Chapter II: Part 2

Has not the like, the parallel of this dreadful case, been frequently discovered by ourselves? Have we not seen, or at least heard of persons, who have held out impenitently all their lives long against every means of grace and reclaim, by which they have been visited, and then at last, when suddenly overtaken by a sickness unto death, have distressfully desired that comfort and refuge, which they have never appeared to find? Their attention has been called, their eye directed to the ark of salvation, the gospel of the blessed Jesus; but having taken no interest in it before, having discarded and rejected it, they have seemed to behold it only in dismay and despair. Man, it is true, is not an adequate judge in such a case; he could not possibly decide, whether they were saved or not; but there was fear all around; their friends were denied the consolation of persuading themselves, that the door of mercy was opened; the sinner cried in agony, but there was no visible sign, that the cry was heard; no respite to the afflicted conscience; and no repose upon the countenance, that betokened the blessedness of peace.

Suppose not, that this is a scene pourtrayed for the mere purpose of a momentary excitement or present effect; it is a true description of what has too frequently occurred; and it falls indeed, as every representation must fall, infinitely short of the terrible reality. Readily can we imagine the sufferings and sorrow and distress of the people, who were drowning, with the ark before their eyes; and must we not conclude, that the impenitent sinner under the gospel, when he comes to die, will behold, with even deeper feelings of anguish, the ark of righteousness into which he has never sought to enter; when he finds or fears, that the overflowings of ungodliness are sinking his soul to ruin, can any description exaggerate, can any description equal, the wretchedness of his condition?

The very idea and contemplation of these things may well lead us, with all sincerity and fervour, to implore the grace of God, while it is so freely offered, and to “seek Him while He may be found;” and O that it may lead us gladly and unfeignedly to embrace the covenant of safety, which is graciously propounded to us in the gospel; and to “give all diligence” to fulfil every condition which that covenant contains. We shall not, if we value our eternal welfare, think it sufficient not to “deny the Lord that bought us,” not to despise the means which He has provided for our preservation and deliverance; we shall turn to Him with all our heart, grateful for the means of salvation, and anxious to employ them all. “Lord what wilt Thou have me to do?” {50a} “Speak, Lord, for thy servant heareth;” {50b} this is the language that befits a sinner, who has no hope but in God’s covenanted mercy.

“Our time is in the Lord’s hands;” we know not, if little or much remain: Arise, defer not a day. His spirit is now striving within us; to purify our affections, to change our corrupt nature, to form the christian principle and temper in our souls; let us then, without doubt or delay, humbly and thankfully concur with His holy operations, and strive with Him, while we may: not lingering and loitering about the ark with thoughtless indifference, as if our minds were not made up, whether it be worth while to enter; but, in the full and perfect and abiding persuasion, that it is the only refuge for man, let us secure, as far as it is possible, our rest and habitation there; and then we need not fear the overwhelming of the waters, come they ever so suddenly or ever so soon; we shall be raised above them all, unhurt and undismayed; we shall ride safely and triumphantly over the foaming billows; and settle at last upon the heavenly Ararat, the “mountain of the Lord of Hosts,” the everlasting abode of tranquillity and bliss.

But of this happy termination we shall have occasion to speak more at large, in another discourse; when we come to treat of the character of Noah, and the circumstances of his wonderful preservation. In the mean time, let us observe, that the deluge is a subject of most awful consideration; not merely in itself, as sweeping away into perdition almost all the human race, and changing the very form and structure of the globe; but also as being a resemblance and emblem of other visitations of an offended and avenging God:—in the first place, of the overthrow of Jerusalem, and the miserable and general destruction of its rebellious people. “As the days of Noe were, so shall also the coming of the Son of man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark, and knew not until the flood came and took them all away; so shall also the coming of the Son of man be;” {53a} so unlooked for, so amazing, so disastrous to His enemies.

This stupendous event may also be regarded as typical of another period, infinitely surpassing all the rest in terror and in awe;—the coming of Christ to judge the world, to execute His final vengeance upon those who would not be reclaimed by His mercy. The face of nature will then be destroyed by another process; by a direful and universal conflagration. “By the word of God the heavens were of old, and the earth standing out of the water and in the water: whereby the world that then was, being overflowed with water, perished: but the heavens and the earth, which are now, by the same word are kept in store, reserved unto fire against the day of judgment and perdition of ungodly men.” {53b} “Nevertheless we, according to His promise, look for new heavens and a new earth, (a new state) wherein dwelleth righteousness. Wherefore, beloved, seeing that ye look for such things, be diligent that ye may be found of Him in peace, without spot, and blameless.” {54a} All that have ever lived shall be summoned again into existence; the righteous to be separated, and “caught up to meet the Lord in the air,” {54b} and to be conveyed into the regions of eternal blessedness; the wicked, to perish, to die, not a bodily but a spiritual death; to be consigned together to a place of banishment and wretchedness and horror and despair. The miserable unbelievers and the obstinate transgressors, in the days of Noah, shall then return to the earth from which they were swept away; not to enjoy again their revelry and licentiousness; not to be favoured with another day of grace; but to receive, with all their companions in evil, with all that have ever “followed their pernicious ways,” the full and eternal recompence of their deeds. This will indeed be a day of desolation, “of lamentation and mourning and woe,” of “weeping and wailing and gnashing of teeth;” of which awful day no words, no example, no past event, nor even imagination itself, can afford an adequate representation.

God Almighty grant, that we may never know its terrors; that we may profit from the warnings and experience, which are mercifully vouchsafed unto us; may embrace, with all our hearts, the covenant of salvation into which we have professedly entered; and, amidst the wreck and ruin of the world, may be delivered with an everlasting deliverance, for the sake, and through the merits, of that omnipotent Saviour, who was with Noah in the ark; who has guarded, and will continue to guard, the ark of His Church in all ages; whose mercy and truth are pledged for the final preservation of His faithful people: God Almighty grant this blessing unto us all, through the aid and operation of that “Holy Spirit, whereby we are sealed unto the day of redemption.” {55}

SERMON IV. THE PRESERVATION FROM THE FLOOD.

GENESIS vi. 8.
_Noah found grace in the eyes of the Lord_.

IN a former discourse, your attention was called to the execution of divine vengeance upon the sinful race of man, by the tremendous visitation of a universal deluge; I would now direct your contemplation to another point of view; to a fulfilment of the gracious promises of God made to a distinguished believer and a faithful servant; to his preservation from the general ruin; to the covenants of mercy established with him; to the blessings and deliverances thus proclaimed and typified to the Church of God in all ages.

Noah, be it first observed, was possessed of that principle, which is the sure and only foundation of true righteousness; and to which the Almighty has, in every age, manifested His especial favour—the principle of _faith_; of a settled, vital, influential belief in the sovereignty, the providence, and the word of God: he doubted not the truth either of a threatening or a promise, and withheld not the obedience, which his belief implied or required. Of this St. Paul assures us; “By faith Noah, being warned of God of things not seen as yet, moved with fear, prepared an ark to the saving of his house; by the which he condemned the world, and became heir of the righteousness which is by faith;” {57} he condemned the world, inasmuch as his example, his preaching, and his deliverance furnished matter of accusation against them; he pointed out and led the way to a place of safety; he escaped destruction, and the rest of the people might have escaped also; and thus he proved, that they justly perished in the unbelief and obstinacy of their hearts. Hence he became the heir of those promises and that happiness, to which the righteous believer, by God’s mercy, is entitled; he was blessed, not merely with that temporal preservation, which the ark afforded him in the flood; but also with that spiritual and heavenly salvation, of which the ark was an emblem and a sign.

And further; Noah is described, in the verse following the text, as “a just man and perfect in his generations.” His faith, as we have already intimated, was not, like that of many professors of religion, a mere outward and formal assent; it resided in his heart, as well as in his understanding; and shewed itself in his disposition, his character, and his life. Believing in the goodness of God, he loved Him; in the power and justice of God, he feared; in the infallible truth and authority of God, he obeyed. With an enlightened reason and conscience, he studied the duty of ordinary life; his duty to God and man; and he performed it faithfully. “He was perfect in his generations;” not that he had attained unto absolute, positive perfection; for that is impossible to any mere man, in his fallen condition; it was only “the man Christ Jesus,” the incarnate God, that was “holy, harmless, undefiled, separate from sinners;” {59} but Noah, in the midst of a “disobedient and gainsaying people,” was sincere and upright; he lived in no wilful or habitual opposition to his God; he had that degree of perfection, which is the mark and fruit of genuine faith; and shews, that the frail creature is brought into a state of acceptance with his Creator. He engaged heartily in the cause of religion; there was nothing in the world, which he was not ready to renounce for it; there was no ordinance, nor command of God, which it was not his unbending purpose to obey; desirous was he “to serve Him, in holiness and righteousness all the days of his life.” And therefore it is yet further said, that “he walked with God;” {60a} “setting the Lord (as David speaks) always before him;” {60b} living in a perpetual sense of the divine presence; acting as under the continual observation of that Almighty Being, who was acquainted with all his ways; and whose word was “a lamp unto his feet and a light unto his path.” {60c} He walked in communion with God, by his life and conversation, as well as by faith, and meditation, and prayer; and he preached to a “backsliding and stubborn generation,” by his example as well as by his word.

We cannot wonder, that such eminent holiness and obedience, shining forth in the midst of so much profligacy and corruption, were honoured with the signal favour of Almighty God. A righteous character, which is always “of great price in the sight of God,” is peculiarly honourable in an age overspread with impiety and guilt. The man, who stands forth to maintain the cause of God against a universal host of enemies; who is untainted by the moral contagion which is every where diffused around him; who perseveringly opposes the mighty stream of iniquity, which is ready to overwhelm his soul; that man is a spectacle for angels to behold with joy; and one in whom the holy God Himself is well-pleased; he is as “a light shining in a dark place,” made more conspicuous and attractive by the surrounding gloom. Such was Noah; and God distinguished him accordingly by especial tokens of favour and blessing: for He said, “Behold I, even I, do bring a flood of waters upon the earth, to destroy all flesh, wherein is the breath of life, from under heaven; and every thing that is in the earth shall die. But with thee will I establish my covenant; and thou shalt come into the ark, thou, and thy sons, and thy wife, and thy sons’ wives with thee.” {62a}

A question has been raised respecting the nature of the covenant here intended; but the words themselves, taken in connexion with the subject, would lead us to conclude, that the covenant to be established, in the first instance, was a covenant of safety in the ark, during the flood; and this sense is abundantly confirmed by the same word being afterwards used in the 9th chapter, when God made His promise to the patriarch, that the world should never again be so destroyed: “Behold, I establish my covenant with you, and with your seed after you, and with every living creature that is with you—neither shall all flesh be cut off any more by the waters of a flood; neither shall there any more be a flood to destroy the earth.” {62b} Yet, though this was the immediate import of the covenant, it probably had, like the ark itself, a further and a typical signification, which is thus very admirably expressed by one of the best commentators; “I will most certainly make good the promise I have formerly made to thee, of preserving thee and thy family from the said destruction; and further I will make good, in due time, to thee or thy seed after thee, _all_ those covenants or promises, which I have made to mankind from the beginning of the world, and which remain to be made good; especially the grand covenant concerning the promised seed, of Messiah: to which end, I will certainly preserve thee and thy family from the destruction I am now bringing on the rest of mankind.” {63}

The first covenant made by God with Adam, was a covenant of works, of unsinning obedience; this was broken, and thence came death. The second covenant made with Adam, was that of grace and salvation by Jesus Christ, who should “come in the fulness of time;” this latter covenant was confirmed with Noah, the representative of mankind in the new world after the flood; and the covenant, thus renewed with him, was to extend to all his posterity; to generations unborn, to all that would become, as he was, “heirs of the righteousness which is by faith.” Through him, deliverance was preached to the people before the flood; through him, everlasting deliverance from sin and death was promised to believers in every future age. In the covenant, therefore, made with Noah, all mankind have an interest, an especial interest at this day; the promised deliverer, whom Noah represented, is come; we “have seen the salvation of our God;” the gospel of peace is proclaimed; and nothing is wanting but our faithful acceptance of it.

Proceed we now with the history of Noah’s preservation: “The waters prevailed exceedingly upon the earth (a hundred and fifty days), and all the high hills, that were under the whole heaven, were covered—and all flesh died that moved upon the earth, Noah only remained alive, and they that were with him in the ark. And the ark rested in the seventh month, upon the mountains of Ararat.” {65} Thus was the divine promise literally fulfilled, and the fidelity of the patriarch signally acknowledged and rewarded. What must have been the emotions of this holy man, as he was floating, through the long eventful period, upon the surface of the raging waters! How deep and lively his conviction of the adorable goodness and the perfect truth of God! How fervent his gratitude, how sublime his joy, at escaping unhurt amid the desolation of the world! How indescribable his feelings of horror and of awe, at the sufferings of those countless multitudes, who were perishing around him; over whose lifeless bodies he was riding in peaceful security, reserved to be the father of a new-born world! Similar to these are the impressions of every sincere believer, on beholding both the providential and spiritual dispensations of the Lord. Deeply is he convinced of the “goodness and severity of God;” of His goodness to the righteous, His severity to the disobedient and evil: Every divine promise and every denunciation of divine judgment have been fully accomplished in due season; “not one jot or one tittle of the word of God has failed.” The Christian, moreover, by his own experience, can testify the truth and loving kindness of God: he has sought and found a refuge in the ark of salvation, in the gospel of peace; he has been taken out of a corrupt and troubled world, and raised above it; so that, while the billows of adversity have been rolling all around, and the overbearings of iniquity have every where prevailed, he has felt himself in a state of security; inclosed by divine mercy “on the right hand and on the left;” protected by the power of Jehovah; all things, even the most unruly elements, “working together for his good:” when “the rain descends, and the floods come, and the winds blow,” he hears and sees it all without dismay; nay, with gratitude to his heavenly Preserver; hoping and believing, that the waves of trouble are bearing him to the celestial Ararat, upon which he shall alight, in God’s appointed time, and “find rest unto his soul.”

But, in the midst of his satisfaction and joy, there is a consideration, which strikes a damp upon his soul, and fills him with grief and terror; it is, the miserable condition of those his fellow-creatures, who have been regardless of their salvation and have perished: the Saviour “called, but they would not answer;” He assured them of the coming desolation, but they would not take heed; He offered them mercy, but they turned away: and the flood came upon them unawares; and it is painful to think of them, where they now are, and how many they have been. And not only for those who are gone, but for numbers still living, does the charitable Christian also feel: it is not for him to be forward in judging, not for him to condemn; “he hopeth all things, and believeth all things;” but when he sees multitudes around him manifestly walking in the “broad way of destruction,” he cannot help feeling both pity and pain; especially if any of his neighbours or friends be found in this awful state of heedlessness and sin; especially if any who are near and dear unto him. He cannot help grieving for them; they will have, at least, his tears and his prayers. Would that such sinners might feel for themselves, what others feel for them; would that they might turn and live! Their case is not like the case of those who were perishing in the flood; they are not yet consigned to destruction; would to God that they might turn and live!

At length, “the waters were dried up from off the earth, and the face of the ground was dry.” “And Noah went forth” out of the ark, and “builded an altar unto the Lord, and offered burnt offerings upon the altar,” in thanksgiving for his miraculous preservation; “and the Lord smelled a sweet savour;” {69} He accepted the incense of the sacrifice, approved and honoured the piety and gratitude of Noah.

In all our deliverances and escapes, in all the benefits and blessings we receive at the merciful hands of God, let us never fail to imitate this bright example of righteousness: be it our first, our immediate act, to waft unto the skies the incense of adoration and praise. The faithful and observant Christian does indeed perpetually notice the interposition of divine Providence in his behalf; and he never fails to render the tribute of his heart at least, if not of his lips, to the great Deliverer: but besides this, there are few of us, who have not, in some striking instances, been wonderfully rescued from imminent danger and destruction; preserved in frightful accident, or raised from a sickness which was seemingly unto death. Has the favour been duty remembered with gratitude? Did it bring us on our knees before the throne of mercy? Did we present our offering with that humble sense of our own unworthiness, and that devout acknowledgment of God’s love, which gave us just reason to believe that the offering was accepted, through Jesus Christ our Lord? And ever since, has an altar been raised in our hearts; have our affections been dedicated to God, as a memorial of the past deliverance, and a fulfilment of the purpose for which we were mercifully spared?

And there is a deliverance greater and mightier than all, of which every faithful servant in the gospel is enjoying, at once, both the hope and the benefit; a deliverance, of which Noah’s was a type, from the bondage and penalty of sin; from eternal misery, and ruin. Are we penetrated with a sense of this marvellous mercy? Do we worship our great Redeemer in spirit and in truth? Do we love Him with all our heart and soul? Do we proclaim abroad our gratitude and love, in the presence of a contemptuous world? Noah was immediately and powerfully reminded of the divine goodness accorded to himself, by beholding the face of nature all desolate and void: and thus, when we behold around us the dismal ravages of sin, and contemplate, with the eye of faith, the ruin which they will finally bring, are there not afforded to _us_, exulting as we are in the hope of our own redemption, abundant memorials of the favour of God to ourselves? “Bless the Lord, O my soul, and all that is within me, bless His holy name. Bless the Lord, O my soul, and forget not all His benefits: who redeemeth thy life from destruction, and crowneth thee with loving kindness and tender mercies.” {71}

My brethren, if we would find, as “Noah found, grace in the eyes of the Lord,” we must be like him, in faith and obedience, in “faith which worketh by love.” We must be ready, at the divine command, to leave the “pomps and vanity of a wicked world, and all the sinful lusts of the flesh,” and prepare the means of our deliverance, in the way which God mercifully points out. We must dare to be singular in the midst of a gainsaying and reviling people; and maintain our integrity in the face of a backsliding age. If, in the hour of danger and destruction, we would have God for our deliverer and friend, we must seek Him and serve Him, whilst we are in health and safety: thus will He be our portion in life, in death, in judgment, and for ever.

We are hereby led, in the last place, to consider the promise and pledge, which God was pleased to afford to the patriarch immediately after the flood; that “the waters would no more become a flood to destroy all flesh.” “I do set my bow in the cloud, and it shall be for a token of a covenant between me and the earth—and I will look upon it, that I may remember the everlasting covenant between God and every living creature of all flesh that is upon the earth.” Whether there had ever been a rainbow before the flood, is a point that cannot absolutely be determined; probably not; but if there had been, it makes no difference; the bow was then consecrated to be the token of a covenant of mercy, between God and man; and whenever the descending shower and the darkened sky recal to mind his former vengeance on the ungodly, we may take comfort on beholding this bright display of majesty and beauty, “this faithful witness in heaven;” {73} our hearts may then be gladdened by the remembrance and assurance of God’s everlasting love: we behold the seal of heaven, ratifying the promise of divine favour: and the believer may justly regard it, not only as a token of security against a future deluge, but also as a hopeful intimation of God’s mercy in all the storms of this mortal life, in every threatening flood. We may view it, with delighted eyes, as a blessed memorial of the truth and faithfulness of that Almighty Protector, whose word is pledged for the preservation of His people, at all times and under all possible circumstances. His mercies, of providence and grace, can never fail; and an earnest of these mercies we may discover, when we look upon the bow in the cloud; it is, in a secondary sense at least, emblematical of God’s everlasting covenant with His faithful people, that He will “never leave them nor forsake them.”

Nor is it without authority, that we are thus extending the import of this heavenly sign: St. John in one of his beatific visions, “looked and behold a door was opened in heaven, and behold a throne was set in heaven, and there was a rainbow round about the throne.” {75} The saints in light are thus represented as beholding the abode of their God, encircled with the token of His covenanted mercy; an evidence to them, that they have finally escaped the devastation of the world; that the floods and storms have for ever subsided; that none of the imperfections and troubles and dangers, from which they have been rescued, shall ever again disturb their mind or mar their happiness.

Hear then, in few words, the conclusion of the whole matter: let the destroying deluge awaken in us, by divine grace, a living conviction of the infallibility of God’s word, of the certain “perdition of ungodly men;” let the deliverance of Noah and his family assure our hearts in the expectation of the glorious redemption of every believer and servant of God.

Let us enter the ark of salvation, prepared by our great Redeemer; enter and abide there; and we shall be carried triumphantly over the stormy elements of the world; and be conducted “unto the haven where we would be:” the dove will bring unto us the olive branch of peace; and the transcendent beauty of the celestial rainbow shall appear without a cloud, and bless our souls with the perfect assurance of eternal safety and joy.

SERMON V. DO THIS GREAT WICKEDNESS AND SIN AGAINST GOD.

GENESIS xxxix. 9.

_How then can I do this great wickedness and sin against God_?

THE history of Joseph, by whom these memorable words were uttered, is full of interest and instruction. He presents unto us the splendid and rare example of a person advanced, from the lowest estate, to distinction and wealth and power; and yet preserving his piety and integrity unimpaired. Not all the luxury and blandishments of a court of unbelievers could tempt him to forget that gracious almighty benefactor, by whom he had been rescued from danger, and raised to prosperity and greatness. We all know how apt are the understanding and heart of man to be captivated and corrupted by the enjoyment of earthly pomp and pleasure, under any circumstances; but especially when they are attained by a sudden and unexpected elevation. Joseph had been cruelly left by his brethren in a state of utter destitution. Taken out of the pit into which they had inhumanly cast him, he was sold as a slave to a company of people, who were passing by, and carried into Egypt; by accident, as it appeared, but really under the guidance and direction of an all-wise providence, to accomplish the wonderful purposes of His divine will.

The scriptural account of his rapid rise to favour and eminence, in this his new abode, is exceedingly striking; and shews the especial regard which the Almighty bears for His righteous and faithful servants; there is no situation of life too obscure for the notice of His all-seeing eye; none too low for Him to interpose in behalf of His people, and exalt them to usefulness and honour. “Joseph was brought down to Egypt; and Potiphar an officer of Pharaoh, captain of the guard, an Egyptian, bought him of the hands of the Ishmeelites, which had brought him down thither. And the Lord was with Joseph, and he was a prosperous man; and he was in the house of his master the Egyptian. And his master saw that the Lord was with him, and that the Lord made all that he did to prosper in his hand. And Joseph found grace in his sight, and he served him; and he made him overseer over his house, and all that he had he put into his hand.” {78}

Thus favoured and advanced, this holy man never forgot, as too many do, that gracious Being, to whose loving kindness he was indebted; instead of growing vain of his superiority, as if he had raised himself merely by his own talent or industry, he referred all his blessings to God’s bountiful providence, and rendered unto Him the return of a grateful and faithful service.

It was not long before his fidelity was put to the trial; and the manner in which he escaped the snare, that was laid for him, affords a remarkable proof not only of his integrity, but of his faith, his piety, his religion, his gratitude and love to God: the only principles upon which any dependence can be placed in the temptation of an evil hour. Joseph, when powerfully solicited to betray the confidence, and despoil the honour of his master, might have contented himself with declaring the numberless acts of kindness which he had received at Potiphar’s hand; the recompence of faithfulness which he owed for them all; or the fear of bringing upon himself disgrace and ruin, by so atrocious a crime; considerations indeed, which actually had no small influence and weight upon his mind. But he goes much further, and appeals to a higher authority, to a nobler principle; to one which was calculated to give unto every minor consideration a tenfold effect; to secure the performance of that duty, which reason and honour and conscience suggested; he appealed to his God, from the fountain of whose mercy he had derived all his benefits and blessings; and to whom therefore, his sincere unswerving obedience was unreservedly due. Like every pious and good man, he remembers and regards the human ties by which he is bound; and instances, in feeling language, the kindness and estimation of his earthly master; “Behold, my master wrotteth not (knoweth not) what is with me in the house, and he hath committed all things that he hath to my hand; there is none greater in this house than I.” {80} But then this man of God, after thus recounting the signal favour which had been shewn him by an earthly master, does not rest his duty upon saying, ‘how can I abuse the unbounded confidence reposed in me; how can I prove myself so unworthy of my lord?’ But immediately, as if it were the habitual suggestion of his mind, elevates his thoughts and affections to his master in heaven; to Him, who had put it into the heart of Potiphar thus to distinguish and bless him; to Him, by whose grace alone he had been what he had been, a faithful and dutiful servant; and by whose gracious interposition “all things had worked together for his good.” For such surpassing mercy poured down upon him from heaven, he could not bear the thought of making so base a requital; and exclaimed in the energy of his soul, “How can I do this great wickedness and sin against God?” Resting upon such a principle, the triumph of his virtue was complete; it enabled him to disregard whatever evil consequences might ensue; and to stand against the subtlest wiles of the tempter, and under circumstances of imminent peril, a noble monument of the power of religion; upright in his duty to God and man.

Much edification may the Christian gather from the narrative before us; and happy would it be for the Christian world, if the principle, here so splendidly illustrated, were in fuller operation. It might indeed be thought, that with the superior knowledge we enjoy, of the transcendent mercy and goodness of God, of the extent and bounty of His providence, as well as the riches of his grace; that, with the clear revelation of the divine will, the glorious manifestation of gospel light, to us so abundantly vouchsafed; that, taught as we have been to look upon God as our reconciled Father in Jesus Christ, as the “author and giver of every good gift” in this world, and the spring of all our blissful hopes of an inheritance in the brighter world to come; it might have been thought, under these superior advantages and means of grace, that in all the events of life, in every temptation and trial, our affections would be certainly raised, above every earthly consideration, to the high and holy God; that, when we are pressed with the solicitations of evil, it would immediately occur to our minds and enter into our hearts, how abhorrent the offence must be to that perfect and glorious Being, in whose image we are professedly recreated; how grievous to that Holy Spirit, in whom we ought to live and walk; how disgracefully and basely unworthy of those spiritual privileges, to which we have been restored; of the great mercies we have already received; and the still greater we are yet expecting, from the redemption which hath been wrought for us by the ever blessed Jesus; it might be concluded, that Christians, when tempted to injury and evil, would immediately refer the matter to the blessed word and will of their divine master, and exclaim, with a pious and grateful feeling, “how can I do this great wickedness and sin against God?”

Yet, is it not notorious, that a great, an overwhelming portion of the inhabitants of this enlightened land, are governed in a very small, if in any degree, by this pure sense of spiritual and religious obligation? Commonly, when they are solicited to sinful gratifications and pursuits, “God is not in all their thoughts:” whether they yield or not, depends partly upon the strength of their natural inclination; partly upon the light in which the sin may be regarded by the world around them; upon the extent to which it may affect their worldly reputation; upon what they may calculate to gain or lose by their conduct. The law of custom has manifestly a greater influence than the law of God; nay, what are called the _rules of honour_, which, in many instances, are flagrantly repugnant and opposite to the divine will, (and might rather be called the rules of _dishonour_,) are appealed to, in a Christian country, as the arbiters of right and wrong; while the “honour that cometh from God only” is totally disregarded and forgotten. And even of those, who are unacquainted with the precise terms of these fallacious rules, what multitudes are there, whose practice and conduct are determined by considerations merely human; who will be guided by a feeling of gratitude to an earthly benefactor, and yet have no sense or remembrance of the favour of an all-merciful God; who will be deterred from evil by the dread of offending an earthly superior, that has power only over the body, and yet possess in their hearts no fear whatever of Him, “who is able to destroy both body and soul in hell.” Where there are no better guides, no higher inducements than these, “to refuse the evil and to choose the good,” we cannot be surprised at the licentiousness and corruption, which so unhappily prevail; nor even at the flagrant and shameless commission of that calamitous sin, which Joseph rejected with such holy disdain. Against the impetuous desires and cravings of the flesh; the assiduous entreaties of wicked companions; and the beguiling charms, which Satan so well knows how to spread over all the ways and works of evil; against all these combining together, it cannot be expected, that any human motives or maxims, any earthly feelings alone, should be able successfully to stand.

Not that such motives or maxims or feelings are to be despised or disregarded; not that any just or lawful consideration, however trivial, should be overlooked, which may be instrumental, in any degree, to preserve us from evil. Far is it from being the design of the gospel, to supersede the dictates and rules of reason; the workings of conscience; or the influence of natural affection, of hope and joy and gratitude and love; the gospel purifies all these motives, and guides them aright, and directs the exercise of them into the proper channel. But even the best of them, with the sincere Christian, are as nothing when compared with his religious principle, with the faith and fear and love of God: when tempted to sin, he thinks of that Holy Being, with whom he has entered into covenant; of that gracious Redeemer, who hath endured so much for his sake, who hath brought him into the way of salvation, by whose favour he is enjoying “the life that now is, and the promise of that which is to come;” he thinks of the Holy Spirit, “by whom he has been regenerated and made a child of grace;” he would not quench that sacred flame and energy, by which his corrupt nature has been enlightened and purified; from which “all good desires, all good counsels, and all just works do proceed;” by which his soul is animated with the inspiring hope of beholding his God face to face, in perfect righteousness and everlasting glory. He loves to please, he cannot bear the thought of offending, the Lord of majesty and mercy; and looks to Him for strength in the hour of trial. The constant habit of thus lifting up, in the spirit of prayer, the thoughts and affections to God; the full and abiding persuasion of His manifold mercies to the faithful, of His terrible judgments to be executed upon the disobedient and the impenitent sinner, will always be found the surest, the only sure, preservative from sin.

And how can that man, who believes, with all his heart and soul, in the glorious revelation of the Gospel; in the miseries which he may thereby escape, and the happiness which he may attain; in the means ordained for his accomplishment of these momentous purposes; how can he fail or cease to maintain a lively remembrance of the goodness and wisdom and power of God? Will he not “set the Lord alway before him;” and under the countenance and protection of his Saviour, and in the awful presence of his Judge, will he not feel himself powerfully actuated to restrain and resist every guilty inclination, and to decline from the danger and dishonour of every evil way? “How can I do this great wickedness and sin against” my Creator, Redeemer, and Sanctifier—the Almighty God, whose I am, and whom I serve?

This reflection is also calculated to excite our attention to the duties of this holy season, {89a} prescribed by the Church for our christian improvement; the duties of self-examination and repentance. Convinced, that every wilful sin renders us unworthy of acceptance with that God, “who is of purer eyes than to behold iniquity,” let us retire into our chamber and take our private hour, and cast a searching eye over our character and life, intent upon discovering every stain and blemish; let us “see if there be any wicked way in us,” and pray fervently to be “led into the way everlasting.” {89b} Let the sinfulness of our condition by nature, the sinfulness of our thoughts and words and works, pass in review before us; nor let the soul ever rest content, till we have made our peace with God;—by an humble abasement under the sense of our undeservings; by unfeigned sorrow for the past; by a holy, steady, entire resolution, to watch more carefully, and walk more circumspectly; by laying aside “every weight, and the sin which doth so easily beset us.” {90a}

When we duly think of the long-suffering and forbearance of our offended Father; of His great mercy in “sparing us when we deserved punishment;” sparing us to repent of our faults and follies, to advance in holiness and righteousness, to further the everlasting interest of the soul; surely we shall then be penetrated with a deep sense of the divine compassion; and the goodness of God “will answer its blessed purpose and lead us to repentance.” {90b} ‘How can I persist in abusing the patience which has borne with me so long? How shall I continue to neglect any duty, which so merciful a God has commanded, for the edification and salvation of my soul? How shall I rebelliously cherish any sinful indulgence, which is opposed to His holy law; and thus forfeit my claim to that heavenly inheritance, which my Saviour has died to procure for the true believer, for the penitent and contrite in heart? How can I do less than abhor the sin, which His blood was shed to expiate and cleanse away; less, than delight and advance in the way of righteousness which He has opened to me;’ even till “I come unto the measure of the stature of the fulness of Christ.”

Reflections, deliberations, resolutions such as these, sincerely formed and cherished, would very effectually, by divine grace, assist us in attaining that disposition of mind and heart, which might lead us habitually to raise our thoughts to God, under every circumstance, and at every time of temptation. There would thus be cast around us a sacred wall of defence; a perpetual barrier against the inroads of Satan and of sin; and if at times they should, when we are suddenly thrown off our guard, break in upon the heart and lay it waste, they would speedily be expelled, and the breach would be healed without delay. Thus we shall become more jealous over ourselves, more circumspect and watchful; we shall never feel easy, while betraying, into the hands of the enemy, the merciful and glorious work of God. With a love for His goodness, a reverence for His truth, and a fear of His judgments, abiding in the heart, we shall fly from every approach of evil, and dwell in safety beneath the shadow of His wing: “we shall be enabled to withstand in the evil day, and having done all to stand.” {92}

It is our distinguished privilege to be enlightened by the “wisdom which is from above,” to “be strong in the Lord, and in the power of His might:” God forbid that we should return to the “beggarly elements of the world,” and seek to draw our principles and strength from this polluted source. Had we never been blessed with the light of revelation, we must have been content with such means of duty, as our dark state afforded: we must have been governed and guided like the heathen, whom we now pity. But, as we are supremely favoured with the knowledge of the true God, as “our fellowship is with the Father, and with his Son Jesus Christ;” as the Holy Spirit is given to “help our infirmities;” let us, in every temptation, remember our infinite obligations to the great and merciful Jehovah, and trust in the sufficiency of His almighty power.

After thus “walking with God as friends;” having, for the sake of His friendship, struggled with our evil propensities; having despised the vanity and folly, and renounced the love of the world, we shall experience more and more, the value of His favour, and the fulness of His grace; serving Him in humble gratitude, we shall be acknowledged as His own peculiar people, and He will be our God; in all perplexities we shall find Him our guide, in all trouble our comfort and support; amid the crooked paths of vice He will “make our way plain before His face;” the “snare will be broken and we shall be delivered;” He will honour us among men; “such honour have all His saints;” and this will be an earnest of our everlasting honour in His heavenly abode, in perfect friendship and communion with Him, in that blessed place where sin and temptation will be no more, “where nothing that defileth can enter.”

SERMON VI. ON THE JOURNEY TO EMMAUS.

LUKE xxiv. 32. _And they said one to another_, _Did not our heart
burn within us_, _while He talked with us by the way_, _and while He
opened to us the Scriptures_?

THIS is a portion of one of those affecting and instructive pieces of history, with which the sacred scriptures every where abound.

After the resurrection of Jesus, on the very same day, two of His disciples were journeying together to a village called Emmaus, a few miles distant from Jerusalem. And as they went, “they talked together of those things which had happened.” And certainly never was there furnished to disciples an occasion of more interesting conversation. They were at no loss for a subject; their feelings were deeply moved, their circumstances most peculiar; they had just been bereaved of their Lord; and were left, as they thought, helpless and hopeless upon the wide world: they had been attending the sad scene of His sufferings; and doubtless had been witnessing his awful crucifixion; abundance of matter therefore, was afforded them for reflection and discourse. But besides this, they had heard the report of their Lord’s resurrection; and as they did not at all understand the purport of it, appeared indeed scarcely to believe an event so extraordinary, they were probably consulting what to expect, or what to do. “And it came to pass, that, while they communed together and reasoned, Jesus Himself drew near, and went with them. But their eyes were holden, that they should not know Him.” {96} Either He assumed a different form, or He supernaturally influenced their sight, that they should not at first recognize Him.

Jesus, let us observe, appeared to the disciples, while they were engaged in holy meditation and converse; and thus, though no longer visible in the world, He may still be expected, at all times, to favour His true disciples in a similar manner. While they are conversing upon the things belonging to His kingdom, upon the wonders of His love, and the riches of His grace, upon their high privileges and expectations, upon the doctrines and precepts of His holy word, upon the duties and experiences of their earthly pilgrimage, upon their walk with God here, and their hope of dwelling together with Him for ever hereafter; while they are musing and discoursing of these things, the blessed Jesus will join company with them, though unknown and unseen; and will shed over their conference a holy and heavenly benediction. A reproach it is to vast numbers of His professing disciples, that they are not more anxious to embrace such opportunities of enjoying the favour and presence of their Lord; that many, even intimate friends and near relations, amid the endless variety of their subjects of conversation, are scarcely ever found to exchange a sentiment or a word, upon the most interesting and important of all topics; the love of their Lord and the edification of their souls. Eagerly do they embrace every opportunity of ministering to the passing amusement, or the temporal welfare, of each other; the only subject, which appears to be forbidden ground, is the subject of an eternal life to come, their spiritual well-being here and hereafter.

But let me not be misunderstood on this point; I am not speaking of the promiscuous intercourse of society; not of religious discussions or allusions amid the ordinary business of life; not of that irreverent and dangerous habit, into which same believers have been incautiously betrayed, of detailing to one another their continual and familiar experiences; I am speaking of the private and sober communing of christian friends, who are dwelling together, or journeying together, as the disciples to Emmaus: and truly, “with the bible in their hands and the Saviour in their hearts,” it is wonderful how they can forbear from spiritual intercourse. If the everlasting truths of the gospel have made a deep impression upon their minds; if, for the promises therein revealed, it is their object to live and to die; if they have one common hope of their calling, “one thing needful” which occupies their affections; if they have the same exalted view of a glorious kingdom in heaven; if they are living together in love, and comforting themselves, that the holy bond shall never be broken, that it shall be renewed in a happier world and last for ever; then it would be strange if their thoughts and their conversation should never turn upon a subject of such overwhelming interest; upon a topic so abundantly fruitful in materials for mutual edification. The idea of the Lord being present with us in our conferences is an animating and ennobling idea: but we cannot expect His holy presence in the scenes of vanity and frivolity; nor can we expect it at any time, if the thought and desire of Him be altogether excluded. From the cold moralist, or the worldly-minded disciple, from those who have no practical concern for the gospel or for their souls, we need not look for a word of spiritual communication; it is abhorrent to their feelings and inconsistent with their notions; but the sincere Christian should “think on these things.” “The world will love its own,” and follow its own; its own friends and maxims and ways: but “we are not of the world,” and better fruit is expected from us.

But to return to the history before us. Having listened for a time to the earnest discourse of the disciples, Jesus at length, as if a stranger, enquired into the subject, which engrossed their minds and rendered them so sorrowful: “And the one of them whose name was Cleopas, (the same, it is thought, as Alpheus, who was the father of two Apostles and nearly related to our Lord Himself,) answering, said unto Him, art thou only a stranger in Jerusalem, and hast not known the things, which are come to pass there in these days?” “And he said unto them what things?” said it, probably, with a view of giving them an opportunity of declaring their opinions, upon what had taken place, as also upon Himself and the nature of His kingdom: “and they said unto Him, concerning Jesus of Nazareth, which was a prophet mighty in deed and word, before God and all the people: and how the chief priests and our rulers delivered Him to be condemned to death, and have crucified Him. But we trusted, that it had been He who should have redeemed Israel; and beside all this, to-day is the third day since these things were done.” {101} They concluded, that their bright hopes of redemption were extinguished, were all dead and buried with Jesus: even though they had heard of His rising again, according to His own promise, which they had just alluded to, still they had no expectation of holding any further intercourse with Him, of any further display of His power in their behalf.