Page images
PDF
EPUB

abide on this occasion. What shall we say to these things? What better, than with the divine Redeemer to resolve it into the good pleasure of God, "Even so, Father, for so it seemed good in thy sight." If this satisfied the Son of God in the days of his humiliation, sure it were arrogance for us, short-sighted creatures, to demand a more satisfactory reason. But, let us not fall into the opposite error, and imagine, because extraordinary means are employed when and where God sees fit in his infinite wisdom, for bringing rebellious creatures back to himself, that therefore the regular and ordinary means are not kindly intended. Though Jesus called but here and there one, for particular purposes, he never sent off any that came to him, imploring his assistance and grace. When he spoke harshly to the Canaanitish woman, it was but to put her faith to the test, that it might be more signally rewarded. And, on the other hand, neither are the extraordinary means that God sometimes employs, in themselves saving. We have but to refer you to the Jews, who saw the miracles wrought by Christ, who heard him preach, who were witnesses of his power, his eloquence-if I dare apply the term to the gracious words that fell from the Savior-his spotless innocence. What effect did these powerful persuasives produce upon the greater part? Did they not remain as prejudiced and obstinate as before? Need I advert to Judas, who was called as well as the other apostles, and yet remains, perhaps, the only individual of whom we can affirm without any fear of mistake, that he is “ gone to his own place?" I know the turn that some will be ready to give to this subject, but for my own part I am satisfied with the solution of St. Paul, in his Epistle to the Hebrews: "The word preached did not profit them, not being mixed with faith in them that heard; wherefore let us also fear."

We notice, in the second place, that the passage under contemplation affords a striking example of the power of Divine grace. What a contrast is presented between Zaccheus the publican, and Zaccheus the disciple of Jesus! To what are we to ascribe this surprising change? Shall it be attributed to his climbing into the sycamore-tree to see the Savior? or to the ardent curiosity that instigated him? But you will answer, it was the wish to be benefited by the instructions of Christ. I might ask in return, Why did he not then attend his ministry? Three years or more had Jesus publicly preached through the towns and villages of Palestine, and Zaccheus had not even seen him yet. He could not be ignorant of his fame. It was near to Jericho that John the Baptist had announced the coming of the Son of God. But granting that the desire to be instructed was at the foundation of the great change that is observable in the man, tell me, whence proceeded the desire? Why did he not manifest it long before? Not to multiply questions of this sort, it is evident that it was Divine grace, and the influence of the Holy Spirit, that brought about this radical change in the views and desires and hopes of Zaccheus. And it is the same grace and the same Spirit to which we, my hearers, must look for a similar change in our hearts. In order to form some faint estimate of the aston

99

ishing power of Divine grace displayed in Zaccheus, let us reflect upon his peculiar situation. He was rich. Remember what Christ, who well knew the human heart, said on another occasion, "How hardly shall they that have riches enter into the kingdom of God!" It is true that he afterward explained his meaning; "How hardly shall they that trust in riches enter into the kingdom.' But this was precisely the situation of this publican. He was covetous. And what is this but trusting in riches, setting up mammon for God? "Covetousness, which is idolatry." Further, he was not only covetous, but dishonest. He could dare to add to his store by unlawful means and fraudulent practices. Would to God that this description was not applicable in our day, that we could affirm there were no publicans, no extortioners among us, in this Christian land, in this enlightened age, imposing upon the ignorance or abusing the confidence of their brethren! But they that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in perdition."

Thirdly, Contemplate the effect produced by Divine grace upon the disposition and conduct of Zaccheus. "A tree is known by its fruits." And here there does not lack an early harvest of rich and heavenly fruit. Listen to the confession which he makes to Christ in the presence of his former companions. "And Zaccheus stood and said unto the Lord, Behold, Lord, the half of my goods I give to the poor, and if I have taken any thing from any man by false accusation, I restore him fourfold." Here, my brethren, is the proper evidence of a thorough repentance. A repentance that does not, like that of too many, evaporate in words, but which manifests itself in deeds. Is any of you fond of money; has he indulged himself in dishonest means to acquire it?-let him try to imitate this noble example; then he will be able to appreciate the change that took place in the breast of this publican, before he made the declaration you have heard. Where was now his cov etousness, his attachment to wealth, the pride of property, the trust in uncertain riches, that had so long been the ruling passion of his heart? They were lost and absorbed in that new and heaven-born disposition which Divine grace had implanted.

We might next dwell upon the proof of his Divinity, which the Savior manifested when he called Zaccheus by name, a man to whom, humanly speaking, he was an utter stranger. But we pass over this point, and mention as our last reflection on this subject the condescension of the Lord Jesus; which he displayed both in his address and in his subsequent visit to the house of Zac. cheus. How unexpected this kindness was to the latter we have already reminded you; and also how unaccountable the conduct of Christ appeared to the Jews, and how it excited loud murmurs of disapprobation on their part. As the world is composed of similar materials in our day, and as it is certain that God, who changeth not, deals with men now on the same principles as formerly, it is not to be wondered at, when we hear of, or witness, the conversion of persons whose once profligate lives and vicious

disposition made it appear extremely improbable that they would ever become pious,-it is not surprising, I say, that there should be those who murmur, and even seek to turn the subject into ridicule; or who are disposed to reproach the faithful and humble followers of Christ, in the language of the Pharisees: "What, eateth your master with publicans and sinners?" These men are not very likely, without an effort of Divine grace as remarkable as that we have been considering, ever to become the humble disciples of the self-denying Jesus.

The passage of Scripture narrative we have been contemplating commends itself more especially to the attention of all those who, like Zaccheus, are labouring under the bondage of a vicious habit, that by long use has grown into their very constitution. The same Savior who so graciously condescended to be guest to a despised publican is still alive. Though invisible to the outward senses, though removed as to his bodily presence, he is nigh by his Spirit. He has still the same compassionate heart for the most guilty and vile. He is as ready now as ever to set at liberty the miserable captives of Satan. He has the same power and the same willingness to forgive sins. All that he requires is humble faith, implicit confidence in his grace, obedience to his Spirit, and submission to his will. In return he stands engaged by promise and by oath, to deliver you from the power of your sins, to supply all your wants, to conduct you through this vale of death, to bring you to the enjoyment of perfect and unchangeable bliss. Why then should you delay to come to him, who graciously invites even you? Take up his easy yoke; bear his light burden. He will break asunder the iron chains that gall you; he will remove the load of guilt that presses you

down.

It is true, some are, and ever have been, peculiarly favored; yet this need not discourage any soul disposed now to repent and turn to the Lord. To every one that trusts in the Lord and is diligent, all needful supply of grace shall be given.

Further, they who receive the largest manifestations of Divine grace are under a responsibility proportionably greater. What they receive is not so much for themselves as for the benefit of society; for the encouragement of all. When Christ miraculously fed the multitude in the wilderness, it was not to teach them to neglect the ordinary means of subsistence, in false reliance on his powerful arm, while they might spend their time in idleness. It was to excite them to greater diligence in his service, by showing them his ability and readiness to help in every time of need. Thus we may rest assured, that in spiritual things he is ever ready to bestow all needful grace. This we may infer from his condescension shown to Zaccheus. And had you but the same desire to come to Christ, you would soon hear his benignant voice. Were you but ready to receive him, he would soon take up his abode in your heart, not for a night, but for life, and for eternity. He would subdue your sinful lusts, break up your idolatrous attachment to the world, and elevate your affections to durable riches.

And is there not here present some Zaccheus, covetous, unprin

cipled, selfish, the slave of vicious habit, to whom Christ even now says by his Spirit, "Make haste and come down?" 0, then, obey the gracious call. The same grace that enabled Zaccheus to part with his wealth, so long the undisputed master of his heart, is ready for your assistance. The Lord's arm is not shortened, neither his ear dull of hearing. "Make haste." Seize the golden moment. Without Divine aid, all your efforts, however great they may seem, to overcome a vicious propensity, and to acquire a new disposition, will be utterly vain. But if you have faith, you shall say to this mountain, be thou removed, and it shall be done. And when, by charity, by restitution, and sincere amendment, you manifest the genuineness of your repentance, then shall it be said of you, as of Zaccheus, "This day is salvation come to this house, for as much as he also is a son of Abraham." Precious opportunity! Oh, suffer it not to be unimproved. "Make haste;" Christ is now passing; he is willing to come in, and to abide with you for ever. O, receive him with your whole heart. "Make haste." For "riches and honor are with him; yea, durable riches and righteousness."

SERMON CXLVI.

Preached before the Synod of Geneva, and published at their unanimous request.

BY REV. SETH SMITH,
GENEVA, N. Y.

THE HOLY SPIRIT'S AGENCY IN REGENERATION.

EZEKIEL XXXVI. 25, 26, 27.—Then will I sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your idols will I cleanse you. A new heart also will I give you, and a new Spirit will I put within you; and I will take away the stony heart out of your flesh, and I will give you an heart of flesh. And I will put my spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do them.

In this passage we have a brief description of that work of grace by which men are transformed into the moral likeness of God. This work, it will be perceived, is eminently the work of God, or, as we are informed in other passages of Scripture, it is the office-work of the Holy Ghost. It is a work which God himself promises graciously to perform, on his "being inquired of by the house of Israel to do it for them." God everywhere claims the honor of this work, as being peculiarly his own. The publication of this fact is designed "to stain the pride of all human glory," and to excite the saints to "show forth the praises of him who hath called them out of darkness into his marvellous light."

Let us now contemplate the extent of his agency in thus renewing the hearts of men.

I. It is the work of the Holy Ghost to awaken in men a consciousness of guilt, and to convince them of their need of Divine mercy to renew their hearts and forgive their sins.

Whatever means may be employed to produce this conviction in the consciences of men, and to excite in them alarming apprehensions of future wrath, as the just desert of their sins, there can be no doubt that the work is to be ascribed to the Holy Ghost, as the efficient agent. Thus Christ, in speaking of the Holy Ghost, declared to his disciples, "And when he is come, he will reprove (or convince) the world of sin, and of righteousness, and of judgment." In preparing the way for their conversion to God, he awakens the careless and stupid, alarms those who are at ease in sin, convicts those of guilt who are "pure in their own eyes," and excites the anxious inquiry, "What must I do to be saved?" It was by his influence on the multitude assembled at Jerusalem, on the day of Pentecost, that "they were pricked in their hearts,” and were led to inquire of the apostles, "Men and brethren, what shall we do?" He strives with the impenitent through the medium of divine truth; and they are represented as resisting his blessed influences.

This work of conviction, previous to the renewal of the heart unto holiness, is calculated to show sinners their guilt and ruin, and their need of a special Divine interposition to save them from deserved wrath; and it prepares them to form a proper estimate of that grace which is manifested in their salvation.

II. It is by the influence of the Holy Ghost that men are regenerated and turned unto God.

We sometimes hear very strange and unguarded expressions concerning the Spirit's influence in regeneration, which, if understood according to their plain obvious meaning, would go the whole length of contradicting the doctrine of the Bible on this subject. It would seem, from some of these expressions, that those who adopt them suppose that God does nothing more towards regenerating sinners than simply to awaken their attention, discover to them their sin and danger, and present to their minds the motives to holy obedience; and that, if they are regenerated at all, it must be merely by their own efforts in view of the motives thus set before them.

Now, the tendency of these and similar statements is, to exclude the agency of the Holy Ghost in the work of regeneration. But this is a point on which the inspired writers are very explicit; and it is difficult to conceive how their language can be misunderstood: "Except a man be born of water, and of the Spirit, he cannot enter into the kingdom of God." Those who believe on Christ are said to be "born, not of blood, nor of the will of the flesh, nor of the will of man, but of God." The apostle said to the Romans," So then, it is not of him that willeth, nor of him that runneth, but of God that showeth mercy." And to the Ephesians he used the following language: "But God, who is rich in mercy, for his great

« PreviousContinue »