostles and by our Lord
himsell^ —

In the New Testament he shines like the sun in an un-
clouded atmosphere —

In the Old, though generally veiled, he often bursts
forth as from behind a cloud with astonishing beauty and
splendour —

■ Such a view of him is exhibited in the chapter now
before us** —

Nor could the Prophet himself forbear exclaiming
with wonder and admiration, " How great is his good-
ness!" &c.

We cannot have our minds more delightfully occupied
than in contemplating

I. The goodness of our Lord

In the context he is set forth as the God of providence
and of grace —

And in order to behold his goodness we must view
him in both respects

1. As the God of providence
[As all things were created, so are they upheld and go-
verned by him> —

To him we owe the preservation of our corporeal and intel-
lectual powers —

We are continually fed by his bounty, and protected by his
arm —

The meanest creature in the universe has abundant reason
to adore him —

a Acts X. 43. Luke xxiv. 27. John v. 39.

•» After foretelling the preservation of the Jews amidst the de-
struction of surrounding nations, the prophet called their atten-
tion to Christ, as their lowly but triumphant king (ver. 9.) who
should redeenv them by his blood (ver. 1 1.) be a strong hold to all
Avho should turn unto him (yer, 12.) and save them with an ever-
lasting salvation (ver. 16.)

446 THE GLORY OF CHRIST. (206.)

His own people in particular may discern unnumbered in-
stances of his goodness in his dispensations towards them —

His most afflictive as well as his more pleasing dispensations
afford them much occasion for gratitude and thanksgiving'^ — ]

2. As a God of grace

[Jesus is the one fountain of spiritual blessings to his
church'' —

^Neither prophets nor apostles had any grace but from
him<^ —

To him must we ascribe every good disposition that is in
our hearts'" —

What reason then have his faithful followers to bless his

name

How thankful should they be that he called than by his
grace! — .

That he so distinguished them, not only from the fallen an-
gels, but from multitudes of the human race! —

With what gratitude should they acknowledge his continued
kindness!' —

Though they have often turned back from him, he has not
cast th^m off —

Yea rather, he has " healed their backslidings and loved
them freely""—

Surely, every blessing they receive, and every victory they
gain, should fill them with admiring thoughts of his good-
ness?—

Let every soul then comply with that injunction of the
Psalmist'^ —

And, like him, repeat the wush, which a sense of his mercies
must inspire'-—]

If we have just conceptions of his goodness we shall
be more able to behold
II. His beauty

The world behold " no beauty nor comeliness in" the
face of Jesus —

But the saints of *' old saw his glory as the glory of
the only. begotten of the Father" —

This we also may see, if we survey him

1. In his divine character
[" We cannot by searching find out the Almighty to per-
fection"—

c Ps. cxix. 75. d Eph. i. 22. ^ John i. 16.

f Phil. ii. 13. Heb. xii. 2. s 2 Cor. ii. 14. •• Ps. cxlv. 7.

i Ps. cvii. S, 15, 21, 31.

(206.) THE GLORY OF CHRIST. 447

Little do we know of the greatness of his majesty^ or the
thunder of his power'^ —

We cannot comprehend his unsearchable rvisdomy his un-
spotted holiness^ his inviolable truth ^ndfaithfuhiess —

We can scarcely form any idea of the inflexibility of his
justice^ the extent of his mercy ^ or the heights and depths of
his love^ —

We know that Jesus is the brightness of his Father's glorv,
and the express image of his person™ —

But when we attempt to delineate that image, we only
" darken counsel by words without knowledge"" —

His glory is more than the feeble language of mortality can
express — ]

2. In his human character

[Here we look at him, as the Jews at Moses when his

face was veiled-
Andean contemplate him more easily, because he shines

with a less radiant lustre —

Doubtless while he lay in the manger the virtues of his mind

beamed forth in his countenance —

Nor is it to be wondered at that the Jewish doctors were

so filled with admiration at him while he was yet a child° —
But principally must we view him during the course of his

ministry —

What marvellous compassion did he manifest to the souls and

bodies of men! —

Not one applied to him for bodily or spiritual health with-
out obtaining his request —

And when many were hardened in their sins he wept over

themP —

Yea, he even pleaded the cause of those who mocked and

reviled him on the cross^ —

His zeal for God was ardent and unremitted—

It was " his meat and drink to do the will of his heavenly

Father"—

Nor could any thing for one moment divert or deter him

from the prosecution of his work —

His meekness^ patience^ fortitude were altogether invinci-
ble-
Whatever was amiable and excellent in man abounded in

him*" —

He was not merely virtuous, but virtue itself incarnate —

^ Job. xxvi. 14. 1 Eph. iii. 19. »n Heb. i. 3.

n Job xxxviii. 2. <> Luke ii. 46, 47. P Luke xix. 41.

1 Luke xxiii. 34. ' Ps. xly. 2.

448 THE GLORY OF CHRIST. (206.)

Nor, though continually tried in the hottest furnace, was
there found in him the smallest imperfection or alloys — ]

3. In bis mediatorial character
[With what readiness did he become a surety for sinful
man!^—

What astonishing condescension did he manifest in uniting
himself to our nature! —

How cheerfully did he go forth to meet the sufferings that
were appointed for him —

In the garden and on the cross, when to the eye of sense
" his visage was marred more than any man's," his beauty was
most conspicuous to the eye of faith —

His obedience unto death was the fruit of his love, tmd
the price of our redemption —

How beautiful is he noiv in the eyes of those who behold
his glory! —

And how will he " be admired and glorified by all" in the
last day! —

Satan must have blinded us indeed if we be yet insensible to
his charms"—

If we be true believers, he cannot but be precious to our
souls" — ]

Application

1. To those who have never yet beheld the goodness
and beauty of the Lord

[We speak not now to those who seek his face, and long
to enjoy him —

For though their sorrow endure for a night, joy will come
to them in the morning —

But they, who pant not after him, are miserably ignorant of
his excellency —

Their,views of Christ are different from those of the most
competent judges^ —

And different from what they will shortly be in the eternal
world —

Let such persons diligently consider the Saviour's cha-
racter—

And cry to God for that Spirit whose office it is to reveal
Christ unto us —

s John xiv. 30. t Ps. xl, 7, 8. " 2 Cor. iv. 4. ^ i Pet. ii. 7.

y To the Father he is " chosen and precious," 1 Pet. ii. 4.; to the
angels, the subject of their praise, Rev. v. 1 1, 12.; to saints of old,
an object of great desire, Hag. ii. 7. John viii. 56.; to all pious men
at this time, their supreme good, Phil. iii. 7, 8.

(206.) THE GLORY OF EHRIST. 44,9

Then shall they both see the King in his beauty, and be
changed into his image'' — ]

2. To those wnosc eyes have been opened to behold
hirn

[Let your meditations of him be more sweet and fre-
quent-
However much you know of him, there are unsearchable
depths unfathomed —

Let your determination therefore accord with that of Da-
vid-'—

View him as appointing your trials, and dispensing your
mercies —

Consider him as the fountain from whence you are to have
supplies of grace —

Look to him as the example v/hich you are continually to
follow —

Above all, rely on him as expiating your guilt, and inter-
ceding for you —

Thus will you glorv in him as your " friend and your be-
loved"—

And at last will see him as he is and be like him for ever] —

^ Isai. xxxiii. 17. 2 Cor. ili. 18, =• Ps. xxvii. 4.

CCVIL THE NATURE OF THE GOSPEL.

Isai. lii. 7. Hoxv beautiful upon the mountains are the feet of
hhn that bringeth good tidings^ that publ'ishcth peace; that
bringeth good tidings of good ^ tliat publisheth salvation; that
saith unto Zioiiy Thy God reigneth!

IN order to understand the prophetic writings we
must always bear in mind that they have a spiritual or
mystical sense, as well as a plain and literal one — The
words before us, in their primary meaning, evidently
refer to the joy, with which the proclamation of Cyrus,
when he permitted the captive Jews to return from Ba-
bylon to their native country, would be received — But
they certainly relate also to the deliverance announced
to us under the gospel dispensation; for it is in this view
that they are quoted by the apostle Paui^ — We shall take
occasion from them to shew

«Rom. X. 15.
Vol. XL 3 M

450 THE NATURE OF THE GOSPEL. (207.')

I. What the gospel is

It is described with sufficient accuracy in the text:
it is

1. A proclamation of " peace and salvation" to man
[The gospel supposes men to have offended God, and t^

be obnoxious to his everlasting displeasure — It further sup"
poses that they have no way of conciliating the divine favour?
or of warding off the stroke of liis indignation-^Coming to
men in this helpless, and hopeless state, it publisheth tidings
of peace and salvation: it represents sin as expiated by the
atoning blood of Jesus; and God as reconciled to all who will
trust in his meritorious and all-prevailing sacrifice — This is
the view which St. Paul himself gives us of the gospel; in
preaching of which gospel ministers resemble the messengers
sent to Babylon, who had nothing to do but to proclaim a
full and free deliverance to the wretched captives'' — ]

2. A declaration of Christ's power and ^race

[The Chaldeans, who so grievously oppressed their Jew-
ish captives, may justly represent to us the bitter and tyran-
nical dominion of sin and satan; and Cyrus, who, without fee
or reward, liberated them from their bondage, may be consi-
dered as the agent and representative of the Deity — As there-
fore the messengers would not fail to remind the Jews that
Cyrus, the one author of their happiness, would continue to
them his protection and favour while they maintained their
allegiance to him; so, in preaching the gospel, we are to de-
clare, that Christ, to whom we owe the beginnings of our li-
berty, will complete our deliverance, and continue to us all
the tokens of his love, provided we yield him, as we are in
duty bound, a willing and unreserved obedience — Thus did
Christ himself preach the gospel, saying. Repent, for the king-
dom of heaven is at hand*^^ — ]

If we view the gospel in this light, we shall see imme-
diately

II. That it is a ground of joy

By a beautiful figure, the very steps of the messenger
hastening- over the distant nountains are represented as
insjiiring us with joy. That the gospel itsell is a source
of joy, appears in that

1. It has been considered so from the first monient of
its proiTj 'cration

[Abraham, two thousand years before its promulgation,

b 2 Cor. v. 18— 2u. '^ Comp. Mark i. 14, 15. with Matt. iv. 17.

(207.) THE NATURE OF THE GOSPEL* 45l

rejoiced exceedingly in that distant prospect of it'' — At the
birth of Jesus, our deliverer, an host of angels congratulated
the world, saying, Behold, we bring you glad tidings of great
joy, which shall be to all people; for unto you is born a Sa-
viour, which is Christ the Lord"" — As soon as ever the full ef-
fects of the gospel came to be experienced, the converts, filled
with every malignant temper just before, were filled with joy,
and eat their bread with gladness and singleness of heart, bles-
sing and praising God^ — No sooner was the gospel preached
in Samaria,' than there was great joy in that city: and, the
instant that the eunuch had embraced it, he went on his way
rejoicing^ — Thus it is at this day an healing balm and a re-
viving cordial to all who understand and receive it — ]

2. It is in itself well calculated to create joy in our
hearts

[Let but its blessings be felt, and it will be impossible not
to rejoice — Did the Jews exult at a deliverance from a cruel
yoke, and a restoration to their native country? How much
more must a sinner rejoice at his deliverance from death and
hell, and his restoration to the forfeited inheritance of heaven!
— The transports of joy manifested by the cripple whom Peter
and John had healed, were the natural effusions of a grateful
heart: we should have wondered if he had not so expressed
the feelings of his soul:'* but he had received no benefit in
comparison of that which the believer enjoys wheii he first
embraces the gospel of Christ — Hence our prophet represents
the gospel as invariably producing such sensations as the hus-
bandman feels when bringing home the fruits of the fieldy or
the soldier when dividing the spoils of victory' — ]

3. It is, and ever will be, the one subject of thanks-
giving in the realms of glory

[The glorified saints never have their attention diverted
from it for one single moment: day and night are they sing-
ing to him who loved them, and washed them from their sins
in his own blood'^ — And though the angels are less interested
in this subject, because they never needed redeeming grace,
yet do they join the general chorus, ascribing honour and glo-
ry to him that sitteth on the throne, and to the Lamb for ever
— Nor will they ever be weary of this subject, such an inex-
haustible fund is it of light, and happiness, and glory — ]

* John viii, 56. e Luke ii. 10, 1 1. *" Acts ii. 46, 47.

s Acts viii. 8, 39. '^ Acts lii. 8. ' Isai. ix. 3, 6.

k Rev. i. 5, 6.

452 the nature of the gospel. (207.)

Infer

1. How strange is it that the gospel should be treated
with indifference!

[That it is so treated, needs no proof: but how amazing
that it should ever be slighted by those to whom it is sent!
that condemned criminals should disregard the offers of par-
don sent them by their Prince! — O that there might be no
more occasion for that complaint, Who hath believed our
report? — Let the very feet of the messengers who bring the
tidings be henceforth beautiful in our eyes — ]

2. Of what importcince is it to distinguish between
mere morality, and the gospel of Christ!

[Lectures upon honesty would administer but little com-
fort to a person about to be executed for breaking the laws of
his country: nor can mere discourses on morality administer
much comfort to a self-condemning sinner: and, if he mistake
such discourses for the gospel, he is fatally deceived — The
gospel is a full and free offer of salvation through the blood
of Christ: and this is glad tidings indeed; like " rivers of
water in a dry place, or a shadow of a great rock in a weary
land" — ^O that all who are ambassadors of God may remember
the great scope of their ministry, and testify the gospel of the
grace of God! — And let all who hear the joyful sound, im-
prove the day of their visitation: blessed are they if they
receive the truth in the love thereof; but most aggravated
will be their condemnation if they despise the mercy so freely
offered them — ]

CCVIIL THE GOSPEL A SOURCE OF RICHEST
BLESSINGS.

Isai. XXV. 6 — 8. In this mountain shall the Lord of hosts make
unto all people a feast of fat things^ a ftast of zuines on the
lees: of fat things full of marroxv, of zui?ies 07i the lees zvell
refned. And he ■will destroy in this mountain the face of the
covering cast over all people^ and the vail that is spread over
all nations. He will sxvalloru up death in victory; and the
Lord God xvill ivipe axvay tears from off all faces; and the
rebuke of his people shall he take axvay from off all the earth:
for the Lord hath spoken it.

MANY passages of scripture, which, from the lan-
guage, might be supposed to belong to the Jewish dispen-
sation only, will h<: found to refer in a more es})ecial man-
ner to the times of the gospel — The ''-mountain" so fre-
■quently mentioned in this place ;ras Mount Zion, which

(208.") THE GOSPEL A SOURCE OF BLESSINGS. 453

was distinguished above all other mountains by being the
peculiar residence of the Deity: and it should seem thiit
all the great things which God promised to the vv(^rld,
were to be transacted upon that spot — But ?vIount Zion
was a type of the gospel church, wherein God yet more
eminently dwells; and it is in the church of" Christ that
he bestows the blessings which are here promised — The
gospel, which is here promulgated, affords

I. Food to the hungry

The gospel calls us to a luxurious feast

[The terms in which this feast is expressed, are evidently
intended to raise in our minds the highest possible conceptions
of its excellency — " A feast" is far more than a common meal,
and conveys an idea of costliness and abundance: a feast " of
fat things" imports that the choicest provisions are set forth;
and the fat things being " full of marrow," suggests, that no
expense is spared in procuring whatever can provoke the ap-
petite of the guests, or afford them pleasure — But " wines"
are also added; wines that have contracted a delicious flavour
by being long kept " upon the lees;" and vnnes "well refined,"
that are bright as a ruby, that " sparkle in the glass," and that
delight the eye whilst they gratify the palate — What are we
to understand from this accumulation of ideas, but that, as the
choicest viands administer nourishment and comfort to the
body, so the gospel provides everv thing which can exhilarate
and support the soul — After all, this representation falls very
far short ot the truth: for the promises of the gospel are infi-
nitely sweeter to the hungering and thirsting soul than the
most exquisite food can be to our taste — Let but a sinner,
who pants after pardon, be enabled to apply to his soul that
promise of Jehovah, That " crimson sins shall be made white
as snow," or that word of Christ, That " whosoever cometh
to him he will in no wise cast out," what transports of joy will
he not feel? how will he be " filled as with marrow and fatness
while he praises his God with joyful lips!" — What strength
did that word, " Pvly grace is sufficient for thee," administer
to Paul under the buffetlngs of Satan! — In the strength of that
one meal he was enabled to go on, not for forty davs only, but
to the latest hour of his llfe^ — And such is the gospel to all
who cordially embrace it — ]

Tiiis feast has Gcd himself prepared for all people
[It is none other than " the Lord of hosts" vv'ho has
spread this table at his own expense— And he invites " all

* In allusion to Elijah, 1 KiPigs xix. T, 8.

454 THE GOSPEL a SOURCE (208.)

people," not of the Jews only but of the Gentiles also; vea,
the very vilest of the human race — He sends out his servants
into the highways and hedges, to call the halt, the lame, and
the blind, and orders them to take no refusal, but to "compel
them to come in'"' — Yea, though in every succeeding age
there have been myriads of guests brought in, yet his message
to lis is, that " yet there is room" — ]

But, as this feast can be of no use to those who feel
not their need of it nor discern its excellency, the gospel
suits itself to our necessities, and offers

11. Light to the blind

There is a thick, impenetrable " vail" over the hearts
of men

[The lusts and prejudices of men cast a film over their
eyes, and incapacitate them for discerning spiritual things:
and Satan by his subtle devices confirms their blindness'^ —
As the Jews, even while Moses was read to them every sab-
bath day, were unable, by reason of the vail that was upon
their hearts, to comprehend the great ends and purposes of the
Mosaic dispensation,'^ so thousands who live under the light
of the gospel are total strangers to its fundamental truths; or
admit them only in theory, while they are destitute of any
experimental knowledge of them in their hearts — " They
have eyes, but see not; ears, but hear not; hearts, but under-
stand not" — ]

But God b}^ his p^ospel removes this vail

[" He who commanded light to shine out of darkness will
shine into the hearts" of those who seek him — '' The things
which flesh and blood could never have discovered, he will
reveal unto them"*^ — He will shew them the evil of sin, the
depravity of their hearts, the fulness and suitableness of Christ,
the stability of the covenant, together with every thing else
which they need to know — He will not merely turn aside the
vail, and give them a transient view of the holy of holies, but
will '^ destroy" the vail, and " rend it in pieces from the top
to the bottom" — It is true, this clear knowledge of divine truth
will not be imparted all at once; but it shall gradually in-
crease till they " see as they are seen, and know as they are
known" — ]

To complete the happiness of his people, God further
promises

^ Matt. xxii. 4. Luke xiv. 17, 21, 22. '2 Cor. iv. 4.

d 2 Cor. iii. L^, 15. ^ Malt. xvi. \7

(208.) OF RICHEST BLESSINGS. 4SlS

III. Victory to tiie o[>prtS3ecl

The former part oi" the text refers to the apostolic and
milleiinial periods; but the latter will not be accom-
plished till the day of judgment — To xh-^i season in par-
ticular St. Paul applies the words before us;' taking
him for our guide, we are in no danger of misinterpret-
ing their import, whilst we say, that God will rescue us
from

1. The power of death

[Death is even now disarmed of its sting; and the king
of terrors is made our friend — They who through the gospel
are enabled to live to Christ, may justly account it " gain to
die: not life only, but even death itself, is numbered among
their treasures? — Such is their victory over it, that it is an
object of hope and desire rather than of terror and aversion''
— And when it comes, they are not so properly said to die,
as, to "fall asleep in Jesus" — Nor will its apparent triumphs
be of long duration; for that which swallowed up mankind
with insatiable avidity, shall itself " be swallowed up in vic-
tory," and not a vestige of it ever again be found among the
saints of God — ]

2. Tlie sorrows of sin

[While we continue in the body there will be occasion for
us to " go on our way weeping" — But even now the sorrows
of believers are widely different from the sorrows of the
world: instead of corroding the heart, they bring a peace
along with them; and the persons who are most affected with
them, so far from wishing to get rid of them, desire to have
them more deep and abiding — But ere long they shall sully
the face no more; but shall be " wiped away" by the hand
of a compassionate Father, and be followed by an harvest of
eternal joy' — ]

3. The reproaches of the world

[There is scarcely any thing which an ungodly world will
not say or do, to asperse the character of the godly, and to de-
stroy their peace — But God in this world so far " takes away
their rebuke," as often to manifest himself to them, and to
interpose visibly on their behalf '^ — But in a little time " He
will bring forth their righteousness as the noon day;" and they
who were regarded " as the filth of the world and the off-
scouring of all things," shall be openly acknowledged as the
children of the living God — ]

f \ Cor. XV. 54. s: Phil. i. 21. 1 Cor. iii. 22. •' Phil, i, 23.

^ ' Rev. xxi. 4. and vii. 16, 17. ^ Ex. gr. Jgscph, Daniel,

the Hebrew youths, Sec.

456 the gospel a source of blessings. (208.)

Address

1. To those who are livinaf at a distance from God
[Whatever you may promise yourselves from the enjoy-
ment of this world, you in reality are feeding only on husks;
and however you may boast of attainments in philosophy, there
is a vail on your hearts tliat hides from you all spiritual know-
ledge— Besides, whatever satisfaction you feel, or v^hatever
reputation you enjoy, death will speedilv swallow up both you
and it, and will consign you over to everlasting shame and
misery — Say, then, whether you have not made a wretched
choice; and whether the mourning and despised Christian be
not in a far happier state than you? — It is not however too
late for you to repent: the invitations of the gospel are sent
to you as well as to others; and if you put away your vain
excuses, and return to God as prodigals, you shall find a cor-
dial welcome, and feast this very hour on the fatted calf — O
that the " scales may fall from your eyes:" and that, being
'^ brought Irom darkness unto light, you may be turned from
the power of Satan unto God!" — ]

2. To those who are c^ me to God's Imly mountain
[You find that the promises of the gospel have not dis-
appointed 3'ou — If you are not " satisfied with the plenteous-
ness of God's house," it is not because the provisions are
withheld from you, but because you want a better appetite for
them — " Be not straitened in yourselves;" and be sure you
never shall be straitened in your God: " open your mouth
wide, and he will fill it"— Above all things remember to feed
continually on " the body and blood of your beloved Lord;
for his flesh is meat indeed, and his blood is drink indeed"' —
And soon you shall be cilled to the banquet above, where
" your Lord shall gird himself and come forth to serve you"
—Then shall all these promises receive their full accomplish-
ment; and you shall possess that " fulness of joy which is at
God's right hand for evermore"' — ]

' John vi. 54, 55.

CCIX. THE SCOPE AND TENDENCY OF THE
GOSPEL.

Isai. xl. 1, 2. Comfort ye^ comfort ye vty people^ saith your
God: speak ye comfortably to Jerusalern^ and cry unto her^
that her warfare is acco^nplished^ that her hucmty is par-
doned; for she hath received of the Lord^s hand double for
all her sins*

(209.) THE SCOPE, &C. OF THK GOSPEL. 457

THE ministerial office is fiily compared to that ot" a
steward, who divides to every one his proper portion.*
The execution of it calls lor much wisdom and discretion,
because there must be a diversity both in the matter and
manner of our addresses corresponding^ with the different
states of the people to whom we minister. To some we
must of necessity proclaim the terrors of God's law,
however painful such a discharge of our duty may be:
but he great scope of our ministry is to comfort the
Lord's people, and be " helpers of their joy." The
commission here given to the servants of Jehovah leads
us to observe, that

I. God earnestly desires the comfort and happiness of
his people

There are a people, chosen by the Father, redeemed
by Christ, and sanctified by the Spirit, who are eminently
the Lord's people.'' And that God is peculiarly solicitous
to promote their comlort, appears

1. From the commission which he gave to his beloved
Son

[He sent his Son Into the world to execute his eternal
counsels — And our Lord himsell", in his first public address to
the people, declared, that the comfort of mourners was a
principal object of his mission*^ — ^J

2. From the end for which he sends his Spirit into the
hearts of men

[God sends his Spirit to testify of Christ,** — to witness out
adoption into his family,* and to seal us into the .lay of re-
demption*— In performing these offices, he comforts our
souls — And he is, on that very account, distinguished by the
name of " the Comforter*''^ — ]

3. From the titles which the Father himself assumes
[He calls himself " The God of consolation,"'' and " the

Comforter of all them that are cast down"' — He compares hi/s
concern to that of a Father pitying his child,'^ and to a mo-
ther comforting with tenderest assiduities her afflicted infant'—
Yea, he assures us that his regards far exceed those of the most
affectionate parent in the universe"^ — ]

» 2 Tim. ii. 15. Luke xii. 42. >» Deut. vii. 6. 1 Pet. ii. 9.

e Isai. Ixi. 1—3. Luke iv. 17 — 19. ^ John xv. 26.

• Rom. viii. 15. ^ Eph. i. 13, 14.

« John xvi. 7. •» Rom. xv.^5. • 2 Cor. vii. 6.

k Ps. ciii. 13. 1 Isai. Ixvi. 13. f? Isai. xlix. 15.

Vol. IL 3 N

458 THE SCOPE AND TENDENCY (209»)

4. From ihe solf mn cbar.8;e he gives to ministers
[He sends his servants " to turn men from darkness unto
light, and from the power of Satan unto God."" And he
especially charges them to " strengthen the weak hands, to
confirm the feeble knees, and to say to them that are of a
fearful heart. Be strong, fear not; your God will come and
save you.'^° Thrice is that injunction repeated in the text:
and in the execution of this duty we are justly called, " The
helpers of your joy."!*]

5. From the dispensations both of his providence and
grace

[When he suffered his beloved Son to be tempted in all
things like unto us, it was with a view to comfort us under our
temptations."! And when he comforted St. Paul under his
multiplied afflictions, he still consulted the comfort of his
church and people:"" yea, however he diversified his dispensa-
tions, he had invariably the same gracious object in view.^]

As a further proof of his regard for our comfort, we
may observe that
II. He has made abundant provision for it in his word

The message which we are commanded to deliver to
his people, contains in it the richest sources of consola-
tion. VVe proclaim to them, that

1. Their " warfare is accomplished"

[This, as referring* to the captives in Babylon, foretold
their deliverance from captivity. But it chiefly relates to the
deliverance of the church from the bondage and misery to
which they were subject under the Mosaic dispensation. The
burthensome yoke of ceremonies was to be abolished at the
coming of Christ,'^ and to be succeeded by a " law of perfect
liberty"" — A similar .deliverance every soul experiences, as
soon as ever it believes in Christ: the chains of sin, where-
with it was bound, fall off;" and, though there yet remain
many conflicts to be endured, yet is Satan's power irrecover-
ably broken; and the once captive sinner is brought into the
glorious liberty of God's children-' — What rich consolation
must this of necessity administer to the weary, and heavy-
laden!^ — ]

2. Their iniquity is pardoned

[The Lord's people, not excepting the least or meanest of

^ Arts xxvL 18. o Isai. xxxv. 3, 4. P 2 Cor. i. 24.

1 Heh. ii. 18. «■ 2 Cor. i. 3, 4. « lb. 6.

*■ Col. ii, 14. " Jam. i. 25. » Rom. viii. 2^.

7 John viii. 36. » Matt. xi. 28 — 30.

(209.) OF THE GOSPEL. 459

them, have all their iniquiiies forgiven-' — What consolation
then can they want? Let their circumstances in other respects
be ever so afRictive, they may " be of good cheer:'"* for wc
have the united testimony of prophets and apostles that they
are truly blessed*^ — ]

3. Fliey have received mercies that far over!)akince all
their aifliciions

[The prophet does not mean that the Lord's people are
punished beyond their deserts (for this were contrary both to
scri])ture and experience)*^ but that their mercies far exceed
any judgments which may have been inflicted on them on
account of sin. God will punish his people, (and it is necessary
that he should) but their enjoying of his favour, and their
prospect of his glory, are mercies, in comparison of which
their troubles are not worth a thought — Indeed their very
cl' istisemeuts are mercies in disguise;'' and have been ac-
knowledged as such by those v/ho have endured them in an
abundant measure'' — ]

Let us LEARN then from this subject

L The ^^enuiae tendency of thp gospel

[The gospel is generally considered as a source of melan-
choly, and consequently, as inimical to men's happiness. But
the very reverse of this is true. It calls men indeed to re-
pentance, and, in this viezv^ may be considered as an occasion
of sorrow: but it is a salutary sorrow that will be followed by
joy: nor can any one duly refl^^ct on the expressions of the
text, without acknowledging, that a reliance on God's pro-
mises and oath revealed in the gospel, is, as it was intended to
be, a source of " strong consolation," to all the people ot God.a^
Let this absurd prejudice then be put away, and the gospel be
received by us with gratitude and joy.]

2. The ^.\onderfu) diiference between those who em-
brace, and those who disregard the g'ospel

[Can that be said of carnal and v/orldly men, which is
here spoken of the Lord's people? Are th^ir chains broken?
their sins forgiven? their comforts greater than any judgments
that await them? No: they are yet in bondage to sin and
Satan; their sins are all " sealed up in a bag" against the day
of judgment; and the wrath of God is shortly coming upon
them to the uttermost. Then it will appear how great a " dif-

a Col. ii. 13. Ps. ciii. 12. Acts xiii. 39. »> Matt. ix. 2.

c Ps. xxxii. 1, 2. Rom. iv. 7, 8. •' Ezr. ix. 13.

« Heb. xii. 10. f Ps* cxix. 67, 75.
s Heb.vi. 17, IS.

460 THE SCOPE, Sec. OF THE GOSPEL. (209.)

ference there is between those who serve the Lord, and those
who serve him not."^ Let not this distinction then be made a
subject of profane ridicule, but a motive to seek the Lord,
that we may be numbered with his people, and be made par-
takers of his benefits.]

•»Mal. iii. 18.

CCX. CONSOLATION FOR THE AFFLICTED.

Isai. li. 1 — 3. Hearken to me^ ye that folloxu after righteous-
ness^ ye that seek the Lord: look unto the Rock whence ye are
hexvn^ and to the hole of the pit wheyice ye are digged. Look
unto Abraham your Father^ and Sarah that hare you: for I
Called him alone^ and blessed him^ cind increased hiyn. For the
Lord will comfort Zion: he xvill comfort all her waste places^
he will make her ruilderness like Ede7i^ and her desart like the
garden of the Lord: joy atid gladness shall be found thereiriy
thanksgivings and the voice of melody.

AN attention to the voice of God in his word would
comlort us under all troubles, and keep usstedfast amidst
all the vicissitudes of life — God, anxious for the welfare
of his people, sa3's continually. Hearken to me, hearken
to me* — He has just before exhorted them, when walk-
i\\^ in djrkness to trust in him'' — He now bids them bear
in mind his former mercies, and expect yet richer bles-
sin,s;s at his hands, when the destined period of their
captivity shall have elapsed — Thus did God provide com-
fort for them against the day of their calamity — And the
same comfort is reserved for all his people in their seasons
of darkness or affliction — To obtain the consolation which
the text is suited to convey, it will be proper to con-
sider

I. What God has done for us already

The description .e^iven of God's people is sufficiently
appropriate, and will distinguish them from all other peo-
ple upon earth — They " seek" the favour of " the Lord,"
and " follow after" it with incessant care in the way of
" riejhteousness" — -But

a Ver. 1, 4, 7. * isai. I. 10.

(210.) CONSOLATION FOR THE AFFLICTED. 461

The\ once had little prospect ol* ever attaining to the
blessinjT:s thev enjoy

[The Jewish nation was to descend from Abraham; but tlie
promised seed was not given him till, according to the course
of nature, there was no probability that his family should be
increased — There was then little reason to expect that that
nation ever should exist — Thus the people of God may look
back upon the time that they were lying as stones in a quarry,
and as clay in a pit — How little prospect was there thcn^ that
they should ever form h part of ''• God's spiritual building!" —
They were as blind, as stupid, as averse to God and holy ex-
ercises, as any people in the universe*^ — If they " ran not to
the same excess of riot" as others, they were restrained merely
by the overruling providence of God, and not by any hatred
of sin which ihey had more than others — ]

Yet they are now " called and blessed" of the Lord
[The descendants of Abraham rapidly increased, and in
process of time formed a very numerous and powerful nation
— Who that beheld them at their departure from Egypt would
have imagined that, only four hundred years before, these
two millions of people had no existence but in the loins of
Abraham? — And who, that sees a person now " following after
righteousness," would imagine that he was once a determined
enemy to God, and had a nature as corrupt as any of his
fellow-creatures?— Let the saints remember what they were,
that they may see what " great things the Lord has done for
them" — Let them " walk softly all the days of their life" un-
der a sense of their former guilt; and stand amazed at the
goodness of their God, who has so distinguished them with
his favour — ]

Nor is this any thing more than an earnest of
IL What he has engai^ed to do

As the church at large, so every individual member
of ii m iy ''•" in very afflictive circumstances

[The Jews were reduced to the greatest distress during
their captivity in Babylon; and their once fertile country was
become a wilderness; nor could they remember Zion but with
deep sorrow and regret — Thus the people of God at this time
may be brought into great tribulation- — Through persecution
or temptation their " sorrows may be enlarged," and their joys
be turned mto pain and anguish — ]

But God promises to interpose for them in the time of
need

c Rom. iii. 10 — 19. and viii. 7.

462 COKSOLATION FOR THE AFFLICTED. (210.)

[He repeatedly foretold that he would deliver his people
from their Babylonish captivity; and restore them with joy
and triumj)h to their own huid — This was a faint representa-
tion of what he would do for the true seed of Abraham under
the Christian dispensation — He will revive his people with
spiritual consolations — He will make their hearts, which now
seem barren, or protluctive only of thorns, to be " fruitful in
every good word and work'' — Paradise itbclf, before sin had
deformed its beauty, was a just emlilem of what the soul shall
be, when God returns to visit it — The harp hung upon the
willows shall be strung anew; " joy and gladness" shall suc-
ceed to the clfusions of sorrow, and the groans of contrition
yield to " thanksgivings and the voice of melody" — Let but
the afllicted soul tarry the Lord's leisure, and it shall surely
experience the wished-for deliverance — j

Toencouriigc all to confide in thiii promise, kt us con-
sidcr

II L In what respects liie recollection of mercieb received
may strengllien onr expectation of tliobc that ure pro*
mised
Nothing could be more animating to tlie Jews in Ba-
bylon than the ree<jllecli(jn of \\lialC/od had done in rais-
ing so flourishing a tree from the dead slock of Sarah's
womb, and in ccjntinuing to water it for so many centu-
ries, notwitlistandiiig the bad fruit it iiad continued to
produce — Nor can any thing be more consoling to us than
a retrospective view of God's dealings with us — In them
WQ n\ay behold

1. His sovereign grace
[In every thing relative to the raising of the Jewish na-
tion God displayed his sovereignly — Ami ni^y we not behold
the same in his choice of us? — Why did he hew us out of the
quarry, while such a mass of stone, equally fit lor his purjiose,
was left behind.'' — Why did he '' form nn into vessels of ho-
nour,"' while so much of the very '' same lump was lelt to iorm
vessels of dislionourr" — Who shall deny the fact that such a
selection has been madei" or " Who shall say unto God, What
doest thou.^" — Shall any drooping saints then despond because
of their imworthiness.^ Let them remember, diat, as God
never chose them for their superior w^orthiness, so he may still
continue his favours towards them notwithstanding their un-
worthiness — His grace is still his own as much as evei; and,
if they do but lament their uriworthini'tiS and cast themselves on
his mercy, it shall still be glorified in their restoration and
bliss — ]

(210.) CONSOLATION FOR TIJE AFFLICTED. 463

2. His almighty power

[As the Omnipotence of God was manifest In producing
such a nation from two, whose "bodies were as good as dead,"
so it is no less visible in the " quickening of those who are
dead in sin," and forming " an host of living saints from those
who were like dry bones scattered over the face of the earth"
— Can any, then, who have been quickened by grace doubt
whether God be able to preserve or restore them? — Can
" any thing appear to them too hard for God?" — Surely
though their souls appear at present only like a desert or a
wilderness, they need " not stagger at the promises of God;"
but yet may entertain the hope that they may *' blossom as
the rose," yea, that they shall " put off their sackloth, and
gird them with gladness" — ]

3. His uncbanginj^ faithfulness

[After God had promised to Abraham, he never would
recede — Though he delayed, he did not forget his promise —
And even when constrained to punish his people, he did not
cast them off — Not even at this time are they finally abandon-
ed: but are preserved a distinct people, monuments of God's
faithfulness, and a seed for a future harvest — And Is not eve-
ry saint a distinguished monument of God's faithfulness? —
Would any one stone of God's ' building have withstood the
shocks and tempests that have assaulted it, if God himself had
not interposed to keep It fixed on the foundation? — Would not
every vessel of his sanctuary have been dashed in pieces times
without number, if the potter himself had not averted the
stroke or hardened us to endure it?' — Where is there a saint
who is not a wonder to himself, a spark kept alive in the
midst of the ocean? — well then may the faithfulness we have
already experienced confirm our hope, that God " will never
leave us nor forsake us" — And well may the most disconsolate
of God's people wait, "knowing in whom they have believed,"
and assuredly expecting the promised revival — ^]

Application

Let us HEARKEN to thc advicc given us in the text

1. Let us, both for our humiliation and comfort, re-
view the dispensations of God's providence and grace to-
wards us . . .

2. Let us, under our heaviest trials, look forward to the
season when God's promises shall receive their final ac-
complishment , . .

[ 464 ]

CCXI, THE CHANGE WROUGHT BY THE GOSPEL.

Isai. Iv. 12, 13. For ye shall go out xv'ith joy^ and be led forth
rvith peace: the mountains and the hills shall break Jorth be-
fore you into singings and all the trees of the f eld shall clap
their hands. Instead of the thorn shall come up the fir-tree^
and instead of the brier shall come up the mi/rtle-tree: and it
shall be to the Lord for a name, for an everlasting sign that
shall not be cut off.

THE cliange wrought annually on the face of nature
from desolation and barrenness to beauty and fruitfulness,
is a lively representation of the change effected by the
gospel of Christ. " The rain and the snow descending
on the earth" nourish the whole vegetable creation, and
cause every part of it to spring forth in its appointed
season: and, in the same manner, " the word of God,
dropping as the rain and distilhng as the dew" upon the
souls of men, infuses life into them, and renders them
fruitful in every good word and work. This is the parallel
drawn by the prophet himself, who, expatiating on the
subject, predicts, under the image of the Jews' return
from Babylon, the progress of the gospel in renovating
the intellectual and spiritual world. His words will lead
us to consider
I. The effects of tlie preached gospel

The civilizing of the world is a very small part of the
work which the gospel is intended to accomplish. It is
sent

1. To inspire new feelings
[Man in his natural state is an entire stranger to spiritual
joy, or solid peace. The peace that flows from a want of
foresight or reflection, and the joy that consists in mere animal
gratifications, he may possess: but he is as destitute of spiri-
tual enjoyments, as the brute creation are of intellectual plea-
sure. His state however is wonderfully changed when he receives
the word of God in truth. At first indeed he feels trouble
and anguish; but as soon as ever he has a sense of his accep-
tance with God, his tears are wiped away, and " the bones
which were broken rejoice." It frequently happens, especi-
ally where the preceding sorrows have been deep, that the joy
which succeeds them is rapturous and abundant. The sur-
prise of Peter, on the eve of his expected execution, was not
unlike that of a new convert: suddenly, a light shone in upoa

(211.) THE CHANGE WROUGHT BY THE GOSPEL. 465

him, and his chains fell off, and the prison doors flew open,
and an ani^el conducted him out, so that he could not persuade
liiniself that he was awake, but thought he saw a vision: thus
when the new convert is first broufj;ht forth into light and
liberty, and finds the obstacles, which had seemed insurmount-
able, removed, he is ready to think it must be all a delusion:
it is with him as with those of old, " when the Lord turned
again the captivity of Zion, we were like them that dream:
then was our mouth filled with laughter, and our tongue with
singing;" yea, " the very hills break forth before him into
singing, and all the trees of the field clap their hands." We
must not however suppose, that all are equally elated; or that
the joy which any feel will continue with them: it will rather
subside into a peaceful tranquillity of mind: they may ^o o^U
-ivithjoij; but they will be led forth xv'ith peace. The Saviour's
joy, which is to be fulfilled in us, consisted rather in peace than
exultation; and such is the legacy that he has left to us.^ At
first we are like a stream ribbling and murmuring near the
fountain head; but afterwards we resemble rather the deepened
river flowhig with silent majesty.]

2. To infuse new dispositions

[A thorny bush is unproductive and worthless; as a brier
is unseemly and injurious. The one is a just image of the more
decent of mankind; the other, of the more profane. All are
low and groveling in their nature, having no desires beyond
this present world; and too many, by their influence as well
as by their example, would impede the progress of those
who are walking in the good way. The fir-tree on the other
hand lifts its head on high; while the myrtle diffuses its fra-
grance all around; and both of them retain their verdure all
the year: yet such shall the vilest of mankind become, when
once they embrace the gospel of Christ. They shall soar to
heaven with devout affections; they shall spread around them
a sweet savour of the knowledge of Christ; they shall be un-
fading ornaments in the place where they grow; and instead
of wounding, like the brier, all that come in contact with them,
they shall, like the myrtle, emit the sweeter fragrance the
more they are bruised, and perfume, as it were, the vet) hand
that bruises them.]

To impress our minds with a due esteem for the goi-
pel, let us proceed to consider

II. The excellency of those eficcts

There is an inherent excellen e in holy dispositions,
which, independent of the consequences fiovviug fom

a John xvii. \Z. and xiv. 27.
Vol. II. 3 O

466 THE CHANGK WROUGHT BY THE GOSPEL. (211-)

thtm to ourselves or to society, must render ihem ami-
sible in our eves. But, as the text limits our views to the
honour which accrues from them to God, vy> shall con-
tent ourselves with observing, that the change cfi'ecied by
the gospel is to ihe Lord

1. An occasion of praise

[None who are quickened and renewed by the word ever
take the honour to themselves: all with one voice cry, " He
that hath wrought us for the selfsame thing is God; therefore,
Not unto us, O Lord, not unto us, but unto thy name be the
praise." The greater the change that is wrought in any per-
son's heart, the less will he be disposed to arrogate any thing
to himself on account of it: and most of all, " when the
top-stone of the spiritual building shall be brought forth, will
he shout, Grace, grace unto it." From his first acquaintance
with divine truth will he begin to speak of God with love
and gratitude, ilis own experience will furnish him with an
inexhaustible fund of praise and thanksgiving. Nor will his
acknowledgments any longer be a dull recital of an established
Xreed, but the lively effusions of a grateful heart.

Now if that be deemed excellent, which causes the name
of any human being to be held in estimation, and to be trans-
mitted to posterity with honour, how much more must that
be excellent, which makes the name of God to be reverenced
and adored!]

2. A monument of ^lory

[It is not in this world only that God is glorified by the
dispensations of his grace: at the day of judgment every saint
will "^ be to him for a name, and for a praise and for a glory."
" Christ will come to be glorified in his saints, and admired
in all that believe." How sovereign will the grace of God
appear to every one amongst them, when each sees himself
as a brand plucked out of the fire! What stupendous xvisdom
will be discovered in the plan, whereby he has effected their
restoration to his favour! What marvellous patience will he
appear tx) have exercised towards them under all their back-
siidings; and what unbounded mercy in pardoning their multi-
plied transgressions! Nor will his /JOTt^fr be less an object of
admiration, when it is seen how ivonderfully it has been exerted
in converting their souls, and in preserving them unto his
heavenly kingdom. Yea, as long as there shall exist one
glorified saint in heaven, so long shall the perfections of the
Godhead be most eminently displayed in the salvation of
sinful man.

How excellent then must that change be, which to all
eternity shall be the brightest monument of the divine per-
fections! The work of creation is excellent, though it is so

(211.) TITE CHAXGE V>rROUCrrt BY THE GOSPEL. 457

soon to p:iss away: but that, glorious as it is, has no glory by
reason of the glory that excelletli in the new creation.]

Infer

1 Whnt encoiirne^'ement have men to hear the o:ospel!
[As a person who had never seen the face of nature but
in the depth of winter, would scarcely conceive it possible that
so great an alteration could take place in it as is annuallv made
within the space of a few weeks, so are many ready to imagine,
that their hard and barren hearts are incapable of experiencing
such a change as God requires. But his word is as powerful
as ever: it is still "like fire, or like a hammer that breaketh
the rock in pieces:" and though "• it runs not, nor is gl(jrified''
to the same extent as in former days, jet wherever it is
preached in sincerity and truth there are some to attest its
efficacy, and to prove that '* it is the power of God to the
salvation of men." Let none then despair: for though " the
treasure be put into an earthen vessel, God will display the
excellency of his power by means of it:" he will plant the fir-
tree and the myrtle where nothing grew but thorns and briers;
*' he will make the wilderness like Eden, and the desert like
the garden of the Lord."]

2. What a sure criterion have we whereby to judge
of onr sta^e!

[An insensibility with respect to spiritual things charac-
terizes the natural man; and a quickness of perception with
respect to them marks the person in whom the word of God
has taken due effect. Have we then surrendered up our false
peace, and our carnal joy? and have we attained to a scriptural
*' joy and peace in believing?" Have the creafares all around
us been led, as it were, to sympathize with us, and congratu-
late us on the change? Look then next to the tempers and dis-
positions of the soul: have the low groveling desires of the
carnal mind been made to ascend to heaven; and the natural
aversion to holj' exercises been exchanged for an unfeigned
delight in them? In short, is God now glorified in the whole of
our deportment, so that, whosoever beholds our spirit and con-
duct is constrained to admire the grace of God in us? Doubt-
less, this change is not perfect in any; nor can we expect it to
be so, while we carry about with us this body of sin and death;
but is the change begun? and is it carrying on towards perfec-
tion? O that on considering these questions we might have the
testimony of our consciences that things are so! But if there
be no evidence of these things, let us beware, lest, instead ot
being eternal monuments of God's love, we be objects ot his
everlasting displeasure.]

L 468 j

CCXil. THI;, CHANGE TO BE WROUGHT BY THE
GOSPl-L in THE LATTER DAY.

Is£ii. xi. 6 — 9. And the xvolf shall dxvellxv'ith the lamh^ and the
leopard shall lie down xvith the kid; and the calj\, and the young
Uon^ and the fatling together^ and a little child shall lead
them. And the coxv and the bear shall feed; their young ones
shall lie doxvn together; and the lion shall eat straxv like the
ox. And the suckling child shall play on the hole of the
asp, and the xveaned child shall put his hand on the cockatrice
den. They shall not hurt nor destroy in all my holy moun-
tain: for the earth shall be full of the knoivledge of the Lordy
as the xuaters cover the sea.

THE happiness and prosperity of kingdoms depends
much on the wisdom and equity ot those who govern.
Yet the best of rulers cannot always secure their people
either from the turbulence of tac'ion, or from t)]e assaults
of foreign enemies. Thus it is with the kingdom of
Clirist on earth. He, the Lord and governor of all, is
endowed with every qualification for the discliuriie of his
regal office,"" and executes that office with consummate
equity and wisdom:'' yet, through the irtirmities of his
subjects, and the malice of his advers'iries, his kingdom
is lar from enjoying the full advantages of his administra-
tion. There will, however, be a time, when his dominion
bhall be extended over all tlie earth, and perfect peace
shall reign throughout all his empire.

The prophecy on which this observation is grounded,
will naturally lead us to shew

I. The change that shall be wrought on men in the latter
day

Men in their intercourse with eacii other too mucli rc-
bemble the brute creation

[It is indeed humiliating to compare man with venomous
and ferocious beasts: but there is scarcely any beast, however
savage, to which God himself has not compared us.*^ Nor is
it by figurative representations only, but by plain and ex-
press declarations, that God has marked the evil dispositions
of our fallen nature.*^ And if we either look around us or

» Ver. 1 — 4. b Ver. 5. * He likens us to foxes,

Song ii 15.; serpents and vipers. Matt. iii. 7. and xxiii. 33.; wolves,
Matt X. 16 ; wild ^»sses, Jer. ii. 24.; wild boars, Ps. Ixxx. 13.; wild
bulls, Isai. Ii. 20, 8cc. ^ Rom. i. 29—31. 2 Tim. iii. 2—4.

(212.) THE CHANGE TO BE WROUGHT, ScC. 4C9

■ ■■'■■ I ' ■ •' ■■ ' ■■■■■ -~ -■ ' ■- . Mt-g

within us, we shall see that his descriptions are by no means
exaggerated. Let any one observe the proud and envious, the
wrathful and malicious, the selfish and covetous workings of
the heart, and he shall soon perceive that, it man were unre-
strained by human laws, he would prey upon his fellow-man
with as much ferocity as the beasts themselves.]

But in the latter day universal harmony shall prevail
[Then this beautiful description shall be fully realized.
Men shall dwell together as the beasts in the ark, none at-
tempting to hurt or destroy another: or rather, they shall
dwell together as the beasts in Paradise; none having so much
as a disposition to hurt; but all filled with gentleness and love.

This event is foretold in other passages of holy writ;'= and
it shall surely be accomplished at the appointed season: " The
zeal of the Lord of hosts will do this."]

To confirm our expectation of this universal change,
let us consider
II. The means by which it shall be effected

It is beyond the power of any human efTorts to ac-
complish it

[However civilization may have changed the manners of
men, it is but top evident that their hearts are the same as ever.
In proof of this we need only appeal to the bloody wars which
nations wage with each other; to the duels which are fought
on account of the most trifling injuries or insults; and to the
execrable traffic in slaves, which to the disgrace of the Chris-
tian name, yea, to the disgrace of humanity itself, is carried
on amongst us, in spite of all the efforts that have been made
for its abolition. If further proof were necessary, we n\ay all
find it very abundantly in the various circles in which we
move: for there is scarcely a society, or even a single family,
in which feuds, dissensions, quarrels, do not frequently arise:
yea, the very relatives most interested in cultivating love and
harmony, are often most at variance. Does not this shew how
untamed we are, notwithstanding the restraints of wholsome
laws, and the instructions given us in the word of God?]

Bui mc gospel of Christ, when universally received,
shai. sorin effi ct it

[Men continue like wild beasts, because " they know not
the Lord."^ The knowledge of Christ, and of his salvation,
would produce a wonderful change on their spirit and conduct.
Behold, what it wrought as soon as ever the gospel was

« Isai. Ixv. 25. f 1 Sam. ii. 12.

43^0 THE CHANGE TO BE WROUGHT (212.)

preached! Thousands of blood-thirsty murderers were trans-
formed into the most lovely and loving of the human race.^
And, wherever it is received, its tendency is the same. It
renews all after the same image;^ brings all into the same
famil}';' unites all in the same interests;^- and forms all into
one mystical body:' how then can it fail of producing har-
mony and love? This knowledge shall at a futui-e period be
imiversally diffused;"^ and these effects shall as universally re-
sult from it."J

Let US LEARN from this subject

1. The nature of true conversion

[Conversion does not consist in embracing any tenets,
however scriptural, or important. The knowledge of Christ is
indeed, as has been before observed, the menus of converting
us; but conversion itself consists in a thorough change in all
our tempers, dispositions and conduct, and in a renewal of our
souls alter the divine image." The lion must become a lamb:
we must " become as little children, if ever we would enter
into the kingdom of heaven. ''J'J

2. The excellency of the gospel

[In vain is the moral fitness of things insisted on; yea,
in vain are the terrors of hell displayed, for the conversion of
men: nothing but the knowledge of Christ crucified can ever
operate on the soul of man, so as to produce in it a radical
and universal change. But, where Christ is known aright,
there the whole man will assume a new character: and in pro-
portion as his glory is seen by us, we shall be transformed into
his image. 1 Let not the gospel then be despised as fanatical,
or be defamed as licentious; but let it be revered and embraced
with our whole hearts.]

3. The blessedness of those who know the Lord

[It is to be lamented that the knowledge of Christ does
not produce in these days the full effects that were visible in
the apostles. But the fault is in us, and not in the gospel.
Nevertheless there are many, who, even in this age of vice
and infidelity, are monuments of the power and grace of Christ;
and who, from having been as despiteful towards each other
as Jews and Gentiles, are living in the sweetest communion
with each other, and with their God. Happy the\', whose
views are thus rectified, whose passions are thus subdued, and

g Acts iv. 32. •» Eph. iv. 22 — 24,.

» Eph. ii. 19. 2 Cor. vi. IS. ^ Eph. iv. 4, 5.

» 1 Cor. xii. 20, 21, 25, 27. »" Hab. ii. 14.

" Isai. ii. 4. and Tit. ii. 1 1, 12. ,02 Cor. v. 17.
p Matt, xviii. 3. s 2 Cor. iii. 18.

(212.) BY THE GOSPEL IN THE LATTER DAY. 471

whose lives are thus regulated by the gospel of Christ! They
have indeed a paradise below; and shall soon enjo}' uninter-
rupted harmony in heaven. "^j

«■ 1 John i. 3. and iv. 16, 17.

CCXIII. THE SUCCESS OF THE GOSPEL.

Ps. Ixxii. 16. There shall l;e an handful of corn in the earth
upon the top of the mountains; the fruit thereof shall shake
like Lebanon: and the ij of the ciiij'shall Jlourish like grass of
the earth,

IN manj pnrts of scripture the typical sense is more
mcinifest than the literal — It is so in the Psalm l)erore us
— This Psahn is a description of the reit^n of Solomon,
who was the first of the " kings" that was also a '* king's
son" — The extent, duration, and happiness ofhis govern-
ment are predicted by David his Father — But a greater
than Solomon is here — There can be no doubt but that
the glory of the Messiah's kingdom is here described —
The extent of that is unbounded, and the blessedness of
it is eternal — The words of the text, according to their
//iVra/ meaning, declare the fruitful ness of the land, and
the increase of population in the days of Solomon — But
they tijpicallif represent the spread of the gospel under the
Christian dispensation, and the multitudes of converts that
shall become the subjects of Messiah's kingdom — They
nuiuraily lead us to consider
I. The representation here given of the preached gospel

The R;ospc-l is compared to seed cast upon the earth
[This is a frequent comparison in the scriptures; nor can
any other be aiore just — The seed is that from which the whole
harvest springs — Weeds will grow of themselves, but corn re-
quires cdlture; nor can any harvest be expected but in con-
sequence oi a patient and laborious attention to the duties of
husbandry — Thus it is also with the gospel — That is the seed
from which alone any fruit will arise to God — Men will bring
forth all manner of evil fruits without any instruction or advice
— But never will they abound in fruits of righteousness unless
the seed of divine truth be first sown in their hearts — '\

The place whereon this seed is cast is like " the to'rs
of mountains"

472 THE SUCCESS OF THE GOSPEL. (213.)

[Vallies are fruitful; but mountains, and especialiy the
mountain-tops are barren — They rarely have any soil; nor, if
they had, would they be proper situations for the sowing of
corn — Were any corn to spring up upon them, the storms
and tempests would destroy it long before it could arrive at
maturity — Such is the world at large, and the heart of every
individual in it, barren in itself, and exposed to storms of pas-
sion and floods of temptation — And most discouraging is the
prospect of that labourer who goes forth to sow his corn on
such a soil —

Mui cover the mountain-tops were the places where the idols
of the heathen deities were worshipped-' — Thus were they
the seat of all superstition and idolatry — What a view does
this give us of the place where the gospel seed is sown! —
Yet, alas! it is but too just a representation both of the world,
and of the heart of man — Superstition and idolatry abound
in every place and every heart — What seed then can be ex-
pected ever to flourish in so foul a soil? — ]

Nor "is there more than a mere " handful" of corn
sown there

[If the seed were multiplied in proportion to the badness
of the soil, there might still be some little hope of : i harvest
— But of what use is a mere handful of corn when cast on a
surface of such vast extent? — What hope could there be that
the whole world should be evangelized by twelve poor fisher-
men?— Even at this time, how wide the field, and how few
the labourers! — Myriads of our fellow-creatures never so
much as hear the name of Christ; and of those who do, there
are, alas! too many who never have the whole counsel of God
declared unto them — ]

But notwithstanding these discouragements we shall not
despair of the success of the gospel, if we consider
II. The blessing which God has promised to it

The prophecy before us declares that the increase of
this seed shall be

1. Strong
[The woods of " Lebanon" were proverbially grand —
Waving their lofty heads, they seemed to defy the storms and
tempests — Such was to be the fruit that should spring from the
gospel seed — Weak as corn is to withstand a storm, that
which was to grow upon the mountain-tops should be firm as the

^ In reference to this custom, the prophet Isaiah, foreteiling the
triumph of the t^ospel over all fals- religions, says " The moun-
tain of the Lord's house shall be established on the top. of the inouu'
tains."

(213.) THE SUCCESS OF THE GOSPEL. 473

deep-rooted cedars — And has not the event justified the pre-
diction?—The powers of earth and hell combined against the
infant church, but were not able to crush it — Neither impri-
sonment nor death could intimidate the disciples of Jesus-—
Even the weaker sex were enabled to endure the most cruel
tortures, and to glory in their tribulations for Jesus' sake — In
every successive age the same holy fortitude has characterized
the folio svtrs of the Lamb — If any through the fear of man
have forsaken the church, they have only proved thereby that
they never truly belonged to it ; " they went out from us be-
cause they were not of us; for if they had been of us, they
would no doubt have continued with us'"* — Every true be-
liever has been faithful unto death — ]

2. Numerous

[What more numerous than the piles of grass? — Yet such,
it was foretold, should be the converts to Christianity-*-And
how was this verified in the apostolic age! — Thousands were
converted by one single sermon — In a few years the followers
of Christ filled, not Judea alone, but also the whole Roman
empire — At the reformation too the seed that had long lain
under the earth, sprang up and yielded a glorious harvest —
But the promised period is yet future, though we hope, it is
hastening on apace — In the latter day " the people of God
shall be as the stars of heaven for multitude" — "• A little one
shall become a thousand, and a small one a strong nation""—
Yea, " a nation shall be born in a day" — And " All the ends
of the earth shall remember themselves and turn unto the
Lord""^ — There still indeed may be seasons when, as in former
ages, they shall be mown down by their persecutors; but they
shall spring up again like the grass; and the very blood of the
martyrs shall be the seed of the church — " The knowledge of
the Lord shall surely cover the earth as the waters cover the
sea."^ — ]

This subject may well excite in us

1. Thankfulness for what is past
[What a mercy is it, that when only an handful of corn
is sown on the earth, some grains of it should fall on this bar-
ren spot! — and what a signal mercy if it have sprung up in
our hearts! — And have we not reason to hope that this is in-
deed the case? — If we cannot boast of multitudes like the
piles of grass, are there not sufficient to shew the virtue of
the gospel seed, and the blessing of God upon the sowing of
it? — Have not some attained an height and stability, and
znaintained their stedfastness against the united assaults of the

^ 1 John ii. 19. « Isai. Ix. 22.

•^ Ps. xxii. 27, e Hab. it, 14.

Vol. I J; 3 P

4,74 THE SUCCESS OF THE GOSPEL. (213»)

world, the flesh, and the devil?' — Let us then rejoice and be
thankful to God for such distinguished blessings — And let us
still shew ourselves to have been " planted in the house of the
Lord by flourishing in the courts of our God."]

2. Hope respecting the future

[The promise of God is sure, and shall be fulfilled in its.
season — We cannot but grieve when we see the barrenness of
the field, and fewness of faithful labourers — But there is no-
thing impossible with God — He can send forth labourers into
his harvest, and give the most abundant success to the seed
sown — Yea, he can overrule the most adverse circumstances
for the manifestation of his own glory — Let us wait upon him
then in prayer, and cry from our inmost souls, " Thy king-
dom come" — Let us beg, " That the word of the Lord may
have free course and be glorified" throughout the world*^ — And
let us look forward in certain expectation, that the " grain of
mustard-seed shall become a great tree,"^ and that in due time
" All shall know the Lord from the least to the greatest."'' — ]

'■ 2 Thess. iii. 1. s Matt. xiii. 32. •» Jcr. xxxi. 34.

CCXIV. THE STONE THAT BECAME A MOUNTAIN.

Dan, ii. 44. In the days of these kings shall the God of heaven
set vp a kingdom^ ivhich shall never be destroyed: and the
kingdom shall not be left to other people^ but it shall break
in pieces^ and coJisuvie all these kingdoms, and it shall stand
for ever.

THE various revolutions of kingdonns, how casual
and contingent soever they may appear, are all fore-
ordained in the inscrutable counsels of the Deity, and
made subservient to the accomplishment of his eternal
purpose — Indeed they seem to be marked in scripture
solely in reference to the church of God; as though the
rise and fiiil of empires were scarcely \\orth a mention,
except as they accelerate or retard the progress of true
religion — In the time of the Babylonish captivity God
gave to Nebuchadnezzar a very remarkable dream, and
interpreted it to him by the prophet Daniel — There ap-
jieared to him an image, whose head was of gold, the
breast and arms of silver, the belly and thighs of brass,
the legs of iron, and the feet of iron and ciayj on the

(214.) THE STONE THAT BECAME A MOUNTAIN. 475

feet of which a stone fell, that utterly demolished the
whole — This imported the succession of four great mo-
narchies, and the erection of the Messiah's kingdom upon
the ruins of them all — Respecting this kingdom it will be
proper to consider

I. Its rise

Two things are specified with respect to the rise of
Christ's kingdom in the vv^orld

1. The time
[The B:'.bylonIsh, Persian, and Grecian monarchies were
to rise in succession, each on the ruins of that which preceded
it; and at last the Roman empire was to swallow up, as it were,
and comprehend them all — And " in the time of the kings
belonging to this last kingdom, even while they should enjoy
the utmost plentitude of their power, another kingdom was
to arise, the kingdom of the Messiah — This was accurately ac-
complished; for Christ was born in the reign of Augustus
Caesar, when the Roman empire was at the summit of itg
stn ngth and grandeur: and, within the space of about fifty
years from that time, his kingdom was spread, not only over
Judea, but over a great part of the known world — ]

2. The manner

[It was foretold that a " stone which should be cut out
without hands, should break in pieces this vast image;" that
" the God of heaven should set up a kingdom" solely by his
own power, tuithout the intervention of human force or policy;
or, to use the v/ords of another prophet, " Not by might nor
by power, but by my Spirit, saith the Lord of hosts" — This
also was remarkably fulfilled in the establishment of Christ's
kingdom in the world — The persons who were his principal
supporters, were a few illiterate fishermen, alike untutored in
philosophy, and unassisted by the authority of earthly magis-
trates— They were expressly forbidden to use the sword;* and
the most learned of all the apostles suppressed every thing
that favoured of carnal wisdom, lest he should make the cross
of Christ of none effect'' — Yet, notwithstanding their wea-
pons were not carnal, they were mighty through God to the
pulling down of the strong holds of sin and satan'^ — And in-
deed the heavenly treasure was committed thus to earthen ves-
sels on purpose that the excellency of the power might more
evidently appear to be of God'' — ]

a Matt. xxvi. 52. ^ 1 Cor. i. 17. and ii. I.

e 2 Cor. X. 4, 5. '12 Cor. iv. 7.

476 THE STONE THAT BECAME A MOUNTAIN. (214.)

In addition to the time and manner in which the
Messiah's kingdom should, according to this prophecy,
arise, the v/orid was prepared to discover it by

II. Its greatness

It was to have the pre-eminence above all other king-
doms in respect of

1. Power

[All the monarchies referred to by the prophet were great
and powerful; but this far excelled them all — The stone cut
out without hands fell upon the feet of the image which v.'ere
of iron and clay, and broke the whole image in pieces; inti-
mating that the kingdom of Christ should prevail over the
Roman, empire together with the other monarchies which
were com.prehended in it: all the powers of the world were
to be only "• as the chaff of the summer threshing-floor,"
before it — We are not to understand by this, that Christianity
is adverse to human governments, (for it tells us that " the
powers that be are ordained of God, and that we should be
subject to them, not merely through fear, but for conscience
sake") but that it will bring down every power which sets up
itself against the Lord and his Christ — This was further
represented in the vision by " the stone becoming a
mountain, and this mountain filling the earth" — Christianity
is to prevail over the whole earths — The idolatries of Pagan
Rome yielded to the sublinier principles of the gospel ; and
the superstitions of antichrist, which for a long season ob-
scured divine truth, have fallen, and shall in due time vanish
before its lighl and influence — Nor shall the authority of
Christ extend, like that of earthly monarchs, merely over the
bodies of men; it shall reach unto their souls, and " bring
into subjection the very thoughts and desires of their hearts'"
— There shall not be one disaffected subject in his whole em-
])ire: the happiness of all his people shall be bound up in their
Prince, whose will shall be their only law, and whose honour
their only aim — ]

2. Continuance

[All other kingdoms have fallen, and shall fall; nor can
the best constituted governments maintain their stability be-
yond the time allotted them in the divine counsels — But the
kingdom of Christ '■'• shall stand fOr ever:" his power shall
*' never be transferred to other hands;" nor shall any revolu-
tions shake the foundations of his throne — " He shall put
down all rule and all authority and power, and reign till all

(214.) THE STONE THAT BECAME A MOUNTAIN. 477

his enemies are become his footstool"* — The precise mode ot
administering his kingdom will indeed terminate when there
shall be no more subjects upon earth to govern: but the
kingdom itself will exist in heaven to all eternity, when it shall
be delivered up into the Father's hands, and God shall be all
in alK — The perpetuity of this kingkom was afterwards re-
vealed to Daniel, with some additional ciscumstances indeed,
in a vision similar to that before as — The four monarchies
appeared to him as four great beasts; the last of which had ten
horns,s corresponding with the ten toes of Nebuchadnezzar's
image, and intiinating that ten smaller powers should grow out
of that fourth monarchy, all of which should in due season fall
before the kingdom of Christ, which was then to become uni-
versal in its extent, and everlasting in its continuance'' — ]

Application

1. To the enemies of Christ's kingdom

[Persons may be enemies of Christ's kingdom either by
denying the truth of Christianity, or by resisting its influence
—But whether we be professed infidels or merely nominal
Christians, the subject before us is highly proper for our con-
sideration— Whence came this marvellous correspondence be-
tween the predictions and the accomplishment of them, if
Christianity be not of divine original? was it not established.
at the very time that was fixed in this prophecy, and has it
not prevailed, not only without the aid of human authority, but
in direct opposition to all the power and policy of the con-
federate world? — And if it have broken in pieces so many
adverse powers, and " made them even as the chaff of the
summer threshing-floors," shall you withstand it with impu-
nity? Our Lord, in reference to this very passage, has assured
us, that " on whomsoever this stone shall fall it shall grind him
to powder"' — But remember, it is not a feigned or forced sub-
mission that is required of you: Christ reigns over a willing
people, and must be enthroned in their hearts^ — Let such be
his influence over you — Let " every high thing that exalts
itself against the knowledge of Christ be put down;" and let
his law be your rule, his service your delight, and his honour
your aim — ]

2. To the friends and subjects of Christ

[As Christianity has not prevailed in the world without
much opposition, so neither will it gain a complete ascen-
dency over the heart without many conflicts — But should any
one despond because his adversaries are mighty? We need
only look at the prevalence of Christianity in the world, and

e 1 Cor. XV. 24, 25. f Ibid. « Dan. vii. 3 — 7.

"^ Dan. vii. u. i Matt. xxi. 45, 44. See also, Isai. Ix. l^.

475 THE STONE THAT BECAME A MOUNTAIN'. (214.)

we may see what shall be accomplished in our hearts — Are
we destitute of any power in ourselves? Be it so: yet the
stone which was cut out without hands, and became a great
mountain, shall crush our enemies, and bring our inmost souls
into subjection to Christ — If the gates of hell have not been
able to prevail against the church at large, neither shall they
against the weakest member of it — If the greatest empires
have yielded to the influence of the gospel, so shall also the
most inveterate lustS' — Let Christians then lift up their heads
with joy; their conflicts may be severe, but their victory is
certain — ]

CCXV. THE FRAILTY OF MAN AND IMMUTABILITY
OF THE GOSPEL.

Isai. xl. 6 — 8. The voice said^ Cfy* ^nd he said^ What shall I
cryP All jiesh is grass^ and all the goodliness thereof is as
the Jlower of the field. The grass xvithereth^ the foxver fa-
deth; because the Spirit of the Lord hloxveth upon it: sitrelij
the people is grass. The grass xvithereth, the fioxver fadeth:
but the -word of our God shall stand for ever.

GOD doeih according to his own \vi!l in the armies
of heaven, and among the inhabitants of theearUi. When
his tinie was come for the deliverance of Isr.:el ont of
Egypt, in vain did Pharaoh labour to retain them. Thns
the prophet was inspired to declare the rcdernptioii of the
Jews fiom Babylon, and the still greater redempiicm of
the world from sin and satan., in spile of all endeavonrs
which might be used to thwart the divine purpose. This
seems to be the immediate scope of the words before us.
But they may also be taken as a genera! declaration res-
pecting the instability of every thing human ^ and the im-
mnfalri/iti/ of' God's word.

J. The instability of every thing human

The comparison of man to grass is very frequent in
the scriptures; and it affords a just description of

1. Our temporal comforts
[The grass in the early spring adorns and beautifies the
face of nature; but, when parched by a burning sun or an
eastern blast, it soon withers and decays: in the same manner
the beauty and strength o£youth are soon turned to weakness
and deformity: the affluence and honour of the rich is quickly
changed to degradation and want: and all our goodly fabrics

(215.) THE FRAILTY OF MAN, &C. 479

of ease and happiness are soon demolished. St. James illus-
trates this truth by the very comparison in the text:'' and as
Job experienced it in the days of old, so in every age may
numerous instances be found of such vicissitudes.]

2. Our spiritual comforts

[God is pleased to give rich consolation to his people:
and while they enjoy it, their faces are made, as it were, to
shine, as the face of Mosis did, when he descended from the
holy mount. But these comforts are often of short continu-
ance. When Peter thought of building tabernacles to protract
his happiness, a cloud immediately overshadowed him, and he
was called down to renew his contlicts with the world.'' When
David fancied his mountain so strong that he should never be
moved, God hid his face from him and he Wiis troubled.''
Thus it is also with all the people of God; whose manifold
changes in this respect may well be compared with the diver-
sified scenes of nature under the influence of kindlv showers
or malignant winds. "^J

3. Our very life itself

[In the midst of health we promise ourselves years to
come: but, when God withdraws our breath, we instantly re-
turn to our native dust. Some look more gay and possess more
*' goodliness" than others; but they are only as " the flower
of the field," which cannot survive the grass, and not unfre-
quently falls before it. In this view the inspired writers de-^
scribe our state;^ and both observation and experience attest
the truth of their representations: we must all confess, in the
language of the text, " Surely^ the people is grass."]

But while every thing human is thus frail and transi-
ent, we have a firm foundation whereon to stand, namely,
II. The immutability of God's word

The " word of God" here spoken of, may be under-
stood as relating to Christ, who is often called by this
name, and whose immutability is mentioned by the
Psalmist in this very view.^ But St. Peter informs us
that the prophet spake of the gospel salvation. *-' Now

This " word" contams the most important and com-
fortable truths

[There is no want, which it is not able to supply, no dis-
order, for which it does not prescribe a remedy. It proclaims

* Jam. i. 9—11. b Mark ix. 5, 7, 14.

'■ Ps. XXX. 7. d Ps. cii. 2 — 4.

•■ Job xiv. 1, 2. Ps. xc. 3— .6. Ps. ciii. 15, 16.
■ Ps, cii. 11, 12,26, 27. ^ 1 Pet. i. 24,25.

480 *?HE IRAILTY OF MAN AND (215.)

health to the sick, sight to the blind, liberty to the captives,
and life to the dead. So extensive are its invitations and pro-
mises, that there is not an human being excluded from its
provisions, nor is there any limit to the blessings which it will
impart. It assu es us, that sins of a crimson die may become
white as snow; that the most heavy-laden soul may obtiiin
rest; and that none, who come to Jesus, shall on any account
be cast out.**]

Nor is it a small excellence in these truths, that the\'
are as immutable as God himself

[How vain were the attempts of men and devils to stop
the progress of the gospel, and to make void the declarations
of (iod respecting it! Equally vain shall be every endeavour
to invalidate the promises which he has made to the believing
penitent. Has he said, that "• all manner of sin shall be for-
given; that he will cleanse us from all our filthiness and from
all our idols; and that, where he has begun the good work, he
will perform it until the day of Jesus Christ.''" We may rest
assured that he will fulfil his word: lor " he is not a man, that
he should lie, or a son of man, that he should repent." But
it mav be said, "• Though God changeth not, yet we change,
and therefore may forfeit our interest in the promises." True;
if God should leave us, we not only viay^ but most undoubtedly
shall^ both fidl and perish. But God has said, I will never
leave thee nor forsake thee; so that we may adopt the confi-
dent declaration of St. Paul, " 1 know in whom I have be-
lieved, that is able to keep that which I have committted to
him." We must be strong in the faith, giving glory to God.
Then, though difficulties may arise, and appear for a while
wholly insurmountable, they shall surely be overcome: " Every
valley shall be exalted, and every mountain and hill be made
low, and the crooked shall be made straight, and the rough
places plain; and we shall see the salvation of God."j

We may learn from hence

1. The folly of seeking our rest in earthly things
[The injunction given to the prophet to " cry," and to
proclaim aloud that " all flesh is grass," and the frequent repe-
tition of this comparison^ are strong intimations of the extreme
vanity of every thing here below. And who amongst us has
not found that the enjoyments he fondly anticipated, have
cither eluded his grasp, or deceived his expectation? What-
ever then be our comforts in life, let us not set our hearts upon
them, but " so use the world as not abusing it, knowing that
the fashion thereof passeth away."]

*> Isiri. i. IS. Matt. xi. 28. John vi. Z7.

(215.) IMMUTABILITY OF THE GOSPEL. 481

2. The wisdom of embracing the gospel salvation
[They who trust in the word of God are sure of never
being disappointed. JHowever high their expectations are
raised, they shall never be ashamed. The stronger their faith,
the more abiding will be their comfort. Besides, their enjoy-
ments, instead of cloying, will become more and more de-
lightful; and, instead of bringing with them many insepara-
ble ills, will produce nothing but good to their souls. But that
which most of all must endear the gospel to them is, that their
happiness will then be consummated, when they, whose com-
forts were of an earthly nature, will want even a drop of
water to cool their tongue. Let the word of God then be
precious to our souls. Let Christ, as revealed in it, be the
object of our faith, and hope and love. Let us embrace the
promises, assured that they shall all be fulfilled; and let us
tremble at the threatenings, knowing that they shall all be
executed. Thus shall we be proof against the temptations of
the world, and shall possess an eternity of glory, when the
lovers of this present world will lie down in everlasting
burnings.]

CCXVL THE DESTRUCTION OF POPERY.

Dan. vii. 9, 10. J beheld till the thrones were cast dozvn, and the
Ancient of days did sit^ whose garment -was white as snoxvy
and the hair of his head like the pure wool: his throne was
like the fiery flame^ and his xv he els as burning fire. A fiery
stream issued, and came forth from before him: thousand
thousands ministered unto hitn^ and ten thousand times ten
thousand stood before him: the judgment was set^ and the
books -were opened*

WHILE God exercises his sovereignty, he displays
also his wisdom, in revealing his mind to man — As we
may tnice on many occasions a peculiar propriety in the
time and manner of making known his will, so we may
observe a kind of suitableness in the revelations them-
selves to those to whom they were made — The succession
of four great empires had been made known to Nebu-
chadnezzar under the figure of a colossal image composed
of various metals;" and the same is revealed to Daniel
by a vision of four dreadful beasts : the propriety of

a Dan. ii. 31 — 45.
Vol. U. 3 Q

482 THE DESTRUCTION OF POPERY. (216.)

these ciiifeitnt rtpresenlalions is evidtnt; tor the mind of
ihat haughty nujiiarch vvus engrossed with the love of
earthly grandtin-; whereas the humbler mind of Daniel
would view i;reat conquerors rather in the light of fero-
cious beasts, tauer to desolate the human race — In
Daniel's vision also many things were added relative to
the church of God, which, though of iiiiinite importance
in his eyes, v\oukl have been of small moment to the
king of Babylon —

It is to the church of Christ, and not to the general
judgment, that the words which we have read, reier —
We shall
I. Explain them

The terms themselves scarcely admit of elucidation of
enlargement

[Nothing can be more majestic than this description of
God's coming to judgment — First '■'the thrones are set dovvn,'"^
and " the Ancient of days," the eternal incomprthensihle
Jehovah, with Christ as his assessor, takes his seat — The au-
gust appearance of the Judge, " clothed in a garment white
as snow, and the hair of his head like the pure wool," denotes
his unsearchable wisdom that penetrates the deepest secrets,
and his unsullied integrity as discoverable in all his decisions
— His throne i'S compared to a triumphal chariot, whose stat
and wheels are of fire, and from which issues a stream of fire
to destroy those whom his justice shall condemn — " Myriads
of angels minister to him" as the willing executioners of his
decrees, and " innumerable multitudes stand before him" to
receive their sentence from his mouth — " The judgment be-
ing thus set, the books are opened;" as well the book of his
remembrance, wherein the actions of all were written, as the
book of his law, whereby they are to be judged — ]

Ti)cit which '.nore particularly needs to be explained is,
the ends for xvkich this judg7nent is instituted

[The destruction of antichrist is the first event to which
this description refers — The prophet directs our attention, not
to the general judgment, but to a particular judgment which
shall be instituted for the punishment of a blasphemous, per-
secuting, and presumptuous power — Who that power is we
cannot reasonably doubt — The little horn spoken of in the
context will appear evidently to be the Papal Hierachy, if we
consider how exactly the characters of that antichristian

^ So the words " cast down" should rather be rendered.

(216.) THE DESTRUCTION OF POPERY. 483

power art described by the proph-^t — : t rtjse after that the Ro-
man empire had been divided into ten smaller kingdoms; it
reduced under its dominion three of those kingdoms:*^ and
from the time that it had gained this ascendency, has never
ceased to pL-rsecute the saints, and to assume to itself the un-
alienable prerogatives of the most high God'^ — St. Paul's ac-
count ;ilso of the man of sin corresponds exactly with this,
and confirms this application of the prophecy in the strongest
manner^ —

The enlargement of Chrisfs kingdom is another event, to
which the judgment before us has respect — The connexion
between this and the destruction of popery is very strongly
marked by the prophet: repeatedly in this chapter does he
unite the two events;'' teaching us thereby to expect assuredly,
that as thev are united in God's purpose, so shall they be also
in their accomplishment —

As to the time when these things shall come to pass, we
know that it shall be 1260 years from the time of Antichrist;
but we must wait for the event, before we can positively say
from what precise period the numeration of those years must
commence — Partial checks has popery already received — In-
deed, at the reformation, and more especially in recent events,
has its throne been shaken to the very foundations; and, as
at the reformation, so at this time also, is there (though in a
less degree) a correspondent increase of zeal to spread the
knowledge of Chrises — But when that idolatrous power shall
be destroyed, then shall " the kingdoms of the world speedi-
ly become the kingdoms of the Lord and his Christ"]

Not to rest in a mere historical account of these pro-
phecies, we siiall

II. Deduce from them some important observations

We might not unprofitably make some remarks on the
subhmity of the prophetic writings: but waving these
we would observe

c The Exarchate of Ravenna, the kingdom ot the Lombards, ar^d
the state of Rome.

^ Who is ignorant of their claims to infallibility, and of power
to dispense both pardons and indulgences? Who knows riot how
they have set up their authority above that of God himself, chang-
ed the institutions of his sacramental supper, prohibited to their
clergy the very first ordinance of God and nature, and dispensed
with every obligation human and divine?

e 2 Thess. ii. 3, 4, 8, 9. f Ver. 1 i — 14. and ver. 26, 27.

e This alludes to the number of missionaries lately sent out to the
islands in the South Sea,

484 THE DESTRUCTION OF POPERY. (216.)

1. Men are only the executioners of divine justice
[There are various ways in which God punishes sin—

The crimes of individuals are brought into a court of judica-
ture, and animadverted upon by the civil magistrate, who, in
that view, is the minister, yea, the representative of God him-
self''— When whole communities oflTend, God commissions the
sword, or pestilence, or famine to chastise them — He puts the
cup of his wrath into their hands, and makes them drink it to
the very dregs — As the blasphemies of Antichrist will in due
season bring down the vengeance of God upon the papal hier-
archy, so whatever nation abandons itself to sin, it shall sure-
ly be visited for its iniquity: God will send forth their ene-
mies, who, as " the rod of his anger and the staff of his indig-
nation," shall avenge his righteous cause — Let us then view
our enemies as his sword, and we shall see the surest way of
obtaining its restoration to the scabbard — ]

2. The judgments which now desolate the earth, will,
in all probability, tend in the issue to the adviinccment of
Christ's kingdom

[We have seen how strongly the connexion between the
destruction of popery, and the establishment of Christ's king-
dom is marked m the prophecy before us— Nor is it difficult
to shew how the one event naturally tends to accelerate the
other — That idolatrous church has fettered the minds of her
votaries, and shut up all the avenues to truth: she keeps the
scriptures locked up in an unknown tongue, and imposes the
dogmas of men as of more weight than the declarations of
God — But when her authority shall cease, men shall think
for themselves, and, by "searching the scriptures daily," be
brought to the knowledge and enjoyment of Christ —

We are not however to imagine that the end sanctifies the
means: for, as the Assyrians, while executing the divine judg-
ments on the Jews, sought nothing but the gratification of
their own pride and ambition, for which God afterwards pu-
nished them severely, so nothing is further from the mind of
our enemies than to accomplish the will of heaven : and, no
doubt, when they shall have finished the work v/hich God has
determined to execute by them, he will reckon with them for
their pride and blasphemy, their cruelty and rapacity — Nor
ought we to suspend our exertions in opposing our enemies
under the idea that we are fighting against God: for, it is the
revealtdrvHly and not the secret intentions of the Deity, that we
are to regard as the rule of our conduct; and our duty both to
God and our country evidently requires that we should <;efend
all that is dear to us as men and Christians — As it would be

•> Rom. xiii. 4.

(216.) THE DESTRUCTION OF POPERY. 485

our duty to exert ourselves to the utmost to alleviate the
prt-ssure of famine, pestilence, or any other judgment, so, with-
out presuming to pry into the decrees of heaven, we should
withstand to the utmost the avowed enemies of all civil order
and religious liberty —

Nevertheless, while we groan under the evils which God is
inflicting on us, we may derive some consolation from the
thought, that God can bring good out of evil, and overrule
our distresses for the extension of Christ's kingdom through-
out the world — ]

3. Present judgments, by whomsoever inflicted, should
lead om' thoughts to the judgment of the great diy

[Do we behold a criminal standing at the bar to receive a
sentence of condemnation or acquittal from an earthly judge?
Let it bring to our minds, that we ourselves shall shortly stand
before the tribunal of our God, whose award shuil fix our
state in endless happiness or irremidiable misery — Do we
survey the desolations which are spread throughout the
world? Let them teach us, that sinners will not be spared
because they are manv, but be adjudged to that particular
state for which they are severally m> ef — There is indeed this
difference observable, that here the righteous are Involved in
the same judgments as the wicked; whereas hereafter they
will be selected from among them, and receive the portion
allotted to them by their heavenly Father: but the wicked,
how numerous soever they may be, will have the vials of God's
wrath poured out upon them to the uttermost — Even now
we see whole cities and kingdoms desolated, and myriads swept
away by the besom of destruction: how much more then will
this be the case in that dav which is expressly appointed for
the display of God's righteous judgment! Surely if but a
Noah or a Lot be faithful to their God, only a Noah or a Lot
shall be saved: but " they who forget God," even though they
should consist of whole nations, yea, of '■'• all the nations" upon
earth, " shall be turned into hell," and be overwhelmed in the
lake that burneth with fire and brimstone' — May we all be led
seriously to " consider this, lest God pluck us away, and there
be none to deliver us!" — ]

' Ps. ix 17.

CCXVn. THE CONVERSION OF THE GENTILES.

Zech. viii. 20 — 23. Thus saith the Lord of hosts. It shall yet
come to pass, that there shall come people, and the inhabitants
of many cities: and the inhabitants of one citi./ shall go to
mnothevy saying, Let us go speedily to pray before the JLord^

485 THE CONVERSION OF THE GENTILES. (217.)

■ ■ m

and to seek the Lord of hosts: I ■will go also, Tea^ many peo-
ple and strong nations shall come to seek the Lord of hosts
in ferusalem^and to pray b fore the Lord. Thus saith the Lord
of hosts ^ In those days it shall come to pass ^ that ten 7nen shall
take hold out of all languages of the nations^ even shall take
hold of the skirt of htm that is a fcxv^ sayings zve will go
with you: for we have heard that God is with you.

IF we did not see that the generality of Christians,
M ith the scriptures in their hands are yet ignorant of the
plainest and most fundanjental doctrines oi" our religion,
we should wonder how the Jews, with the sacred oracles
before them', could be such strangers to God's design of
bringing the Gentiles into his church. If there were no
otiier passage, in all the inspired volume, relating to the
subject besides that which we have now read, they uouid
have had ubundant reason to expc ct that glorious event.

But the prophecy before us, however luifiUed in part
in the apostolic and succeeding ages, is yet to receive, at a
future period, a more complete accomplishment. In un-
folding its meaning, we shall be led to consider

I. The conversion of the Gentiles

To human appearance, it must be granted, this event
is very improbable: but

It is certain

[It is an event foretold from the earliest ages by Moses*
and the prophets;'' and we are confirmed in our exiDectation
of it by Christ,*^ and his apostles.'']

It uiil, howc ver, be sufkien

[There will probably be no more prospect of its arrival,
than there was of the restoration of the Jews from Babylon a
little time before it took effect. " A nation shall then, as it were,
be born in a day."* " As soon as the people hear of Christ,
they shall obey him.'" No sooner shall his standard be
erected, than they shall flock to it in crowds, " like doves to
their windows."^ Like persons eager for some great and
unexpected good, they shall " lay hold of the skirt" of him,
who they think can aid them in the attainment of it. Yea, so
vast and sudden will be the accession of converts to the church,
that the places appropriated to divine worship shall not be

a Ueut. xxxii. 21. with Rom. x. 19, 20.
»> Ps. Ixxii. 8 — 1 1. Isai. xlix. and Ix. «= Luke xxi. 24.

d Rom. XV. 8 — 12. and xi. 25. * Isai. Ixvi. 8.

1 Ps. xviii. 43, 44. K Isai. Ix. 2, 3, 8.

(217.) THE CONVERSION OF THE GENTILES. 487

able to contain them, and the people of God themselves shall
be filled with wonder and astonishment.'']

I' ujl> ■■'() be ui.iv< r-.al

[" All the ends of the world are given to Christ as his
possession."' And in that day " many and strong nations"
shall unite themselves to the Lord; and men shall fear hmi
from the rising to the setting sun."'' " All shall know him,
from the least of them even to the greatest."' All shall be
righteous:"' even the most ignorant countrymen shall be con-
secrated to the Lord." None, or next to none, shall remain
in an heathenish and unconverted state." The knowledge of
the Lord shall cover the earth, as universally as the waters
cover the channel of the sea.P]

Toi^cther with this assurance of the event itself, the
text further sets before us
IL The way in which it will be manifested

Conversion wherever it exists, uniformly produces the
effects mentioned in the text

1. A cordial delit^ht in God's ordinances
[A proud Pharisee will go to the temple as well, and per-
haps as often as a repenting publican: but he never can find
delight in the worship of God. Prayer is a task, that he per-
forms either from necessity, or with a view to establish a right-
eousness of his own. But the true convert rejoices in oppor-
tunities of approaching God both in public and in private*!—

There will indeed be many seasons when he will find his

mind lamentably indisposed for holy exercises: but, when he
is in a proper frame, his joy is in God alone."^

Nor will any true Christian be satisfied to serve God alone:
when once he has tasted the benefits of communion with God,
he will desire to bring all he can to a participation of his bliss.*
Nor will he readily be put off with vain excuses; he knows
the danger of procrastination; and therefore says. Come, "let
us go speedily^ and seek the Lord:" yea, to give more efficacy
to his advice, he is glad to lead the way,* and to profit others
by his example, as well as by his precepts.

This will be an universally prevalent disposition in the latter
day;" and it will assuredly prevail, wherever the grace of God
is received in truth.]

^ Tsiii. xlix. 18 — 22. ' Ps. ii. 8. ^ Mai. i. 11.

' Jer. xxxi. 34. m Isal. Ix. 21.

n Zech. xiv. 20, 21. o jb ver. 21.

P Hab. ii. 14. i Ps. cxlviii. 14. Ps.xlii. 1,2. IJolmi.S.

«• Rom. V, 1 1. s John i. 41, 42, 45. Song i. 4.

' " / vjiU go also.'* u Mich. iv. 1, 2.

488 THE CONVERSION OF THE GENTILES. (217.)

2. A zealous attachment to his people

[A person truly converted to God can no longer associate
with those, who would turn him from the paths of righteous-
ness." He seeks rather those who v ili aid him in his journey
heavenward. He sees that God is with his people, "com-
forting them with his pr(-sence,"> and " blessing them with
all spiritual blessings."'- He therefore desires to cast in his lot
with them;'' he " tiikts the Lord's people, as it were, by the
skirt, saying, I will go wiih you;" and, v.ith Moses, accounts
it better to renounce all the vanities of the world, and to
" suffer affliction with the Lord's people, than to enjoy the
pleasures of sin for a season."'' In this choice he is not insti-
gnted by fear, as the heathen were in the days of Esther,'' but
from a firm persuasion, that God is with his church, and that
there is no solid happiness to be enjoyed but in connexion
with it.'']

Th4>> subject aftbrds ample matter

1. For reproof

[With all our profession of Christianity, the generality
never once in all their lives have manifested such a disposition
as is described above. We frequently say to each other, Let
us go to this or that amusement; but never, " Let us go
speedily and seek the Lord." On the contrary, though fre-
quently, and earnestly exhorted by the ministers of God, we
cannot even be persuaded to seek the Lord for ourselves.
What resemblance then is there between such persons, and the
Christians of the latter day? Let us know that to call ourselves
Christians, while we are wholly destitute of Christian princi-
ples and Christian habits, is a fond and fatal delusion.]

2. For eiicourviiLa-ment

[God is with his church at this time, as well as in the
days of old:^ and his people can testify, that it is well with
those who seek his face.'' Behold then, we say to all, as Moses
to his father-in-law, " We are journeying unto the place of
which the Lord said, I will give it you: and it shall be, if
ye go with us: yea^ it shaJl be^ that what goodness the Lord
shall do unto us, the same will he do to you."& Let the day
then, the blessed day, commence amongst us, when that pro-
phecy shall be accomplished, " The children of Israel shall
come together, going, and weeping, they shall go and seek

s 2 Cor. vi. 14, 15. r John xiv. 21, i 2.

* Eph. i. 5. » Ps. xvi. 3. Isai. xliv.

•> Heb, xi. 24 — 26. with Acts ii. 41.

' Esth. viii. 17. * 1 Cor. xiv. 25.

•" Matt, xxviii. 20. f Eccl. viii. 12. with

f See Numb. x. 29, 32, 2 Chron. xxvi. 5.

(217.) THg CONVERSION OF THE GENTILES. 489

the Lord their God: they shall ask theTaTtTzion with
their faces thitherward, saying, Come, and let us join our-
fo rotten -J "^"^^ '" ^ P^^P^^^^^ — n^ that sh^ll not be

' Jer. I. 4, 5.

CCXVIII. THE RESTORATION OF THE JEWS.

Hos. iii. i. Afterward shall the children of Israel return and
seet the Lord their God, and Da.id their king' and' Zll
fear the Lord and his goodness in the latter dayV.

KNOWN unto God are all his works from the be
ginning of the world; and whatever lie has predeter"
mmed in h.s eternal counsels shall surely be fulfilled
Of en indeed is the execution of his jjurposes delayed till
unbelievers begin to think that his word has failed of its
accomplishment: but " in the evening time it shall te
light:" and when the obstacles tohiswtll seem almos in
surmountable, he will glorify himself in fulfilling it beyo,^
all human expectation. Thus he acted, when, aceorS
to his promise, he broughtthe Israelites out of Eifypt hI
suflered them to be detained till the very last day ?hat they
could be consistently with tlie truth of his promise- and
hen, when the Israelites themselves were almost reduced
to despair, he brought them out with a mighty hand ancl
a stretched out arm. Thus also will he act yet once
more towards that chosen people. They are now dTs
perscd almost beyond the hope of conversion to God
Bu there is a period when they shall as universally ancl
perhaps too as suddenly, commit themselves to the ^o

Mor.'r^-^v"^*' "^^lT *^y did to thedirection^^f
Moses nor is it improbable that thev will yet airain in

KfiniS'' '°" ^■'^"'^ '^^^ haveVeTd^ve-n

To elucidate this subject we shall consider
1. The event foretold in this prophecy

" the l.tTer''!r ""^m' ^^.'P'^ dispensation is often called
the latter days:" but here the expression refers to what

IS called by mai.y, The millennium, or the time ^Ml
Vol. II. 3 ^

490 THE RESTORATION OF THE JEWS. (218.)

the kingdoms of the world shall be converted to Christ.
In that dity

The Jews sht5ll universally return to God through
Christ

[When the ten tribes revolted from the house of David
under Jeroboam, they established idolatry in opposition to the
worship of the true God, and set up kings of their own in op-
position to those who sat on the throne of David. But in about
two hundred and filty years they were carried captive to As-
syria; and from that time to the present hour they have had no
king of their own; and have been deprived of all opportunities
of worshipping God either according to the Mosaic ritual, or
according to their own idolatrous superstitions." However
they are not wholly and finally abandoned of their God: for,
when his Spirit shall be poured out upon all flesh, they shall
take the lead in turning unto God,'' and shall voluntarily ap-
point the Lord Jesus Christ as their head.'^ This blessed truth
is abundantlv conhrmed in scripture:** and the accomplishment
of it will display in a most stupendous manner the unsearcha-
ble riches of God's wisdom and goodness.*^]

In turning to God they shall be peculiarly influenced
by ihe divine i»;oodncss

[The sanctions of the Jewish law were principally of a
penal nature, and calculated to beget a servile spirit. Even
Moses himself at the giving of the law exceedingly trembled
and quaked.*^ But, as formerly they feared the Lord and his
jiid^ments^ so in the latter day they will " fear the Lord and
his goodness:^^^ they will marvel at his kindness in choosing
their nation in the days of old; and at his patience in bearing
with them during their long departure from him; and, above
all, at his mercy and faithfulness in bringing them back into
his church, and manifesting to them again the tokens of his
love. With these considerations they will be overwhelmed;
and, constrained by his love, will become patterns of all right-
eousness.]

While we contemplate this stupendous event, let us
improve it by considering

H. Some instructive lessons which it affords us

We may learn from it

a Vev. 4. The '• Teraphim" seem to have been images to which
t'pey resorted for the purposes of divination. ^ Zech. viii. 23.

' Hos. i. 11. d£zek. xxxiv. 23, 24,andxxxvii. 21,22, 24.

^ Rom. xi. 53. <" Heb. xii. 21. e Isai. ii. 2.

(218.) THE RESTORATION OF THE JEWS. 491

1. Wherein true conversion consists

[There are two leading points comprising the whole of
conversion, and absolutely inseparable from it; these arer, a
returning unto God through Christ, and a serving of God from
a principle of love. We have seen, that the conversion of the
Jews will be eminently distinguished in both these respects:
and a work of grace is universally characterized by the same
marks. Let us then enquire, have we returned to God in
Christ, and to God through Christ, relying wholly on the
mediation and intercession of that once crucified, but now ex-
alted Saviour? Are we also willing to put ourselves under his
government, as we are to experience his salvation; not ac-
counting any of his commandments grievous, but yielding to
them that cheerful obedience, which is the genuine offspring
of faith and love? It is for this end that God's perfections
are manifested,** his promises revealed,' his blessings given.''
And if the glory of the Lord have ever risen upon us, our
hearts will cherish this holy fear, and experience this devout
enlargement.']

2. That none are iii so desperate a state but that they
may -yet be converted to God

[Certainly the state of the Jews is, to all appearance, as
desperate as that of any human being; so obstinately do they
adhere to their own delusions. But they shall, like the return-
ing tide, " flow up to the mountain of the Lord's house," as
soon as ever the attractive influences of divine grace shall
operate upon them.^ Let none then despair of others, as
though they were too far gone from God; or of themselves,
as though they were too blind, and too obdurate. The way
of mercy is open unto all; nor are any gone beyond the hope
of redemption, but those who are summoned into the invisible
world. We say not indeed that a person's day of grace can-
not be passed, while yet he remains in this world: but no man
can be sure that he himself, or that any other individual, is
thus given up by God; and therefore every one has encou-
ragement to return to God through Christ. There is forgive-p '
ness with God that he may be feared. And Christ will be
the head of all those who commit themselves to his govern-
ment. Let us then '' fear the Lord and his goodness;" let
every instance of it, whether temporal or spiritual, be an in-
centive to us to love and serve him: and let us seek, each of
us in our day, to become monuments of that grace, which
will hereafter be so gloriously displayed in the conversion of
the whole world.]

^ Exod. xxxiv. 6, 8. and Ps. xxk. 4. ' 2 Cor. vii. 1.

kHeb. xii. 28. > Isai. Ix. 1,5.

[ 492 ]

CCXIX. THE MILLENNIUM.

Isai. xi. 9. The earth shall be full of the knowledge of the Lord,
as the ivaters cover the sea.

THE generality of mankind ascribe a far greater de-
gree of moral influence to civilization, than the state of
the heathen world in its most refined ages will justify.
We are willing however to admit, that some good effects
are to be traced to this cause. But to renew and sanctify
the heart is far beyond its power: this is the province
of religion, even of that religion which is revealed to us
in the gospel. The prophet has been describing in most
beautiful language the change that shall one day be wrought
on the face of the earth; and he traces it to the propaga-
tion of the gospel, and the extension of divine knowledge,
as its true and only source; " The wolf shall dwell with
the lamb," &c. for *' the earth shall be full of the know-
ledge of the Lord."

In these words he shews us

I. Wherein true religion consists

It cannot be more justly or comprehensively described
than in these words, " the knowledge of the Lord"

[Many indeed even of those who call themselves Chris-
tians suppose that religion is altogether comprehended in do-
ing to others as we would be done unto. But, though it must
be acknowledged that this is an important branch, yet is it far
from being the whole, since it relates only to the duties of the
second table, and leaves out all the duties which we owe to
God. We must rather say, that the knowledge of God in
Christ Jesus is the sum and substance of religion; because in
this is contained that vital energy, which puts forth itself in
all the fruits of righteousness, it is in this light that the
scriptures continually represent it. The prophet Isaiah says,
" By his knowledge shall my righteous servant justify many."*
Jeremiah cautions us against " glorying in any thing, but in
the understanding and knowing of God" as displaying justice
and mercy in the person of Christ "^ Our Lord himself affirms
that, " to know God, and Jesus Christ as sent by him, is life
eternal."'^ And St. Paul, in his nervous mode of expression,

a Isai. Irii. 11. ^ Jar. ix. 23, 24. « John xvii. 1.

(219.) THE MILLENNIUM. 493

" counts all things but loss for the excellency of the know-
ledge of Christ Jesus his Lord."'']

But by " the knowledge of the Lord" we must of
necessity understand sl p?-actical ixnd experi mental know-
ledge of him.

[Were a speculative knowledge sufficient, Balaam and
even the devils themselves might vindicate their claim to re-
ligion; since he could boast, that he " knew the knowledge of
the almighty," and indeed prophesied of Christ in verv exalted
terms;* and they could say to Christ, " We know thee who
thou art, the Holy One of God."*" But the only knowledge
that can be considered as constituting religion, is that which
the apostle so emphatically described and so earnestly desired;
" I count all things but dung, that I may win Christ, and
know him in the power of his resurrection, in the fellowship of
his sufferings, and in a conformity to his death.'' St. John,
with a simplicity peculiar to himself, confirms this truth, say-
ing, " Hereby do we know that we know him, if we
keep his commandments: he that saith, I know him, and
keepeth not his commandments, is a liar, and the truth is not
in him.'"']

Painful as the general want of this religion is at pre-
sent, we shall be comforted in considering

IL In what manner it shall hereafter prevail

The comparison, which the prophet makes between the
diffusion of true religion and the waters of the unfathom-
able and boundless ocean, leads us naturally to observe,
that the knowledge of the Lord in that day will be

L Universal in its extent
[Improbable as this event may appear, there is scarcely
any other so frequently and so plainly foretold in the prophetic
writings as this. David, in a Psalm where he not only speaks
of Christ, but even personates him, says, " All the ends of the
earth shall remember themselves and turn unto the Lord, and
all the kindreds of the nations shall worship before him; for
the kingdom is the Lord's, and he is the governor among the
nations:"' and, in another Psalm, which is altogether on this
subject, he says, " Christ shall have dominion from sea to sea;
all kings shall fall down before him; all nations shall serve

d Phil. ill. 8. >■ Num. xxiv 16, 17. <" Luke iv. 34.

r Phil. iii. lo. »> 1 John ii. 3, 4. > Ps. xxii. 27.

494 THE MILLENNIUM. (219.)

him."^ To cite what Isaiah speaks to this effect, would be
to repeat whole chapters.' Jeremiah, confirming at the same
time the truth we have before insisted on, that true religion
consists in the knowledge of the Lord, says, " In that day
they shall no more teach every man his neighbour, saying.
Know the Lord; for they shall all know me, from the least to
the greatest of them, saith the Lord."'" Daniel assures us,
that "• the kingdom which God himself will then erect, shall
break in pieces all adverse powers, and fill the whole earth.""
Zechariah tells us, that " Holiness to the Lord shall be written
upon the very bells of the horses; that the most common
things in every place shall be consecrated, as it were, to God
in their dally use: and that there shall then be no more the
Canaanite in the house of the Lord of hosts.*'"* The apostles
also, and our Lord himself, add their testimony; St. Paul
affirms, not only that " the fulness of the Gentiles shall be
brought in," but that *' the Jews shall be again engrafted on
their own olive-tree:"!' and our Lord says, that all, Jews and
Gentiles, " shall be one fold under one shepherd:"i and St.
John, passing over the intermediate space of time, represents
the angels in heaven as already rejoicing in the accomplish-
ment of this event, and saying, '■'■ The kingdoms of the world
are become the kingdoms of the Lord, and of his Christ;
and he shall reign for ever and ever,"']

2. Deep in its degree

[The knowledge which the Jews enjoyed was very con-
tracted: ours, since the completion of the 'canon of scripture,
is considerably enlarged; insomuch that the least of true
Christians is, in respect of knowledge, greater than even John
the Baptist, who was himself the greatest of all the prophets.*
But in that day the light will shine for brighter; and the
knowledge of all true converts will be, in comparison of ours,
as the ocean's depth to a shallow stream. This also is declared
with very abundant evidence in the prophetic writings. '* The
vail that is spread over all nations, is then to be taken avvay."^
Nor are any, whose eyes are opened, to have an indistinct
view of the truth: the prophet Isaiah says, " The eyes of them
that see shall not be dim, and the ears of them that hear
shall hearken: the heart also of the rash shall understand
knowledge, and the tongue of stammerers shall be ready
to speak plainly."*^ In another place the prophet supposes

k Ps. Ixxii. 8, 1 1, 17. 1 See 49th and 6(Hh chapters.

» Jer. xxxi. 34. " Dan. ii. 44. " Zech. xiv. 20, 21.

p Rom. xi 25, 26. "J John x. 16. >■ Rev. xi. 15.

» Matt. xi. 1 1. t Isai. xxv. 7. "* Isai. xxxii. 3, 4.

(219.) THE MILLENNIUM. 495

men to have received a stroke or wound upon their eyes, and
that, by the healing of that wound, a vast increase of light
shall shine into their minds; " The light of the moon shall be
as the light of the sun, and the light of the sun shall be seven-
fold, as the light of seven days, in the day that the Lord
bindeth up the breach of his people, and healeth the stroke of
their wound."'' To mention no more passages, the same pro-
phet represents-the saints in that day as seeing Christ, not as
in a shadow, like the Jews, nor as in a mirror, like us, but
eye to eye, and face to face; " Then shall they see eye to eye,
when the Lord shall bring again Zion.">']

Infer

1. What a glorious period will the millennium be!
[The time referred to in the text is often called the mil-
lennium, because it is to last a thousand years. And how bles-
sed will be the state of the world during that period! How
will the whole face of the earth be changed! The descrip-
tion of it in the preceding context, figurative as it is, will
be almost literally accomplished: men, savage as the most fe-
rocious animals, will be transformed into meek and lowly
followers of the Lamb. No more wars, no more enslaving
of our fellow creatures, no more public feuds or private ani-
mosities; all will be love; " there will be none to hurt or de-
stroy in all God's holy mountain."^ O that the day were al-
ready come! O that " God would hasten It in his time!"
But, if we cannot be privileged to see it, let us at least help
it forward by every means in our power: let us diffuse the
savour of the knowledge of Christ in every place; and exert
all our influence to send the light of the gospel to the heathen
world, till " Ethiopia herself shall stretch out her hands unto
God."]

2. How thankful should we be for that little know-
ledge with which God, in his mercy, has favoured us!

[Surely God has not left himself without witness amongst
us, but " has given testimony to the word of his grace," and
evinced its quickening, transforming efficacy. Doubtless
there are some amongst us, whose dispositions and habits were
once as adverse to the gospel, as the wolf is to a lamb, or the
leopard to a kid, who now harmoniously unite with the saints
of God, and approve themselves to the world as new creatures.
Till they knew the Lord, nothing could effectually tame their
spirits, much less transform them into the divine image: but
since the light of divine truth has shined into their hearts,

* Tsai. XXX. 26. r Islu. lii. 8. ^ Vcr. 6 — 9.

496 THE MILLENNIUM. (219.)

they have enjoyed the peace, and exercised the love, and
maintained the purity of God's dear children. Let such then
be thankful for the distinguished mercies vouchsafed unto
them: let them remember that " all things, which pertain
unto life and godliness, are communicated to us through the
knowledge of Christ;"'^ and let them seek to " grow both in
grace and knowledge," till from " beholding Christ only as
in a glass darkly," they shall "• see him as they are seen, and
know him as they are known."^

a 2Pet. i. 3. ^ I Gor. xiii. 12.

en6 of vol. II.

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Full text of "Helps to composition ; or, Six hundred skeletons of sermons, several being the substance of sermons preached before the university"

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