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• throne, high and lifted up, and his train filled the

temple: above it stood the seraphims: each one

had fix wings: with twain he covered his face, and « with twain he covered his feet, and with twain he • did fly. And one cried unto another, and said, • Holy, holy, holy is the Lord of hosts, the whole • earth is full of his glory! And the posts of the

door moved at the voice of him that cried, and the • house was filled with smoke. Then said I, Wo is

me; for I am undone, because I am a man of un* clean lips, and I dwell in the midst of a people of un

clean lips; for mine eyes have feen the King, the • Lord of hosts!' See also Job xlii. 5, 6. 'I have • heard of thee by the hearing of the ear; but now ' mine eye feeth thee: wherefore I abhor myself, and

repent in dust and ashes. Let us endeavour, therefore, to be truly and inwardly humble. Let us remember the grace of redemption, what guilty criminals we were, before unmerited mercy and sovereign love found out a way for our recovery. Happy they, where humility arises from a real exercise of foul! How difficult, how rare a thing, is true humility? How eafy is it to use modest and submissive expressions, compared to attaining a truly humble and mortified state of mind? May almighty God, by his power, make us humble; and do thou, o blessed Jesus! cast down every high thought, and lofty i*magination, that exalteth itself against thee.'

3. In the last place; if you desire to see the glory of God, be fervent in preparatory prayer : if there is any blessing that requires importunity and wrestling with God, furely this high and happy privilege of

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communion with him in his house must be of that kind. And, I think, we are warranted to say, that, in the divine government, there are some blessings that require more importunity than others. See a remarkable passage, Mark ix. 28, 29. • And when • he was come into the house, his disciples asked him * privately, why could not we cast him out? and he * said unto them, this kind can come forth by no• thing, but by prayer and fasting.' If some devils were so obstinate in their possession, that the same degree of faith and fervour, which prevailed over others, could not cast them out, must not the same thing hold, from analogy, with respect to other mercies? And how juftly are indifferent, luke-warm worshippers denied that blessing which they fo lightly esteem? Let me therefore, earnestly, beseech every ferious person not to restrain prayer before God, but to repeat, and urge the plea, that he would be graciously present with us; that he would pour down his Spirit from on high, and make us to know, to our happy experience, that a day in his courts is

better than a thousand; and that it is better to be • door-keepers in the house of God, than to dwell in

the tents of wickedness.'

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-This that is glorious in his apparel, travelling in the greatness of his strength?


Y brethren, all the works of God are great and

marvellous, worthy of the attention and admiration of his rational creatures. The contemplation of what is now revealed of him, is the noblest employment of which we are capable in this world: and the more clear and enlarged contemplation of him shall be our employment and happiness in the world above. But of all the works of God, there is none in which his perfections are so signally displayed, as in the redemption of an elect world through Jesus Christ. All other views of his glory are faint and fading in comparison of this. However 'much we are called to adore the power and wisdom of Creation, or the goodness and bounty of Providence, our praises are extremely defective, if we omit that new song which he hath put into our mouths, even praise to our God for his unspeakable gift.

Redeeming love, my brethren, is the immediate object of our attention in the holy ordinance of the Lord's fupper. Here is a symbolical representation of it, that faith may be strengthened by the aid of sense. I hope, therefore, it will not be improper, by way of preparation for it, to take a view of the glory of our Redeemer's character, whose sufferings we are now to commemorate. As salvation is an agreeable sound, so the name of a Saviour is a delightful name to every believer. I may therefore safely presume upon the attention of all such at least, while I endeavour to set him before you, as he is represented in the strong and forcible language of the text, Who is this that cometh from Edom, with dyed garments from Bozrah? this that is gloricus in his apparel, travelling in the greatness of his strength? Such a theme will be the most proper introduction to the work of this day; that, as we are to commemorate Christ's fufferings as an extraordinary event, he is here fpoken of, and his appearance inquired into, in words of astonishment and admiration: Who is this that cometh from Edom, with dyed garments from Bozrah! this that is glorious in his apparel, travelling in the greatness of his strength! I shall not spend time in assigning the reasons why interpreters generally apply these words to Christ, but only observe, that, on this supe position, they contain a mixed representation of glory and suffering, of strength and abasement, which is the very substance and meaning of a Saviour on the cross.

Agreeably to this, the fiogle point I have in view, in the present discourse, is, through divine afsistance, to point out to you, in what respects the glory of our Redeemer was apparent even in his sufferings, and shone through even the dark cloud that covered him in his humiliation, or in the language of the text, how he might be said, to travel in the greatness of his firength: and then I Mall make some practical improvement of what may be faid.


I. I am to point out to you, in what refpccts the glory of our Redeemer was apparent even in his fuf. ferings, and shone through even the dark cloud that covered him in his humiliation. As the love of God to man, in providing redemption for him, was inconceiveable, so the mean which he employed, in accomplishing this great work, was equally astonishing. That his eternal and well-beloved Son should veil his divine glory, clothe himself with human flesh, subject himself to a life of pain and suffering, and at last make his soul an offering for sin upon a cross. This, as it was not after the manner of

men, nor bore upon it any of the marks of human wisdom, as it was designed, and doth tend, to abase the pride of man, and exalt the grace of God; so it is with difficulty that man can be brought to an approbation of it. The cross of Christ was to the Jews a

stumbling-block, and to the Grecks foolishness.' It is therefore proper, that when we are to commemorate the incarnation and death of our Redeemer, we fhould attend to these evidences of his divine glory that still appeared even in his lowest abasement. By

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