Part 19

2. Then the heavens will be shriveled up _as a parchment scroll, and pass away with a great noise_: they will _flee from the face of him that sitteth on the throne, and there will be found no place for them_.[53] The very manner of their passing away is disclosed to us by the apostle _Peter_: _in the day of God, the heavens being on fire, shall be dissolved_.[54] * The whole beautiful fabric will be overthrown by that raging element, the connection of all its parts destroyed, and every atom torn asunder from the others. By the same _the earth also and the works that are therein shall be burnt up_.[55] The enormous works of nature, _the everlasting hills_, mountains that have defied the rage of time, and stood unmoved so many thousand years, will sink down in fiery ruin. How much less will the works of art, though of the most durable kind, the utmost efforts of human industry, tombs, pillars, triumphal arches, castles, pyramids, be able to withstand the flaming conqueror. All, all will die, perish, vanish away, like a dream when one awaketh?

3. * It has indeed been imagined by some great and good men, that as it requires that same almighty power, to annihilate things as to create, to speak into nothing or out of nothing: so no part of, no atom in the universe, will be totally or finally destroyed. Rather, they suppose, that as the last operation of fire, which we have yet been able to observe, is to reduce into glass what by a smaller force it had reduced to ashes: so in the day God hath ordained, the whole earth, if not the material heavens also, will undergo this change, after which the fire can have no farther power over them. And they believe this is intimated by that expression in the _Revelation_ made to St. _John_, _Before the throne there was a sea of glass, like unto chrystal_.[56] We cannot now either affirm or deny this: but we shall know hereafter.

4. * If it be enquired by the scoffers, the minute philosophers, how can these things be? Whence should come such an immense quantity of fire as would consume the heavens and the whole terraqueous globe? We would beg leave, first, to remind them that this difficulty is not peculiar to the Christian system. The same opinion almost universally obtained among the _unbigoted_ Heathens. So one of those celebrated _free-thinkers_ speaks, according to the generally received sentiment;

_Esse quoque in fatis reminiscitur, affore tempus, Quo mare, quo tellus, correptaque regia cœli Ardeat, & mundi moles operosa laboret._

But, secondly, it is easy to answer, even from our slight and superficial acquaintance with natural things, that there are abundant magazines of fire ready prepared, and treasured up against the day of the Lord. How soon may a comet, commissioned by him, travel down from the most distant parts of the universe? And were it to fix upon the earth, in its return from the sun, when it is some thousand times hotter than a red-hot cannon-ball, who does not see what must be the immediate consequence? But, not to ascend so high as the ethereal heavens, might not the same lightnings which _give shine to the world_, if commanded by the Lord of nature, give ruin and utter destruction? Or, to go no farther than the globe itself: who knows what huge reservoirs of liquid fire are from age to age contained in the bowels of the earth? _Ætna_, _Hecla_, _Vesuvius_, and all the other vulcanoes that belch out flames and coals of fire, what are they, but so many proofs and mouths of those fiery furnaces? And at the same time so many evidences, that God hath in readiness wherewith to fulfil his word. Yea, were we to observe no more than the surface of the earth, and the things that surround us on every side, it is most certain (as a thousand experiments prove, beyond all possibility of denial) that we ourselves, our whole bodies are full of fire, as well as every thing round about us. Is it not easy, to make this ethereal fire visible even to the naked eye? And so produce thereby the very same effects on combustible matter, which are produced by culinary fire? Needs there then any more, than for God to unloose that secret chain, whereby this irresistible agent is now bound down, and lies quiescent in every particle of matter? And how soon would it tear the universal frame in pieces, and involve all in one common ruin?

5. There is one circumstance more which will follow the judgment, that deserves our serious consideration. _We look_, says the apostle, _according to his promise, for new heavens and a new earth wherein dwelleth righteousness_.[57] The promise stands in the prophecy of _Isaiah_, _Behold I create new heavens and a new earth. And the former shall not be remembered_:[58] so great shall the glory of the latter be. These St. _John_ did behold in the visions of God. _I saw_, saith he, _a new heaven and a new earth, for the first heaven and the first earth were passed away_.[59] And only _righteousness dwelt therein_. Accordingly he adds, _and I heard a great voice from_ the third _heaven, saying, Behold the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them and be their God_.[60] Of necessity therefore they will all be happy: _God shall wipe away all tears from their eyes, and there shall be no more death, neither sorrow, nor crying; neither shall there be any more pain.[61] There shall be no more curse; but they shall see his face_,[62] shall have the nearest access to, and thence the highest resemblance of him. This is the strongest expression in the language of scripture to denote the most perfect happiness. _And his name shall be on their foreheads._ They shall be openly acknowledged as God’s own property: and his glorious nature shall most visibly shine forth in them. _And there shall be no night there, and they need no candle, neither light of the sun: for the Lord God giveth them light, and they shall reign for ever and ever._

IV. It remains only, to apply the preceding considerations to all who are here before God. And are we not directly led so to do, by the present solemnity, which so naturally points us to that day, when the Lord _will judge the world in righteousness_? This therefore, by reminding us of that more awful season, may furnish many lessons of instruction. A few of these I may be permitted just to touch on. May God write them on all our hearts!

1. * And, first, _how beautiful are the feet_ of those who are sent by the wise and gracious providence of God, to execute justice on earth, to defend the injured, and punish the wrong-doer! Are they not _the ministers of God to us for good_, the grand supporters of the public tranquility, the patrons of innocence and virtue, the great security of all our temporal blessings? And does not every one of these represent not only an earthly prince, but the Judge of the earth? Him whose _name is written upon his thigh, King of kings and Lord of lords_! O that all these _sons of the right hand of the Most High_, may be holy as he is holy! Wise with the _wisdom that sitteth by his throne_, like him who is the eternal Wisdom of the Father! No respecters of persons, as he is none; but _rendering to every man according to his works_: like him inflexibly, inexorably just, though pitiful and of tender mercy: so shall they be terrible indeed to them that do evil, as _not bearing the sword in vain_. So shall the laws of our land have their full use and due honour, and the throne of our King be still _established in righteousness_.

2. * Ye truly honourable men, whom God and the king have commissioned, in a lower degree to administer justice: may not ye be compared to those ministering spirits who will attend the Judge coming in the clouds? May you, like them, burn with love to God and man! May you love righteousness and hate iniquity! May ye all minister in your several spheres (such honour hath God given you also!) to them that shall be heirs of salvation, and to the glory of your great Sovereign! May ye remain the establishers of peace, the blessing and ornaments of your country, the protectors of a guilty land, the guardian angels of all that are round about you!

3. You, whose office it is to execute what is given you in charge by him before whom you stand; how nearly are you concerned to resemble those, that stand before the face of the Son of man? Those _servants of his that do his pleasure, and hearken to the voice of his words_. Does it not highly import _you_, to be as uncorrupt as _them_? To approve yourselves the servants of God? To do justly and love mercy; to do to all as ye would they should do to you? So shall that great Judge, under whose eye you continually stand, say to you also, _Well done, good and faithful servants: enter ye into the joy of your Lord_!

4. Suffer me to add a few words to all of you who are at this day present before the Lord. Should not you bear it in your minds all the day long, that a more awful day is coming? A large assembly this! But what is it to that which every eye will then behold, the general assembly of all the children of men that ever lived on the face of the whole earth! A few will stand at the judgment seat this day, to be judged touching what shall be laid to their charge. And they are now reserved in prison, perhaps in chains, till they are brought forth to be tried and sentenced. But we shall all, I that speak and you that hear, _stand at the judgment seat of Christ_. And we are now reserved on this earth, which is not our home, in this prison of flesh and blood, perhaps many of us in chains of darkness too, till we are ordered to be brought forth. Here a man is questioned concerning one or two facts, which he is supposed to have committed. There we are to give an account of all our works, from the cradle to the grave; of all our words, of all our desires and tempers, all the thoughts and intents of our hearts: of all the use we have made of our various talents, whether of mind, body or fortune, till God said, _Give an account of thy stewardship; for thou mayst be no longer steward_. In this court, it is possible some who are guilty, may escape for want of evidence. But there is no want of evidence in that court. All men with whom you had the most secret intercourse, who were privy to all your designs and actions are ready before your face. So are all the spirits of darkness, who inspired evil designs, and assisted in the execution of them. So are all the angels of God, those _eyes of the Lord, that run to and fro over all the earth_, who watched over your soul, and laboured for your good, so far as you would permit. So is your own conscience, a thousand witnesses in one, now no more capable of being either blinded or silenced, but constrained to know and to speak the naked truth, touching all your thoughts and words and actions. And is conscience as a thousand witnesses? Yea, but God is _as_ a thousand consciences! O who can stand before the face of _the great God, even our Saviour, Jesus Christ_.

See, see! He cometh! He maketh the clouds his chariots! He rideth upon the wings of the wind! A devouring fire goeth before him, and after him a flame burneth! See, he sitteth upon his throne, cloathed with light as with a garment, arrayed with majesty and honour! Behold his eyes are as a flame of fire, his voice as the sound of many waters!

How will ye escape? Will ye call to the mountains to fall on you, the rocks to cover you? Alas, the mountains themselves, the rocks, the earth, the heavens, are just ready to flee away! Can ye prevent the sentence? Wherewith? With all the substance of thy house, with thousands of gold and silver? Blind wretch! Thou camest naked from thy mother’s womb, and more naked into eternity. Hear the Lord, the Judge! _Come ye blessed of my Father! inherit the kingdom prepared for you from the foundation of the world._ Joyful sound! How widely different from that voice, which ♦echoes through the expanse of heaven, _Depart, ye cursed into everlasting fire, prepared for the devil and his angels_! And who is he, that can prevent or retard the full execution of either sentence? Vain hope! Lo, hell _is moved from beneath_, to receive those who are ripe for destruction! And the _everlasting doors lift up their heads_, that the heirs of glory may come in!

5. _What manner of persons_ then _ought we to be, in all holy conversation and godliness_? We know it cannot be long, before the Lord will descend with the _voice of the archangel, and the trumpet of God_; when every one of us shall appear before him, and _give account of his own works. Wherefore, beloved_, seeing ye _look for these things_, seeing ye know, He will come and will not tarry, _be diligent that ye may be found of him, in peace, without spot and blameless_. Why should ye not? Why should one of you be found, on the left hand, at his appearing? He _willeth not that any should perish, but that all should come to_ repentance; by repentance to faith in a bleeding Lord; by faith to spotless love, to the full image of God renewed in the heart, and producing all holiness of conversation. Can you doubt of this, when you remember, the Judge of all, is likewise _the Saviour of all_? Hath he not bought you with his own blood, that ye might _not perish, but have everlasting life_? O make proof of his mercy rather than his justice! Of his love rather than the thunder of his power! _He is not far from every one of us_: and he is now come, _not to condemn, but to save the world_. He standeth in the midst! Sinner doth he not now, even now knock at the door of thy heart? O that thou mayst know, at least _in this thy day_, the things that belong unto thy peace! O that ye may now give yourselves to him who _gave himself for you_, in humble faith, in holy, active, patient love! So shall ye rejoice with exceeding joy _in his day_, when he cometh in the clouds of heaven.

SERMON XVI.

THE MEANS OF GRACE.

MALACHI iii. 7.

_Ye are gone away from mine ordinances, and have not kept them._

I. 1. BUT are there any _ordinances_ now, since life and immortality were brought to light by the gospel? Are there under the Christian dispensation, any _means_ ordained of God, as the usual channels of his grace? This question could never have been proposed, in the apostolical church, unless by one who openly avowed himself to be a Heathen; the whole body of Christians being agreed, that Christ had ordained certain outward means, for conveying his grace into the souls of men. Their constant practice set this beyond all dispute; for so long as _all that believed were together, and had all things common_, (Acts ii. 44.) _they continued stedfastly in the teaching of the apostles, and in the breaking of bread and in prayers_, ver. 44.

2. But in process of time, when _the love of many waxed cold_, some began to mistake the _means_ for the _end_, and to place religion, rather in doing those outward works, than in a heart renewed after the image of God. They forgot, that _the end of_ every _commandment is love, out of a pure heart, with faith unfeigned_: the loving the Lord their God with all their heart, and their neighbour as themselves; and the being purified from pride, anger, and evil desire, by a _faith of the operation of God_. Others seemed to imagine, that though religion did not principally consist in these outward means, yet there was something in them wherewith God was well pleased, something that would still make them acceptable in his sight, though they were not exact in the weightier matters of the law, in justice, mercy, and the love of God.

3. It is evident, in those who abused them thus, they did not conduce to the end for which they were ordained. Rather, the things which should have been for their health, were to them an occasion of falling. They were so far from receiving any blessing therein, that they only drew down a curse upon their head: so far from growing more heavenly in heart and life, that they were twofold more the children of hell than before. Others clearly perceiving, that these means did not convey the grace of God to those children of the devil, began from this particular case to draw a general conclusion. “That they were not means of conveying the grace of God.”

4. Yet the number of those who _abused_ the ordinances of God, was far greater than of those who _despised_ them, till certain men arose, not only of great understanding, (sometimes joined with considerable learning) but who likewise appeared to be men of love, experimentally acquainted with true, inward religion. Some of these were burning and shining lights, persons famous in their generations, and such as had well deserved of the church of Christ, for standing in the gap against the overflowings of ungodliness.

It cannot be supposed, that these holy and venerable men, intended any more at first, than to shew that outward religion is nothing worth, without the religion of the heart: that _God is a spirit, and they who worship him, must worship him in spirit and in truth_: that therefore external worship is lost labour, without a heart devoted to God: that the outward ordinances of God then profit much, when they advance inward holiness, but when they advance it not, are unprofitable and void, are lighter than vanity: yea, that when they are used, as it were, _in the place_ of this, they are an utter abomination to the Lord.

5. Yet it is not strange, if some of these, being strongly convinced, of that horrid profanation of the ordinances of God, which had spread itself over the whole church, and well nigh driven true religion out of the world; in their fervent zeal for the glory of God, and the recovery of souls from that fatal delusion, spake as if outward religion were _absolutely nothing_, as if it had _no_ place in the religion of Christ. It is not surprising at all, if they should not always have expressed themselves with sufficient caution. So that unwary hearers may believe, they condemned all outward means, as altogether unprofitable; and as not designed of God to be the ordinary channels of conveying his grace into the souls of men.

Nay, it is not impossible, some of these holy men did at length themselves fall into this opinion: in particular, those who, not by choice, but by the providence of God, were cut off from all these ordinances: perhaps wandering up and down, having no certain abiding-place, or dwelling in dens and caves of the earth. These experiencing the grace of God in themselves, though they were deprived of all outward means, might infer, that the same grace would be given to them, who of set purpose abstained from them.

6. And experience shews, how easily this notion spreads, and insinuates itself into the minds of men: especially of those who are throughly awakened out of the sleep of death, and begin to feel the weight of their sins, a burthen too heavy to be borne. These are usually impatient of their present state, and trying every way to escape from it. They are always ready to catch at any new thing, any new proposal of ease or happiness. They have probably tried most outward means, and found no ease in them: it may be, more and more of remorse and fear and sorrow and condemnation. It is easy therefore to persuade these, that it is better for them to abstain from all those means. They are already weary of striving (as it seems) in vain, of labouring in the fire: and are therefore glad of any pretence to cast aside that, wherein their soul has no pleasure; to give over the painful strife, and sink down into an indolent inactivity.

II. 1. In the following discourse, I propose to examine at large, whether there are any means of grace?

By _means of grace_ I understand, outward signs, words or actions, ordained of God, and appointed for this end, to be the _ordinary_ channels whereby he might convey to men, preventing, justifying or sanctifying grace.

I use this expression, “means of grace,” because I know none better, and because it has been generally used in the Christian church for many ages: in particular, by our own church, which directs us to bless God, both for the “_means of grace_ and hopes of glory;” and teaches us that a sacrament is “an outward sign of inward _grace_, and a _means_ whereby we receive the same.”

The chief of these means are prayer, whether in secret, or with the great congregation; searching the scriptures (which implies reading, hearing and meditating thereon) and receiving the Lord’s supper, eating bread and drinking wine in remembrance of him; and these we believe to be ordained of God, as the ordinary channels of conveying his grace to the souls of men.

2. But we allow, that the whole value of the means depends on their actual subservience to the end of religion; that consequently all these means, when separate from the end, are less than nothing and vanity; that if they do not actually conduce to the knowledge and love of God, they are not acceptable in his sight; yea, rather, they are an abomination before him; a stink in his nostrils; he is weary to bear them: above all, if they are used as a kind of _commutation_ for the religion they were designed to subserve. It is not easy to find words for the enormous folly and wickedness, of thus turning God’s arms against himself; of keeping Christianity out of the heart by those very means, which were ordained for the bringing it in.

3. We allow likewise, that all outward means whatever, if separate from the Spirit of God, cannot profit at all, cannot conduce in any degree either to the knowledge or love of God. Without controversy, the help that is done upon earth, he doth it himself. It is he alone, who by his own almighty power, worketh in us what is pleasing in his sight. And all outward things, unless he work in them and by them, are mere weak and beggarly elements. Whosoever therefore imagines, there is any intrinsick _power_, in any means whatsoever, does greatly err, not knowing the scriptures, neither the power of God. We know that there is no inherent power, in the words that are spoken in prayer; in the letter of scripture read, the sound thereof heard, or the bread and wine received in the Lord’s supper: but that it is God alone who is the giver of every good gift, the author of all grace; that the whole power is of him, whereby through any of these, there is any blessing conveyed to our soul. We know likewise, that he is able to give the same grace, tho’ there were no means on the face of the earth. In this sense we may affirm, that “with regard to God, there is no such thing as means:” seeing he is equally able to work whatsoever pleaseth him, by any, or by none at all.

4. We allow farther, that the use of all means whatever, will never atone for one sin; that it is the blood of Christ alone, whereby any sinner can be reconciled to God; there being no other propitiation for our sins, no other fountain for sin and uncleanness. Every believer in Christ is deeply convinced, that there is no _merit_, but in him: that there is no _merit_ in any of his own works; not in uttering the prayer, or searching the scripture, or hearing the word of God, or eating of that bread and drinking of that cup. So that if no more be intended by the expression some have used, “Christ is the only means of grace,” than this, that he is the only _meritorious cause_ of it, it cannot be gain-said by any who know the grace of God.