Part 7

And this principle is plainly and entirely consistent with the sincerest love: our love indeed is powerfully increased by the reflection, that our heavenly Father, of whose attributes we form conceptions so awful and sublime, should condescend to bestow such regard upon His frail and fallen, His disobedient and rebellious children; it may teach us to exclaim with the liveliest emotions of gratitude, as well as with humble adoration and astonishment, “Lord, what is man that Thou art mindful of him, and the son of man that Thou visitest him?” {139} Good reason, therefore, had the framers of our Liturgy, for directing us to implore the united influence of a perpetual fear and love of God’s holy name.

But the fear spoken of in the text is of another kind; it relates to uneasy and distressful apprehensions respecting our acceptance with God; to a feeling of doubt and distrust, whether we are, in deed and in truth, partakers of the gracious promises of the gospel; whether we are living in a state of reconciliation with God; whether we have within us that earnest of the Holy Spirit, which is the pledge and seal of our redemption; whether, in a word, we are objects of God’s favour here, and have a well-grounded hope of his mercy hereafter.

That this is the state of mind represented to us by the beloved Apostle, is clear from his own reasoning; “for fear,” says he, “hath torment:” now the fear of God, as above described, has no torment at all; it makes us humble, and fills as with reverential awe, but it tends to comfort and peace. We could not entirely love a Being, whose manifestation inspired us with terror and dismay; and this is the very reason why many, when they come seriously to consider their condition, are filled with confusion and alarm; because they do not love God in sincerity and truth: their affections have been set on the world; and therefore their title to salvation, upon the terms proposed to them in the gospel, is clearly insufficient; they have served other masters, and have reason to tremble for their reward from the great Lord and Master in heaven; they have employed their talents for other purposes, than those for which they were committed, and therefore, when they think of making up their accounts, their lord presents himself as “an austere man,” exacting more than they will be able to render: no man can heartily love God, without an entire obedience of the heart; this they have never shewn, and therefore have never loved Him: how then can they expect His favour; how can they reflect upon their condition with composure and comfort?

Truly is it said, that such fear hath torment; for of all the uneasiness which the mind can suffer here, the most painful is that, which is produced from an apprehension of “the terrors of the Lord;” better not to have known the greatness of the salvation promised, than to neglect the means of securing it; better not to have heard of an hereafter, than to have a reasonable dread upon the spirits, what that hereafter shall be. They who have greater cause for fear than for hope, must, if they are given to meditate and look forward, find it cast a dismal shade over every scene and prospect of life; they may contrive to drown their serious thoughts, in the midst of worldly pursuits and intemperate pleasures; but this is only for the passing hour; they cannot possibly think, that their condition is thus really improved. But why take so much pains to mitigate or conceal a misery, which it is in our power, by God’s gracious mercy, effectually to prevent? Escape from these torments of the conscience by a sincere devotedness to the service of your Almighty Father, in the gospel of His beloved Son; by cherishing in the heart that “perfect love for Him, which casteth out fear.”

Yet is this possible, it may be said, for weak and imperfect man? Is it not rather a state at which we should aim, than one at which we can ever hope to arrive? Certainly the imperfect creature can never attain to actual perfection in any moral or spiritual duty; but his will and desire may be perfect, though his service is not; and in this sense, the duty of perfect love is equally binding upon all believers. It is a very common persuasion, and dangerous as it is common, that the standard of christian duty is raised much higher in the gospel, than it is necessary for the generality of Christians even to think of reaching; that some of the commands, there given, are intended only for the chosen few, more eminent than the rest of mankind in spiritual attainments; and thus too many professing disciples of our Lord, imagining themselves not bound by such extensive obligations, are content with measures of obedience, infinitely less than those, which are positively required; content with a state of heart and life, far short of that, which the gospel recognises and injoins. But this is a mere delusion, to suit the wayward fancy and the corrupt inclination of man: where do we read in the Bible of such limitations and exceptions? Where do we find one set of rules for eminent Christians, and another for Christians in general? Are not all its precepts, and all its principles, and all its instructions, of universal obligation? When the Saviour promised His divine blessings to “the poor in spirit,” to them that “hunger and thirst after righteousness,” to “the pure in heart;” were the conditions intended only for the disciples around Him on the mount? Were they not also designed for His followers in every age? And when the Lord commanded Moses to “speak unto all the congregation of the children of Israel, and say unto them, Be ye holy, for I the Lord your God, am holy,” {144} does the precept concern only the people of old? Is it not equally applicable to Christians? Yea, it is urged upon us all by the mouth of an Apostle. {145} The same is true of every spiritual doctrine, every moral command recorded in the Book of Life: there is no means of grace, no measure of obedience ordained, which a Christian can safely neglect.

Whatever, therefore, be meant in the text by _perfect_ love, that love it is the bounden and necessary duty of us all to attain and to cherish. And what is really meant by this expression, may be most readily and fully understood from a precept of the divine law, as confirmed and enforced by our blessed Redeemer; “Thou shalt love the Lord thy God, with all thine heart and with all thy soul and with all thy strength.” This is the love described in the text; perfect in _kind_, as admitting of no rival principle, of no competition with “the world or the things that are in the world,” with any or all of them together; imperfect in _degree_, on account of the infirmity of our faith, of the weakness and corruption of human nature.

We cannot be at a loss to understand this distinction; yet it may be further illustrated by an example from ordinary life. The most affectionate and dutiful child will fail occasionally to please and obey its parent; but there will be a constant desire and endeavour to please: to have excited the parent’s displeasure, will bring uneasiness and sorrow; and therefore the violations of duty will be neither wilful nor habitual. And this sincere affection, for a kind and good parent, never ceases to produce delight; the child indeed, feeling so much respect and reverence, will be afraid of offending, afraid of the unworthiness, afraid of the dishonour; yet the service of obedience is rendered from choice, and not from constraint; with emotions of joy, with a grateful endearment of soul: slavish terror there is none; it is banished by the overpowering principle of love.

The case is similar, with respect to the love of God: whoever, from a sense of the relationship which he is privileged to bear to the almighty and gracious Creator; whoever, from a contemplation of the high and holy perfections of the Godhead; whoever, from a perception of the divine goodness and mercy, does truly love the great and glorious Lord of all, will constantly delight to serve Him; sensible indeed of his manifold weaknesses and deficiencies, and thereby brought to grieve, and rendered the more fearful to offend; but still entertaining no doubt, that his services, imperfect and unworthy as they are, are accepted at the throne of grace, through the merits of his Redeemer, and as the fruit of faith in His prevailing name. For no earthly consideration would he exchange this heavenly joy and satisfaction; and no earthly event or dispensation, however afflicting, can drive him even to distrust, much less to despair. Though nature feels her bereavements and her troubles, his faith is strong; and it assures him, that the very chastisements of the Lord are inflicted in mercy. “Who,” says the Apostle, “shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril or sword? Nay, in all these things we are more than conquerors through Him that loved us. For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord.” {148}

In speaking, however, of the holy confidence, with which we are inspired by the sincere love of God, far would I be, as far as possible, from confounding it with that self-sufficient and presumptuous tone into which some persons have been unbecomingly betrayed, when describing their spiritual condition. Humility is the foundation of the Christian’s confidence: he trusts, only because he is “strong in the lord, and in the power of His might;” he is sufficient, only because “all his sufficiency is of God.” And the purer his love, and the higher his attainments, the more humbly and modestly does he speak of them: he talks not of certainty, “as if he had already attained,” but delights himself with “full assurance of faith,” {149a} with “full assurance of hope;” {149b} his is not an extravagant joy, proceeding from the arrogant assertion of an elective claim, but a holy tranquillity of soul, arising from faith in the Redeemer’s undeserved mercy; from unfeigned love to the most benevolent and perfect Being; and reposing itself upon the unchangeable promises of Jehovah.

We do not question, my brethren, the claims of Almighty God to our perfect love. Is He not our Creator? and could He have formed us with any other design, than to make us happy? If reason could have doubted this truth, revelation makes it clear. And are we not preserved, every moment of our lives, by His infinite wisdom and mercy and power? And though we are forgetful of His sustaining hand, still He feeds us with the bounties of nature; and invites us to partake of the riches of His grace. What are the greatest blessings, which a human being, which any creature could possibly desire? To be delivered from evil, and to enjoy everlasting good. And did not the adorable Son of God take upon him the infirmities and sufferings of our mortal state, to redeem us from misery, and exalt us even to glory? And does not the Holy Spirit condescend to dwell in our tabernacles of flesh, that He may cleanse us from every sinful defilement, “purify unto Himself a peculiar people zealous of good works,” {150a} and make us “meet to be partakers of the inheritance of the saints in light?” {150b} Could we, even if we had been worthy, have desired, have imagined for ourselves, blessings so great and favours so exalted, as those which the good and gracious God is showering down upon us? Shall we not then be inclined, from every consideration, shall we not be determined, by God’s grace, to love this heavenly benefactor with all our heart—from a principle of gratitude; from an admiration of divine perfection; from the inspiring hope and prospect of our eternal salvation? Yes, let us give unto Him, not that divided affection, which is the vain offering of a degenerate and degraded world; but the full and unreserved energies of the soul. If a portion of our heart be engrossed by any other object, we are not the true people of the Lord; we render Him not a reasonable or acceptable service; our love is embittered with fear; with a fear that has, and will have, torment. Lord, let our affections be altogether devoted unto Thee; pour Thy spirit of love into our hearts, for the sake of Him “who loved us and gave Himself for us;” we cannot love Thee here upon earth as we would do, but be pleased to accept what Thou enablest us to give, the tribute of a sincere heart; and let it be to us a never-failing source of humble confidence and holy comfort; so that we may anticipate the joyful hour, when we shall be removed, from this imperfect state of being, to a purer and happier world; where, with affections exalted and understandings enlarged, we shall render Thee a more delightful and laudable service; with angels and archangels, and all the company of heaven.

“God is love;” and when the veil of the flesh is laid aside, and we are admitted into His glorious presence, “we shall be like Him, for we shall see Him as He is;” {152} then will our felicity be complete, complete for ever; then, in the fullest sense of the words, we shall be “made perfect in love.” Here then, without a question, our true happiness lies; here is our all: let us pray that we may never lose sight of it; that the desire, now kindled, may never be extinguished; that every “heart may there be fixed, where true joys are to be found, through Jesus Christ our Lord.”

SERMON IX. HUMBLE YOURSELVES UNDER THE MIGHTY HAND OF GOD.

1 PETER v. 6.

_Humble yourselves under the mighty hand of God_, _that He may exalt you in due time_.

THERE is nothing, which more peculiarly marks the character of the faithful Christian, than the manner in which he submits himself to the appointments and dispensations of his God. The worldly and carnal spirit either frets and repines under the visitations of misfortune, or is disconsolate and cast down; or, at the best, bears up with a mere animal fortitude against them: it finds no comfort to flee unto, but such as is afforded by the vain world, in which it has already met with vexation und disappointment; and if the world is unable to secure a continuance in prosperity, still less is it able to provide a refuge in the dismal days of sorrow.

So lamentably indeed has this truth been experienced by many, that they have been driven to the fallacious and fatal expedient of attempting at once to drown their cares in intemperance; they have found nothing in the world sufficient to satisfy their reason, or to soothe their irritated feelings; and therefore have destroyed their faculties, that they might not reflect; and cut short the thread of that life, which they imagined themselves unequal to support: and some indeed have had recourse to a more speedy and awful means of delivering themselves from the burden of mortification and grief; ill prepared as they were, their own hand of violence has hurried them into the presence of their Judge. And even they, who have been preserved from these most miserable extremities, have sufficiently testified by their conduct, that the world has nothing satisfactory to offer, for the healing of a wounded spirit, or the removal of a load of sorrow.

Religion, the religion of the gospel, is the only source from which true comfort or support can possibly be drawn; and we see her triumphs manifested in the most blessed and remarkable manner when the faithful servant of God is overwhelmed with trouble; we perceive his mind in a state of tranquillity, under a conviction, that the Lord “doeth all things well;” and remembereth mercy, no less in chastisement, than in the time of prosperity; his unquiet emotions are subdued into holy subjection to the divine will; his affections are set the more earnestly on things above; the vanities of earth have lost their hold; and there ariseth in the heart that “peace of God, which passeth all understanding.”

They who have been much conversant with scenes of sickness or of sorrow, cannot fail to have observed the truth of these remarks, to have been struck with the vast difference in the behaviour of men, in proportion as they have imbibed the true spirit and principle of the gospel. Some we have seen dismayed, disturbed, and restless; with nothing in their countenance, but vexation or anguish; others, cheerfully bearing up under the evils which have befallen them; and, by their expressions of joyful resignation, delighting and comforting the friends, who were shedding over them the tears of sympathy; the power of the word of God, the “joy of the Holy Ghost” has been visible in their very features. Those persons, who have beheld such an example, have been favoured with an instructive lesson, which they should “grave on the tablet of their heart;” a lesson teaching them, faithfully and forcibly, where to look for aid in the reverses and afflictions of life.

Yet, in order to lead us more effectually to cultivate, and to reap the benefit of, this heavenly frame of mind, let us now consider the bearing of the apostolic charge in the text, “Humble yourselves under the mighty hand of God.” Here we may discover powerful reasons intimated, why we should bring ourselves into a state of entire submission to the divine will, and rest satisfied and resigned under every dispensation. The hand of God is mighty: He is the sovereign Lord of all; has an absolute right to dispose of His creatures, according to His good pleasure; and is alone able both to know and to do, what their several necessities require. They, therefore, who profess themselves His people, are bound, by that very profession, unreservedly to submit to His sovereign disposal: “Shall the clay say to him that fashioneth it, what makest thou? O Lord, Thou art our Father, we are the clay, and Thou our potter; and we all are the work of Thy hand.” {158} He who created, He who redeemed us, He to whom alone we can look for sanctification and life, should and will maintain the dominion over us: He that gave us our being, must be able, and cannot be unwilling, to “give us all things needful both for our souls and bodies.” We understand not how He formed us from the dust of the earth; so neither can we understand the methods of His providence; but, as “the life is more than meat,” so may we trust His goodness and His power, to preserve, in the best and wisest manner, the being of those, who seek His protection and submit to His government. A wise son yields to an affectionate father, even in points where he cannot comprehend the entire wisdom of his discipline and correction; yields, not only because experience has taught him the benefit of subjection, but also for the sake of obedience to a father, who is entrusted with the guidance of him, and has a right to be obeyed; much more should we, the adopted children of the Most High, bow with meekness and reverence before an Almighty and heavenly Father, though we altogether comprehend not the purpose of the trials, which He bringeth upon us: they are chastisements of mercy, of whatever kind they be, and moreover are ordained by Him, who has the entire undisputed right of dominion over us.

Another consideration here suggested is, that all resistance is vain; “the mighty hand of God” is uncontrollable. Utterly weak and fruitless were all the assembled powers of the universe, combined against His wall: what can a frail creature do, child of the dust, akin to the worm? If God strikes, who shall stay or avoid the blow? Whatever visitation He is pleased to send, to a family or to an individual—of sickness, of calamity, of death—there is no keeping it out of the dwelling; it may be softened by resignation, it may be removed, and even blessed, by prayer; but we cannot hinder the accomplishment of God’s will. In the language of the pious Hannah, “The Lord killeth and maketh alive; He bringeth down to the grave and bringeth up—He raiseth up the poor out of the dust, and lifteth up the beggar from the dunghill, to set them among princes, and to make them inherit the throne of glory: for the pillars of the earth are the Lord’s, and He hath set the world upon them. He will keep the feet of His saints, and the wicked shall be silent in darkness; for by strength shall no man prevail.” {161a}

Yes truly; the afflicting hand of God is mighty in operation, both to the wicked and the good; the former are constrained to feel, though they will not heartily or practically acknowledge, that there is no dependence to be placed on the schemes or exertions of man; no trusting, that “to-morrow will be as this day and much more abundant.” {161b} When “riches shall have made themselves wings and have flown away;” {161c} when the favourite or the friend have been cut off; when the bodily frame is under the influence of alarming disease; then the sinner, if he be not spiritually humbled, will, at least be made sensible, that there is a power which can lay him low; the conviction is forced on his mind, though he may refuse to act upon it; his conscience is smitten, though he will not obey its emotions; it assures him of the vanity of human devices, of human dependencies and strength, though it fail to incline him to his God.

How blessedly different the effect of the mighty hand of God upon the sincere Christian! Even the heaviest affliction, the most untoward or adverse occurrence, produces, when he comes to reflect, a salutary influence on his mind and heart. Perceiving that it is the natural tendency of a smooth uninterrupted course, to make him rest satisfied with earthly enjoyments, and draw aside his attention from the sublimer delights and the more substantial interest of heavenly things, he acknowledges, not only with acquiescence, but with gratitude, the severer dispensations of providence; he knows, that his faith must be tried and his patience made perfect; it is the very object for which he is placed in this transitory state of existence; he therefore implores his gracious Father, to sanctify to him the crosses and disappointments below, and make them minister to the completion of his happiness above; whatever they are, they are less than his transgressions deserve; whatever they are, they are “of God’s sending,” to lead him to reflection and repentance; and very efficacious are they for the fulfilment of this merciful purpose; perhaps the only means by which he could have been preserved from falling, amidst the snares and temptations that surround him. The Christian is ready to confess, and many we have heard with thankfulness confessing, that of all the mercies received from the hands of God, the most distinguished, because the most effectual for his salvation, are the vicissitudes and troubles of life: how many a sincere believer, by the discomfiture of his earthly prospects, has been led to fix his heart more intently and stedfastly, upon the unchangeable felicity of heaven; how many, at the death of a friend, have sought more earnestly and experienced more abundantly, “the power of the spirit of consolation;” and have thereby been led to transfer their affections to that blessed world, where christian friends shall meet, and never separate again. How many, by the infirmities of the body, have been admonished and persuaded to make a better provision for the health and well-being of the soul! The hand of God has been mightily laid upon them, to rescue them from the tyranny of sin and Satan, to place them in the enjoyment of “the perfect law of liberty,” manifested in the gospel; to save their souls alive.