Chapter I: HAVE put these passages together because of their similarity. In (3)

Thus the gospel commends itself to my conscience and my heart, as “the gospel of the blessed God.” But there is other, and if possible still stronger, proof of its divinity; namely, its power to renew the human soul, and reform the human character. The Earl of Rochester was a great skeptic, and one of the most witty and sarcastic men of his age. In his last sickness, he was reading the fifty-third chapter of Isaiah; where the prophet, in so graphic and touching a manner, describes the vicarious sufferings of Christ. It scattered all his deistical doubts, as the sun scatters the mist of the morning; led him with a broken and believing heart to the atoning Lamb of God; and converted his death-bed into a vestibule of heaven. This is not a solitary case. Thousands and millions have been, in like manner, awakened and converted through the gospel, and brought to the knowledge of the truth as it is in Jesus. It is “mighty through God, to the pulling down of strong-holds; casting down imaginations, and every high thing that exalteth itself against the knowledge of God; and bringing into captivity every thought to the obedience of Christ”—turning men from darkness to light, and from the power of Satan to God, that they may receive remission of sins, and an inheritance among all them that are sanctified through faith in Jesus. Matthew at the custom-house, the woman of Samaria at Jacob’s well, the dying malefactor upon the cross, the penitent jailor at Philippi, the blasphemous persecutor on the road to Damascus, and three thousand souls under Peter’s preaching at the Pentecost, all found it “the power of God unto salvation.” And still it retains its convincing and quickening virtue. Wherever it is proclaimed in its purity, and accompanied with the power of the Holy Ghost, proud and hardened sinners are pricked in their hearts, and forced to cry out—“Men and brethren, what must we do?” It answers the question. It points to the crucified and saith—“Believe and be saved!” It reconciles the enemy unto God. It makes the blasphemer a man of prayer, the sensualist a man of purity, the inebriate a man of sobriety; and where sin abounded, grace much more abounds. The dead whom Jesus quickened had no time to inquire into the mysterious process by which the work was wrought. They sprang instantly into life by the power of God. Yet the evidence of the change was clear and incontestible. So it is with the transforming effects of the gospel. We cannot rationally doubt its power to raise the soul from death in trespasses and sins. Suppose I have been long afflicted with a cancer, or have been bitten by a mad-dog, or a rattlesnake; and I find a sovereign and instantaneous remedy; but after I am cured, a skeptic calls upon me, and tries to convince me that the remedy is good for nothing, insists that it is a cheat lately invented by a villain, demands of me to prove that such things were used before the deluge, and asks me a thousand questions about the cure which Solomon could not answer; how can I look upon such a man as better than a maniac? I have tried the experiment, and found it successful; and all his pretended philosophical reasoning rings in my ears like a sounding brass, or a tinkling cymbal. The wisdom of men has invented many remedies for the guilt and the love of sin; but the vain philosophy of the world has never, like the gospel, restored a single soul to peace, purity, and happiness. I can truly say, after the most careful self-examination, and millions more can testify the same thing, that the gospel, in the hand of the Spirit of God, has subdued the love of sin, and quenched the fire of guilt within me; and has taken away the sting of death, and the terrors of the grave. If the infidel will allow that I am a sane man, and a man of truth, what farther proof does he want that this is “the gospel of the blessed God?”

Once more: The character of God, as exhibited in the gospel, is perfect, every way worthy of himself, infinitely above any original conception of the human mind. The gods of Homer and Virgil are cruel and revengeful. The god of Mohammed delights in pollution and crime. The god of Voltaire is a buffoon, and the god of Paine a tyrant. But the gospel represents the Deity in his true character, as the concentration and the fountain of all moral excellence.

All this evidence of the Divine authority of the gospel is corroborated by an overwhelming array of external proof. It was certainly written by the men whose names it bears. They were men of irreproachable character. Their declarations were confirmed by the testimony of miracles, and the fulfilment of prophecy. Jesus of Nazareth was crucified on Calvary, rose from the dead the third day, and ascended to heaven, according to the Scriptures. These were facts believed by the primitive Christians, and admitted by their enemies. They were received with the most perfect confidence by the immediate successors of the original witnesses; and farther corroborated by the testimony of neutrals, apostates, and the most inveterate opponents. The question therefore is settled; all is admitted that is necessary to prove that the Christian’s gospel is “the gospel of the blessed God.”

II. It is “the _glorious_ gospel”—emphatically and pre-eminently glorious; and this is our second topic of discourse.

It is a wonderful exhibition of the glory of God—the most perfect revelation of the Divine attributes ever granted to man—displaying the sovereign mercy of the Father, in the gift of his beloved Son; the infinite compassion of Christ, in offering himself upon the cross for our sins; and the gracious power of the Holy Spirit, in turning us from darkness to light, and renewing us in righteousness and true holiness after the image of God.

But it is chiefly from a comparison of the gospel with the law, both in its dispensation and its character, that we see its transcendent glory. On this point let us fix our attention.

“The law was given by Moses, but grace and truth came by Jesus Christ.” The ministration of the law brought the angels from heaven to earth, but the ministration of the gospel required the incarnation of the God of angels. The Mediator of the new covenant is Jehovah enshrined in humanity—“Emmanuel”—“God with us”—“God manifest in the flesh”—“the fulness of the Godhead,” that “filleth all in all,” imbodied and made visible in the lowly Son of David.

This is the foundation of the apostle’s argument, by which he convicts the despisers of the gospel of greater guilt than the transgressors of the law. “If the word spoken by angels”—that is, the law given upon Sinai—“was steadfast, and every transgression and disobedience received a just recompense of reward; how shall we escape”—we who have heard the glad tidings of the gospel—“if we neglect so great salvation; which at first began to be spoken by the Lord, and was confirmed unto us by them that heard him; God also bearing them witness, with signs, and wonders, and divers miracles, and gifts of the Holy Ghost?” If God is greater than man, then the gospel is greater than the law; and its superior excellence constitutes for it a superior claim upon our faith and our affections; and the strength of that claim graduates the guilt of its rejection. There is a fire more intense than that which flamed on Sinai, and a judgment more terrible than that of Korah and his confederates. “He that despised Moses’ law died without mercy, under two or three witnesses; of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant an unholy thing, and hath done despite to the Spirit of grace!”

The ceremonial law contained many a type and shadow of Messiah; but the gospel is the history of his advent and mediatorial work. The ceremonial law pointed to the coming Prince of Peace; but the gospel brings him to his throne, and puts the crown upon his head. Christ is “the brightness of the Father’s glory, and the express image of his person;” and Moses and Aaron are lost in his light, as the moon and the stars in the blaze of the rising sun. The excellence of his person, the merit of his sacrifice, and the utility of his offices, give him an immense superiority. The many prophets, priests, and kings, of the former dispensation, were but the shadows cast by the one great Prophet, Priest, and King, which indicated his coming. A light arose from the cross of Calvary which turned the black cloud on Sinai into a pillar of glory.

Typical blood shielded the children of Israel from the arm of the destroying angel, healed the leper, anointed to holy offices, atoned for ceremonial sins, and sealed the covenant of God with his people; but never cancelled the sinner’s debt, nor satisfied his conscience, nor sanctified his affections, nor calmed his trembling spirit in the hour of death. All these blessings, however, flow from the blood of Christ—these, and infinitely more—more than tongue can tell, or heart conceive.

The gospel is emphatically the ministration of mercy—the covenant of grace, “ordered in all things and sure”—a goodly ship, freighted with the bread of life, and commanded by the Son of God, who has steered into the harbor of our famishing world, and is dispensing the precious provision to all who will accept. These arc “the sure mercies of David.”

The law is only a partial revelation of the Divine attributes, which, in the gospel, are all equally exhibited, and all equally glorified. Here, “Mercy and Truth are met together; Righteousness and Peace have kissed each other.” The justice of God looks more terrible at the cross of Christ than at the gate of hell; and is more glorified in the sufferings of his Son than in the eternal agonies of all the damned; while his mercy is more beautiful, because more honorable to his administration, than if sinners had been saved without an atonement.

Thus, while the law reveals the righteousness of God, the gospel brightens the revelation of his righteousness, and adds the revelation of his grace. While the law imprisons the sinner, the gospel liberates him, yet liberates him according to law. While the law shows the malignity of sin, and dooms the sinner to death, the gospel assents to both, but conquers the one and counteracts the other.

The law convinces us of our fall; the gospel assures us of our redemption. The law shows us what we are, and what we ought to be; the gospel tells us what we may become, and now the change must be effected. The law tears open our wounds; the gospel pours in the healing balm. The law makes known our duty; the gospel aids us to perform it. The law plunges us in the ditch; the gospel opens to us the purifying fountain. The law is a mirror in which we behold our own filthiness and deformity; the gospel is a mirror which reflects the glory of God in Christ, and transforms the believer into the same image.

The law has no fellowship with the sinner—offers no pardon to the sinner—cannot cure the love of sin in his heart—cannot give a spark of life, without perfect obedience, and full satisfaction for past offences. Therefore some accuse the law of cruelty—cannot set forth the superior glory of the gospel, without representing the law as a tyrant or a vagrant. But it is not the cruelty of the law, but the righteousness of the law, that condemns the sinner. This is the reason that it has no alms-house, nor city of refuge, in its dominion. Yet “the law is our schoolmaster, to bring us to Christ.” By convincing us of sin, it shows us our need of a Saviour. It meets the sinner on his way to hell, and drives him back to Calvary!

But the gospel is more glorious. It enters the sinner’s heart, and casts out the love of sin, and scourges the traffickers from the temple of God. It enters the prisoner’s cell, knocks off his fetters, and bids him go free. It descends into the valley of dry bones, makes the mouldering skeletons living men, and leads them to Mount Zion with songs of everlasting joy. It gives eyes to the blind, ears to the deaf, feet to the lame, tongues to the dumb, health to the sick, life to the dead, and revives such as are fainting under the terrors of the law. It is “the power of God unto salvation to every one that believeth.”

The Moravian missionaries in Greenland preached several years on the great doctrines of natural religion, and the requirements of the moral law, without producing any visible reformation in their hearers; but under the very first sermon which exhibited “Jesus Christ and him crucified,” many were pricked in their hearts, and led effectually to repentance.

We have a striking illustration of the distinguishing glory of the gospel—its mercy—in the parable of the prodigal son. The young man, having received his portion from his Father, went into a far country, and spent all his substance in drunkenness and debauchery. Reduced to the last extremity of want, the proud young nobleman hired himself to a citizen of that country, and became a feeder of swine—the meanest employment to which a Jew could be degraded. On the very verge of starvation, we see him snatching the husks from the mouths of the detested animals to satisfy his hunger. Now he contrasts the present with the past. “My father’s house! O, my father’s house!” A trembling hope springs up in his bosom, “I will arise and go!” I see him coming, full of guilt and shame—halting—trembling—ready to turn back, or lie down by the wayside and die. While yet a great way off, the father beholds him—O, not with an eye of anger and revenge! and runs to meet him—O, not with a drawn sword, or an uplifted rod! He feels within him the yearning of a father’s heart, leaps to embrace the prodigal, and pours upon him a mingled shower of kisses and tears. Not a reproachful word is uttered—not the slightest censure—nothing but love. “Father, I have sinned! I am not worthy to be”—“Peace, my son! Servants, bring a robe, a ring, a pair of shoes; and haste to kill the fatted calf; and let us eat and be merry; for this my son was dead and is alive, was lost and is found!” “And they began to be merry.”

Such, my brethren, is the unspeakable mercy of the gospel, which constitutes its distinguishing glory. It is the law that creates the famine in the “far country” of sin. The poor prodigal goes about, begging for bread; but none will give him a crust, or a crumb. The desert of Mount Sinai is a poor country for a starving soul. There is no bread in all that region, and no toleration for beggars. If the sinner offers to work for any of the citizens—either for Mr. Holiness, or Mr. Justice, or Mr. Truth—he is sent into the fields to feed swine, till he is thoroughly convinced of the nakedness of the land, and the misery of his lot; and if he faints through famine or fatigue, and fails to perform his task, he is thrust into the house of correction, and placed upon the tread-wheel of remorse, till the ministers of mercy come to his relief. It is the gospel that whispers—“Return to thy father!” It is the gospel that inspires the hope of acceptance. It is the gospel that meets him with more than paternal welcome, and rains upon him the baptism of blessings and tears. It is the gospel that brings its robe of righteousness, and its ring of favour, and spreads its feast of joy, and calls the angels to merry-making “over one sinner that repenteth.”

O, the love of God! O, the riches of Christ! His salvation is more than a restoration to the joys of Eden. He came that we might have life, and that we might have it more abundantly. Where sin abounded under the law, grace hath much more abounded under the gospel. It is an ocean of blessings—“blessings of the heaven above, and of the deep that lieth under”—the blessings of Jacob, “prevailing above the blessings of his progenitors, unto the utmost bound of the everlasting hills”—blessings which cannot be circumscribed by time, passing over the mountains which now divide us from the promised land, and flowing down on the other side into the pacific vales of immortality!

Such is “the glorious gospel of the blessed God.” You have seen the evidence of its divinity, and the peculiar excellence of its character. Suffer me to ask, do you believe its doctrines? do you obey its precepts? do you enjoy its blessings? do you delight in its promises? It commends itself every way to your faith, and your affections. It is worthy of all acceptation. It is the light of the world—walk ye in it! It is a feast for the soul—eat and be satisfied! It is a river of living water—drink and thirst no more!

How miserable is that man who rejects alike its evidences and its offers! How miserable in the hour of death! As Thistlewood said of himself, when on the drop at Newgate, he is “taking a leap in the dark!” How miserable in the day of judgment! God saith—“Because I have called, and ye refused; I have stretched out my hands all the day long, and no man regarded; but ye have set at naught my counsel, and would none of my reproof; therefore I also will laugh at your calamity, I will mock when your fear cometh—when your fear cometh as desolation, and your destruction cometh as a whirlwind—when distress and anguish cometh upon you!”

SERMON XVII. THE SONG OF THE ANGELS.

“_Glory to God in the highest_, _and on earth peace_, _good will
toward men_.” Luke ii. 14.

THE most important event recorded in the annals of time, is the incarnation of the Son of God. Anointed to be “the Apostle and High Priest of our profession,” it was necessary that he should humble himself, to assume our degraded nature, and enter into our suffering condition. Had he appeared on earth in the unmitigated glory of his Godhead, the children of men could not have borne the revelation, and could not have been benefited by his personal ministry; neither could he have been “touched with the feeling of our infirmities,” nor have offered himself a sacrifice for our sins. His manifestation in the flesh was essential to the great objects of his advent; and no wonder the heavenly host descended to announce his coming, and poured forth their delight in this joyful strain;—“Glory to God in the highest, and on earth peace, good will toward men.”

Let us consider, _first_, The incarnation of the Eternal Word; and, _secondly_, The song of the angels on the occasion of his birth.

I. Though it is impossible for the immutable God to be made a creature, yet the Divine nature was so closely and mysteriously joined to the human, that the same person was “a child born,” and “the Mighty God”—“a son given,” and “the Everlasting Father.” The Divinity did not become humanity, and the humanity did not become Divinity; but the two were so united as to constitute but one glorious Mediator.

Though his incarnation did not destroy, or even tarnish in the least, the essential glory of the Deity; yet was it a mighty and marvellous condescension, for him who is “over all, God, blessed for ever,” thus to assume our frail and suffering flesh. Solomon asked—“Will God in very deed dwell with men upon the earth?” A question which neither men nor angels could answer. But God hath answered it himself, and answered it in the affirmative. “The Word” that “was in the beginning with God, and was God,” in the fulness of time, “was made flesh, and dwelt among us, and we beheld his glory, the glory as of the only begotten of the Father, full of grace and truth.”

We can form no idea of the natural distance between God and man. But the infinite vacuum is filled up by the Messiah. He is “Emmanuel”—“the true God,” and “the Son of Man.” “He thought it not robbery to be equal with God, but made himself of no reputation, and took upon himself the form of a servant, and was made in the likeness of sinful flesh.” Passing by the nobler nature of angels, “he took on him the seed of Abraham.” Nor did he join himself to humanity in its original perfection and glory. He came into the mean condition of fallen creatures, sharing with us our various infirmities and sufferings. Yet he was free from all moral contamination. He was “holy, harmless, undefiled, and separate from sinners.” He “knew no sin.” He “did no iniquity, neither was guile found in his mouth.”

But notwithstanding the humility of his appearance in Bethlehem, such was the dignity of his person, and such the magnitude and grandeur of the work for which he came into the world, that angels descended from heaven to publish the glad tidings to the children of men. True, no ambassadors were sent to the Sanhedrim at Jerusalem—none to the Senate of Rome, to proclaim the coming of the Prince of Peace; but never was there such an embassage on earth, to announce the birth of a royal son, as that which came to the shepherds of Bethlehem. When he appeared among men, the order was given in heaven, that all the angels of God should worship him; and their example was followed by wise men upon earth. The prophet Isaiah said that his name should be called Wonderful; and the angel informed Mary that he should be great, and should be called the Son of the Highest; and that God should give unto him the throne of his father David, and he should reign over the house of Jacob for ever. “Though he was rich, yet for our sake he became poor, that we through his poverty might be rich.” He humbled himself that we might be exalted—was bruised and wounded that we might be healed—died the most shameful death that men could inflict, that we might live the most glorious life that God can confer!

II. Let us now consider the import of the anthem, sung by the heavenly host, when he was born in Bethlehem. “Glory to God in the highest, and on earth peace, good will toward men.”

1. “Glory to God in the highest.” The shining light between the cherubim, on the mercy-seat, was called “the glory of the Lord,” being a supernatural representation of his presence in the sanctuary. Three of the apostles saw the same glory upon the mount of transfiguration, and all believers have seen it by faith. The word “glory,” in the anthem of the angels, refers to the divine honor and praise resulting from the humiliation of Christ. The redemption of sinners, through the blood of the cross, and by the grace of the Holy Spirit, is not only consistent with the glory of God, but highly promotive of his glory, as our Creator and Lawgiver. It brightens all the gems previously visible in his crown, and reveals others that were concealed. His glory, as seen in the works of creation and providence, is the glory of wisdom, power, and love. His glory, as seen in his law and its administration, is the glory of holiness, justice, and truth. These are essential to his nature and his government. But in the incarnation and the cross of Christ, we behold a new glory, a glory nowhere else displayed, the glory of mercy. God was known before to be the friend of saints, but here he shows himself the friend of sinners. His character as previously revealed was matter of admiration and praise in earth and heaven, but this new revelation occasions new wonder and rejoicing to men and angels. Angels delighted to bear the joyful news to men, and this was the burden of their message:—“Behold, we bring you glad tidings of great joy, which shall be unto”—the righteous? the benevolent and charitable? no; but—“unto all people.” And what are these tidings? “To you is born, this day, in the city of David, a Saviour, who is Christ the Lord.” Here is the Lawgiver embracing the rebels; his the glory, theirs the benefit; while angels participate the joy of both, singing—“Glory to God in the highest, and on earth peace.”

2. “On earth peace.” Not by a compromise with Satan, as he proposed when he tempted the Son of God in the wilderness. Not at the expense of the Divine law, but by magnifying and making it honorable. Not a peace with enmity, for Christ hath slain the enmity by his cross. Our peace flows from the reconciling blood of Jesus. Nothing else could satisfy the claims of Divine justice, and procure pardon for the penitent believer.

Without the atonement, there is no peace for sinners. There is an accusing witness within. Behold that king in the banqueting-house! Why changes his countenance? Why tremble his knees? Have the wise men of Babylon interpreted the mystic writing upon the wall? No; but conscience has. Conscience has given dreadful intimations of its meaning, before Daniel comes into the presence of the king, and the Hebrew prophet only confirms the previous interpretation. Every sinner bears about with him that internal tormentor. It may be bribed; but not for ever. It may be lulled to sleep; but it will awake with increased energy, and augmented wrath. The gnawing worm may be stupified for a season, but cannot be killed. The devouring fire may be temporarily stifled, but cannot be quenched. How dreadful are its torments, when it wreaks all its anger upon the guilty! To be drowned in the Red Sea, like Pharaoh—to be swallowed up by the earth, like Korah—to be hewn in pieces, like Agag—to be eaten of worms, like Herod—is nothing in the comparison.

Where shall we find peace? We have heard of a stone which nothing but blood can dissolve. Such a stone is the human conscience. But all the blood shed on Jewish altars could never effect the work. It must be the blood of Jesus. He is “the Lamb of God that taketh away the sin of the world.” At his cross, the believer’s conscience finds assurance and repose. He is the good physician, and his blood is the sovereign balm. Come to his extended arms! Come, for he waits to be gracious!

3. “Good will toward men.” The “good will” of whom? Of God, blessed for ever. The funds of a benevolent society may be exhausted, so that its members in distress can receive no benefit. But in the “good will” of God we find unsearchable riches of grace, sufficient to pay off our whole debt to the law, and restore our forfeited inheritance; to bring forth the prisoners, and them that sit in darkness, out of the prison-house; to support the believer through life, and comfort him in death, and raise him from the grave not a beggar, or a pensioner, but a prince, clothed in white, and entitled to an everlasting kingdom.

Did I possess the nature of angels, with my present sinfulness, I should have no hope of salvation, for God hath provided no mercy for fallen angels; but, in his infinite wisdom, he hath devised a method for the consistent display of his “good will toward men,” by assuming their nature, and in that nature atoning for their sins. This is a wonderful scheme, whereby God can be just, and yet justify the ungodly. His law is honoured, though its violater be acquitted; and his government is secure, though the rebel be forgiven.

Methinks I hear the Infant in Bethlehem, speaking from the manger, in the strain of the Evangelical Prophet:—“Is my hand shortened at all, that I cannot redeem; or have I no power to deliver? Behold, at my rebuke I dry up the sea, and make the rivers a wilderness; I clothe the heavens with blackness, and make sackcloth their covering. Though ye see me in human flesh, I am still Lord of all, and can save unto the uttermost. Though ye do not hear me, I have the tongue of the learned, to speak a word in season to him that is weary. I have taken upon myself your nature, that I may be able to sympathize in your sufferings, and make satisfaction for your sins. For you will I give my back to the smiters, and my cheek to them that pluck off the hair; and I will not hide my face from shame and spitting. Calvary and Joseph’s grave shall manifest my benevolence, and it shall be seen that my mercy is mightier than death. Who will contend with me? Let him come near! Let us stand together! I challenge all the powers of darkness to defeat the purposes of my grace. I will triumph by suffering. I will dash them in pieces as a potter’s vessel. Hell shall tremble at the report; and on every gate and door-post, in all my journey from this place to Golgotha, and thence home to my Father’s house, shall be inscribed the record of my good will toward men!”

“This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners.” Behold him pressing the wine of eternal life for us from the cup of his own mortality; demolishing the kingdom of darkness on earth, and establishing in its stead the kingdom of heaven; destroying the works of the devil, delivering the captives from his iron yoke, and uniting sinners to himself in everlasting fellowship and love. The whole economy of Divine grace, based on the incarnation of the Son of God, is like a complicated piece of machinery, consisting of many wheels, all revolving in harmony, and impelled by the same power. Salvation is a river, flowing from the manger in Bethlehem, conveying eternal life to millions, and bearing away many a precious gem from the dominions of death and hell. It has already swept from the earth more false gods than would have filled the Roman Pantheon; and carried multitudes of human souls, pardoned and purified, to Abraham’s bosom. No opposition of men or devils can stand before “the glorious gospel of the blessed God.” O that its light may shine into the heart and the conscience of every hearer! May the goodness of God lead you all to repentance, and fill you with peace in believing! Then will you go forth with joy, and publish his “good will toward men;” and when the purposes of his mercy are accomplished in your hearts, you shall be removed from grace to glory—from peace to perfect love—and sin and sorrow shall be shut out for ever! Amen.

SERMON XVIII. THE STONE OF ISRAEL.

“_Behold the stone that I have laid before Joshua_. _Upon one stone
shall be seven eyes_. _Behold_, _I will engrave the graving
thereof_, _saith the Lord of hosts_, _and I will remove the iniquity
of that land in one day_.”—Zech. iii. 9.

AMID all the tribulations which the church has suffered, she has ever been preserved and sustained by the gracious providence of God; like the bush in Horeb—burning, yet unconsumed.

In the days of this prophet, the church was feeble and afflicted. Having just returned from the captivity in Babylon, by which she had been greatly reduced, she resembled the myrtle among the oaks, the firs, and the cedars. But the Messiah appears to the prophet, standing among the myrtle-trees, and encouraging the children of Israel to proceed in rebuilding Jerusalem and the temple. The good success of Zerubbabel is represented by a golden candlestick, with a bowl at the top, and seven lamps for the light, and seven pipes to convey the oil to the lamps, and two olive-trees—one on each side—pouring the oil into the pipes. This was intended also to set forth the relation of Christ to his church, as her head, and the fountain whence she derives strength and nourishment, enabling her to grow in grace, and the saving knowledge of God. As they bring forth the foundation and the corner-stones with joy, wondering at the Divine goodness and mercy, Jehovah shows them that he is about to lay in Zion the foundation and chief corner-stone of a spiritual temple: “Behold the stone that I have laid before Joshua. Upon one stone shall be seven eyes. Behold I will engrave the graving thereof, saith the Lord of hosts, and I will remove the iniquity of that land in one day.”

Let us consider the important truths taught us in this metaphorical description of Christ and his mediatorial work.

I. Christ is the foundation and chief corner-stone of his church. This figure is often used in the Holy Scriptures. “From hence is the Shepherd, the Stone of Israel”—said Jacob in the blessing of Joseph. “The stone which the builders refused,” said the Psalmist, “is become the head-stone of the corner.” And Isaiah said—“Thus saith the Lord God: Behold, I lay in Zion, for a foundation, a stone, a tried stone, a precious corner-stone, a sure foundation.” All these predictions were appropriated by Messiah, to whom they were intended to apply. Christ is the foundation and chief corner-stone. “Other foundation can no man lay than that which is laid, which is Jesus Christ.” “Ye are built upon the foundation of the apostles and prophets”—that is, the foundation which they recognized and recommended—“Jesus Christ himself being the chief corner-stone.” He is indeed the foundation of the world; and in the fulness of time, was declared the foundation of the church. All the buildings of mercy that have ever been erected stand firm and immovable on this Rock of Ages.

In the architecture of the first covenant in Eden, there was a Stone under one end, and earth under the other. “The first man was of the earth, earthy.” And when the storm and the flood came, the earth gave way, and the building fell. But in the architecture of the second covenant upon Calvary, God laid help upon one that was mighty. “The second man is the Lord from heaven.” A stone suitable for the foundation of a royal palace is very valuable, because the safety of the building depends upon the firmness of the foundation. This Stone is “chosen of God and precious.” It is long and broad enough for the whole edifice, stretching from eternity to eternity; and sufficiently strong to sustain it, though millions of living stones be built into the spiritual temple; and such is its firmness, that time, with all its storms, shall never destroy it, or injure its beauty. It is a tried and precious stone, composed of all that is excellent on earth, and all that is glorious in heaven—a sinless specimen of humanity, possessing “all the fulness of the Godhead bodily.” As a foundation, it is laid deep in the earth; as a corner-stone, it rises above the stars, and binds the whole building in heaven and earth together.

II. This Stone is “laid before Joshua.” God has revealed his Son, as the only foundation, and chief corner-stone, to the wise master-builders of his church, in every age of the world. The seed was promised in Eden. Holy men of old beheld the promises afar off. Abraham desired to see his day; he saw it, and was glad. This was the foundation of the prophets and apostles. As Moses found so much of God in the rod that was in his hand, that he could think of no other means for working a miracle; so the prophets and apostles saw and felt so much of Christ in the revelations of which they were made the media, that they could never think of salvation from sin and hell but through his meritorious death; and the most dreadful tortures, and even martyrdom itself, lost their terrors in “the light of the knowledge of the glory of God in the face of Jesus Christ.”

This Stone was laid also before Wickliff and Luther. The office and work of Christ had been lost sight of, in the intercession of saints, and the merit of human works. But “the foundation of God standeth sure;” and all the rubbish which Roman monks had heaped upon it could not hide it from the reformers, whose vision had been cleared and quickened by light from heaven. And it was laid before Wesley and Whitefield in England, who built upon it “gold, silver, and precious stones;” and before Powell, Erbery, and Wroth—before Rowlands, Harris, Jones, Evans, Thomas, and Francis—as the foundation of that wonderful revival in Wales, the blessed effects of which we feel to this day.

We are now endeavoring to exhibit the glory and excellency of this Stone, as the foundation of your hopes. Will you build upon Christ? Can you venture your eternal salvation upon the merit of his sacrifice? “He that believeth on him shall not be ashamed.”

III. It is said that “upon one stone shall be seven eyes;” by which we may understand, either seven eyes of others, looking upon the stone; or seven eyes in the stone, looking upon others.

If we take the former idea, there are many eyes looking upon this “One Stone;” some from envy, malice, and wrath; others from astonishment, gratitude, and love. It attracts the gaze of heaven, earth, and hell. The eternal Lawgiver looks to Messiah for satisfaction on behalf of guilty man. Mercy and Truth look upon him as the foundation of their palaces. Righteousness and Peace look upon him as the only place where they can salute each other with a kiss. The devil and his angels, sin, death, and the grave, look upon him with eyes of anger and revenge; determined, if possible, to bruise him with their weapons, and cast him among the rubbish, into the pit of corruption. Celestial spirits look upon him with eyes of wonder and delight; announce his coming to Joseph and Mary, sing his advent to the shepherds of Judea, accompany him through all his pilgrimage of sorrow, minister to him after the temptation in the wilderness, talk with him on the mount of transfiguration, sustain him in the agony of the garden, gather unseen around his cross, roll away the rock from the entrance of his tomb, and attend him with songs as he ascends to glory. And believers look upon him with eyes of faith and love, as the foundation of all their hopes, in this world, and that which is to come—as their “wisdom, righteousness, sanctification, and redemption.”

The other interpretation refers these “seven eyes” to the perfection of our Lord’s mediatorial character. The priest under the law was to sprinkle the blood seven times upon the mercy-seat, and seven times upon the leper; the first to typify a perfect atonement for sin; the second, a perfect application of its benefits to the believer. When the Lamb of God revived from the ashes on the altar of Calvary, he appeared “in the midst of the throne,” having seven horns and seven eyes, to denote the completeness of his prophetic wisdom, and the fulness of his regal authority. He sustains to his people the threefold relation of high-priest, prophet, and king. He is our high-priest, not after the order of Aaron, whom death robbed of his sacerdotal vesture; but “a high-priest for ever, after the order of Melchizedec.” He is our prophet, speaking with the tongue of the learned, and as one having authority—speaking to the conscience and the heart, and the dead hear his voice and live. He is our king, according to the decree, “on the holy hill of Zion;” exalted by the right-hand of the Father, and “declared to be the Son of God with power by the resurrection from the dead.” Methinks I hear the Father speaking to Caiaphas:—“Have you a law, and do you say that by your law he ought to die? I will read to you the law on the morning of the third day, and you shall see that he is the resurrection and the life—that I have made him both Lord and Christ!” And methinks I hear the voice of the risen Messiah:—“I have travelled through the forest of the world’s temptations, through the dens of lions, the mountains of leopards, the dark haunts of devils, and the dominions of death and the grave; and have opened, through all the desert, a new and living way to my Father’s house. The powers of darkness thought to strip me of my official regalia, and bind me for ever in the grave; but I have broken Cæsar’s seal, and rent the rocks of Joseph’s sepulchre, and am alive for evermore—the high-priest, prophet, and king of Israel. Though I gave myself up to death upon the cross, death could not deprive me of my threefold office. I died with my vesture on, my miter and breastplate, as high-priest over the house of God. I died with the book of the mysteries of the kingdom of heaven in my hand, as a prophet to instruct my people, and lead them into all truth. I died with the crown upon my head, and all my enemies beneath my feet, as a king, whose dominion is everlasting, and whose glory shall never end. Death and hell could not take from me my triple diadem; and I came forth from the place of the dead in the power of an endless life; and will continue to wear my robes unspotted, till I have finished my mediatorial work, and gathered all the saints unto myself!”

IV. This stone is fitted and prepared by God himself. “I will engrave the graving thereof, saith the Lord of hosts.”

This figure evidently refers to the sufferings of Christ, by which he was made perfect for his mediatorial work. Many hammers and chisels were upon him from Bethlehem to Calvary; but they were all appointed of God, as the instruments of his preparation to be the sure foundation and chief corner-stone of the church. The Scribes and the Pharisees, Caiaphas, Judas, Pilate, the Jewish populace, and the Roman soldiery, whatever their malicious designs, only accomplished “the determinate counsel and foreknowledge of God” upon his well-beloved Son. All was appointed by the Father; all was understood by the Messiah; all was necessary to secure the great objects of his advent. It pleased the Father to bruise him, and put him to grief; and he cheerfully submitted to suffer, that we might be spared. O, wonder of wonders! Emmanuel wounded, that sinners might be healed! the Golden Vessel marred, that the earthen vessels might be saved! the Green Tree dried up, that the dry tree might grow as the lily, and cast forth its roots like Lebanon! According to another metaphor, “the plowers plowed upon his back; they made long their furrows.” And they were deep as well as long. They plowed into his very heart, and his body was covered with blood, and his cry of agony pierced the supernatural gloom of Golgotha, and soured the wine of dragons throughout the region of Gehenna!

Thus the foundation was fitted and prepared; and wicked men and devils but blindly did the work which God had before determined to be done. It is fixed in its place, firm and immovable; and the chief Architect is raising other stones from the quarry, and building them thereon, “for a habitation of God through the Spirit.” Brethren, “look unto the rock whence ye are hewn, and the hole of the pit whence ye are digged”—even the flinty rock of impenitence, and the horrible pit of corruption. I have known men relinquish the hewing of stones from the quarry, because it was more expense than profit; and I have known men abandon the digging of ore from the mine, because it was too deep in the mountain. But Christ “descended into the lower parts of the earth,” and imbibed the gas of death. He carried in his hand the hammer of the word, which breaketh the flinty rock in pieces. He expelled the deadly vapor, blasted the solid adamant, and prepared the way for the workmen; and when he ascended, he sent down the apostles, to gather stones for his spiritual temple; while he stands at the top of the shaft, and turns the windlass of intercession, by which he draws up all to himself.

The work was gloriously begun on the day of Pentecost, and men and demons have never yet been able entirely to stop its progress. The pope and the devil tried their best, for a long time, to keep the digging and hewing tools of the twelve wise master-builders concealed in the vaults of the monasteries; but Luther, with the lamp of God in his hand, discovered them, brought them forth, and set them at work; and millions of lively stones have since been dug out, and sent up from the pit, to be placed in the walls of “God’s building.”

And still the gospel is mighty in the salvation of souls, of which we have abundant evidence in the principality. What multitudes were converted at Langeiththo in the days of Rowlands and Williams; when two thousand communicants in the winter, and three thousand in the summer, met every month in the same place around the table of the Lord! And there are now in Wales hundreds of large and flourishing churches among the Baptists and Independents. Glory to God, that I have in my own possession the register of hundreds, who have been hewn from the flinty rock, and raised from the horrible pit, to a place in the Lord’s holy temple—from drunkenness to sobriety, from unbelief to faith in Christ, from enmity to reconciliation to God, from persecution to patient suffering for righteousness’ sake, from disobedience to the filial temper of “sons and daughters of the Lord Almighty;” and many of them I have seen going home, rejoicing, to their Father’s house above!

Hark! what do I hear? The hammers and chisels of mercy all over the mountain of the militant church. The great Architect is building up Zion. He is gathering his materials from Europe, and Asia, and Africa, and America. Glory to God! I hear his footsteps to-day in this mountain; I see his hand in this congregation. Brethren in the ministry, we are workers together with him. Delightful work! How easy it is to preach, when the hand of God is with us! Let us labour on! The topstone will soon be brought forth with shouting, the sound of the building shall cease, and we shall receive our reward!

V. The gracious design for which this Divine Foundation is prepared, is the justification and sanctification of sinners. “I will remove the iniquity of that land in one day.”

Christ came to destroy the works of the devil—to take away sin by the offering of himself. As the moon is illuminated by the sun, so the rites and ceremonies of the old testament are illustrated by the facts and doctrines of the new. The priesthood of Jesus explains the priesthood of Aaron. The one sacrifice of Calvary explains all the sacrifices that went before. The glory of God in the face of Jesus Christ enters the windows of Solomon’s temple, and penetrates the Holy of Holies within the vail. All the bloody offerings of the Mosaic ritual were intended only as types of him who “removed the iniquity of that land in one day.”

What land? Emmanuel’s land—a garden enclosed, and measured by the line of God’s eternal purpose; including all the redeemed of the Lord, who will ultimately be brought to glory. The map of “that land” was in the mind of Jehovah, when he made this promise through the prophet. He remembered his covenant engagement before the foundation of the world in reference to its redemption. He saw it encumbered by mountains of sin, and blasted by the fiery curse of the law; and in the fulness of time, he sent his Son to deliver it.

To remove iniquity is to remove its penalty and its pollution. Christ hath accomplished both for believers. He “bore our sins in his own body on the tree!” He carried upon his own shoulder the burden which must have sunk the whole human race to eternal perdition. By enduring our punishment, he provided for our purification. In his own wounds a fountain was opened wherein we may wash and be clean. From his own heart the balm was extracted whereby our moral leprosy may be cured. “Behold the Lamb of God, that taketh away the sin of the world.” See how our great High-priest removes the iniquity of his people; not, like Aaron, by many sacrifices; but by the single offering of himself, “in one day.”

The word which is here rendered “remove” is in the original the same as that which is used to express the translation of Enoch. As Enoch was removed from the earth, beyond the sight of man, and the power of death; so sin is removed by the Mediator—removed for ever from the believer’s heart and conscience—blotted out—cast into the depth of the sea—carried away into the land of forgetfulness. The removal is perfect and everlasting.

This was a work which Jewish sacrifices were too weak to accomplish. For two thousand years the victims bled upon the altar, and not a single sin was actually removed. Every year the goat of the burnt-offering must bleed afresh, and the scape-goat must be sent away into the wilderness. But Jesus, the great ante-type of all these emblems, removed in one day, by a single offering, the iniquities of all who believe in him, from the fall to the end of time.

All the sacrifices that preceded his coming were intended only to remind men that they were sinners, that they needed an atonement, and that justification and eternal life could flow only from the meritorious sufferings of the future Christ. But when the substance came, the shadows passed away, and the promised work was at once accomplished; and all our iniquities were lost in the sea of mercy, which rose to a full tide in the Mediator’s merit.

Sinners, do you expect ever to be made free from sin? Would you have your leprosy cured, your impurity cleansed, and the curse removed? Come to our great High-priest! Lo, he stands by the altar, and the blood is on his hands! He waits to be gracious! Come, for he has virtually removed your iniquity, and it requires in you but a simple act of faith to realize the benefit! “Believe in the Lord Jesus Christ, and thou shalt be saved!”

SERMON XIX. JUSTIFICATION BY FAITH.

“_But how should man be just with God_?”—Job ix. 2.

THE Almighty proclaimed himself to Moses, “the Lord, merciful and gracious;” and in the New Testament, he is called “the God of all grace.” “Where sin abounded, grace did much more abound; that as sin reigned unto death, even so might grace reign, through righteousness, unto eternal life, by Jesus Christ our Lord.” God is determined to glorify the unsearchable riches of his grace in the salvation of sinners. But how can this be done, without casting a cloud over the Divine throne, and bringing into contempt the Divine law? How can the guilty be considered and treated as innocent, without an apparent indifference to the evil of sin, and a total disregard of the claims of eternal justice? How can the rebel be acquitted in the court of Heaven, with honor to the character of God, and safety to the interests of his moral government? This is a question which angels could not answer; but it has been answered by the God of angels. The light of nature and reason is too feeble to afford us any aid in this inquiry; “but we have a more sure word of prophecy, whereunto we do well that we take heed, as unto a light that shineth in a dark place;” for “God hath shined in our hearts, to give the light of the knowledge of the glory of God, in the face of Jesus Christ.”

Following, then, the guidance of the New Testament, let us consider the nature and the ground of a sinner’s justification with God.