LIBRARY OF PRINCETON MAR 2 9 2CU5 THEOLOGICAL SEMINARY THE ¥ 0 E K S OF THE LATE REV. ROBERT MURRAY IM'^CHEYNE, MINISTER OF ST. PETER's CHURCH, DUNDEE. COMPLETE IN TWO VOLUMES. VOL. II. SERMONS. ♦ " NEW YORK: ROBERT CARTER, 58 CANAL STREET, AND PITTSBURGH, 56 MARKET STREET. 1847. H PREFACE. The very favorable reception which the Christian public has given to the " Me- moir and Remains " of the author, by the Rev. Andrew A. Bonar, has induced the Editor of this Volume, with the sanction and approbation of a clerical friend of great eminence and piety, intimately acquainted with the author and his writ- ings, and by whom the greater part of' the work has been revised, to publish these Additional Remains, consisting of a selection from the Sermons delivered by Mr. M'Cheyne in the course of his ministry. Like those annexed to Mr, Bonar's Memoir, they are printed from the author's MS. notes, written as prepa- rations for the pulpit, but not intended for publication, or revised by him with that view. This volume contains specimens of Discourses delivered in all the years of the author's ministry ; and the places and dates of delivery are given at the close of each Discourse, wherever they have been marked. The demand for their publication by members of his flock and other friends, many of whom own him as their spiritual father, has been loud and urgent. To all such the book will be acceptable, as helping " to stir up their pure minds by way of remembrance ;" and, notwithstanding many imperfections, which, in the circumstances of its publication, have been unavoidable, the Editor hopes that, by the blessing of God, it may be useful to others also into whose hands it may fall. Edihburgb, JVovember, 1846. • CONTENTS SERMONS. PAOK I. I am the way, the truth, and the life. — Johx x\*., 6 , . 9 II. Consider the Apostle and High Priest of our Profession. — Heb. iii., 1 14 III. As the lily among thorns, so is my love among the daughters. — Song of Solomon, ii., 2, 3 * 20 A IV. It is unreasonable in unconverted persons to make mirth. — Ezek. xxi., 9, 10 26 V. Christ offers himself a Saviour to all the human race — Prov. viii., 4 33 VI. The subject of John's preaching. — 1 John i., 1-4 ... 38 Vll. The believer is Christ's garden. — Song iv., 12 .... 44 VIII. The Redeemer's goodness to a believing soul. — Song viii., 5-7 48 IX. John's vision. — Rev. vii., 9 to end . .... 51 X. Christ a merciful High Priest.— Heb. ii., 16-18 ... 55 XI. (Ordination Sermon.) Position and duties of Ministers. — 2 Tim. iv., 1, 2 60 XII. Perfect love casteth out fear. — 1 John iv., 18-21 ... 71 XIII. Glorying in the Cross. — Gal. vi., 14 76 XIV. The good vs^ay of coming before the Lord. — Micah vi., 6-8 . 81 XV. A believer delights in the law of God. — Rom. vii., 22-25 . 86 XVI. The broken heart.— Psalm Ii., 17 92 XVII. The fearful condition of natural men. — Psalm Iviii., 3-5 . . 95^ XVIII. The impressions of natural men are fading. — Hosea vi., 4 . 99 XIX. Do what you can. — Mark xiv., 8 105 XX. Motives for laying hold of Jesus. — Song iii., 4 . . . 109 XXI. Christ in you the hope of glory. — Col. i., 27 . . . . HI XXII. A Castaway.— 1 Cor. ix., 26, 27 115 XXIII. (Communion Sermon.) Christ's Prayer to the Father. — John xvii., 24 120 XXIV. The voice of my beloved.— Song of Solomon ii., 8-17 . . 131 Tl CONTENTS. XXV. XXVI. XXVII. XXVIII. XXIX. . XXX. XXXI. XXXII. XXXIII. XXXIV. XXXV. XXXVI. XXXVII. XXXVIII. XXXIX. XL. XLI. XLII. XLIII. XLIV. . XLV. XLVI. XLVII. XLVIII. XLIX. L. LI. LII. LIII. LIV. LV. LVI. LVII. LVIII. LIX. • LX. LXI. LXII. LXIII. LXIV. ^ LXV. LXVI. LXVII. LXVIII. Our duty to Israel. — Rom. i., 16 . . . Blessed are the dead. — Rev. xiv., 13 Address on the close of a Communion Sabbath " after the Communion Turn ye at my reproof. — Prov. i., 20-23 A son honoreth his father. — Mai. i., 6 The difficulty and desirableness of conversion. — Ps. xl., The love of Christ constraineth. — 2 Cor. v., 14 Arise, shine. — Isa. Ix., 1-3 .... Melting the betrayer. — Johnxiii.,21 I the Lord have called thee in righteousness. — Isa. xiii., Return unto me. — Isa. xliv., 21, 22 .... I will pour water. — Isa. xliv., 3, 4 . God let none of his words fall to the ground. — 1 Sam. iii. The work of the Spirit. — Gen. i., 2 Moses and Hobab. — Numb, x., 29 . Comfort ye.— Isa. xl., 1,2 .... Can a woman forget ? — Isa. xlix., 14, 15 Thanksgiving obtains the Spirit. — 2 Chron. v., 13, 14 An exceeding good land. — Numb, xiv., 7, 8 Family government. — Gen. xviii., 19 And in this mountain. — Isa. xxv., 6, 8 . The heart deceitful. — Jer. vii., 9, 10 Trust in the Lord.— Prov. iii., 5 . . . Not a Jew which is one outwardly.— Rom. ii., 28, 29 Jesus's compassion on the multitudes. — Matt, ix., 35-38 Christ's love to the Church. — Eph. v., 25-27 . Christ became poor for sinners. — 2 Cor. viii., 9 Enemies reconciled through death. — Col. i., 22-23 My God, my God. — Matt, xxvii., 46. Death of Stephen. — Acts vii., 59 Time is short.— 1 Cor. vii., 29-31 . Sir, we would see Jesus. — John xii., 20-26 Thou that dwellest in the gardens.— Cant, viii., 13, 14 Draw water with joy. — Isa. xii., 1-3 Look to a pierced Christ. — Zech. xii , 10, %\\\., 1 I sleep, but my heart waketh. — Cant, v., 2, to the end A thorn in the flesh.— 2 Cor. xii., 7-10 . The second advent. — Mark xiii., 34-37 . Lot's wife. — Gen. xix., 28 ... . Happy art thou, 0 Israel ! — Deut. xxxiii., 29 . Entreat me not to leave thee. — Ruth i., 16 The vision of dry bones. — Ezek. xxxvii., 1-14 Christ the only refuge. — Isa. xxxvi., 20 Will ye also go away .' — John vi., 66-68 . Ye will not come to me. — John v., 40 5-8 19 139 146 151 156 158 166 172 179 188 193 201 206 211 217 224 229 234 239 244 249 254 257 262 267 273 279 285 2S9 295 301 306 311 318 323 329 334 340 346 350 355 362 370 374 394 CONTENTS. vu LXIX. If any man thirst. — John vii., 37 LXX. Conviction of sin. — John xvi., 8 LXXI. Conviction of righteousness. — John xvi., 8 . LXXII. My Lord, and my God !— John xx., 2C-2S LXXIII. Have I been so long time with you ? — John xiv r • LXXIV. Who shall separate us from the love of Christ. — Rom 35-37 ... LXXV. Man that is born of a woman. — Job xiv., 1,2. LXXVI. Christ a law-magnifying Saviour.— Isa. xlii., 18-21 LXXVII. The obedience and disobedience of one.— Rom. v., 19 LXXVIII. The Lord knoweth how to deliver. — 2 Pet. ii., 9 LXXIX. Diligence necessary. — 2 Pet. iii., 14 . . . . LXXX. Follow the Lord fully.— Numb, xiv., 21 . LXXXL The unworthy communicant warned. — 1 Cor. xi., 29, 30 ■" LXXXII. Mcj-e blessed to give than to receive. — Acts xx., 35 LXXXIII. Christ's silence under suffering. — Isa. liii.,7 . LXXXIV. As the hart panteth after the water brooks. — Ps. xiii., 1 LXXXV. The fight of faith.— 2 Tim. iv., 7, 8 LXXXVI. Into thine hand I commit my spirit. — Ps. xxxi.,5 LXXXVII. Grey hairs are upon him. — Hos. vii., 9 . LXXXVIII Grieve not the Holy Spirit.— Eph. iv., 30 LXXXIX. Ye will not come to me. — John v., 40 XC. Not ashamed of the Gospel.— Rom, i., 15-18 PAOB 400 406 414 424 429 435 441 444 450 456 459 463 470 476 482 488 ^ 494- 497 500 505 509 513 • PEIITCETOIT ^^ SERMONS, &o. SERMON I. " Jesus saith unto him, I am the way, the truth, and the life ; no man cometh to the Father but by me." — John xiv., 6. It is the saying of an old divine, that God often orders it, that when he is in hand with the greatest mercies for us, then we are most of all sinning against him ; which he doth to magnify his love the more. In the words I have read, we find an example of this. At no time did the heart of Jesus overflow with a tenderer and a more sovereign love to his disciples, than when he said, '• Let not your heart be troubled." They were troubled by many things. He hid told them that he was going to leave them ; he had told them that one should betray him ; that another should deny him ; that they should all be offended because of him that very night ; and perhaps they thought he was going from them in anger. But, whatever the cause of their trouble was, Jesus's bosom was like a vessel full to overflowing, and these words were the overlipping drops of love — " Let not your heart be troubled : ye believe in God, believe also in me." Surely such words of confiding tender- ness were never whispered in this cold world before ; and O then, think how cold, how dark, how dull is the question with which Thomas breaks in upon the heavenly discourse ; " Thomas saith unto him, Lord, we know not whither thou goest, and how can we know the way ?" And yet how condescendingly does Jesus bear with their cold-hearted dulness ! How lovingly does he begin the very alphabet of salvation with them, and not only answers, but over-answers Thomas — gives him more than he could ask or think. He asked about the way and the place, but Christ answers, " I am the way, the truth, and the life ; no man cometh unto the Father but by me." Regarding this, then, as a complete description of the gospel salvation, let us go over the difierent parts of it. I. Christ is the Way. — " I am the way ; no man cometh," &c. The whole Bible bears witness that by nature we have no way to 10 SERMON I. the Father. We are by nature full of sin, and God is by nature infinitely holy ; that is, he shrinks away from sin. Just as the sensitive plant, by its very nature, shrinks away from the touch of a human hand, so God, by his very nature, shrinks away from the touch of sin. He is everlastingly separate from sinners ; he is of purer eyes than to behold iniquity. 1. This was impressively taught to Adam and the patriarchs. As long as Adam walked holily, God dwelt in h;m, and walked in him, and communed with him ; but when Adam fell, " Gc d drove the man out of paradise ; and he placed at the cast of the garden of Eden, cherubim and a flaming sword, which turned every way to keep the way of the tree of lile." This flaming sword between the cherubim was a magnificent emblem of God — the just and sin- hating God. In the bush, he appeared to Moses as a consuming fire — in the temple, lie appeared between the cherubim in the milder glory of the Shecinah ; but here he appeared between the cherubim as a sword — a just and sin-hating God. And I beseech you to remark, that this flaming sword turned every way, to keep the way of the tree of life. If it had not turned every way, if it had lelt some foot-path unglarcd across, then Adam might have stolen in by that foot-path, and made his ow^n way to the tree of life. But no : whatever avenue he tried — however secret, how- ever narrow, however steep and difficult — how'ever Silently he crept along, still this flaming meteor met him, and it seemed to say, " How can man be just with God ? by the deeds of the law there shall no flesh living be justified." Well might Adam sit down, wearied with the vain search for a pathway into life ; for man by nature has no way to the Father. But Christ says, "lam the way." As he says in the 16th Psalm, " Thou wilt show me the path of life." No man could find out this path of life ; but Jesus sa\s, " Thou wilt show it me ; in thy presence is fulness of joy ; at thy right hand are pleasures for evermore." Jesus pitied the poor sons of Adam vainly struggling to find out a way into the paradise of God, and he left the bosom of the Father, just that he might open up a way for us into the bosom of the Father. And how did he do it? Was it by escaping the vigilance of the flaming sword ? No ; for it turned every way. Was it by exerting his divine authority, and com- manding the glittering blade to withdraw? No; lor that would have been to dishonor his Father's law, instead of magnifying it. He therefore became a man in our stead, yea, became sin. God caused to meet on him the iniquities of us all. He advanced in our stead to meet that fiery meteor ; he fell beneath its piercing blade ; for he remembered the w^ord of the Prophet, which is written, " Awake, O sword ! against my shepherd, and against the man that is my fellow, saith the Lord of Hosts." And now, since the glittering blade is bathed in the side of the Redeemer, the guiltiest of sinners, whoever you be, whatever you SERMON I. 11 be, may enter in over his bleeding body, may find access to the paradise of God, to eat of the tree of life, and live for ever. Come quickly — doubt not ; for he says, / am the way. 2. The same fact — that man has by nature no way to the Father — was impressively taught to Moses and tlie people of Israel. When God condescended to dwell among the children of Israel, he dwelt peculiarly in the holiest of all — the innermost apartment of the Jewish temple. There the visible token of his presence rested between the cherubim — at one time described to us as a light inaccessible and full of glory — at another time as a cloud that filled the temple. But this innermost apartment, or holiest of all (or secret place, as it is called in the Psalms), was separated from the holy place by a curtain or veil, and through that veil no man was allowed to pass, lest he should die, except the High Priest, who entered in, once in the year, not without blood. Now, no picture could express more plainly that the way into the holiest was not made manifest — that no sinful man has any way of coming into the presence of God. But Jesus says, " I am the way." Jesus was grieved that we were shut out from the holiest of all, from the presence of God ; for he knew by experience that in that presence there is fulness of joy. But how did he open the way ? Did he pull aside the veil, that we might steal in secretly and easily into the presence of the Father ? No : but he offered himself, an offering to satisfy Divine justice, and reconcile us to God. " He said. It is finished, and bowed his head and gave up the ghost. And, behold, the veil of the temple was rent in twain, from the top to the bottom." It is finished ; the punishment of the law is borne, the demands of the law. are answered, the way is finished, the veil is rent, from the top to the bottom ! Not a shred of the dreadful curtain now re- mains to intercept us. The guiltiest, the vilest sinner of you all, has now liberty to enter in through the rent veil, under the light of Jehovah's countenance, to dwell in the secret of his tabernacle, to behold his beauty, and to inquire in his temple. And now, my friends, is this your way of coming to the Father ? Christ says, " I am the way ; no man cometh unto the Father but by me." If, then, you will still keep to your own way, whatever it may be, whether it be the way of tears, or penances, or vows of amendment, or hopes that God will not deal strictly — if you will not be warned, you will find in the judgment-day that the cherubic sword turned every way, and that you are left a prey to the consuming fire. But oh I if there be one soul that can find no peace in any self- righteous way, if there be one of you who finds that you are lost in yourself, behold Christ says to you, " I am (he way," as he says in another place, " I am the door." It is a full, free, and open way, and it is a way for sinners. Why wait a moment longer ? 12 SERMON I There was once a partition wall between you and God ; but Christ hath cast it down. God was once angry ; but his anger is turned away from the blessed path. In Christ he is ever well pleased. 11. Christ is the Truth. — The whole Bible, and the whole of experience, bear witness that by nature we are ignorant of the truth. No doubt there are many truths which an unconverted man does know. He may know the truths of mathematics and arithmetic, he may know many of the common every-day truths ; but still it cannot be said that an unconverted man knows the truth, for Christ is the truth. Christ may be called the key-stone of the arch of truth. Take away the key-stone of an arch, and the whole becomes aheap of rubbish. The very same stones may be there, but they are all fallen, smothered, and confused, without order, without end. Just so ; take Christ away, and the whole arch of truth becomes a heap of rubbish. The very same truths may be there ; but they are all fallen, without coherence, without order, without end. Christ may be called the sun of the system of truth. , Take away the sun out of our system, and every planet would rush into confusion. The very same planets would be there ; but their conflicting forces would draw them hither and thither, orb dashing against orb in endless perplexity. Just so ; take Christ away, and the whole system of truth rushes into con- fusion. The same truths may be in the mind, but all conflicting and jarring in inextricable mazes ; for " the path of the wicked is as darkness ; they know not at what they stumble." But let Christ be revealed to an unconverted soul, let it not be merely a man speaking about Christ unto him, but let the spirit of God reveal him, and there is revealed, not a truth, but the truth. You put the key-stone into the arch of truth; you restore the sun to ihe centre of the system. All truth becomes orderly and serviceable in that mind. Now he knows the truth with regard to himself. Did the Son of God really leave the bosom of the Father to bear wrath in our stead ? then I must be under wrath. Did the Lord Jesus become a servant, that he might obey the will of God instead of sinners ? then 1 must be without any righteousness — a child of disobedi- ence. Again, knowing Christ, he knows the truth with regard to God. Did God freely give up his Son to the death for us all 1 then, if I believe in Jesus, there is no condemnation to me. God is my Fa- ther, and God is love. My friends, have you seen Christ, who is the truth ? Has he been revealed to you, not my flesh and blood, but by the Spirit of our God ? Then you know how true it is that in him " are hid all the treasures of wisdom and knowledge" — that he is the " Alpha and Omega," the beginning and the ending of all knowledge. But SERMON I. 13 if you have not seen Christ, then you know nothing yet as you ought to know ; all your knowledge is like a bridge without a key- stone, like a system without a sun. What good will it do you in hell, that you knew all the sciences in the world, all the events of history, and all the busy politics of your little day ? Do you not know that your very knowledge will be turned into an instrument of torture in hell ? Oh, how will you wish in that day that you had read your newspaper less and your Bible more ; that with all your getting you had got understanding ; that with all your know- ledge you had known the Saviour, whom to know is life everlast- ing. III. Christ is the Life. — The whole Bible bears witness that by nature we are dead in trespasses and sins — that we are as unable to walk holily in the world as a dead man is unable to rise and walk. Both Scripture and experience alike testify that we are by na- ture dead in trespasses and sins ; and yet it is not a death in which we are wholly inactive, for in it we are said to walk according to the course of this world, according to the prince of the power of the air. This truth is taught us impressively in that vision of the prophet Ezekiel, where he was carried out by the Spirit, and set down in the midst of an open valley, full of dry bones ; and as he passed by them round about, behold there were very many in the open val- ley, and lo ! they were very dry. Just such is the view which every child of God gets of the world. The dry bones are very many, and they are very dry ; and he asks the same question which God asked of Ezekiel — " Can these bones live ?" Oh yes, my friends ; and does not experience teach you the same thing. True, the dead cannot know that they are dead; and yet, if the Lord touch your heart, you will find it out : we prophesy to dry bones ; for this is the Lord's way ; while we prophesy the breath enters in. Look back over your life then. See how you have walked according to the course of this' world. You have always been like a man swimming with the stream, never like a man swimming against the current. Look into your heart, and see how it has turned against all the commandments ; you feel the Sabbath to be a weariness — instead of calling it a de- light and honorable. If ever you tried to keep the commandments of God; if ever you tried to keep your eyes from unlawful desires, your tongue from words of anger, or gossiping, or bitterness, your heart from malice, and envy, and covetousness ; if ever you have tried this, and I fancy most unconverted men have tried it ; if ever you have tried this, did you not find it impossible ? It was like raising the dead. Did you not find a struggle against yourself? O how plain that you are dead — not born again. Marvel not that we say unto you, ye must be born again. You must be joined to j> 14 SERMON II. Christ, for Christ is the life. Suppose it were possible for a dead limb to be joined into a living body, so completely that all the veins should receive the purple tide of living blood ; suppose bone to join on to bone, and sinew to sinew, and nerve to nerve, do you not see that that limb, however dead before, would become a living limb. Before, it was cold, and stiff, and motionless, and full of corruption ; now, it is warm and pliable, and full of life and mo- tion. It is a living limb, because joined on to that which is life. Or, suppose it possible for a withered branch to be grafted into a living vine, so completely that all the channels should receive the flow of the generous sap, do you not see that that branch, how- ever dead before, becomes a living branch? Before, it was dry, and fruitless, and withered ; now, it is full of sap, of life, and vigor. It is a living branch, for it is joined to the vine, which is its life. Well, then, just in the same way, Christ is the life of every soul that cleaves to him. He that is joined to the Lord is one spirit. Is your soul like a dead limb — cold, stiff, motionless, and full of corruption ? Cleave you to Christ ; be joined to him by faith, and you shall be one spirit ; you shall be made warm, and vigorous, and full of activity, in God's service. Is your soul like a withered branch, dry, fruitless, and withered, wanting both leaves and fruit ? Cleave you to Christ ; be joined to him, and you shall be one spirit, You will find it true that Christ is the life ; your life will be hid with Christ in God. You will soy, I live ; " yet not I, but Christ liveth in me ; and the life which I now live in the flesh, I live by the faith of the Son of God, who loved me, and gave himself for me.*' Remember, then, my unbelieving friends, the only way for you to become holy is to become united to Christ. And remember you, my believing friends, that if ever you are relaxing in holiness. the reason is, you are relaxing your hold on Christ. Abide in me, and I in you, so shall ye bear much fruit. Severed from me, ye can do nothing. Dundee, 1836. SERMON II. " Consider the Apostle and High Priest of our profession, Christ Jesus." — Heb. lii., 1. When a traveller passes very rapidly through a country, the eye has no time to rest upon the different objects in it, so that, when he comes to the end of his journey, no distinct impressions have been made upon his mind ; he has only a confused notion of the country through which he has travelled. This explains how it is that death, judgment, eternity, make so 8KRM0N II. 15 little impression upon most men's minds. Most people never stop to think, but liurry on through life, and find themselves in eternity before they have once put the question, " What must I do to be saved ?" iMore souls are lost through want of consideration than in any other way. The reason why men are not awakened and made anxious for their souls is, that the devil never gives them time to consider. Therefore God cries, Stop, poor sinner, stop and think. Consider your ways. "Othat you were wise, that you understood this, that you considered your latter end." And, again, he cries, " Israel doth not know, my people doth not consider." In the same way does the devil try to make the children of God doubt if there be a Providence. He hurries them away to the shop and market. Lose no time, he says, but make money. Therefore God cries, Stop, poor smner, stop and think ; and Jesus says, " Consider the lilies of the field how they grow ; consider the ravens, which have neither storehouse nor barn." Ill the same way does the Devil try to make the children of God live uncomfortable and unholy lives. He beguiles them away from simply looking to Jesus : he hurries them away to look at a thousand other things, as he led Peter, walking on the sea, to look round at the waves. But God says, Look here, consider the Apos- tle and High Priest of your profession : look unto me, and be ye saved ; run your race, looking unto Jesus ; consider Christ, the same yesterday, to-day, and lor ever. I. Believers should live m daily consideration of the greatness and glory of Christ. (1.) There was once a time when time was not; when there was no earth, neither sun, nor moon, nor star ; a time when you might have wandered through all space, and never found a rest- ing place to the sole of your foot ; when you would have found no creatures anywhere, but God everywhere ; when there were no angels with golden harps hymning celestial praises; bat God alone was all in all. Question. Where was Jesus then ? Ans. He was with God. ♦' In the beginning was the Word, and the Word ivas with God." He was near to God, and in perfect happiness there. " The Lord possessed me in the beginning of his way ; before his works of old. Then I was by him as one brought up with him ; and I was daily his delight, rejoicing always before him." He was in the bosom of God ; " The only begotten Son which is in the bosom of the Father." He was in perlect glory there: "O Father, glorify thou me with thyself, with the glory which I had with thee before the world was." Ques. What was Jesus then ? Ans. He was God. The Word was with God, and " was God." He was equal with the Father. " He thought it no robbery to be equal with God." He was rich. 16 SERMON II. " He was the brightness of his Father's glory, and the express image of his person." Now, brethren, could I lift you away to that time when God was alone from all eternity. Could I have siiown you the glory of Jesus then, how he dwelt in the bosom of the Father, and was daily his delight ; and could I have told you " That is the glorious being who is to undertake the cause of poor lost sinners ; that is he who is going to put himself in their room and stead, to suffer all they should suffer, and obey all they should obey ; consider Jesus ; look long and earnestly ; weigh every consideration in the balance of the soundest judgment ; consider his rank, his near- ness, his dearness to God the Father ; consider his power, his glory, his equality to the Father in everything ; consider, and say, do you think you would intrust your case to him ? Do you think he would be a sufficient Saviour?" O brethren, would not every soul cry out, He is enough, I want no other Saviour? (2.) Again, there was a time when this world sprang into being ; when the sun began to shine, and earth and seas began to smile. There was a time when myriads of happy angels spring- ing into being, first spread their wings, doing his commandments ; when the morning stars sang together, and all the sons of God shouted for joy. Ques. What was Jesus doing then ? Ans. " Without him was not anything made that was made." " By him were all things created that are in heaven, and that are in earth, visible and invi- sible, whether they be thrones, or dominions, or principalities, or powers : all things were created by him and for him." O bre- thren, could I lift you away back to that wonderful day, and show you Jesus calling all the angels into being, hanging the earth upon nothing ; could you have heard the voice of Jesus saying. Let there be light, and there was light ; and could I have told you, " That is he who is yet to undertake for sinners ; consider him, and see if you think he will be a sufficient Saviour ; look long and earnestly ;" good news, good news for sinners, if this mighty being undertake for us ! I can as little doubt the sureness and completeness of my salvation as I can doubt the sureness of the solid earth beneath my feet. (3.) But the work of creation is long since passed. Jesus has been upon our earth. And now he is not here ; he is risen. Eighteen hundred years and more have passed since Christ was upon the earth. Ques. Where is Jesus now ? Ans. " He is set down at the right hand of the Majesty on high." He is upon the throne with God in his glorified body, and his throne is for ever. A sceptre is put into his hand, a sceptre of righteousness, and the oil of glad- ness is poured over him. All power is given to him in heaven and on earth. O brethren, could you and I pass this day through these hea- SERMON II. 17 vens, and see what is now going on in the sanctuary above, could you see what the child of God now sees who died last night; could you see the Lamb with the scars of his five deep wounds in the very midst of the throne, surrounded by all the redeemed, every one having harps and golden vials full of odors ; could you see the many angels round about the throne, whose number is ten thousand times ten thousand, and thousands of thousands, all singing, Worthy is the " Lamb that was slain ;" and were one of these angels to tell you, " This is he that undertook the cause of lost sinners ; he undertook to bear their curse and to do their obedience ; he undertook to be the second Adam, the man in tiieir stead, and lo ! there he is upon the throne of heaven ; consider him ; look long and earnestly upon his wounds, upon his glory, and tell me do you think it would be safe to trust him ? Do you think his sufferings and obedience will have been enough ?" Yes, yes, every soul exclaims. Lord, it is enough 1 Lord, stay thy hand ! Show me no more, for I can bear no more. Or rather let me ever stand and gaze upon the Almighty, all-worthy, all- divine Saviour, till my soul drink in complete assurance that his work undertaken for sinners is a finished work. Yes, though the sins of all the world were on my one wicked head, still I could not doubt that his work is complete, and that I am quite safe when I believe in him. / would now plead with believers. Some of you have really been brought by God to believe in Jesus. Yet you have no abiding peace, and very little growing in holiness. Why is this ? It is because your eye is fixed anywhere but on Christ. You are so busy looking at books, or looking at men, or looking at the world, that you have no time, no heart, for looking at Christ. No wonder you have little peace and joy in believing. No wonder you live so inconsistent and unholy a life. Change your plan. Consider the greatness and glory of Christ, who has under- taken all in the stead of sinners, and you would find it quite impos- sible to walk in darkness, or to walk in sin. O what mean, despi- cable thoughts you have of the glorious Immanuel I Lift your eyes from your own bosom, downcast believer ; look upon Jesus. It is good to consider your ways, but it is far better to consider Christ. / would now invite anxious souls. Anxious soul I have you understood all the glory of Christ ? Have you understood that he undertook for guilty sinners ? And do you doubt if he be a sufficient Saviour 1 Oh, what mean views you have of Christ if you dare not risk your soul upon him ? Objection. I do not doubt that Christ has suffered and done quite enough, but I fear it was for others, and not for me. If I were sure it was for me, I would be quite happy. Ans. It is no- where said in the Bible, that Christ died for this sinner or that sin- ner. If you are waiting till you find your own name in the Bible, 2 18 SERMON II. you will wait for ever. But it is said a few verses before that, *» He tasted death for every man ;" and again, " He is the propi- tiation for the sins of the whole world." Not that all men are saved by him. Ah, no ; the most never come to Jesus, and are lost ; but this shows that any sinner may come, even the chief of sinners, and take Christ as his own Saviour. Come you, then, anxious soul ; say you, He is my refuge and my fortress ! and then, be anxious if you can. II. Consider Christ as the Apostle, or Messenger of God. The word Apostle means messenger; one ordained and sent on a particular embassy. Now Christ is an Apostle, for God ordain- ed and sent him into the world. In the Old Testament, the name by which he is oftenest called is the Angel of the Lord, or the Messenger of the Covenant. He is called God's Elect, chosen for the work ; he is called God's ser- vant ; he is called the Messiah, or the Christ, or the Anointed, because God anointed him and sent him to the work. In the New Testament, over and over again- Christ calls himself, the sent of God. " As thou hast sent me into the world, so have I sent them into the world, that the world may know that thou hast sent me." "And these have known that thou hast sent me." All this shows plainly that it is not the Son alone who is interested in the saving of poor sinners, but the Father also. " The Father sent his Son to be the Saviour of the world." Objection. — True, Christ is a great and glorious Saviour, and able to accomplish anything to save poor sinners ; but perhaps God the Father may not agree to pour out his wrath upon his Son, or to accept of his Son as a surety in our stead. Ans. Look here, Christ is the Apostle of God. It is as much God the Fa- ther's work, as it is Christ's work. It occupied as much of the heart of God as ever it did of the heart of Christ. God loved the world, as much and truly as ever Christ loved the world. God gave his Son, as much as Christ gave himself for us. So, God the Holy Spirit is as much interested in it as the Father and Son. God gave his Son ;.the Spirit anointed him and dwelt in him without measure. At his baptism God acknowledged him tor his beloved Son ; the Holy Spirit came on him like a dove. O brethren, could I lift you away to the eternity that is past, could I bring you into the council of the eternal Three, and as it was once said, " Let us make man ;" could 1 let you hear the word, " Let us save man ;" could I show you how God from all eternity designed his Son to undertake for poor sinners ; how it was the very plan and the bottommost desire of the heart of the F'ather that Jesus should come into the world and do and die in the stead of sinners ; how the Holy Spirit breathed sweetest incense, and dropped like holiest oil upon the head of the descending Saviour; could I show you the intense interest with which the eye of God SERMON II. 19 followed Jesus through his whole course of sorrow, and suffering, and death ; could 1 show you the anxious haste with which God rolled away the stone from the sepulchre while it was yet dark, for he would not leave his soul in hell, neither suffer his Holy One to see corruption ; could I show you the ecstasies of love and joy that beat in the bosom of the infinite God when Jesus ascended to his Father and our Fatier; how he welcomed him with a fulness of kindness and grace which God alone could give, and God alone could receive, saying, " Thou art my son, this day have I begotten thee ; thou art indeed worthy to be called my Son ; never till this day wast thou so worthy to be called mine ; thy throne, O God, is for ever and ever; sit thou on my right hand until I make thine enemies thy footstool." O sinner, will you ever doubt any more whether God the Father be seeking thy salvation, whether the heart of Christ and of his Father be the same in this one grand controversy 1 O believer, consider this A postle of God ; meditate on these things; look and look again, until your peace be like a river, and your righteousness like the waves of the sea, till the breathing of your soul be, Abba, Father I III. Consider Christ as the High Priest of our profession. The duty of the High Priest was twofold — \st, to make Atone- ment ; 2d. to make Intercession. When the High Priest slew the goat at the altar of burnt-offer- ings, he did it in presence of all the people, to make atonement for them. They all stood around gazing and considering their High Priest: and when he gathered the blood into the golden basin, and put on the white garments, and passed away from their sight within the veil, their eye followed him, till the mysterious curtain hid him from their sight. But even then the heart of the believing Jew followed him still. Now he is drawing near to God for us, now he is sprinkling the blood seven times before the mercy-seat, say- ing. Let this blood be instead of our blood ; now he is praying for us. Brethren, let us also consider our great High Priest. (1.) Consider him making Atonement. — You cannot look at him on the cross as the disciples did — you cannot see the blood stream- ing from his five deep wounds — you cannot see him shedding his blood that the blood of sinners might not be shed. Yet still, if God spare us, you may see bread broken and wine poured out, a living picture of the dying Saviour. Now, brethren, the atone- ment has been made, Christ has died, his sufferings are all past. And how is it that you do not enjoy peace ? It is because you do not consider. " Israel doth not know, my people doth not con- sider." Consider: has Jesus died in the stead of guilty sinners, and do you heartily consent to take Jesus to be the man in your stead ? then, you do not need to die. O happy believer, rejoice evermore. Live within sight of Calvary* and you will live within 20 SERMON III. sight of glory ; and, O rejoice in the happy ordinance that sets a broken Saviour so plainly before you. (2.) Consider Christ as making Intercession. — When Christ ascended from the Mount of Olives, and passed through these heavens, carrying his bloody wounds into the presence of God : and when his disciples had gazed after him, till a cloud received him out of their sight, we are told that they returned to Jerusalem with great joy. What ! are they joyful at parting with theii blessed Master ? When he told them he was to leave them, sor row filled their hearts, and he had to argue with them and comfort them, saying. Let not your heart be troubled ; it is expedient ibr you that I go away. How, then, are they changed ! Jesus has left them, and they are filled with joy. Oh ! here is the secret, they knew that Christ was now going into the presence of God for them, that their great High Priest was now entering within the veil to make intercession for them. Now, believer, would you share in the great joy of the disci- ples ? Consider the Apostle and High Priest of our profession, Christ Jesus. He is above yon clouds, and above yon sky. O that you would stand gazing up into heaven, not with the bodily eye, but with the eye of faith. Oh ! what a wonderful thing the eye of faith is : it sees beyond the stars, it pierces to the throne of God, and there it looks on the face of Jesus making intercession for us, whom having not seen we love, in whom, though now we see him not, yet believing we rejoice with joy unspeakable and full of glory. Oh ! if you would live thus, what sweet peace would fill your bosom ! And how many droppings of the Spirit would come down on you in answer to the Saviour's prayer. Oh ! how your face would shine like Stephen ; and the poor blind world would see that there is a joy which the world cannot give, and the world cannot take away, a heaven upon earth. Dundee, 1836. SERMON III. " As the lily among thorns, so is my love among the daughters. As the apple-tree among the trees of the wood, so is my beloved among the sons. I sat down un- der his shadow with great delight, and his fruit was sweet unto my taste." — Song of Solomon ii., 2, 3. If an unconverted man were taken away into heaven, where Christ sits in glory, and if he overheard Christ's words of admir- ing love towards the believer, he could not understand them, he could not comprehend how Christ should see a loveliness in poor religious people whom he in the bottom of his heart despised. Or again, if an unconverted man were to overhear a Christian at his SERMON III. 21 devotions when he is really within the veil, and were to listen to his words of admiring, adoring love towards Christ, he could not possibly understand ihein, he could not comprehend how the be- liever should have such a burning atiection towards one unseen, in whom he himself saw no form nor comeliness. So true it is that the natural man knoweth not the things of the Spirit of God, for they are foolishness unto him. There may be some now hearing me who have a rooted dislike to religious people, they are so stiff, so precise, so gloomy, you cannot endure their company. Well then, see here what Christ thinks of them, " As the lily among thorns, so is my love among the daughters." How different you are from Christ ! There may be some hearing me who have no desires after Jesus Christ, who never think of him with pleasure ; you see no form nor comeliness in him, no beauty that you should desire him ; you do not love the melody of his name ; you do i^t pray to him con- tinually. Well then, see here what the believer thinks of him, how different from you — " As the apple-tree among the trees of the wood, so is my beloved among the sons. 1 sat down under his shadow with great delight, and his fruit was sweet to my taste." O that you would be awakened by this very thing, that you are so different from Christ, and so different from the believer, to think that you must be in a natural condition, you must be under wrath ! Doctrine. — The believer is unspeakably precious in the eyes of Christ, and Christ is unspeakably precious in the eyes of the be- liever. I. Inquire what Christ thinks of the believer — " As the lily among the thorns, so is my love among the daughters." Christ sees nothing so fair in all this world as the believer. All the rest of the world is like thorns, but the believer is like a beau- tiful lily in his eyes. When you are walking in a wilderness all overgrown with briers and thorns, if your eye falls upon some lonely flower, tall and white, and pure and graceful, growing in the midst of the thorns, it looks peculiarly beautiful. If it were in the midst of some rich garden among many other flowers, then it would not be so remarkable ; but when it is encompassed with thorns on every side, then it engages the eye. Such is the believer in the eyes of Christ. " As the lily among thorns, so is my love among the daughters." (1.) See what Christ thinks of the unconverted world. It is like a field full of briers and thorns in his eyes. 1. Because fruit- less. " Do men gather grapes of thorns, or figs of thistles?" So Christ gets no fruit from the unconverted world. It is all one wide, thorny waste. 2. Because, when the word is preached among them, it is like sowing among thorns. " Break up your fillow- ground and sow not among thorns." When the sower sowed, some fell among thorns, and the thorns sprang up and choked them ; so is preaching to the unconverted. 3. Because their end 22 SERMON III. will be like that of thorns ; they are dry and fit only for the burning. " As thorns cut up shall they be burned in the fire." " For the earth, which is often rained upon and only bears thorns and briers, is rejected, and nigh unto cursing, whose end is to be burned." My friends, if you are in a Christian state, see what you are in the eyes of ('hrist — thorns. You think that you have many ad- mirable qualities, that you are valuable members of society, and you have a hope that it shall be well with you in eternity. See what Christ says- — you are thorns and briers, useless in this world, and fit only for the burning. (2.) See what Christ thinks of the believer. " As the lily among thorns so is my love among the daughters." The believer is like a lovely flower in the eyes of Christ. 1. Because, justified in the eyes of Christ, washed in his blood, he is pure and white as a lily. Christ can see no spot in his own righteousness, and therefore he sees no spot on the believer. Thou art all fair, my love, as a lily among thorns so is my love. 2. A believer's nature is changed. Once he was like the barren, prickly thorn, fit only for burning ; now Christ has put a new spirit in him -, the dew has been given to him, and he grows up like the lily. Christ loves the new crea- ture. " All my delight is in them." " As the lily among thorns so is my love among the daughters." Are you a Christian? then never mind though the world despise you, though they call you names ; remember Christ loves you, he calls you " my love." Abide in him, and you shall abide in his love. If ye continue in my word, then are ye my disciples indeed. 3. Because so lonely in the world. Observe, there is but one lily, but many thorns. There is a great wilderness all full of thorns, and only one lonely flower. So there is a world lying in wickedness, and a little flock that believe in Jesus. Some believers are cast down because they feel solitary and alone. If I be in the right way, surely I would not be so lonely. Surely the wise, and the amiable, and the kind people I see round about me, surely, if there were any truth in re- ligion, they would know it. Be not cast down. It is one of the marks of Christ's people that they are alone in the world, and yet they are not alone. It is one of the very beauties which Christ sees in his people, that they are solitary among a world of thorns. ♦' As a lily among thorns, so is my love among the daughters." Do not be discouraged. This world is the world of loneliness. When you are transplanted to yon garden of God, then you shall be no more lonely, then you shall be away from all the thorns. As flowers in a rich garden blend togcthei' their thousand odors to enrich the passing breeze, so, in the paradise above, you shall join the thousands of the redeem.ed blending with theirs the odor of your praise. You shall join with the redeemed as living flow- ers to form a garland for the Redeemer's brow. II. Inquire what the believer thinks of Christ. — " As the apple- SERMON III. 23 tree among the trees of the wood, so is my beloved among the sons. I sat down under his shadow with great delight, and his fruit was sweet to my taste."' 1. Christ is more precious than all other saviours in the eye of the believer. As a traveller prefers an apple-tree to every other tree of the wood, because he finds both shelter and nourishing food under it, so the believer prefers Christ to all other saviours. When a man is travelling in eastern countries, he is often like to drop down under the burning rays of the sun. It is a great relief when he comes to a wood. When Israel were travelling in the Wilderness, they came to Elim, where were twelve wells of water, and seventy palm-trecf:, and they encamped there by the water. They were glad of the shelter of the trees. So Micah says that God's people " dwell solitarily in the wood ;" and Ezekiel promises " they shall sleep in the woods." But if the traveller be hungry and faint for lack of food, then he will not be content with any tree of the wood, but he will choose out a fruit tree, under which he may sit down and find nourishment as well as shade. He sees a fair apple-tree — he chooses it out of all the trees of the wood, because he can both sit under its shadow and eat its pleasant fruits. So is it with the soul awakened by God. He feels under the heat of God's anger ; he is in a weary land ; he is brought into the wilderness ; he is like to perish ; he comes to a wood ; many trees offer their shade ; where shall he sit down? Under the fir-tree ? alas I what fruit has it to give ? he may die there. Under the cedar tree, with its mighty branches 1 alas ! he may perish there ; for it has no fruit to give. The soul that is taught of God seeks for a complete Saviour. The apple-tree is revealed to the soul. The hungry soul chooses that evermore. He needs to be saved from hell and nourished for heaven. " As the apple-tree among the trees of the wood, so is my beloved among the sons," Awakened souls, remember you must not sit down under every tree that offers itse^lf. " Take heed that no one deceive you ; for many shall come in Christ's name, saying, I am Christ, and deceive many," There are many ways of saying peace, peace, when there is no peace. You will be tempted to find peace in the world, in self-repentance, in self-reformation. Remember, choose you a tree that will yield fruit as well as shade. " As the apple-tree among the trees of the wood, so is my beloved among the sons." Pray for a choosing faith. Pray for an eye to discern the apple- tree. Oh 1 there is no rest for the soul except under that Branch whic;h God has made strong. My heart's desix'e and prayer for you is, that you may all find rest there. 2. Why has the believer so high an esteem of Christ ? Ans. (1.) Because he has made trial of Christ, " I sat down under his shadow with great delight," All true believers have sat down under the shadow of Christ. Some people think that 24 SERMON III. they shall be saved because they have got a head-knowledge of Christ. They read of Christ in the Bible, they hear of Christ in the house of God, and they think that is to be a Christian. Alas ! my friends, what good would you get from an apple-tree, if I were only to describe it to you ; tell you how beautiful it was, how heavily laden with delicious apples ? Or, if I were only to show you a picture of ihe tree, or if I were to show you the tree itself at a distance, what the better would you he 1 You would not get the good of its shade or its pleasant fruit. Just so, dear brethren, what good will you get from Christ, if you only hear of him in books and sermons, or if you see him pictured forth in the sacrament, or if you were to see him with your bodily eye ? What good would all this do, if you do not sit down under his shadow? O my friends, there must be a personal sitting down under the shadow of Christ, if you would be saved. Christ is the bush that has been burned yet not consumed. Oh ! it is a safe place for a hell-deserving sinner to rest. Some may be hearing me who can say, " I sat down under his shadow." And yet you have forsaken him. Ah ! have you gone after your lovers, and away from Christ ? Well, then, may God hedge up your way with thorns. Return, return, O Shulamite ! There is no other refuge for your soul. Come and sit down again under the shadow of the Saviour. Ans. (2.) Because he sat down with great delight. 1st. Some people think there is no joy in religion, it is a gloomy thing. When a young i:)erson becomes a Christian, they would say, Alas ! he must bid farewell to pleasure, farewell to the joys of youth, farewell to a merry heart. He must exchange these pleasures for reading of the Bible and dry sermon-books, for a life of gravity and preciseness. This is what the world says. What does the Bible say ? " I sat down under his shadow with great delight." Ah ! let God be true, and every man a liar. Yet n'o one can believe this except those who have tried it. Ah ! be not deceived, my young friends ; the world has many sensual and many sinful delights; the delights of eating and drinking, and wearing gay clothes ; the delights of revelry and the dance. No man of wisdom will deny that these things are delightful to the natural heart ; but oh ! they perish in the using, and they end in an eternal hell. But to sit down under the shadow of Christ, wearied with God's burning anger, wearied with seeking after vain saviours, at last to find rest under the shadow of Christ, ah ! this is great delight. Lord, evermore may I sit under this shadow ! Lord, evermore may I be filled with this joy ! 2d. Some people are afraid of anything like joy in religion. They have none themselves, and they do not love to" see it in others. Their religion is something hke the stars, very high, and verv clear, but very cold. When they see tears of anxiety, or tears of joy, they cry out, Enthusiasm, enthusiasm ! Well, then, SERMON III. 25 to the Law and to the Testimony. " I sat down under his shadow with great delight." Is this enthusiasm ? O Lord, evermore give us this enthusiasm ! May the God of hope fill you with all joy and peace in beUeving ! If it be really in sitting under the shadow of Christ, let there be no bounds to your joy. O if God would but open your eyes, and give you simple, child-like faith, to look to Jesus, to sit under his shadow, then would songs of joy rise from all our dwellings. Rejoice in the Lord always, and again, I say, rejoice ! 2d. Because the fruit of Christ is sweet to the taste. All true believers not only sit under the shadow, but partake of his pleasant fruits ; just as when you sit under an apple-tree, the fruit hangs above you and around you, and invites you to put out the hand and taste ; so, when you come to submit to the righteousness of God, bow your head, and sit down under Christ's shadow, all other things are added unto you. First, Temporal mercies are sweet to the taste. None but those of you who are Christians know this, when you sit under the shadow of Christ's temporal mercies, because covenant mercies. " Bread siiall be given you ; your water shall be sure." These are sweet apples from the tree Christ. O Christian, tell me, is not bread sweeter when eaten thus ? Is not water richer than wine ? and Daniel's pulse better than the dainties of the King's table ? Second, Afflictions are sweet to the taste. Every good apple has some sourness in it. So it is with the apples of the tree Christ. He gives afflictions as well as mercies. He sets the teeth on edge ; but even these are blessings in disguise — they are covenant gifts. Oh I affliction is a dismal thing when you are not under his shadow. But are you Christians? look on your sorrows as apples from that blessed tree. If you knew how wholesome they are, you would not wish to Want them. Several of you know it is no contradiction to say, these apples, though sour, are sweet to my taste. Third, The gifts of the Spirit are sweet to the taste. Ah I here is the best fruit that grows on the tree : here are the ripest apples from the topmost branch. You who are Christians know how often your soul is fainting. Well, here is nourishment to your fainting soul. Everything you need is in Christ. " My grace is sufficient for thee." Dear Christian, sit much under that tree — feed much upon that fruit. " Stay me with flagons, comfort me with apples, for I am sick of love." Fourth, Promises of glory. Some of the apples have a taste of heaven in them. Feed upon these, dear Christians. Some of Christ's apples give you a relish for the fruit of Canaan — for the clusters of Eshcol. Lord, evermore give me these apples ; for oh ! they are sweet to my taste. St. Peter's, 1837. 26 SERMON IV. SERMON IV. " A sword, a sword is sharpened, and also furbished : it is sharpened to make a sore slaughter ; it is furbished that it may glitter ; should we then make mirth ? it contemneth the rod of my son, as every tree." — Ezek. xxi., 9, 10. From the second verse of this chapter, we learn that this prophecy was directed against Jerusalem ; " Son of man, set thy face toward Jerusalem, and drop thy word toward the holy places, and prophesy against the land of Israel." We have "already told you that Ezekiel, while yet a youth, was carried captive hy Nebuchadnezzar, and placed, with a number of his countrymen, by the river of Chcbar. It was there that he de- livered his prophecies during a space of twenty-two years. The prophecy I have read was delivered in the seventh year of his captivity, and just three years before Jerusalem was destroyed, and the temple burnt. From verse 2, we learn that these words were directed against Jerusalem, for though God had taken Ezekiel away to minister to the captives by the river of Chebar, yet he made him send many a message of warning and of mercy to his beloved Jerusalem, " Son of man, set thy face toward Jerusalem, and drop thy word towards the holy places, and pro- phesy against the land of Israel." God had already fulfilled many of the words of his prophets against Jerusalem. He had fulfilled the word of Jeremiah against one of their kings (Jehoiakim). '• He shall be buried with the burial of an ass, drawn and cast forth beyond the walls of Jerusa- lem." He had fulfilled the word of the same prophet in carrying another king (Jehoiakin) to Babylon with all the goodly vessels of the house of the Lord. But still, neither prophecies nor judgments would awaken Jerusalem ; so that we are told (2 Chron. xxxvi., 12) that Zedekiah the next king, " did that which was evil in the sight of the Lord his God, and humbled not himself before Jere- miah the prophet, speaking from the mouth of the Lord." V. 14. " Moreover, all the chief of the priests and the people transgressed very much, after all the abominations of the heaihen; and polluted the house of the Lord, which he had hallowed in Jerusalem. And the Lord God of their fatliers sent to them by his messengers, rising up betimes, and sending ; because he had compassion on his people, and on his dwelling-place: But they mocked the mes- sengers of God, and despised his words, and misused his prophets, until the wrath of the Lord arose against his people, till tiiero was no remedy." It was in a time of great hardness and impenitence in Jerusa- lem that the prophecy before me was delivered, and just three years before the wrath of God was i)oured on them to the utter- most. (1). All was mirth and sensuaUty in Jerusalem. (2). The SERMON IV, 27 false prophets prophesied peace, and the people loved to have it so. (3.) There was no noise but that of revelry within the devoted city. But in the midst of that din and revelry, the lone prophet by the river of Chebar heard the muttering of the distant thunder. The faithful servant of God saw God arming himself as a mighty man for the war, and the glittering sword of vengeance in his hand, and he calls aloud to his countrymen, all at ease, with awakening thunders, " A sword, a sword is sharpened and also furbished ; it is sharpened to make a sore slaughter ; it is furbish- ed that it may glitter ; should we then make mirth ?" My friends, tliose of you who are unconverted are in the very same situation as Jerusalem was. In the years that are now fled, like the mists of the morning, how many messages have you had from God ? How many times has he sent his messengers to you, rising up early and sending them ? His Bible has been in your houses, a silent, but more mighty pleader for God ; his providence has been in your families, in sickness and death, in plenty or poverty, all, all beseeching you to flee from the wrath to come ; all, all beseeching you to cleave to the Lord Jesus, the only, the all-sufficient Saviour. All these messages have come to you, and you are yet unconverted, still dead, dry bones, without Christ and without God in the world ; and you are saying. Soul, take thine ease, eat and drink, and be merry. But do, my friends, hearken once more, for God does not wish any to perish. I have a word from God unto thee, " A sword, a sword is sharpened and also fur- bished ; it is sharpened to make a sore slaughter ; it is furbished that it may glitter ; should we then make mirth?" Doctrine. — It is very unreasonable in unconverted persons to make mirth. 1. It is unreasonable, because they are under condemnation. — The sword is sharpened and also furbished. It is sharpened to make a sore slaughter; it is furbished that it may glitter. Should we then make mirth? There is a common idea that men are under probation, as Adam was, and that Christless persons will not be condemned till the judgment ; but this is not the case. The Bible says, " He that believeth not is condemned already." " He that hath not the Son shall not see life, but the wrath of God abideth on him." " Cursed is every one (not shall be) who con- tinueth not in all things written in the book of the law to do them." Christless souls are at present in the horrible pit, every mouth is stopped, and they are guilty before God. They are in prison, ready to be brought out to execution. Therei'ore, when God sends us to preach to Christless persons he calls it " preaching to the spirits in prison,"* that is, who are under condemnation. The * I believe he afterwards understood 1 Peter iii., 19, to mean " the spirits who are now in prison." 28 SERMON IV. sword is not only unsheathed, it is sharpened and furbished. It is held over their heads. Should they then make mirth ? It is unreasonable in a con- demned malefactor to make mirth. Would it not greatly shock every feeling mind to see a company of men condemned to die, meeting and making merry, talking lightly and jestingly, as if the sw^ord was not over them 1 Yet this is the case of those of you who are unconverted and yet live hves of mirth. You have been tried in the balance and found wanting. You have been con- demned by the righteous judge. Your sentence is post. You are now in prison, neither can you break out of this prison ; the sword is whetted and drawn over you. And oh ! is it not most unreasonable to make mirth ? Is it not most unreasonable to be happy and contented with yourself and merry with your friends? Is it not madness to sing the song of the drunkard ? " Eat, drink, and be merry, for to-morrow we die." 2. Because God's instruments of destruction are all ready. — Not only are Christless persons condemned already, but the instru- ments of their destruction are prepared and quite ready. The sword of vengeance is sharpened and also furbished. When swords are kept in the armory, they are kept blunt, that the rust may not hurt their edge; but when work is to be done, and they are taken out for the slaughter, then they ;^re furbished and sharp- ened— made sharp and glittering. So it is with the sword of the executioner ; when not in use, it is kept blunt ; but when work is to be done, it is sharpened and made ready. It is sharpened and furbished just before the blow is struck, that it may cut clean. So is it with God's sword of vengeance. It is not sheathed and blunt, it is sharpened and furbished, it is quite ready to do its work, it is quite ready for a sore slaughter. The disease by which every unconverted man is to die is quite ready, it is perhaps in his veins at this very moment. The accident by which he is to drop into eternity is quite ready, all the parts and means of it are arranged. The arrow that is to strike him is on the string, perhaps it has left the string, and is even now flying towards him. The place in hell is quite ready for every unconverted soul. When Judas died, the Scriptures say, " he went to his own place." It was his own place before he went there, being quite prepared and I'cady for him. As when a man retires at night to his sleeping room, it is said he is gone to his own room, so a place in hell is quite ready for every Christless person. It is his own place. When the rich man died and was buried, he was imme- diately in his own place. He found everything ready. He lifted up his eyes in hell, being in torments. So hell is quite ready for every Christless person. It was prepared, long ago, for the devil and his angels. The fires are all quite ready, and fully lighted and burning. Ah 1 should Christless souls then make mirth ? A malefactor SERMON IV. 29 might, perhaps, say that he would be merry as long as the scaffold was not erected on which he was to die. But if he were toid that the scaffold was quite ready, that the sword was sharpened, and the executioner standing read}^ oh ! would it not be madness to make mirth ? Alas ! this is your madness, poor Christlcss soul. You are not only condemned, but the sword is sharpened and ready that is to smite your soul ; and yet you can be happy, and dream away your days and nights in pleasures that perish in the using. The disease is ready, the accident is ready, the arrow is on the string, the gravels ready, yea, hell itself is ready, your own place is made ready ; and yet you can make mirth ! You can play games and enjoy company. How truly is your laughter like the crackling of thorns under a pot : a flashy blaze, and then the blackness of darkness for ever! 3. Tlie sword may come down at any one moment. — Not only are Christless persons condemned already, and not only is the sword of vengeance quite ready, but the sword may come down at any one moment. It is not so with malefactors ; their day is fixed and told them, so that, they can count their time. If they have many days they make merry to-day at least, and begin to be serious to-morrow. But not so Christlcss persons ; their day is fixed, but it is not told them. It may be this very moment. Ah ! should they then make mirth ? Some malefactors have been found very stout-hearted to the very last. Many have received their sentence quite unmoved, and with a determined countenance. Some have even gone to the scaffold quite unmoved ; some even with a light, careless spirit. But when the head is laid down upon the block, when the eyes are covered, and the neck laid bare — when the glittering sword is lifted high in the air, and may come down any one moment — that is a dreadful time of suspense. It would be very horrible to see a man in a light, careless spirit, at that time. Oh ! it would be madness to be merry then ? Alas ! this is your mad- ness, poor Christless soul. You are not only condemned, and not only is the sword ready, but it may fall on you at any one moment. Your head is, as it were, on the block. Your neck is bared before God, and the whetted sword is held over you ; and yet can you make mirth ? Can you take up your mind with business and worldly things, and getting rich, building and plant- ing, nnd this night your soul may be required of you? Can you fill up your time with games and amusements, and foolish books and entertaining companions 1 Can you fill up your hours after work with loose talk and wanton behavior, adding sin to sin, treasuring up wrath against the day of wrath, when you know not what hour the wrath of God may come upon you to the utter- most ? Can you go prayerless to your bed at night, your mind filled with dark and horrid imaginations not fit to be named, and 30 SERMON IV. yet you may be in hell before the morning ? A sword, a sword, it is furbished ! 4. Because God has made no promise to Christless souls to stay his hand one ?noment. — All the promises of God are yea and amen ; that is, they are true. He always fulfils his promises. But the same Scripture says they are " yea and amen in Christ Jesus." All God's promises are made to Christ, and to sinners that cleave to Christ. I believe that it is impossible, in the nature of things, that God would make a promise to an unconverted man. Accordingly, all God's promises are made to Christ, and to every sinner that cleaves on to Christ. But unconverted persons are those who have never come to Christ ; therefore, there are no promises made to them. God nowhere promises to make them anxious. He nowhere promises to bring them to Christ. He nowhere promises to keep them one moment out of hell. " Should they then make mirth '?" Let me speak to Christless persons who are at ease. Many of you hearing me know that you are in a Christless state ; and yet you know that you are at ease and happy. Why is this ? It is because you hope to be brought to Christ before you die. You say, another day will do as well, and I will hear thee again of this matter : and therefore you take your ease now. But this is very unreasonable. It is not worthy of a rational being to act in this way. God has nowhere promised to bring you to Christ before you die. God has laid himself under no manner of obliga- tion to you. He has nowhere promised that you shall see to-mor- row, or that you shall hear another sermon. There is a day near at hand when you shall not see a to-morrow. If this be not the last, there is a sermon yet to be preached which will be the last you will ever hear. Let me speak to Christless persons who are anxious about their souls. Some hearing me know that they are in a Christless con- dition, and this made them anxious, and yet it is to be feared some are losing that anxiety, and now going back to the mirth of the world. Why is this? This is most unreasonable. If you are still out of Christ, however anxious you have been, remember God has made no promises to save you. The sword is still over you, furbished and sharpened. Ah ! do not then make mirth. Strive to enter in at the strait gate. Take the kingdom of heaven by violence. Press into it. Never rest till you are in the bonds of the covenant. Then be as happy as the day is long. 5. It is a sore slaughter, " A sword ! a sword /" 1st, Sore, becazise it will be on all who are Cltristless. — The dreadfulness of the slaughter in Jerusalem was that all were slain, both old and young. The command which the prophet heard was (ix., 5), "Go ye through the city and smite. Let not your eye spare, neither have ye pity. Slay utterly old and young, both maids and little children, and women ; but come not near SERMON IV. 31 any man upon whom is the mark." Such is the sore slaughter waiting on unconverted souls. All Christless persons will perish, young and old. God will not spare, neither will his eye pity. Think of this, old grey-headed persons, that have lived in sin, and never come to Christ ; it' you die thus, you will certainly perish in the sore slaughter. Think of this, middle-aged persons, hard- working merchants and laborers, who make money, but do not sell all for the pearl of price. Think of this, ye Marthas, who are careful and troubled about many things, but who forget the one thing that is needful, you also will fall in the sore slaughter. Think of this, young persons, who live without prayer, yet in mirth and jollity ; you that meet to jest and be happy on Sabbath evenings, you that walk in the s'ght of your own eyes, you too will, fall in that sore slaughter. Think of this, little children, you that are the pride of your mother's heart, but who have gone astray from the womb, speaking lies. Little children, who are fond of your plays, but are not fond of coming to Jesus Christ, who is the Saviour of little children, the sword will come on you also. Oh ! it is a sore slaughter, that will not spare the young, nor the lovely, nor the kind ; the gentle mother, and atfectionate child ; the widow and her only son. Should you then make mirth ? Unconverted families, when you meet in the evening to jest and sport with one another, ask this one question, should we make mirth ? Is your mirth reasonable ? Is it worthy of rational beings ? Unconverted companions, who meet so often for mirth and amusement, should you make mirth together when you are in such a case ? Ah ! how dismal will the contrast be w'hen God says, " Bind them in bundles to burn them !" 2d. Sore slaughter, because the sword is the sword of God. — If it were only the sword of man that is furbished and sharpened for the slaughter, it would not be very terrible. But it is the sword of Almighty God, and therefore it is very terrible. " Fear not them that kill the body, but after that have no more that they can do ; but I will forewarn you whom ye shall fear. Fear him who, after he hath killed the body, is able to cast body and soul into hell. Yea, I say unto you, fear him." If it were the sword of man, it could reach only to the body ; but, ah ! it is the sword of God, and the iron will enter into the soul. It is the same sword that appeared in the garden of Eden. " A flaming swcrd, that turned every way to keep the way of the tree of life." It is the same sword which pierced the side of Jesus Christ in his agony. " Awake, O sword ! against my shepherd, and against the man that is my fellow, saith the Lord of Hosts. I will smite the shep- herd, and the sheep shall be scattered." It is that sword of which Christ speaks when he says, " It shall cut him asunder and ap- point him h's portion with hypocrites ; there shall be wailing and gnashing of teeth." Dear brethren, it is not a few flesh wounds that that sword 32 SERMON IV. will make. It will cut nsunder, it will be a death-blow ; eternal death. It is a death which body and soul will be always dying, yet never dead. 1. Let vie speak to the Old. — There may be some hearing me in whom these three things meet, namely, that they are old, and Christless, and full of mirth. Oh ! if there be such hearing me, consider your ways — consider if your mirth be worthy of a ra- tional being. I have shown you plainly out of the Scriptures what your case is : (1.) That you are condemned already. (2.) That God's sword is ready. (3.) That it may come down any moment. (4.) That God has made you no promise to stay his hand. And (5.) That it will be a sore slaughter. Consider, then, if it be reasonable to believe a lie, to deceive your own soul, and say, Peace, peace, when there is no peace. In the ordinary course of things, you must soon go the way of all living — you must be gathered to your fathers ; and then all that I have said will be fulfilled. Should you then make mirth ? Are you tottering on the brink of hell, and yet living prayerless and Christless, and play- ing youi-self with straws, telling over the oft-repeated tale of youth, and laughing over the oft-repeated jest ? Alas ! what a depth of meaning was there in the word of feolomon ! "I said of laughter, it is mad, and of mirth, what doth it ? Even in laughter the heart is sorrowful, and the end oi'that mirth is heaviness." 2. Let me speak to the Young. — There may be many hearing me in whom these three things meet ; They are young in years, far from Christ, and yet full of mirth. Now, my dear friends, I entreat you consider whether your mirth is reasonable. The sword is sharpened for a sore slaughter. Should you then make mirth ? Ohj. 1. Youth is the time for mirth. Ans. I know well youth is the time for mii'th. The young lamb is a happy creature as it springs about on the green pasture. The young kid leaps from rock to rock with liveliest glee. The young horse casts its heels high in the air, full of life and activity. But then they have no sin, and you have ; they have no hell, and you have. If you will come to Jesus Christ now, and be freed from wrath, ah I then you will find that youth is the time for mirth ; youth is the time for enjoying sweet peace in the bosom, and liveliest intercourse with God, and brightest hopes of glory. Ohj. 2. You would have us be gloomy and sad. A7is. God forbid. All that I maintain is, that until you are come to Christ, your mirth is mad and unreasonable. If you will come to Christ, then, be as happy as you will; there are no bounds to your joy there, for you will joy in God. And when you die, you will come to fulness of joy in his presence, and pleasures at his right hand for evermore. Obj. 3. If I be Christless, it will not bring me into Christ to be sad, and, therefore, I may as well be merry. Ans. True, to be sad will not bring you into Christ ; and yet, if you were really SERMON V. 33 awakened to cry to God, peradventure, ne would hear your cry. If you were striving to enter in, you might find entrance. If you were pressing into the kingdom, you might take it by violence. Seek meekness, seek righteousness. It may be ye shall be hid in the day of the Lord's anger. If you stay where you are, you are sure to be lost. If you live on in carnal security, in mirth and jollity, while you are out of Christ, you are sure to perish. " Rejoice, O young man, in thy youth, and let thy heart cheer thee in the days of thy youth, and walk in the ways of thine heart and in the sight of thine eyes ; but know thou that for all these things God will bring thee into judgment." Dundee, 1837 SERMON V. " Unto you, 0 men, I call , and my voice is to the sons of man." — Prov viii., 4 1. These are the words of wisdom; and wisdom in the book of Proverbs is no other than our Lord and Saviour Jesus Christ. This is evident from chap, i., 23, where he says, " Behold, I will pour out my spirit unto you ;" but it is Christ alone who has the gift of the Holy Spirit. And again, from viii., 22, where he says, " The Lord possessed me in the beginning of his way ;" and verse 30, " Then I was by him as one brought up with him ; and I was daily his delight, rejoicing always before him." These words are true of none but of Jesus Christ, the Word that was with God, and was God, by whom all things were made. 2. The places he goes to with the invitation. — 1. He goes to the countr}/ . He climbs every eminence, and cries there ; then he descenus tQ_ the highway where many roads meet. 2. He goes to the city. He begins at the gates where the people are assem- bled to make bargains and hear causes ; then he proceeds along the principal avenue into the city, and cries in at every door as he passes. He first goes out into the highways and hedges, then goes into the streets and lanes of the city, carrying the blessed message. 3. Observe the manner in which he invites. — He cries aloud ; he puts forth the voice ; he stands and cries ; he calls and lifts up his voice ; he seems like some merchant offering his wares, first in the market and then from door to door. Never did busy crier offer to sell his goods with such anxiety as Jesus offers his salva- tion; verse 10, "Receive my instruction, and not silver; and knowledge rather than choice gold." 4. Observe to whom the invitation is addressed. — Verse 4. " Un- to you, O men, I calj ; and my voice is to the sons of man." Mer- 3 34 SERMON V. chants only offer their ^oods to certain classes of the people that will buy ; but Jesus offers his to all men. Wherever there is a son of Adam, wherever there is one born of woman, the word is addressed to him ; he that hath ears to hear let him hear. Doctrine. — Christ offers himself as a Saviour to all of the human race. I. The most awa]