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by the Holy Ghost, which prepare, animate, and even constrain him, to devote his talents to the glory of God, and to employ them according to his commandments. This is the baptism of the Holy Ghost, and of fire, with which Jesus baptizes his true disciples: these sacred influences penetrate and enlighten the mind, warm and elevate the affections, consume the dross of low and carnal passions, and transform the whole soul into the very nature of that divine agent by whom they are produced.

IV. Then let us proceed to consider the effects of this encouragement, on the prophet's disposition and conduct.

The vision had struck him dumb, filled him with consternation, and indisposed him for his prophetical office. But now hearing the voice of the Lord, saying, "Whom shall I send, and who will go for us?" he answered without hesitation, “ Here I am, send me.”—Neither the consciousness of his unworthiness and insufficiency, nor the prospect of difficulties, perils, or self-denial, produced the least reluctancy to the important and arduous service. His love to the Lord and zeal for his glory rendered him willing to go any whither, to any person, or on any message. He was ready to face a persecuting tyrant or an enraged multitude; to travel over mountains and seas, or through inhospitable deserts. He declined not hardship, poverty, or neglect; but was so desirous, that the name of God should be hallowed, his kingdom promoted, and his will done on earth, even as in heaven, that he exulted in the thought of being employed as an instrument in such a work. He could not indeed equal the fervent zeal and rapturous worship of the Seraphim: but he desired to emulate the promptitude and alacrity, with which they performed the commands of their Creator. Nay, he made no objections or excuses, when he was sent to pronounce the condemnation of the rebellious Jews, and to prove an occasion of their judicial blindness for a warning to all others, who "hate the light because their deeds are evil.”

These effects of genuine encouragement to the broken in heart were by no means peculiar to the prophet. They will not indeed follow from an unscriptural assurance of forgiveness; but they are inseparable from comfort obtained by the exercise of living faith in Christ, under the teaching and influence of the Holy Spirit. The apostle Paul, speaking of his abundant labours and sufferings, adds, "Having obtained mercy we faint not ;" and afterwards," For the love of Christ constraineth us: because we thus judge, that if one died for all, then were all dead; and that he died for all, that they who live, should not henceforth live to themselves, but to him who died for them and rose again." 2 Cor. iv. 1. v. 14, 15. It was "his earnest expectation and hope,-that Christ should be magnified in his body, whether by life or death;" Phil. i. 20, 21.-other" things moved him not, neither counted he his life dear unto himself, so that he might finish his course with joy, and the ministry which he had received of the Lord Jesus, to testify the gospel of the grace of God." Acts xx. 24. Deep humiliation for sin, firm confidence in the mercy of God, gratitude to the Divine Saviour "who loved him and gave himself for him," zeal for his glory, and compassion for perishing sinners, combined in rendering him superior to all other hopes and fears, and prepared him for most unwearied exertions, and patient sufferings, in making full proof of his sacred ministry.

We allow that the subject applies with peculiar propriety to the case of those who are engaged in the same good work: but all Christians "are bought with a price, that they may glorify God with their bodies and spirits which are his.' They all love the Lord Jesus Christ on the same grounds, though not in equal measure; they partake of "like precious faith" with that of the apostles; and "If any man have not the Spirit of Christ he is none of his. When therefore the deeply humbled sinner has been delivered from gloomy fears of deserved wrath, and enabled to rejoice in Christ and his pardoning love; he will certainly inquire, "What shall I render to the Lord for all his benefits?" Nor will he, when under the lively impressions

of admiring love and gratitude, be disposed to think any sacrifice too costly,
any labour too great, or any danger too imminent, to which he may be called,
in his attempts to serve and honour his beloved benefactor. This causes
him to consider, in what way he may most effectually recommend the salva-
tion of Christ to his fellow-sinners, or be useful to that flock which he "pur-
chased with his own blood." These reflections will frequently employ his
thoughts, whether he be a minister of religion, a magistrate, a steward of
the unrighteous mammon, possessed of influence, or endued with natural and
acquired abilities; or whether, on the contrary, he live in a private and ob-
scure station, a labourer, a servant, in deep poverty, or even in a state of
slavery. And, whatever be the Christian's outward situation and circum-
stances, provided he aim to serve the Lord Jesus by a conscientious atten-
tion to his several duties, in honesty, quietness, and contentment; he will
be enabled to adorn the doctrine of God his Saviour, and as certainly meet
with a gracious acceptance, as if he were sent, like Isaiah and Paul, to carry
his message to the church and to the world.

The performance of relative duties, even when the most unkind returns are experienced; strict integrity under heavy losses and in trying circumstances; patience and meekness, amidst sufferings and injuries, are in some respects equivalent to the prophet's alacrity, in undertaking the painful service allotted him. And, in proportion as the believer can unite deep humility, with assured hope and fervent zeal, he will act with decision according to the commands of his Lord, and the opportunities or advantages afforded him. But if pride warp his steady aim and mar his simplicity, or negligence make way for guilt and alarm; he will find himself in all respects indisposed for difficult, perilous, or self-denying services. When discouragement prevails, "the hands hang down and the knees wax feeble:" a man in this case scarcely finds himself at liberty to speak a word on religious subjects, for the instruction even of his own family; and still less to attempt any thing of a more arduous nature for the glory of God and the benefit of his church. When David had been grievously overcome by temptation, he found that conscious guilt rendered him incapable of renewing his bold and zealous endeavours in the service of God. He therefore prayed, "Open my lips, O Lord, that my mouth may shew forth thy praise." But when the joy of God's salvation is restored, the lively exercise of every holy affection renders a man ready to say, "Here I am, send me;" If so poor a worm as I am, may glorify thy name, O Lord, I would thankfully yield myself to thy disposal, that I may be employed in any way, which may seem good in thy sight. If, then, these be indeed the effects of such humbling and encouraging views of the Lord and heavenly things as have been described, we ought certainly to inquire with great seriousness, whether we have learned or experienced any thing of the same nature?-And this may introduce an address to different descriptions of persons.

There are numbers, who do not wish to be thought infidels or irreligious; but call themselves believers, render some worship to God, and respect the name of Christ, and the leading truths of Christianity: yet they by no means think that they are altogether sinful, and exposed to just condemnation even for the defilements of their religious duties. They adopt various methods of eluding the inferences we draw from the general declarations of Scripture, concerning the deceitfulness and desperate wickedness of the human heart; and object to every attempt made to convince them, that they themselves, as well as Gentiles and wicked Jews, are included in these unrestricted charges. These appear to them hard sayings; because they deprive them of every plea, undermine the foundation of their hope, and exclude all boasting and self-preference.-But, if you have been used to reason and object in this manner, let me earnestly intreat and conjure you, seriously to answer the following questions:-Do you really think your own hearts, characters, and services, to be more holy and excellent than those of Job, Isaiah, Daniel, or Paul? Or do you suppose that your superior sanctity is proportioned to

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the difference of the language you use in speaking of your virtues and duties? If you cannot without affection adopt their humiliating expressions, it must arise from one of these causes: either your conduct and character are far more holy than theirs were; or they knew far more of God and of themselves than you do. You are either much better men; or you are much less acquainted with those things, which are essential to a right judgment of characters and

actions.

When the apostle said, "That God, who commanded the light to shine out of darkness, hath shined into our hearts, to give us the light of the knowledge of the glory of God in the face of Jesus Christ;" he assigned the real cause of the lowly opinion which eminent saints have ever entertained of themselves and a want of this divine illumination gives occasion for that favourable estimate which numbers form of their virtues and characters. If then this be the case, or if there be the least probability that it is so, would it not be wise in you, my friends, to intreat the Lord, that he would "open your understandings to understand the Scriptures:" and would it be improper for you frequently to meditate with fixed attention on the glorious perfections and holy commandments of God? Let me affectionately beseech you to compare the duties, on which you depend, with the standard of holy writ; to watch your own hearts, while engaged in religious duties; and to examine impartially your motives in those services, to which you annex some confused idea of merit, and that you hope will make amends, in part at least, for the undeniable defects of your character. A day approacheth, in which every eye shall behold a far more glorious scene, than that which overwhelmed the mind of the prophet Isaiah. The divine Saviour will appear " in his own glory, and in the glory of the Father, with all his holy angels." Then every action will be weighed in an impartial balance; every character fully made known; and every unpardoned transgressor struck dumb in the presence of his Judge; or only able to say, "Woe is me, I am undone !" while the awful words, " Depart ye cursed into everlasting fire, prepared for the devil and his angels," shall fill him with terror, and sink him into despair. But at present there is hope: and those discoveries of guilt which tend to humble us, and prepare us for welcoming the salvation of God, should be considered as inestimable mercies, the forerunners of "joy unspeakable and full of glory."

2. But perhaps, these subjects have rendered you uneasy and dejected; and you have on that account deemed it best to divert your attention from them, and at any rate, to keep on good terms with your own consciences. You therefore neglect the Scriptures, and such books, company, or preaching, as formerly disquieted you; and hearkening to worldly counsellors, seek relief from diversions, indulgences, or a hurry of business; or perhaps try to dispel melancholy by a cheerful glass. Thus numbers close their eyes against the light, because they hate it; till the Lord gives them up to judicial blindness.

My beloved fellow-sinners, as you value your immortal souls, do not yield to such temptations. Do not shrink from the discovery of your real character and condition while hope remains. The knowledge of the disease is the first step towards recovery: but a groundless imagination, that there is no danger, is the common prelude to an incurable prevalence of the malady. As reasonable agents, examine this matter with an accuracy and impartiality, proportioned to its importance: that in case your confidence of safety should be found a mere presumption, you may now seek and obtain that inward satisfaction, which the prophet felt, when assured that "his iniquity was taken away and his sin purged." Can you doubt, whether it be better to discover your danger now, or to remain strangers to it, till God shall call you to receive your eternal retribution?

But are any of you so deeply convinced of sin, as to be ready to say, "Woe is me, I am undone!" Let me caution you, my brethren, against desponding fears. The wreck and ruin of self-confidence makes way for evangelical

NATURE AND EXTENT OF THE DIVINE LOVE.

363 hope. The Son of God came into the world to save sinners, to seek that which was lost, not to call the righteous, but sinners to repentance, to reconcile enemies by the blood of his cross, to receive gifts for the rebellious, to justify the ungodly, to sanctify the unholy to give life to the dead, strength to the helpless, liberty to the captive, and felicity to the wretched. He invites all who are athirst, yea, all that are willing, to come and buy of him the blessings of salvation, without money, and without price. "Him that cometh unto me," saith the Saviour, "I will in no wise cast out." hold then the Lamb of God, that taketh away the sin of the world." He is "the author and finisher of faith;" and he hath pointed out to you the proper way of seeking peace and salvation, in these most instructive and encouraging words; "Ask and it shall be given you; seek and you shall find; knock and it shall be opened unto you: for every one that asketh receiveth, and he that seeketh findeth, and to him that knocketh it shall be opened." Matt. vii. 7, 8.

"Be

But some hearers of the gospel are sufficiently confident that their sins are forgiven, and that they have experienced that change which is described in the Scripture: yet they are not disposed to say, "Here I am, Lord, send me." They show no zeal for the honour of God,-no readiness for self-denying services, no tokens of being constrained by the love of Christ to live as his devoted servants. It does not appear that their terrors were accompanied by humiliation and hatred of sin, or their comforts by the sanctification of the Spirit unto obedience. But let us all beware of this delusion; "for every tree that bringeth not forth good fruit is hewn down and cast into the fire."

Finally, my Christian brethren, I beseech you by the mercies of God, to desire an increase of that spiritual knowledge which produces humility; but at the same time to watch against discouraging fears, while conscious of integrity in your professed faith and love, and your desire to honour the Lord by thankful obedience. For these indulged and needless apprehensions render the mind too feeble for active service, or patient suffering; and they give your religion a forbidding and unamiable aspect. Let us therefore unite all our contemplations on other subjects, with frequent meditations on the mercy and grace of God our Saviour; be very careful not to grieve the Holy Spirit by evil tempers or a selfish behaviour; and diligent in every means of grace. Above all, let us pray without ceasing for such a sweet sense of the Lord's pardoning mercy and abundant grace, as may animate all our endeavours to shew the holy tendency of our principles, and to make those "ashamed who would falsely accuse our good conversation in Christ."

SERMON IV.

NATURE AND EXTENT OF THE DIVINE LOVE.

1 JOHN, IV. 8.

God is Love.

THE sacred writers do not inculcate holy practice from such considerations as are commonly suggested by moralists and philosophers. The beauty of virtue, its utility to mankind, and its benign effects on the health, peace, interest, and reputation of the possessor, may be mentioned with propriety as subordinate recommendations: but the authority, command, example,

and glory of God, constitute the primary motives and ultimate object of genuine holiness; and every duty should be enforced by the encouragements and obligations of the gospel. "Beloved," says the aged apostle, "let us love one another, for love is of God, and every one that loveth is born of God, and knoweth God; he that loveth not, knoweth not ̧ God: for GOD 18 LOVE. In this was manifested the love of God towards us; because that God sent his only begotten Son into the world, that we might live through him." Let us then,

I. Inquire how such compendious propositions as that of the text should be understood.

II. Illustrate the truth and importance of it, from the dealings of God with his creatures, especially with mankind.

III. Point out certain perverse inferences which are frequently deduced from it.

IV. And Lastly, make some practical use of the subject.

I. In what manner ought we to understand such compendious propositions as that of the text?

There is a peculiar curse, as it were, connected with indolence and levity in the grand concerns of religion. If a man will trifle in matters of the last importance, and if instead of carefully examining the meaning of an expression, as it stands in the context, and forms a part of a consistent revelation, he only attend to the mere sound of the words, allowing his prejudices and passions to interpret them; he will surely be taken in a snare, and perhaps left to wrest the Scriptures to his own destruction. The diligent and faithful servant will not only consider a few words of the commands or directions of his master, but he will observe the whole of them, weigh their import, and endeavour fully to understand them. This is the proper use of reason in respect of divine revelation. We are neither authorized nor qualified to sit in judgment on the testimony of God, to reject any part of it as useless or injurious, to propose alterations, or to make additions. All such attempts are both absurd and presumptuous in the extreme. But our rational powers are the gift of God, to whom we are accountable for our use of them: and as we should so erly examine what ground we have to believe the Scriptures to be a divine revelation; so we ought to study them with diligence and teachableness; and depending on the promised assistance of the Holy Spirit, endeavour to find out the real meaning of every proposition contained in them. We meet with several comprehensive declarations in the sacred oracles, which should always be explained by comparing them with such passages as more fully state and unfold the doctrines of Christianity. The apostle John, in another place, says, that " God is light:" James affirms, that "He is the Father of lights, with whom is no variableness or shadow of turning:" and Paul declares, that "Our God is a consuming fire." Now, a man would not think of inferring from this last expression, that the Lord cannot exercise mercy, but must punish and destroy all sinners without exception; and this may shew us, that limitations are also implied, when it is said, that GOD IS LOVE.

"Thus saith the high and lofty One, who inhabiteth eternity, whose name is Holy;" if then the Lord's name be holy, he is holiness as certainly as he is love. The same might be shewn in respect of all his perfections; except that love takes the lead, as it were, in all the displays which he makes of his glo

rious character.

We discourse indeed on such subjects like children; we are wholly incapable of conceiving aright of the divine nature; the attributes of the Deity doubtless exist and operate with a simplicity that we cannot explain, and probably there is not that entire distinction between the effects of mercy, justice, truth, and holiness, in the divine nature and conduct, which appears to our contracted minds. Yet it may encourage us, under this

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