met with it in any of their favourite authors; but descriptive paintings in this style, so exquisitely combining grandeur with simplicity, are only to be found in the Bible, a book which their unhappy prejudices and passions too often lead them to depreciate and neglect. But they who have a scriptural and spirtiual taste, not only admire this passage as a description of a pleasing change in outward nature, but consider it as a just and expressive representation of a more important, a moral change, of which they have themselves been, in a measure, the happy subjects. The barren wilderness reminds them of the state of mankind by the fall, and of their own hearts before MESSIAH, the Sun of Righteousness, arose upon them with healing, with light, power, and comfort in his beams. In that memorable hour old things passed away, and all things became new. The Lord, by shining into their hearts, and showing them his glory in the person of Christ, has created for them a new heaven and a new earth. The works of God around them in his creation and providence assume a different appearance. Before, they lived without him in the world; but now, they see his hand wherever they look, they hear his voice in every event; for now the principles of his grace are planted in their souls, and they are no longer barren nor unfruitful, but are filled with the fruits of righteousness, which are by Jesus Christ to his praise."* The verses which I have read exhibit the effects of MESSIAH'S power and goodness, by another image equally pleasing. Not only the wilderness, but the inhabitants of the wilderness, partake of the virtue of the great Redeemer. He finds them in circumstances of distress, which he only can relieve. But when he comes, the blind receive their sight, the deaf hear, the lame walk, and the dumb have voices given them to resound his praise. These mighty works, in their literal sense, marked his character, and confirmed his claims, when he was upon earth; and to these be himself appealed, in proof of his being the promised Saviour, whom the prophets had foretold, and that no other was to be expected.+ But the words have a still more sublime and important sense. As the great Physician, he cured all manner of bodily diseases and infirmities. But this was not the principal design for which he came into the world. The maladies to which sin has subjected the body, are but emblems of the more dreadful evils which it has brought upon the soul. He came to open the eyes of the mind; to make the obstinate will attentive and obedient to the voice of God; to invigorate our benumbed and paralytic faculties, that * Phil. i. 11. Matth. xi. 3-6. we may be active and cheerful in his service; and to open our lips that our mouths may show forth his praise. I have a good hope that I may warrantably say, 'This day is this Scripture fulfilled in your ears.' ** Some of you who were once darkness, are now light in the Lord. When These different effects are produced by one simple, but powerful operation. While Lazarus lay in the grave, all his natural powers were inactive. But when the voice of the Son of God restored him to life,† he was, of course, immediately enabled to see, to hear, to move, and to speak. Thus, while we were spiritually dead, we were necessarily blind, deaf, dumb, and motionless, with respect to all the objects and faculties of that life of God in the soul, which is the perfection and honour of our nature. we are made partakers of this life, by a new and heavenly birth, then our spiritual senses are brought into exercise; then the eyes of the blind are opened to see the beauty and glory of divine truths; we hear the voice of God, we feel a liberty to walk and act in his service, and our tongues are taught to praise him. Here are four chief effects of a work of grace upon the heart, which distinguish believers from the rest of mankind. And these effects are all to be ascribed to MESSIAH. For they are all wrought by the agency of his Holy Spirit. The gifts and graces of the Holy Spirit, which are absolutely necessary, as well for the perpetuating of his Gospel from age to age, as for making it efficacious and successful, are bestowed upon sinners wholly upon the account of his mediation. It was when he ascended on high and led captivity captive,' that he procured these blessings for 'rebellious men, that the Lord God might dwell among them.' And it was only for his sake, and on the account of what he was to accomplish in the fulness of time, as intimated in the promise of the seed of the woman appointed to bruise the serpent's head, that there were any gracious communications afforded to fallen man, from the first entrance of sin into the world. But now the Redeemer's great work is fulfilled, his salvation is more openly revealed and applied, by the publication of the Gospel, with the Holy Ghost sent down from heaven, and sinners hear the voice of God and live. Then all the changes prefigured and predicted in my text take place, and the wilderness becomes a fruitful field. 1. They were once blind, but now they see. The religion of true believers is not the effect of imagination and blind impulse, but is derived from a solid knowledge which will bear the strictest scrutiny, and is the reasonable service of an enlightened understanding. They see God, their apprehensions of him are, in Psalm lxviii. 18. * Luke, iv. 21. + Jonh, xi. 43. some measure, answerable to his greatness and his goodness, and inspire them with reverence and love. Their conceptions, of other things in which they are most nearly interested, are agreeable to the truth. Sin appears to them hateful in itself, as well as mischievous in its consequences; and holiness, not only necessary by the ordination of God, but desirable for its own sake, as essentially belonging to the dignity and happiness of man. They know themselves; they see and feel that they are such creatures as the Bible describes them to be, weak depraved, and vile. Of course, they see the folly of attempting to recommend themselves to God, and can no longer place any dependence on what they once accounted their wisdom, power, or righteousness; and therefore they see the absolute necessity of a Saviour. They see, likewise, and approve the method of salvation proposed by the Gospel, as worthy of the wisdom and justice of God, and every way adapted to the exigences of their sins, wants, and fears. They see aud admire the excellence, dignity, and sufficiency of him, on whom their help is laid. His power and authority engage their confidence, his love captivates and fixes their hearts. They see the vanity of the present state, and the vast importance of eternity. In these respects they have all of them a good understanding, however inferior in natural capacity, or acquired knowledge to the wise men of the world. 2. Their knowledge, so far as they have attained, is not merely speculative, cold, and indistinct, like the light of the moon. The Sun of Righteousness has shined into their hearts. The light they enjoy is vital, cheering, and effective. Because they thus see, they hear likewise. They were once deaf to the voice of God, whether he spoke by his word or his providence; whether in the language of mercy or judgment. But now their deaf ears are unstopped. They are now attentive, submissive, and willing to receive his instructions, and to obey his commands. With them, one Thus saith the Lord,' has the force of a thousand arguments. They desire no further proof of a doctrine, no other warrant for their practice, no other reason for any dispensation, than Thus the Lord has said, This he requires, and This is his appointment. Thus their wills are brought into subjection; and they so understand, as to believe and obey. 3. Further, with their sight and hearing they receive power and activity. Once they were tried and bound in the chain of their sins, or, like a man benumbed with a dead palsy, unable to move. If they sometimes seem to express desires that might be called good with respect to their object, they were faint and ineffectual. But now their fetters are broken, the health and strength of their souls are restored, and God has wrought in them not only to' will,' but also to do according to his good pleasure.'* It is not more wonderful that a cripple should suddenly recover the use of his limbs, than that a person, who has long been fettered in sinful habits, should be enabled to move and act with alacrity in the service of God. But in the day of divine power, sinners are made both willing and able. How burdensome was that which they once accounted their religion! how little comfort did it yield them! how little did it assist them against their passions, or against their fears? But all things are become new, since they have attained to a life of faith in the Son of God. Their religious service is now pleasant, and their warfare against sin and the world, victorious. Their obligations, motives, resources, encouragements, and prospects, inspire them with a holy vigour, to run, with patience and perseverance, the race that is set before them. 4. Having their sight and hearing thus restored, and their hearts enlarged to walk at liberty in the ways of wisdom; they are no longer dumb, silent, and sullen, but out of the abundance of their hearts their mouths speak the language of gratitude, praise, and joy. For though most people have the faculty of speech, and can use, or rather abuse, their tongues fluently; though we are sufficiently expert from our childhood, in the dialects of falsehood, profaneness, and folly; yet, by nature, we are dumb with respect to the language that becomes us, as the creatures of God, and as those who have sinned against him, and yet are invited to seek his mercy. But when grace teaches the heart, then the heart teaches the mouth. When we believe, then we speak, yea, we sing and greatly rejoice; as it is written, In that day I will praise thee; though thou wast angry, thine anger is turned away.' And again, The voice of joy and thanksgiving is in the tabernacles of the righteous.'|| Let the redeemed of the Lord say, that he is good, and his mercy endureth forever.' It is of great importance to examine ourselves by this test, and not to be satisfied with our knowledge of the Gospel, any further than our consciences bear us witness, that it has produced a real, moral change in our tempers, conduct, and pursuits. For there is a knowledge, which is falsely so called. It puffeth up, but edifieth not. Our Lord's declaration deserves our most serious attention : 'For judgment I am come into this world; that they which see not, may see; and that they which see, might be made blind.' It is very possible, yea, very easy, by the help of Psalm, cxviii. 15. *Phil. ii. 13. Psalm, cvii. 1, 2. + Prov. xvi. £S. Isa. xii. 1. 1 John. ix. 39, * books, sermons, and converse, to acquire an orderly and systematic knowledge of divine truths; it may be learnt thus, like any other branch of human science, and the head be well stored with orthodox sentiments; and there may be an ability to prove and defend them, in a way of argumentation, while the heart is utterly a stranger to their salutary influence. Such characters are too common. None make a greater parade and boast of seeing, than these persons. None are more fatally blinded. They smile, with disdain, when they speak of a self-righteousness founded upon prayers, alms-deeds, and sacraments; but are not aware that they themselves live in the very spirit of the Pharisees, so clearly described, and so expressly condemned, in the New-Testament. Their supposed knowledge of the doctrines which they misunderstand and abuse, is the righteousness on which they build their hopes; and trusting to this, they despise all those who are stricter in practice than themselves, as ignorant and legal; and discover almost as great dislike to close and faithful preaching, as they could do to poison. Though the doctrines of the Gospel, when rightly received, are productive of Godliness, it is to be feared, there are people who espouse and plead for them, to quiet their consciences, by furnishing them with excuses for the sins they are unwilling to forsake. It is not surprising, that they who are displeased with the yoke of our Lord's precepts, should seem friendly to the idea of salvation without the works of the law. The notion of the final perseverance of believers, may afford a pillow for those to rest on, who, being at present destitute of all feeling of spiritual life, labour to persuade themselves that they are Christians, because they had some serious thoughts, and made some profession of the truth, many years ago. So, likewise, in what the Scriptures teach, of the total inability of fallen man, they think they have a plea to justify their negligence and sloth, and therefore are not disposed to contradict the testimony. The invitation and command to wait, and watch, and strive, in the ways and means of the Lord's appointment, they evade, as they think, with impunity, by confessing the charge, and saying, I am a poor creature indeed, I can do nothing of myself aright, and therefore to what purpose should I attempt to do any thing? A minister may preach upon these points, in general terms, and obtain their good word. But if he speaks plainly and faithfully to conscience; if he bears testimony not only against dead works, but against a dead faith; against spiritual pride, evil tempers, evil speaking, love of the world, and sinful compliances; if he insists that the branches of Luke, xviii. 11, 12. |