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tences sensible it can urge no plea in it's own behalf, nor make any reply against the expected execution. This is real meekness and quiețude. Come life, come death, come heaven, or come hell, such a soul appears as if he should no more resist. The Saviour, who was meek and lowly—and of whom we are all to learn, exercised this grace in the highest, when he faid, “ Not my will, but thine, be done." This is the last stage at which the awakened sinner arrives before the blessing comes. This brings him sensibly into the way of life. “ The meek will he guide in “ judgment, the meek will he teach his way." With meekness the ingrafted word is received; and a meek and quiet fpirit, in the sight of God, is of great price. But this meekness is of the Spirit of God, (Gal. v. 23.) The fruit of the Spirit is meekness, temperance. This grace comes with the Spirit from the fulness of the Saviour, and is called his. I Cor. x. 1. I beseech you by the meekness of Christ. It is a grace exercised toward him, under his hand, and in his cause; and is always attended with self-dislike, with lowliness of inind, and with quietude of heart, Blessed are the meek

For they fall inherit the earth. Not the present earth, as it now stands, for this is given into the band of the wicked, (Job, ix. 24.)-but rather the new heaven, and the new earth, wherein dwelleth righteousness, and no wickedness; or righteous men, and no finners. This is the heayenly country that

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Abraham fought, the land which is very far off, where the King is to be seen in all his beauty,

Blessed are they which do bunger and thirji after righteousness. The finner that hungers after righteousness, is sensible that he has none of his own; he is condemned on every hand for the want of righteousness; if he reads the Law, it condemns him for his transgressions; if he reads the Gospel, he is condemned because he cannot believe; if he looks to Conscience, it accuses him of unrighteoulnefs. He condemns himself in every thing he does; if he hears the word, he is condemned in the congregation of the righteous, and he knows and feels, that the unrighteous cannot enter the kingdom. The fentence of condemnation awakens a whole troop of terrors against him; and servile fear, with a train of torments, attend him; Mofes, Satan, and Conscience, accuse him, and he has no sighteousness to answer for him. His nakedness, guilt, and shame, confound him; and the thoughts and terrible apprehensions of appearing before God, angels, and faints, in such a predicament, in the great and terrible day, distract him. These dreadful views, fensations, and expectations, make him hunger, thirst, and pant, for righteousness, as the chaced hart for the water-brook ; for he knows he mult perish without it, and he cannot reft till he has it. And blessed are such hungry souls, for they shall most surely

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Be filled. Not with their own righteousness-for human performances can never satisfy the capacious desires of an immortal soul, which are kindled by the Spirit of judgment, and by the Spirit of burning—for he cannot stand before a divine law, without a divine righteousness. “ Man's iniqui“ ties are infinite,(Job, xxii. 5.) « commit“ ted against an infinite Being,”. (Psalm cxlvii. 5.) and he that redeems and justifies, must be an infinite person. The Saviour's obedience to the Law, and not the finner's own, is that in which he must be found, if ever he appears righteous. The dignity of the person that obeyed in the finner's room, makes his obedience of infinite value. “ He “ thought it no robbery to be equal with God, yet “ took on him the form of a servant, and became « obedient;” and by the obedience of this Holy One shall many be made righteous: with this righteousness God is well pleased; this he accepted on our account; the Gospel reveals.it as the righteousness of God; God brings it near, and imputes it; Faith puts it on; and the Spirit lets us know it is done, and bears his witness to the glorious work. We are justified in the name of the Lord Jesus, and by the Spirit of our God. This righteousness, and only this, can fill the soul, as the text says. When this change of raiment is put on, Satan skulks off, filled with the furious rebukes of God, like a betrayed, malicious villain, as he is; Moses, with

his accusations, vanishes, and is lost in the glorious vision, and we know not what is become of him and being so taken up with the King in bis beauty, we neither ask, nor wish to know where he died, nor where he was buried ; Jesus is all in all, and at such times he leaves no room for another. This righteousness enables the finner to lift up his head to God, and to look Conscience out of countenance; yea, to look to the day of judgment with celestial triumph, mercy rejoicing against judgment. The fiery Law appears quenched in a Saviour's blood, and the everlasting Gospel fhines like a million funs. « Surely the light of the moon * shall be as the light of the sun, and the light of " the sun shall be sevenfold, as the light of feven e days, in the day that the Lord bindeth up tbs « breach of bis people, and bealetb the stroke of their

wound.” Ifai. XXX. 26. What poor, patchedsp, pitiful linsey-woolsey garments of righteousness, do those preachers bring forth, who are strangers to the King's wardrobes a bed tog * foort for a weary soul to rest on, and a a covering too narrow for a fous convinced of it's ~ nakedness to wrap itself in." Isai. xxvii, 20 Souls once enrobed with the royal raiment of needle-work, will never fetch their apparel from Rag.fair; for the nakedness and beggary of fuch

hers appear conspicuous enough (to souls thus enlightened) in all they say, in all they do, in all they preach, and in all they write ; none covet their state, or envy their happiness, but fools and blind.

Blessed are the merciful, for they fall obtain morcy. Not the mercy of carnal men is meant, for ibe tender mercies of the wicked are cruel; and though sinners love finners, and give to finners, yet they have not the reward of eternal inheritance for that; it is not done to the least of Christ's brethren, and so it is not done to him. Natural men, by their liberal acts, may procure a sort of ceremonial consecration on what they have; as the saviour faid to the Pharisees, «Give alms of such “ things as ye have, and behold all things are « clean unto you.” But “ though this righteous“ ness may profit the sons of men, what does such “ a person give to God?” Job, xxxv. 7, 8. These things can neither merit, nor procure the furs *** mercies of David--they come without any procuring cause in man; besides, whatsoever is not of faith, is fin; and without faith it is impossible to please God, much less merit at his hands. More over, these blessings are pronounced on the disciples of Christ, who believed in him, and followed him, and who themselves bad obtained mercy so to do. Merciful men, in the language of Scripture, are righteous persons and heirs of Heaven. “The righte« ous perish, and merciful men are taken away, none * considering that the righteous is taken from the B 2.

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