them, and to prove that they are not from the Holy Spirit. For,

Lord the Spirit shows it to you. The dispensation of the truth is in his hand; and without him all the fancied advantages of su

will prove as useless as spectacles to the blind. The great encouragement is, that this infallible Spirit, so necessary to guide us into the way of peace, is promised to all who sincerely ask it. This Spirit Jesus is exalted to bestow: and he has said, "Whosoever cometh to me, I will in no wise cast him out." Therefore water your reading with frequent prayer. We proceed to,

2. The scriptures are the appointed rule and test, by which all our searches and dis-perior capacity, learning, criticism, and books, coveries, all our acquisitions in religious knowledge, must be tried. If they are indeed from God, they will stand this trial, and answer to the word as face answers to face in a glass, but not otherwise. "To the law and to the testimony: if they speak not according to this word, it is because there is no light in them," Isa. viii. 20. If those who despise all claims to the influence of the Spirit of God, as enthusiasm, had not been frequently informed, that we expect, we acknowledge, no internal revelation, but by the medium of the word of God, and agreeable to it, they would be less inexcusable in repeating the charges of folly and infatuation, which they ignorantly fix upon the work of the Spirit, and all who profess a dependence on it. To those who are indeed candid and sincere inquirers after truth, what has been said upon this part of our subject, will, I hope, suggest the propriety of two directions. From hence learn,

1st, To set a high value upon the word of God. All that is necessary to make you wise to salvation is there, and there only. In this precious book you may find a direction for every doubt, a solution of every difficulty, a promise suited to every circumstance you can be in. There you may be informed of your disease by sin, and the remedy provided by grace. You may be instructed to know yourselves, to know God and Jesus Christ, in the knowledge of whom standeth eternal life. The wonders of redeeming love, the glories of the Redeemer's person, the happiness of the redeemed people, the power of faith, and the beauty of holiness, are here represented to the life. Nothing is wanting to make life useful and comfortable, death safe and desirable, and to bring down something of heaven upon earth. But this true wisdom can be found no where else. If you wander from the scriptures, in pursuit either of present peace, or future hope, your search will end in disappointment. This is the fountain of living waters: if you forsake it, and give the preference to broken cisterns of your own devising, they will fail you when you most need them. Rejoice, therefore, that such a treasure is put into your hand: but rejoice with trembling. Remember this is not all you want: unless God likewise gives you a heart to use it aright, your privilege will only aggravate your guilt and misery. Therefore remember,

2dly, The necessity of prayer. For though the things of nearest consequence to you are in the Bible, and you should read it over and over, till you commit the whole book to your memory; yet you will not understand, or discern the truth as it is in Jesus, unless the

V. The characters of those persons who succeed in their inquiries, and have the things of God savingly revealed to them; they are called babes.

1. They are for the most part babes in the world's esteem. They are despised by the wise and prudent for their weak capacities, small attainments, and their seeming insignificance in common life. But the Lord does not overlook any on these accounts. He is no respecter of persons. In the blessings of his common providence, those which are more immediately from his own hand, such as air and light, health and strength, the faculties of sight and hearing, &c. he bestows as freely, and in as great perfection, to the poor as to the rich, to the ignorant as to the learned. And thus it is with respect to his grace. Our incapacity is founded in our nature, and is common to all, and not in any particular circumstances. He is as ready to save the mean as the noble. Many of the great and wise are offended at this. As they engross the earth, they would willingly engross heaven also to themselves. But the Lord has appointed otherwise; and it has been one reproach constantly attending the gospel, that few but the common people (Mark xii. 37, John vii. 48, 49) have thought it worth their notice.

2. They are babes in their own esteem. Not that some are more humble than others by nature, and therefore the Lord gives them a preference on that account, for by nature we are all alike, equally destitute of the smallest good; but the expression teaches us, that those to whom the Lord is pleased to reveal these things, he first empties and humbles, strips them of all ground of boasting, and brings them to a dependence on himself. The true believer is frequently compared to a little child; and it is easy to trace an instructive resemblance.

1st, A child or babe has little knowledge, and its capacity and powers are as yet very feeble. All whose understandings have been spiritually enlightened will acknowledge themselves children in this respect. The little they know convinces them of their ignorance. They are convinced that their views of things are faint, partial, confused; that their judgments are weak; that if the Lord prevents it not, they are very liable to be im

posed on by the subtilty of Satan, and the treachery of their own hearts. They feel that they have not in themselves sufficiency to think a good thought.

and prudent in your own sight. You have good warrant to hope that the Lord, who has already taught you to depend on himself, will show you all that is necessary for you to know.

But if this is not the case, if you lean to your own understanding, what wonder is it that you are still walking in darkness and uncertainty? Will you say, I have read the Bible diligently; I have taken no small pains to examine things, to see which of the many divisions that obtain among Christians is possessed of the truth; but I am still at a loss: surely, if the tenets some plead for had been in the scriptures, I should have found them there? I answer, without detracting from your sagacity or your sincerity, your case is easily accounted for from the verse which we are upon, if your inquiries are not conducted in a humble dependence upon the Spirit of God. Too many instances we could produce of men, who having laboured for years in what seems one of the most laudable undertakings, the explaining the scriptures for the use of others, have at last been in a remarkable degree unsettled themselves; and the only visible fruits their reading and industry have afforded, have been error, invective, and dissatisfaction; so that their labours have been an exemplification of the former part of our text, a proof in point how entirely the things of God are often hid from the wise and prudent.

2dly, A child is teachable. Conscious of their own ignorance, they listen to all about them, and think every one is qualified to teach them something. Among men none are truly teachable, but those who know they need to be taught. The natural man, if possessed of any advantages, thinks every one needs his help. The humble christian gives this proof, that the confession he is ready to make of his ignorance is genuine, and from his heart, that he is desirous to learn from all. He is swift to hear, slow to speak, and open to conviction. Though he will not assent to every thing he hears without proof or examination, yet he is disposed to receive instruction, and thankful to those by whom he is profited. He is fearful of being mistaken, of giving way to prejudices, and therefore gladly improves every means of information. 3dly, A child is simple and dependent. He does not reason, but implicitly receives what he is told by his parents, or those whom he thinks wiser than himself. Such a resignation, indeed, the believer dares not make of his understanding to any men, however highly he may esteem them in the main; for he has learned from the word of God, not to put his trust in man: but this is the desire of the You that are seeking the Lord, and are litrenewed heart, with respect to the teaching tle in your own eyes, rejoice that the dispenof God's word and Spirit. He allows no rea-sation of grace is in his hands. If men had soning or questioning here; nor will he say the disposal of it, you might perhaps have with Nicodemus, How can these things been overlooked. We should have been ready be?" It is enough for him that God has to have accepted the fair-spoken young man said it, and is able to make it good. This is who accosted our Lord with so much outward a happy temper. In this way innumerable respect, and had so much to say in his own difficulties that arise from appearances and behalf; (Mark x. 20 ;) and probably we should sophisms are avoided; and the mind, by faith, have left the thief upon the cross to perish like steers in safety across the immense ocean of a wretch as he deserved. "But the Lord conjectures and opinions, which disputants seeth not as man seeth," 1 Sam. xvi. 7. "His and reasoners, essaying to do, are sunk and ways are higher than our ways, and his overpowered. It is true, there are various thoughts than our thoughts," Isa. lv. 7, 9. degrees of this simplicity; and in those who Therefore there is encouragement for the possess it in a larger measure, there is a re- meanest and the vilest. He has excluded maining principle of pride and unbelief, which none but those who exclude themselves. costs them much prayer and many conflicts" Behold, now is the accepted time; behold, to subdue. But this, in some degree, is essential to the character of those who are taught of God; they desire and endeavour to submit wholly to his guidance and will in all things. Here, then, is a proper topic for self-examination. Let each one ask his heart, Have I this simple, child-like disposition?

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If you have, if it is the desire of your soul to be taught of God, if his word is your rule,

now is the day of salvation! Let the wicked forsake his ways, and the unrighteous man his thoughts, and let him return unto the Lord, for he will have mercy upon him, and to our God, for he will abundantly pardon."

SERMON V.

DIVINE GRACE ASSERTED AND ILLUSTRATED.

if you depend on his Spirit to teach you all THE SOVEREIGNTY OF things, and to lead you as it were by the hand,

sensible that, unless you are thus led and Even so, Father, for so it seemed good in thy

guided, you shall certainly go astray; be thankful for this, accept it as a token for good. You were not always so: there was a time when you were wise in your own eyes,

sight.-Matt. xi. 26.

THAT the doctrine in the preceding verse is true in fact, is sufficiently evident from

common observation. The greatest part of the Lamb: therefore are they before the those whom the world esteems wise and pru- throne." It was then for their sakes, who dent, and all to a man who think themselves should be hereafter found at the right hand so, pay but small regard to the truths of the of God, that “God sent forth his Son, made gospel. They are hid from their eyes, and of a woman, made under the law, to redeem revealed to babes, to those whom they despise them that were under the law, that we might on account of their ignorance and insignifi- receive the adoption of sons." cance. And if a few who are favoured with | considerable advantages in point of genius, education, or rank, do receive the truth in the love of it, they have been at least taught that they are no better than babes, and are glad to count all outward things but loss for the excellency of the knowledge of Christ Jesus the Lord.

2. But besides this, God had another and a still higher end in the work of redemption, namely, the manifestation of his own glory. It was unspeakable love to us that he provid ed the means of salvation at all; and we cannot wonder, much less ought we to complain, that in justice to himself he appointed such means, and such a way, as that all the praise and glory of the contrivance should in the

grace.

2dly, The utter insufficiency of man to re lieve himself; that so God might have the whole honour of his recovery, and we might be for ever debtors to his free undeserved mercy.

If we could give no other reason for this dispensation of grace than that which is as-end redound to himself alone. In order to signed in our text, it ought to be satisfactory, this, it was necessary that the following and would be so, if it was not for the pride things should be manifested with the fullest of our hearts. Surely that which seems good evidence. in the sight of God, must be holy, and wise, 1st, The greatness of man's depravity, and good in itself. How vain and presump- guilt, and misery; that it was not a small tuous is blinded man, who would dare to re-thing, but a case worthy the interposition of ply against his Maker, to charge his holiness almighty power and infinite with injustice, his wisdom with mistake, his goodness with partiality! All their vain cavils will be silenced at the great day, when the secrets of all hearts are opened, and God will be justified when he condemns. However, though we dare not venture too far into the depths of the divine counsels, yet, from the light he has afforded us in his word, we may, in our feeble manner, assert and prove that his ways are just and equal; and, besides the argument of his sovereignty, that so it has pleased him, he has been pleased to favour us with some of the reasons why it has so pleased him. And this is the subject propose to lead your meditations to from these words. May his spirit assist me, that I may not darken counsel by words without knowledge!

I

Let us begin with inquiring, What might be his principal ends in sending his Son into the world, that we might have life through him? These, I apprehend, were chiefly two: 1. The redemption and complete salvation of all who believe. All mankind are by nature in the same state of sin and misery. But we are told, that at the great day there will be an unspeakable difference in the circumstances between some and others. Many will then stand trembling at his left hand, to whom the King shall say, "Depart." But those on the right hand will hear those joyful words, "Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world." If you ask, To what is this difference primarily owing? The answer is provided: "Jesus loved them, and washed them from their sins in his own blood; he redeemed them out of every nation, and people, and language; they came out of great tribulation, and washed their robes, and made them white in the blood of

3dly, That whereas there are, to outward appearance, a great variety of characters among mankind, it was necessary the dispensation of his grace should be so conducted as to show that no case was too hard for his power, or too low and miserable for his com passion and condescension.

Upon these grounds we may see something of his wisdom in the methods he has appointed, and in the subjects of his choice; why it has seemed good in his sight, to hide these things from the wise and prudent, and to reveal them unto babes; for such reasons as these:-1. To stain the pride of all human glory; 2. To exclude every pretence of boasting; 3. That there might be a ground of hope provided for the vilest and meanest; and, 4. That the salvation of believers might be sure, and not subject to miscarry.

I. In the first place, then, the Lord of hosts hath proposed it, "to stain the pride of all human glory," Isaiah xxiii. 9. How much men are disposed to admire their own wisdom, learning, and fancied accomplishments, is sufficiently obvious. But now the pride of all this glory is stained, inasmuch as it is proved by experience to be utterly useless in the most important concerns. One man has talents to rule a kingdom, but is himself a slave to the vilest lusts and passions. Another has courage to face death in a field of battle, yet, with regard to religion is a mere coward: overawed by the feeble breath of the multitude, he is both ashamed and afraid to practise what his conscience convinces him is his duty. Another almost pretends to

ASSERTED AND ILLUSTRATED.

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count the number of the stars, and to call they became fools, and their disquisitions had them all by their names; yet has no more no other effect than to leave them without exthought of the God that made the heavens cuse. Their practice (as will always be the and the earth, than the beasts that perish. case) was correspondent to their principles; Another delights in books and languages and in the midst of a thousand refinements which few can understand but himself; no- in theory, they were abandoned to the grossthing so false or foolish but he accounts it est and most detestable vices. If it be said, worth his study, if it has but the stamp of an- These had not the light of revelation, we may tiquity to recommend it; only the book of observe the same or similar effects where the God, (though much more ancient than all his gospel is known. With this superior light, fables,) because it may be read in plain En- men are still equally vain in their imaginaglish, is thrown by as unworthy his notice. tions; and though they do not pay an outAnother, who professes to be scripture-wise, ward and formal worship to stocks and stones, perverts the scriptures, and abuses his own they are gross idolators; for they serve, love, reason, to establish the most absurd errors, or and trust the creature more than the Creator. to overturn the plainest truths. Another When there is a difference, it is owing to amuses himself with setting forth the praises grace, and grace is acknowledged. Such will of virtue and morality, while his own conduct readily say, "Not unto us, O Lord, not unto furnishes a standing proof, either of the weak- us, but unto thy name be the praise," Psalm ness of his scheme, or the insincerity of his cxv. 1. Thus all pretence to boasting is ef heart. Time would fail to recount all the fectually excluded; and he that can glory upachievements of these wise and prudent men. on good grounds, must glory only in the Lord. But behold the pride of them all stained! In the midst of all their acquisitions and inventions, they are strangers to God, to themselves, and to peace; they are without Christ, and without hope: those things which alone are of real importance, are hid from their eyes. Here the desperate depravity and deceitfulness of the heart are manifested, to the glory of God; and it is clearly seen, that if he does not interpose to save, men are wholly unable to save themselves.

II. To exclude boasting. "Where is boasting then? It is excluded." As the apostle speaks in another place, "If Abraham was justified by works, he hath whereof to glory:" (Rom. iv. 2:) so, if men were saved, either in whole or in part, by their own wisdom and prudence, they might in the same degree ascribe the glory and praise to themselves. They might say, My own power and wisdom gave me this; and thus God would be robbed of the honour due to his name. But now this is prevented. The word of the Lord is, "Let not the wise man glory in his wisdom, neither let the nighty man glory in his might; let not the rich man glory in his riches; but let him that glorieth glory in this, that he understandeth and knoweth me, that I am the Lord," Jeremiah ix. 23, 24. For whatever outward advantages some may seem to possess, as to the things of God, they stand altogether upon a level with the meanest. These things cannot be understood by any sagacity on our parts, but must be revealed by the Father of lights. What could be done in this way, you may recollect from St. Paul's representation in the first chapter of his epistle to the Romans. Many of the Heathens were eminent for wisdom and abilities, and made great proficiency in science; but with regard to the knowledge of God, the result of all their researches was error, superstition, and idolatry: professing themselves to be wise

sentation of things tends to discourage a diliIf it should be supposed that this repregent and serious inquiry after truth, I answer, When rightly understood, it will have just the contrary effect. What can be more suited to excite diligence, than to point out the method in which it will assuredly be crowned with success? You cannot succeed without the light and assistance of the Holy Spirit; but if conscious of this, and aware of your own guidance by humble prayer, it shall be afinsufficiency, you will seek his direction and forded you. If you know not this, you will certainly be wearied in the end by repeated disappointments; but if you depend upon his teaching and co-operation in the use of the means he has appointed, your knowledge shall advance as the growing light.

opens a door of hope to the vilest and the III. This method of the divine procedure meanest. Let not any be cast down on account of any peculiar incapacity or difficulty in their case.

learned, the rich, and those who are esteemed If none but the wise and the well-behaved and virtuous, could be saved, or if these stood in a fairer way for it than others, the greatest part of mankind might give up hope, and sit down in despair at once. But the case is exactly the reverse. It is true, the persons I am speaking of are not the worse for these distinctions, whenever they are sensible how vain and insufficient they are, and betake themselves as poor, helpless, miserable, blind, and naked, to flee for refuge to the mercy of God in Christ. But, alas! their supposed qualifications too often harden them to reject the counsel of God against themselves. They think themselves whole, and therefore see not the necessity or value of the physician. You who are sensible you have nothing of your own to trust to, take encouragement; the Lord has suited his gospel to your circumstances.

1. Are ye poor? The Lord Jesus Christ | end that the promise might be sure to all the has sanctified the state of poverty by taking seed," Rom. iv. 16. Adam had a stock of it on himself. He had not where to lay his wisdom, yet when he was trusted with his head. He will not therefore despise you on own happiness, he could not preserve it. But this account. Only pray that you may like- the second Adam is all-sufficient. Our dewise be poor in spirit. He looks through all pendence is upon him. To those who are outward distinctions, and often passes by a babes, he is wisdom, righteousness, sanctifipalace to make his presence and power known cation, and all that they want. If this conin a mud-walled cottage. Perhaps he ap- cern had been left to the wisdom of man, it pointed this state in mercy to your souls, that is most probable that Christ would have lived you might not be distracted with many things, and died in vain, without a single real discinor take up with a portion in this world. You ple. But now the dispensation of grace is in cannot be in a lower or more afflicted state his hands, we are sure that some will believe than Lazarus, who, while he lay neglected in him; and we are likewise sure, that those at the rich man's gate, oppressed with want, who truly do so shall never be ashamed of and full of sores, was a child of God, and the their hope. charge of angels.

2. Are you ignorant? If you cannot read, you miss indeed a considerable advantage which you might derive from the perusal of his good word, and I would wish you to attain it if practicable. If not, give so much more diligent attention to the preaching of the gospel; entreat others to read the scriptures to you; but especially pray. The Lord can teach you without a book, and make up for every defect. It is very possible for you to attain to know and love God, to love your neighbour, to rejoice in Christ, to keep his precepts, to be content with your station, to live by faith, and to die with comfort, though you cannot distinguish one letter from another. The prophet Isaiah, in the prospect of gospel-times, gives a description of the way of salvation, which is peculiarly suited for your comfort. "And a high way shall be there, and it shall be called the way of holiness; the way-faring men, though fools, shall not err therein," Isa. xxxv. 8.

Now, from what has been said,

1. Inquire what is the temper of your minds with regard to this appointment. Our Lord rejoiced in it as the wise and holy will, the good pleasure of his heavenly Father. If you are displeased at it, is it not a proof that you have not the mind which was in Christ Jesus? If God wills one thing, and you will another, where must the contention end? To what purpose, or with what pretence can you use that expression in the Lord's prayer, "Thy will be done," when in effect your hearts rise with enmity against it? This is one topic from whence we may confirm the declaration of scripture, that man by nature is not only a transgressor of the law, but an enemy, yea enmity itself, against God, Rom. viii. 7. They may pay some profession of regard to the power that made the heavens and the earth, the sea, and the fountains of water, while they worship they know not what, according to their own vain and dark imaginations. But the attributes and characters of God revealed in scripture, his holiness, justice, truth, and sovereignty, they cannot bear. They are enemies to the declared strictness of his moral government, and enemies to the methods by which he has proposed to communicate his grace. But he is God, and who can control him? Who can say unto him, What hast thou done? You must either submit to his golden sceptre in time, or his rod of iron will fall upon you for ever.

3. Have you been notorious, open sinners? Then you are in the less danger of trusting to your own righteousness. And as to the rest, if you are sick of sin, if you sincerely desire to be freed, as well from the power as from the guilt of it, you stand as fair for salvation as the most sober and regular person upon the earth. St. Paul, speaking to those who had been partakers of the saving grace of God, after he had made an enumeration of the blackest sins which man can be 2. Does it not appear from hence, that the guilty of, adds, "And such were some of you; doctrine of free sovereign grace is rather but ye are washed, but ye are sanctified, but an encouragement to awakened and brokenye are justified, in the name of the Lord Je-hearted sinners than otherwise? If you are sus, and by the Spirit of our God," 1 Cor.

vi. 11.

IV. In this way the salvation of believers is sure. If it depended on any thing in man, it might miscarry. Man's boasted wisdom is soon changed. A few hours of a fever, a small blow on the head, may change a wise man into a fool. "But it is of grace, to the

most unworthy of mercy, and destitute of every plea, should you not be glad to hear, that the Lord does not expect worthiness in those whom he saves, but that he himself has provided the only plea which he will accept, and a plea which cannot be overruled, the righteousness and mediation of his well-beloved Son?