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And how often has he done this! And in how many ways does he vary the knocking! Sometimes it is the stroke of affliction-sometimes, a worldly disappointment-sometimes, a startling transgression into which he suffers you to fall at other times, it is some special providential mercy, some unexpected deliverance, some gracious drawing of the heart towards himself as the Fountain of bliss. Manifold are the ways in which he strikes in with his Word, his Minister, his Spirit: but in all, he comes unsought; a self-invited friend and Saviour. Oh that you had the wisdom to observe his presence, and admit him to your inmost souls!-For there is a second point clearly proved by my text, namely

II. THAT CONSENT ALONE IS REQUIRED, ON OUR PART, TO GIVE US A FULL PARTICIPATION IN HIS

FRIENDSHIP. "If any man hear my voice and open the door, I will come in to him, and will sup with him, and he with me."-Observe here

1. The Consent which is required.

We must "hear the voice" of Christ.-Many hear the knocking, who never, alas! perceive His voice. Such is his goodness, that none of us are left without the outward call. You all have the written Word-the speaking Minister-the striving Spirit. You have mercies too, and chastisements. But few discover Christ in all these things. They say with the Philistines-" It was a chance that happened to us!" 1—Ah! brethren, what can the means of grace avail you, without an attentive use of them ?— And when the Visitor is Christ too! Say not that you are weary of his knocking-that you have other sounds to regard. It is your Creator, your Redeemer,

your Lord, who knocks! Rather shut your ear to every other voice; be deaf to all the proposals, pleasures, and pretences of this false and wicked world, that you may give your whole undivided attention to the meek and lowly Jesus. Whoever else speaks, listen to HIM: say "Speak, Lord, for thy servant heareth."

We must also " open the door." This is the turning point in that consent which he requires. Many know, well enough, that it is Christ who knocks: but instead of admitting him, they stand parleying, and hesitating, till at last he goes away in high displeasure. And I can tell you the reason of this hesitation. They do not like his company-for he comes to humble, as well as to save them. They do not value his blessings-for they think they have no need of them. They have also traitors in the house, who must be turned out, if Christ be admitted; lusts, follies, prejudices-in short, "the flesh" with all its sinful" affections." 2 But will you on this account resolve not to consent? not to open your heart to Christ? Remember! all these are your enemies, as much- nay more than they are his. And he does not impose on you the task of expelling them: he comes to do it for you to save you from your "3-to make you his servant, his friend, his child; for all which, he asks only a willing heart. Whosoever thou mayest be; whatever the amount of thy past iniquities; it is thy Saviour who saith it-" IF ANY MAN hear my voice and open the door, I will come in."-Observe now,

sins

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2. The Friendship which is offered.

"I will come in to him, and will sup with him."A vast condescension, truly, for the Lord of hosts, "the Prince of the kings of the earth," to visit a sinful 2 Gal. v. 24. 3 Matt. i. 21.

1 1 Sam. iii. 9.

outcast, and to accept of such entertainment as he may be able to provide ! Who, that knows his own vileness, can refrain from crying out—“ And will God in very deed dwell with man upon the earth?” But what is it that he thus deigns to accept? A broken heart-a sorrowful sighing-a contrite prayera trembling reliance-a breath of praise: "for in these things," saith he, "I delight." Well-these we can set before him; and, worthless as they are, he will accept them. Yet what is this but "raising up the poor out of the dust, and lifting up the beggar from the dunghill, to set them among princes, and to make them inherit the throne of glory?"-Again,

“He” shall sup “with me.” It is a supper of that kind, at which the Guest furnishes the most valuable part of the banquet.—Christ, then, brings with him Pardon, Peace, Purity, Gladness, Joy. His own flesh is the meat; his own blood is the drink : in short, He is himself the feast. Giving himself, he can give nothing more; and more we cannot need. In the benefits of his salvation, and the comforts of intercourse with him, we have every thing that poor guilty sinners can possibly require.

Have you, dear brethren, closed with this unsolicited offer of friendship, on the part of your Almighty Redeemer? Tremble at that word Almighty, if you have not for though you may shut out his love, yet "his hand will find out those that hate him." But does your proud heart relent? Hasten, then, to open to the Visitor, who has waited so long at your door. "Kiss the Son, lest he be angry.3" Acquaint now thyself with him, and be at peace.+

1 1 Sam. ii. 8. 2 Psalm xxi. 8. 3 Psalm ii. 12.

4 Job xxii. 21.

SERMON XXXIX.

1 SAMUEL ii. 9.-He will keep the feet of his Saints, and the wicked shall be silent in darkness; for by strength shall no man prevail.

THESE words occur near the end of a song of thanksgiving, composed by Hannah, the pious mother of the prophet Samuel. The occasion of it was a remarkable answer which she had received from the Lord, to her petition that she might have a son. Full of gratitude to the divine Hearer of prayer, she brings her child to the tabernacle, and there devotes him to the service of God; expressing her thankful joy, in the verses connected with my text.

The language of this song, however, may be thought somewhat extravagant, if this be the whole explanation of its design. But more is meant than at first sight appears. Beyond her own intention, probably, Hannah is led by the Spirit of prophecy to use expressions adapted to a more glorious event than the birth of Samuel-namely, the future birth of the great Prophet and Priest, Jesus the Messiah. The triumphs here celebrated, therefore, are not those of an obscure pious matron over her rival, but of the Son of God over all his foes, whether they be on earth below, or in hell beneath. Hence you will find a remarkable similarity between this ancient hymn, and the song of Mary the mother of Jesus; the subject in both cases being in reality the same.1

1 See Luke i. 46-55.

It is with reference to Christ, then, that we read in my text-" He will keep the feet of his Saints, and the wicked shall be silent in darkness; for by strength shall no man prevail.”—These words describe

I. THE SECURITY OF THE SAINTS OF GOD. 1. The title, Saints, although used by a profane world as a term of contempt, is of all names the most honourable. It literally signifies the Holy Ones. And must not that be indeed an honourable title, which associates the servant of God with his Maker, "whose name is Holy?" with his Redeemer, "the Holy One of Israel?" and with "the Holy Ghost?"— not to mention those holy angels, who veil their faces before his throne. In a case like this, the humble Christian may well disregard the sneer of those who scoff at all holiness, and rest satisfied with the smile of his heavenly Friend. Thou shalt answer for me, O Lord my God; let me be reviled as one of thy Saints, if only thou make me to be numbered with them, in glory everlasting.'-If, indeed, hypocrites lay claim to the title, let them be exposed as they deserve; nevertheless "take heed lest, while ye gather up the tares, ye pluck up also the wheat with them.'

A true Saint is one who, being "convinced of sin," is looking to God's mercy in Christ Jesus for pardon and deliverance from it. The Holy Ghost, while enabling him to rely on Gospel promises, has given him at the same time a love to Gospel holiness. Its fruits are, repentance-mortification of sin-resolutions and plans of obedience-joy in God's service-and sorrow at the remaining corruption of his heart. A Saint may indeed commit iniquity, and a sinner do the very same; yet the difference between them is infinite. 1 Isaiah lvii. 15. 2 Isaiah xli. 14. 3 Matt. xiii. 29.