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& complete deliverance from every foe, and soul-damning danger, and it is a complete salvation to every real good. We have all spiritual blessings in Christ, all bliss and blessedness secured in bim; for it pleased the Father that in him should all fulness dwell. He is full of grace and truth; and df his fulness we receive, and grace for grace. All things are the real believer's, for he is Christ's, and Christ is God's; and, as I said before, this glorious salvation is all of grace, not of works, lest
any man should boast. (Eph. ii. 8, 9.) Now, my text says, “Who hath saved us, and called us with an holy calling.” This call is the solemn, soul-quickening, heart-rending call of an holy God; not a mere call to hear the word preached, nor to attend upon public means; many are called to these things whom God never chose is Christ: but this is an holy calling from death to life, from darkness to light, from the power of sin and Satan to the liv
This call makes the sinner feel his own guilty and ruined condition as a singer against an holy God. He is called to see sin in the light of God's countenance, and to feel its awful plague, and tremble hefore God on the account of it; and he is called to feel that his case is too desperate for him to help his own soul. The more he tries and toils, the deeper he sinks in a feeling sense of his own ruin and misery. Help himself! He finds he can as soon create a world as do it. Therefore, with heart-rending groans, he is called to cry,“ God be merciful to me a sinner! But he is effectually called to feel and see the emptiness of creature goodness, and to thirst for the living God; nor will anything short of Christ, and a full and free salvation by and in him, satisfy his quickened soul. Hope deferred, often makes his heart sick; but still the divine power by which he is called keeps him to the point, and the issue shall prove that he is called to have fellowship with the Lord Jesus Christ, with his love, blood, sufferings, and obedience; to hold sweet converse with him, as his own Lord and Redeemer; and sweetly say, “My Beloved is mine, and I am his.” (Cant. ii. 16.) For“ God is faithful, by whom ye were called unto the fellowship of his Son, Jesus Christ our Lord.” (1 Cor. i. 9.) All the blessings couched in this glo
ous, endearing character, God has called the real believer to the fellowship of; and, in the Lord's own time, he shall share in the sweet enjoyment of them.
0, the wonders of God's love to his people! Come, poor, sin-oppressed, guilt-smitten, law-wrecked, world-despised, Satan-hunted, self-condemned, heart-tortured, self-loathing sinner, hope thou in the Lord; for, with all thy fears and faint
ings, misgivings, staggerings, stumblings, sighings, and groanings, by and by thy dear Lord will manifestatively put his arms of everlasting love under thee, and
« Come with me from Lebanon, my spouse, with me from Lebanon : look from the top of Amana, from the top of Shenir and Hermon, from the lions? dens, from the mountains of the leopards. Thou hast ravished my heart, my sister, my spouse; thou hast ravished
my heart with one of thine eyes, with one chain of thy neck. How fair is thy love, my sister, my spouse ! how much better is thy love than wine and the smell of thine ointments than all spices!” (Cant. iv. 810.) Thus the real Christian is called to be made partaker of Christ's holiness, and to hope in him as the God of hope; yea, to believe in him as the glorious Resurrection and the Life ; and in the end feelingly to say, O Lord, thou art my God, and I will praise thee.” He is called to receive a full and free pardon through the blood of the Lamb, and to feel the soulcleansing efficacy of that blessed fountain. In a word, he is called to hope in Christ, believe in Christ, trust in Christ, glory in Christ, teem out all his complaints unto Christ, confess with abhorrence his vileness to Christ, and supplicate his throne for daily grace and mercy; to live for Christ, and to live to Christ, and to be daily concerned to honour and glorify him in this world. Christ dwells in him, and he dwells in Christ, and they are manifestatively one. Holiness is his delight, and sin is his burden. His sweetest and most heavenly moments are when he can hold intercourse with God the F: ther, God the Son, and God the Holy Ghost, when the world drops its charms, and God is all and in all. He is, in the Lord's own time, called to feel that Christ has made him free, and he is free indeed; and with holy solemnity he exclaims,“ What then! shall I sin that grace may abound ? God forbid! Shall I sin because I am not under the law, but ander grace? God forbid!” (Rom. vi. 1, 2, 15.) Thus, he is called with an holy calling, by an holy God, to holy things; and at last he shall be called to heaven, when it shall be fully made manifest that he is called to an holy end.
A few more struggles, poor, burdened believer, and thou shalt see all is well. Expect no good from corrupt nature. God has called thee to feel that in thy flesh dwells no good thing. Why look for the living in such a dead, corrupt mass ? God help thee to flee to, rest upon, and live in, Christ. Thou art called to be partaker of his holiness, not thy fleshly works, but to flee from them, and daily to twine round and hang upon Christ. There may thy soul be staid, for in him thou art complete, and no where else.
Well, this salvation, and this holy calling, are not according to our works, but according to God's purpose and grace, which was given us in Christ Jesus before the world began. Salvation, in all its bearings, is according to God's own purpose and grace, secured in Christ before time. Thanks be to God for that. All we feel and fear; all our sins and woes; all darkness and deadness; loathsomeness and vileness, cannot alter God's purpose and grace, which is secured in Christ. Remember, poor, tried, tempted, tossed-about sinner, it is of God's grace, yea, God's purposed grace. Thy miseries tend to prove that this glorious salvation, this holy calling, are just what thou needest—just suited to thee; and it is God's own purpose to call thee to the sweet participation of them. They are thine by the solemn purpose and free grace grant of a covenant God; and each glorious Person in the one undivided Jehovah takes pleasure in putting thee in possession of it. The time will come when thy Lord will say to thee, « Thou shalt no more be termed Forsaken; neither shall thy land any more be termed Desclate : but thou shalt be called Hephzibah, and thy land Beulah; for the Lord delighteth in thee; and thy land shall be married. For as a young man marrieth a virgin, so shall thy sons marry thee: and as the bridegroom rejoiceth over the bride, so shall thy God rejoice over thee;" “ The Lord thy God in the midst of thee is mighty; he will save, he will rejoice over thee with joy; he will rest in his love, he will joy over thee with singing.” (Isa. Ixii. 4, 5; Zeph. iii. 17.) The glorious marriage of the Lamb and his wife will very soon be consummated in everlasting bliss and blessedness, and “ Blessed are they which are called to the marriage supper of the Lamb.” (Rev. xix. 9.)
That the Lord may from day to day be graciously pleased to grant to his saved, called children much of his presence and love, is the
of Angust, 1835.
BLIND AND DEAF.
“ Who is blind, but my servant? or deaf, as my messenger that I sent? who is blind as he that is perfect, and blind as the Lord's servant? Seeing many things, but thou observest not; opening the ears, but he heareth not.”—Isaiah xlii. 19, 20.
How readily do those who are in the service of sin obey the lusts of the flesh, in the doing of every kind of wickedness! Their heart delights in it, their whole mind is engaged in it.
their every member is subservient to the accomplishing of it, and they rush impetuously forward to their end. They have no counter principle to stay them in their course, no inclination to swerve from that whereunto they have put their hands, or to question whether what they are doing is right or wrong.
Far different is it with the child of God. He often feels divine worship a task from which his lifeless soul would gladly shrink. His heart is cold, and his mind afar off from his Lord. Yea, his whole soul appears as though alienated from him, and separated from all communion with him; and though Christ “knock at the door,” he will not arise to let him in, till he puts his finger through the hole in the door, and stirs up love in the heart. (Cant. v. 4.) O then, may we not say,
Who is deaf as my servant?” Neither do we confine ourselves to one Lord, as the wicked do; for we often attempt to serve both God and Mammon, and, like Naaman the Syrian, we like to be forgiven, if we bow down in the temple of Rimmon, to curry favour with an earthly king. We resolve to offer neither burnt-offerings nor sacrifices unto idols, and,
Surely this one thing may be forgiven us ;” but as certainly as we are left to take this liberty, the Lord will chasten and reprove us.
Surely the children of this world are wiser in their generation than the children of light; for while they eagerly pursue that which they deem to be good, we, at times, for a season, turn our backs on Him whom we know to be the Author of every good and perfect gift. How great, then, must be his love, to love such as these,
more brutish than any men,” who, if left to their own will, would at once reject his love, and who, even after they have tasted that he is gracious, will turn aside to gratify the flesh, and to indulge worldly pleasures and vain delights. Nevertheless, for this he will visit their iniquities with stripes, and their transgressions with a rod, not to destroy them, nor yet to exact that punishment which a broken law demands (for that is already paid in their Surety); but as a father, who chasteneth every son whom he loveth. He does it to bring them back to the right way, and to manifest to them his displeasure at the sinful course they have indulged in, and to cause them to abhor it, as well as themselves.
There is a continual warfare between the flesh and the spirit, which will be maintained until this earthly tabernacle is dissolved. It is the old man, who, though he may
be occasionally “put off,” can never be entirely got rid of on this side of the grave, and who can never live in peace with the new man,
but keeps up a continual struggle for the dominion; and such being the state of things, our knowledge of, and mourning over, the deep depravity of our hearts, is a proof of our being born again. Our repeated transgressions show the sinfulness of our nature, but it is a godly sorrow on account thereof which proves there to be a principle of grace within. The former is our shame, the latter our glory. Our nature is the cause of every evil, and the principle of grace of every good,
We are deaf to the promises, of ourselves : we can no more hear them spoken unto us than can a deaf man hear another talk, unless it please the Holy Spirit to take of them, and show them unto us, making it clear that they are ours; and even the promises of which we have realized the sweet power, we soon become deaf to again, until they are again applied by the Holy Spirit.
We are blind to the excellency of Christ: we see not that "he is the altogether lovely, and the chief among ten thousand." It is true, we have at times some slight glimmer of these things; but, compared with the fulness thereof we shall see hereafter, we may say we see darkly; and yet we ofttimes see enough to rejoice our hearts, and make us long to depart, and be with him for ever, there to see him as he is. Every sight we have of him here, must be given us of the Spirit, for we can discern nothing heavenly of ourselves. And o how compassionate he is thus to provide for us, and supply our wants, giving eyes to the blind, and hearing to the deaf." (Isa. xliii. 8.) How kind thus to bear with all our infirmities, conducting us safe on our way towards Canaan's land, correcting our every deviation from the right path, with a father's parental tenderness, drawing us with the cords of love, so that we run after him, and giving us the Comforter, to abide with us for ever! O that he may enable us to pass triumphantly over the Jordan of death, from this drear wilderness to that blessed land where we shall hear, see, and sing his glory and his love in all eternity
London, August, 1835.
ON THE WORK OF THE HOLY SPIRIT.
The covenant transactions of the Holy Trinity, before time began, inspire the mind of a child of God with holy awe, and furnish him with matter on which he may meditate with ever-growing delight; for, as the streams of salvation are