"A sheaf of the first-fruits. " - Levit. xxiii. 10.
This was a most interesting service in the Jewish church, and full of
gospel mercies; When the Lord appointed" a sheaf of the first-fruits"
of their harvest to be brought before him, and waved towards heaven, as
a token that all fruits were of the Lord, and that he was both the
giver and proprietor of all. And it hath reference to the person of
Christ, both in his death and resurrection. For "a lamb of the first
year, without blemish," was to be offered as a burnt-offering with it,
to testify that the death of Jesus sanctifies and sweetens all; and
Christ himself, in his resurrection, is the "first-fruits of them that
sleep." My soul! dost thou observe this Jewish service in a gospel
dress? Surely, the service is a reasonable service, and, if possible,
more heightened now than then. When this law was given, the Israelite
had no power to perform it; neither indeed was it intended to be
observed, until the people arrived in Canaan. There was neither tilling
of land, nor sowing of seed, in the wilderness; for the people were
victualled by the immediate bounty of heaven; and we are told, that
they ate the manna until that they came to Canaan. But when they were
settled in the land which the Lord had promised them, and God gave them
"fruitful seasons, filling their hearts with food and gladness," surely
it was meet thus to acknowledge God in his providences, as the
providence of God had owned and blessed them. What sayest thou to it,
my soul? Here was Jesus in the sheaf of the first-fruits. Here was the
Father's blessing, acknowledged in the gift of Jesus. Here was Jesus
represented in the lamb, which accompanied the service. Here was the
waving it towards heaven, and a prohibition not to eat bread, nor
parched corn, nor green ears, until God's portion had been first
offered! Oh! my soul, wilt thou not learn hence, to trace Jesus in
every one of thy blessings, and to bless thy God and Father for a
sanctified use of everything in Jesus! Help me, Lord, I pray thee, in
my heart, in my house, in the field, in the city, in the church, in the
closet, in the world, in the family, to be forever waving before my
God, "the sheaf of the first-fruits" in all his bounties. In Jesus I
have all; in Jesus would I enjoy all; and then shall I most assuredly
have that sweet promise forever fulfilling in my heart: "Honour the
Lord with thy substance, and with the first-fruits of all thine
increase: so shall thy barns be filled with plenty, and thy presses
shall burst out with new wine;" Prov. iii. 9, 10.
Hebrews 5:8
"Though he were a Son, yet learned he obedience, by the things which he suffered." - Heb. v. 8.
My soul! behold what a precious verse of scripture is here! How blessedly doth it set forth thy Redeemer! See here what an example Jesus shews to all his people, and how sweetly accommodating is that example to every case and circumstance, into which any of them can be brought! Surely, if any might have done without going into such a school of suffering, for the purpose of learning, it must have been Jesus; but yet even Jesus would not. And wouldest thou, my soul, after such an illustrious pattern, desire to be excused? Hath not Jesus dignified it, and made it blessed? Oh! the honour of following his steps. There is another beauty in this scripture. The apostle, in a verse or two preceding, took notice of Jesus in his human nature, that he sought not, as such, the high priest's office uncalled. "Christ (saith he) glorified not himself, to be made an high priest, but was called of God, as was Aaron." And by reading this verse in connection with that, it is as if the apostle had said, ‘Yea, such was the wonderful condescension of the Son of God, in his divine nature, that, though of the same nature and essence with the Father, yet would he have his human nature trained up in all the exercises of suffering; that, by a fellow feeling, his people might know how he understood their exercises by his own.' Oh! thou gracious, condescending Lord! Surely nothing can soften sorrow like the consciousness that thou hast known it in our nature for thy people; and nothing can more effectually reconcile all thine afflicted members, humbly and patiently to learn obedience in the school of suffering, as that Jesus, though a Son, and the Son of God, in the eternity of his nature, was pleased, in his human nature, "to learn obedience by the things which he suffered."
My soul! behold what a precious verse of scripture is here! How blessedly doth it set forth thy Redeemer! See here what an example Jesus shews to all his people, and how sweetly accommodating is that example to every case and circumstance, into which any of them can be brought! Surely, if any might have done without going into such a school of suffering, for the purpose of learning, it must have been Jesus; but yet even Jesus would not. And wouldest thou, my soul, after such an illustrious pattern, desire to be excused? Hath not Jesus dignified it, and made it blessed? Oh! the honour of following his steps. There is another beauty in this scripture. The apostle, in a verse or two preceding, took notice of Jesus in his human nature, that he sought not, as such, the high priest's office uncalled. "Christ (saith he) glorified not himself, to be made an high priest, but was called of God, as was Aaron." And by reading this verse in connection with that, it is as if the apostle had said, ‘Yea, such was the wonderful condescension of the Son of God, in his divine nature, that, though of the same nature and essence with the Father, yet would he have his human nature trained up in all the exercises of suffering; that, by a fellow feeling, his people might know how he understood their exercises by his own.' Oh! thou gracious, condescending Lord! Surely nothing can soften sorrow like the consciousness that thou hast known it in our nature for thy people; and nothing can more effectually reconcile all thine afflicted members, humbly and patiently to learn obedience in the school of suffering, as that Jesus, though a Son, and the Son of God, in the eternity of his nature, was pleased, in his human nature, "to learn obedience by the things which he suffered."
Matthew 22:11
"A wedding garment." - Matt. xxii. 11.
My soul! let this evening's meditations be directed to the subject proposed in these few words: "a wedding garment." Very many are the instructions which the passage contains. The Lord Jesus is representing, under the similitude of a wedding feast, the rich provision God the Father had made in the gospel, on account of the marriage of his dear Son with our nature. And most beautiful, indeed, is the representation. For what feast, in point of fullness, richness, and satisfaction, can come up to that which is furnished for the poor, needy, and perishing circumstances of famished and dying sinners? This feast of fat things (as the scripture calls it) is indeed a rich feast, a royal feast, and a true wedding feast: for as Jesus, on whose account it is made, hath united our nature in general to himself, so hath he united each individual of that nature in particular to himself, who is truly, and in reality, made a partaker of it. But the parable supposes (which, though not said, is implied) that the rich and bountiful Donor not only provides a feast for the hungry, but a covering for the naked; and that the very entrance to his table is inadmissible without this wedding garment being accepted, put on, and worn by every individual who partakes of the supper. The case is here stated of one unworthy creature (and that one is a representative of all in like circumstances) who, when the King came in to see the guests, was found deficient of this covering. My soul! pause over this part. This man, it should seem, was not observed by any around him. He had come in with the crowd, and gained admittance with the rest. It was only when the King came in, that he was discovered, and that by the King himself. What a volume of instruction is contained in this short representation? So Jesus comes in the midst of his churches. He presides at his table. Every individual is seen, is known by him, with every secret motive for which each cometh. It should seem, that at this supper there were great multitudes present, and but one without a wedding garment. And yet that one could not be hidden from the King's eye. My soul! while this furnisheth a subject for awful consideration, so doth it no less for joyful thought. Hast thou been at this gospel feast? Weft thou clothed in this wedding garment? Surely, if so, thou art not at a loss to know. If the feast and the garment were both of the King's providing, thou must know whether thou camest to be clothed as well as fed; and whether the Lord, that provided the food, gave thee also raiment? Say then, when Jesus invited thee to his supper, didst thou go to it, as those in the highway, poor, and maimed, and halt, and blind? And while he bade thee come, didst thou regard his counsel; and buy of him, as he had said, without money, and without price, "white raiment, that thou mightest be clothed, and that the shame of thy nakedness should not appear?" Rev. iii. 18. Oh it is blessed, very blessed, to go hungry to such a feast, and clothed in the wedding garment of Jesu's righteousness, and have the robe put on by God the Holy Ghost. Sure will be the acceptance, and gracious the reception, to every poor, famishing, naked, sinner, that thus comes to the gospel feast. Do remark, my soul, one circumstance more in this man's case. It doth not appear that he was naked; for then it would have been said so; and, if conscious of it, the bountiful Lord that made the feast would have clothed him. He had a garment, but not a wedding garment. One of his own providing; like those who have a righteousness of their own, of whom the Lord elsewhere speaks: "Woe to the rebellious children, saith the Lord, that take counsel, but not of me; and that cover with a covering, but not of my Spirit, that they may add sin to sin;" Isa. xxx. 1. Precious Lord Jesus! clothe me with the wedding garment of thy righteousness; and feed me with the rich food of thy body and blood; yea, Lord! be thou my covering, my joy, my all; that when at thy church, at thy table, at thine house of prayer below, and at thine kingdom of glory above, the King cometh in to see his guests, my soul may cry out, in thine own blessed, words, and with a joy unspeakable and full of glory: "I will greatly rejoice in the Lord, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with a robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels;" Isa. lxi. 10.
My soul! let this evening's meditations be directed to the subject proposed in these few words: "a wedding garment." Very many are the instructions which the passage contains. The Lord Jesus is representing, under the similitude of a wedding feast, the rich provision God the Father had made in the gospel, on account of the marriage of his dear Son with our nature. And most beautiful, indeed, is the representation. For what feast, in point of fullness, richness, and satisfaction, can come up to that which is furnished for the poor, needy, and perishing circumstances of famished and dying sinners? This feast of fat things (as the scripture calls it) is indeed a rich feast, a royal feast, and a true wedding feast: for as Jesus, on whose account it is made, hath united our nature in general to himself, so hath he united each individual of that nature in particular to himself, who is truly, and in reality, made a partaker of it. But the parable supposes (which, though not said, is implied) that the rich and bountiful Donor not only provides a feast for the hungry, but a covering for the naked; and that the very entrance to his table is inadmissible without this wedding garment being accepted, put on, and worn by every individual who partakes of the supper. The case is here stated of one unworthy creature (and that one is a representative of all in like circumstances) who, when the King came in to see the guests, was found deficient of this covering. My soul! pause over this part. This man, it should seem, was not observed by any around him. He had come in with the crowd, and gained admittance with the rest. It was only when the King came in, that he was discovered, and that by the King himself. What a volume of instruction is contained in this short representation? So Jesus comes in the midst of his churches. He presides at his table. Every individual is seen, is known by him, with every secret motive for which each cometh. It should seem, that at this supper there were great multitudes present, and but one without a wedding garment. And yet that one could not be hidden from the King's eye. My soul! while this furnisheth a subject for awful consideration, so doth it no less for joyful thought. Hast thou been at this gospel feast? Weft thou clothed in this wedding garment? Surely, if so, thou art not at a loss to know. If the feast and the garment were both of the King's providing, thou must know whether thou camest to be clothed as well as fed; and whether the Lord, that provided the food, gave thee also raiment? Say then, when Jesus invited thee to his supper, didst thou go to it, as those in the highway, poor, and maimed, and halt, and blind? And while he bade thee come, didst thou regard his counsel; and buy of him, as he had said, without money, and without price, "white raiment, that thou mightest be clothed, and that the shame of thy nakedness should not appear?" Rev. iii. 18. Oh it is blessed, very blessed, to go hungry to such a feast, and clothed in the wedding garment of Jesu's righteousness, and have the robe put on by God the Holy Ghost. Sure will be the acceptance, and gracious the reception, to every poor, famishing, naked, sinner, that thus comes to the gospel feast. Do remark, my soul, one circumstance more in this man's case. It doth not appear that he was naked; for then it would have been said so; and, if conscious of it, the bountiful Lord that made the feast would have clothed him. He had a garment, but not a wedding garment. One of his own providing; like those who have a righteousness of their own, of whom the Lord elsewhere speaks: "Woe to the rebellious children, saith the Lord, that take counsel, but not of me; and that cover with a covering, but not of my Spirit, that they may add sin to sin;" Isa. xxx. 1. Precious Lord Jesus! clothe me with the wedding garment of thy righteousness; and feed me with the rich food of thy body and blood; yea, Lord! be thou my covering, my joy, my all; that when at thy church, at thy table, at thine house of prayer below, and at thine kingdom of glory above, the King cometh in to see his guests, my soul may cry out, in thine own blessed, words, and with a joy unspeakable and full of glory: "I will greatly rejoice in the Lord, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with a robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels;" Isa. lxi. 10.
Joshua 4:23
"The waters of Jordan." - Joshua 4:23
The sacred streams of Jordan, so often and so highly celebrated in the word of God, open a very blessed subject for meditation. Sit down, my soul, by the side of that ancient river, and call to mind the faith exercised on that memorable spot by the multitude of the faithful gone before, who were heirs with thyself of the promises; and see, whether the Holy Ghost will not graciously, this evening, make thy meditation sweet? Recollect, as thou viewest the hallowed ground, that here it was, in this river, Jesus received the first public testimony from God the Father; and the first open display of the descent of God the Holy Ghost. Here Jehovah began to magnify the Lord Christ. And here, in ages before, had the Lord begun to magnify that memorable type of Jesus, his servant Joshua. And as, from the baptism of Jesus at this sacred river, the Lamb of God opened his divine commission, so here Joshua, his type, commenced his ministry. From hence he led the people to the promised land. And from hence Jesus, in the baptism of his Holy Spirit, leads his redeemed to the possession of the everlasting Canaan, in heaven. There is, indeed, a double view of our Lord's ministry, in these waters of Jordan; not only of baptism, as introductory to the wilderness-state of temptation that follows to all his people; but also, as the close of the wilderness-dispensation, in the Jordan of death, when, finally and fully, Jesus leads them through, to their immortal possessions. And as the children of Israel had been exercised for forty years together, through a waste and howling wilderness, until they came to Jordan, which opened a passage to them of life and liberty, to a land flowing with milk and honey; so the followers of the Lord Jesus, having passed through the pilgrimage of this world, amidst the various assaults of sin and Satan, pass through the Jordan of death, conducted and secured by their almighty leader, unto the possession of that kingdom of glory and happiness which is above. Pause, my soul, over the review! behold, by faith, the wonderful events which passed here. In this sacred river, once rested the ark of the covenant of the Lord of the whole earth. Here Jesus, whom the ark represented, was baptized. Here Israel passed over. And here, my soul, must thou pass over in the hour of death. Oh! how sweet and blessed, in the swellings of Jordan, to behold Jesus, and hear his well-known voice, "Fear not; for I have redeemed thee; I have called thee by thy name: thou art mine. When thou passest through the waters, I will be with thee; and through the rivers, they shall not overflow thee!"
The sacred streams of Jordan, so often and so highly celebrated in the word of God, open a very blessed subject for meditation. Sit down, my soul, by the side of that ancient river, and call to mind the faith exercised on that memorable spot by the multitude of the faithful gone before, who were heirs with thyself of the promises; and see, whether the Holy Ghost will not graciously, this evening, make thy meditation sweet? Recollect, as thou viewest the hallowed ground, that here it was, in this river, Jesus received the first public testimony from God the Father; and the first open display of the descent of God the Holy Ghost. Here Jehovah began to magnify the Lord Christ. And here, in ages before, had the Lord begun to magnify that memorable type of Jesus, his servant Joshua. And as, from the baptism of Jesus at this sacred river, the Lamb of God opened his divine commission, so here Joshua, his type, commenced his ministry. From hence he led the people to the promised land. And from hence Jesus, in the baptism of his Holy Spirit, leads his redeemed to the possession of the everlasting Canaan, in heaven. There is, indeed, a double view of our Lord's ministry, in these waters of Jordan; not only of baptism, as introductory to the wilderness-state of temptation that follows to all his people; but also, as the close of the wilderness-dispensation, in the Jordan of death, when, finally and fully, Jesus leads them through, to their immortal possessions. And as the children of Israel had been exercised for forty years together, through a waste and howling wilderness, until they came to Jordan, which opened a passage to them of life and liberty, to a land flowing with milk and honey; so the followers of the Lord Jesus, having passed through the pilgrimage of this world, amidst the various assaults of sin and Satan, pass through the Jordan of death, conducted and secured by their almighty leader, unto the possession of that kingdom of glory and happiness which is above. Pause, my soul, over the review! behold, by faith, the wonderful events which passed here. In this sacred river, once rested the ark of the covenant of the Lord of the whole earth. Here Jesus, whom the ark represented, was baptized. Here Israel passed over. And here, my soul, must thou pass over in the hour of death. Oh! how sweet and blessed, in the swellings of Jordan, to behold Jesus, and hear his well-known voice, "Fear not; for I have redeemed thee; I have called thee by thy name: thou art mine. When thou passest through the waters, I will be with thee; and through the rivers, they shall not overflow thee!"
Hebrews 5:14
"But strong meat belongeth to them that are of full age, even those
who, by reason of use, have their senses exercised to discern both good
and evil." - Heb. v. 14.
My soul! of what age art thou in the divine life? It is high time to inquire: high time to know. And the information is not far to attain, if thou dost wish it. A state of full age not only can receive, and relish the strong meat of the gospel, but really desires it, longs for it, and can be satisfied with nothing else. And what is the strong meat of the gospel? Surely the person, the work, the glory, the grace, the love, the everything that is in Jesus, which belongs to Jesus, and flows from Jesus. And depend upon it, that if thy spiritual senses are so frequently exercised upon Jesus, as to relish this food, to delight in it, yea, to loath all else, there will be a sweet savour of Jesus in thy whole life and conversation. And in the exact proportion that thou takest a fullness of this spiritual food, so may thine age be estimated. All we hear, all we see, all we read of, or meet with, of Jesus, will be food to the soul. Jesus is as the sweet flower of the field: and faith, like the bee, gathers from it, and brings home, both the golden honey and the wax to the hive, and lives upon it: so that then Christ is in the heart, dwells in the heart, as the apostle terms it, by faith, and is "formed in the heart the hope of glory." Now, where there is no fullness of age, yea, no age at all, not a babe in Christ, nor even born again, the strong meat of the gospel can neither be received, taken in, nor enjoyed. An unawakened heart is not only incapable of strong meat, but is disgusted at it. Persons of this kind may hear of Jesus, and apparently, for the time seem pleased. For as all men, when they die, would desire to go to heaven, so a discourse about it, may amuse, as a subject at a distance. But there is nothing within them, with which the subject can incorporate: no digestive powers to receive such strong meat; and consequently no relish. A shower of rain in a dry season may wet the surface, but if it soak not to the root, the plants find no good. My soul! what saith thine experience to these things? Hath the Lord so manifested himself to thee in all his glory, that nothing short of Jesus can satisfy thee? Hast thou found a transforming power accompanying this view of Jesus, so that, by faith, his glory hath excited thy desires to partake of him? And do the daily hopes which arise from such thoughts and views of thy Lord, so give rest, comfort, and joy to thee, that these refreshments are like "the spiced wine of the pomegranate?" Blessed Redeemer! may I be able to ascertain the real ripeness of my age by testimonies like these; and sure I am, in this view and enjoyment of Jesus, I shall find cause to give thanks, yea, unceasing thanks, to "God and the Father, who thus maketh us meet to be partakers of the inheritance with the saints in light."
My soul! of what age art thou in the divine life? It is high time to inquire: high time to know. And the information is not far to attain, if thou dost wish it. A state of full age not only can receive, and relish the strong meat of the gospel, but really desires it, longs for it, and can be satisfied with nothing else. And what is the strong meat of the gospel? Surely the person, the work, the glory, the grace, the love, the everything that is in Jesus, which belongs to Jesus, and flows from Jesus. And depend upon it, that if thy spiritual senses are so frequently exercised upon Jesus, as to relish this food, to delight in it, yea, to loath all else, there will be a sweet savour of Jesus in thy whole life and conversation. And in the exact proportion that thou takest a fullness of this spiritual food, so may thine age be estimated. All we hear, all we see, all we read of, or meet with, of Jesus, will be food to the soul. Jesus is as the sweet flower of the field: and faith, like the bee, gathers from it, and brings home, both the golden honey and the wax to the hive, and lives upon it: so that then Christ is in the heart, dwells in the heart, as the apostle terms it, by faith, and is "formed in the heart the hope of glory." Now, where there is no fullness of age, yea, no age at all, not a babe in Christ, nor even born again, the strong meat of the gospel can neither be received, taken in, nor enjoyed. An unawakened heart is not only incapable of strong meat, but is disgusted at it. Persons of this kind may hear of Jesus, and apparently, for the time seem pleased. For as all men, when they die, would desire to go to heaven, so a discourse about it, may amuse, as a subject at a distance. But there is nothing within them, with which the subject can incorporate: no digestive powers to receive such strong meat; and consequently no relish. A shower of rain in a dry season may wet the surface, but if it soak not to the root, the plants find no good. My soul! what saith thine experience to these things? Hath the Lord so manifested himself to thee in all his glory, that nothing short of Jesus can satisfy thee? Hast thou found a transforming power accompanying this view of Jesus, so that, by faith, his glory hath excited thy desires to partake of him? And do the daily hopes which arise from such thoughts and views of thy Lord, so give rest, comfort, and joy to thee, that these refreshments are like "the spiced wine of the pomegranate?" Blessed Redeemer! may I be able to ascertain the real ripeness of my age by testimonies like these; and sure I am, in this view and enjoyment of Jesus, I shall find cause to give thanks, yea, unceasing thanks, to "God and the Father, who thus maketh us meet to be partakers of the inheritance with the saints in light."
Daniel 7:13-14
"I saw in the night visions, and behold, one like the Son of man, came
with the clouds of heaven, and came to the Ancient of Days, and they
brought him near before him. And there was given him dominion, and
glory, and a kingdom, that all people, nations, and languages, should
serve him: his dominion is an everlasting dominion, which shall not
pass away, and his kingdom that which shall not be destroyed." - Daniel 7:13,14
Bless the Lord, my soul, who giveth thee "songs in the night", from the night visions of the prophet. Read this sweet scripture, explained as it is, most fully and completely, by the evangelists, in their account of Jesus, as" the Son of man;" and what a wonderful coincidence and agreement is there between them! It is in the human nature of the Lord Christ, that the glories of this kingdom shine so full and resplendent. "The Ancient of Days can be no other than God the Father, who is truly the Ancient of Days, being self-existent, and from everlasting to everlasting. And the Son of God, as God, one with the Father, is the same from all eternity. But here he is spoken of as the Christ of God, and particularly revealed to Daniel, in the visions of the night, as" the Son of man." Ponder this well, my soul. Contemplate the dominion, glory, and kingdom given to Jesus, in thy nature. Recollect also, in the moment of thy meditation, that it is by virtue of this nature, united to the Godhead, that the exercise of all sovereignty, wisdom, and power, is carried on, and Christ's kingdom established forever. It saith, in this scripture, that these things were given to him. They could not have been given to him as God; for all things were his before: but as Christ, the Son of man; the Son of God having taken into union with the Godhead our nature, became one Christ, and as such, received them. And what endears the subject, in the greatness and everlasting nature of it is, that Jesus is all this in our nature. For here it is that that sweet scripture unfolds all its beauty:" As the Father hath life in himself, so hath he given to the Son to have life in himself; because he is the Son of man!" John v. 26, 27. Mark the peculiar blessedness of the expression, for the meditation is most sweet. Jesus, as Jesus Mediator, hath life in himself. He doth not hold it as at pleasure, or like creatures, which, because once given, may be taken away. It is in himself in the human nature, because that human nature is taken in, united to, and become one with the Godhead, and therefore not liable to be recalled. Pause over this subject, this glorious, blessed, joyful subject! Thy Jesus, my soul, hath life in himself, in his human nature, because he is the Son of man. Think, then, of thine everlasting safety in him; and thine unceasing glory from him: for he saith himself, "Because I live, ye shall live also." Hallelujah. Amen, Amen.
Bless the Lord, my soul, who giveth thee "songs in the night", from the night visions of the prophet. Read this sweet scripture, explained as it is, most fully and completely, by the evangelists, in their account of Jesus, as" the Son of man;" and what a wonderful coincidence and agreement is there between them! It is in the human nature of the Lord Christ, that the glories of this kingdom shine so full and resplendent. "The Ancient of Days can be no other than God the Father, who is truly the Ancient of Days, being self-existent, and from everlasting to everlasting. And the Son of God, as God, one with the Father, is the same from all eternity. But here he is spoken of as the Christ of God, and particularly revealed to Daniel, in the visions of the night, as" the Son of man." Ponder this well, my soul. Contemplate the dominion, glory, and kingdom given to Jesus, in thy nature. Recollect also, in the moment of thy meditation, that it is by virtue of this nature, united to the Godhead, that the exercise of all sovereignty, wisdom, and power, is carried on, and Christ's kingdom established forever. It saith, in this scripture, that these things were given to him. They could not have been given to him as God; for all things were his before: but as Christ, the Son of man; the Son of God having taken into union with the Godhead our nature, became one Christ, and as such, received them. And what endears the subject, in the greatness and everlasting nature of it is, that Jesus is all this in our nature. For here it is that that sweet scripture unfolds all its beauty:" As the Father hath life in himself, so hath he given to the Son to have life in himself; because he is the Son of man!" John v. 26, 27. Mark the peculiar blessedness of the expression, for the meditation is most sweet. Jesus, as Jesus Mediator, hath life in himself. He doth not hold it as at pleasure, or like creatures, which, because once given, may be taken away. It is in himself in the human nature, because that human nature is taken in, united to, and become one with the Godhead, and therefore not liable to be recalled. Pause over this subject, this glorious, blessed, joyful subject! Thy Jesus, my soul, hath life in himself, in his human nature, because he is the Son of man. Think, then, of thine everlasting safety in him; and thine unceasing glory from him: for he saith himself, "Because I live, ye shall live also." Hallelujah. Amen, Amen.
1 Thessalonians 4:16
"With the voice of the archangel, and with the trump of God." - I Thess. iv. 16.
Before I drop into the arms of sleep, I would call upon my soul to ponder these words. I know not, each night, when retiring to rest, whether my next awakening may not be "with the voice of the archangel, and with the trump of God." As what may be my state in this particular, and hath been the state of many (for the hour of a man's death is to all intents and purposes the day of judgment) becomes an infinitely momentous concern; how can I better close the day and the month together, than by a few moments' consideration of the solemn event? What is meant by "the voice of the archangel?" I do not recollect the name of the archangel being mentioned anywhere beside in scripture, except Jude 9. and here, as well as there, the person spoken of is but one. We have no authority to say, archangels; yea, it should seem, from what the apostle Jude hath said concerning the archangel, in calling him Michael (if compared with the vision of Daniel, chap. x. 21. and also with what is said in the book of the Revelations, chap xii. 7.) that it means the person of Christ. Jesus himself hath said, that "the dead shall hear the voice of the Son of God; and all that are in their graves shall come forth." John v. 25-28. At any rate, if the Holy Ghost speak but of one, and there be but the shadow of a probability that that one is Christ, it becomes very faulty to join others in the name, by making the word plural. With respect to "the trump of God," we may understand, that as the law was given with solemn splendour and glory on mount Sinai, so the consummation of all things will testify the divine presence. My soul, meditate on these things; give thyself wholly to the frequent consideration of them. And, by the lively actings of faith upon the person of thy Lord, contemplate thy personal interest in all the blessedness of this great day of God. If this "voice of the archangel," be indeed the voice of Jesus, and thou knowest now by grace thy oneness and union with him, shall not the very thought give thee holy joy? It is true, indeed, the day will be solemn, yea, profoundly solemn. But it is equally true, that it will be glorious to all the redeemed. And if the Lord Jesus commanded his disciples to look up, and lift up their heads with holy joy, when their redemption drew nigh, shall we not suppose that it must be pleasing to the mind of our God and Saviour that we welcome and hail the fulfillment of it? Yea, must it not be pleasing to our God and Father, that we believe in his Son Jesus Christ to this day of eternal salvation? We find the apostles thus encouraging the faithful Paul tells Titus to be "looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ." Titus ii. 13. Surely, if the hope be blessed, and the appearing of Jesus, as the Redeemer of his people, glorious; our souls should triumph in the expectation. Peter goes one step farther, and bids the church not only to be looking but hasting unto the coming of it; as souls well assured of their safety in Jesus; and therefore to cry out with holy faith, "Come Lord Jesus, come quickly!" 2 Pet. iii. 12. What sayest thou, my soul, to these things? Are they blessed? Are thy hopes thus going forth in desires after Christ's coming? Oh! the blessedness of falling asleep each night, in the sleep of nature, in the perfect assurance of a oneness with Christ? And Oh! the blessedness of falling asleep in Jesus, when the Lord gives the signal for the sleep of death! All the intervening lapse of time, from death to this hour of the "voice of the archangel," is totally lost to the body, like the unconscious lapse of time to the labouring man of health, whose sleep each night is sweet. When the patriarchs, of their different ages, arise at "the trump of God," their bodies will be equally unconscious whether the sleep hath been for one night, or several thousand years. Think, my soul, of these solemn but precious things. Frequently meditate with holy joy and faith, upon this great day of God. Recollect that it is Jesus who comes to take thee home. And having long redeemed thee by his blood, he then will publicly acknowledge thee for his own, and present thee to the Father and himself, as a part of his glorious church, "not having spot, or wrinkle, or any such thing; but to be forever without blame before him in love."
Before I drop into the arms of sleep, I would call upon my soul to ponder these words. I know not, each night, when retiring to rest, whether my next awakening may not be "with the voice of the archangel, and with the trump of God." As what may be my state in this particular, and hath been the state of many (for the hour of a man's death is to all intents and purposes the day of judgment) becomes an infinitely momentous concern; how can I better close the day and the month together, than by a few moments' consideration of the solemn event? What is meant by "the voice of the archangel?" I do not recollect the name of the archangel being mentioned anywhere beside in scripture, except Jude 9. and here, as well as there, the person spoken of is but one. We have no authority to say, archangels; yea, it should seem, from what the apostle Jude hath said concerning the archangel, in calling him Michael (if compared with the vision of Daniel, chap. x. 21. and also with what is said in the book of the Revelations, chap xii. 7.) that it means the person of Christ. Jesus himself hath said, that "the dead shall hear the voice of the Son of God; and all that are in their graves shall come forth." John v. 25-28. At any rate, if the Holy Ghost speak but of one, and there be but the shadow of a probability that that one is Christ, it becomes very faulty to join others in the name, by making the word plural. With respect to "the trump of God," we may understand, that as the law was given with solemn splendour and glory on mount Sinai, so the consummation of all things will testify the divine presence. My soul, meditate on these things; give thyself wholly to the frequent consideration of them. And, by the lively actings of faith upon the person of thy Lord, contemplate thy personal interest in all the blessedness of this great day of God. If this "voice of the archangel," be indeed the voice of Jesus, and thou knowest now by grace thy oneness and union with him, shall not the very thought give thee holy joy? It is true, indeed, the day will be solemn, yea, profoundly solemn. But it is equally true, that it will be glorious to all the redeemed. And if the Lord Jesus commanded his disciples to look up, and lift up their heads with holy joy, when their redemption drew nigh, shall we not suppose that it must be pleasing to the mind of our God and Saviour that we welcome and hail the fulfillment of it? Yea, must it not be pleasing to our God and Father, that we believe in his Son Jesus Christ to this day of eternal salvation? We find the apostles thus encouraging the faithful Paul tells Titus to be "looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ." Titus ii. 13. Surely, if the hope be blessed, and the appearing of Jesus, as the Redeemer of his people, glorious; our souls should triumph in the expectation. Peter goes one step farther, and bids the church not only to be looking but hasting unto the coming of it; as souls well assured of their safety in Jesus; and therefore to cry out with holy faith, "Come Lord Jesus, come quickly!" 2 Pet. iii. 12. What sayest thou, my soul, to these things? Are they blessed? Are thy hopes thus going forth in desires after Christ's coming? Oh! the blessedness of falling asleep each night, in the sleep of nature, in the perfect assurance of a oneness with Christ? And Oh! the blessedness of falling asleep in Jesus, when the Lord gives the signal for the sleep of death! All the intervening lapse of time, from death to this hour of the "voice of the archangel," is totally lost to the body, like the unconscious lapse of time to the labouring man of health, whose sleep each night is sweet. When the patriarchs, of their different ages, arise at "the trump of God," their bodies will be equally unconscious whether the sleep hath been for one night, or several thousand years. Think, my soul, of these solemn but precious things. Frequently meditate with holy joy and faith, upon this great day of God. Recollect that it is Jesus who comes to take thee home. And having long redeemed thee by his blood, he then will publicly acknowledge thee for his own, and present thee to the Father and himself, as a part of his glorious church, "not having spot, or wrinkle, or any such thing; but to be forever without blame before him in love."
1 Corinthians 5:8
"Let us keep the feast, not with old leaven, neither with the leaven of
malice and wickedness; but with the unleavened bread of sincerity and
truth. " - I Cor. v. 8.
My soul, hast thou duly considered the unsuitableness of all leaven to mix up with the unleavened bread of the gospel of Jesus? Whatever sours, and gives a principle of taint to the mind, is indeed a leaven, carefully to be avoided. And "a little leaven leaveneth the whole lump!" So that it was expressly enjoined, in the divine precept of the law, on the Passover, that "there should be no leaven found in their houses; the soul that did eat of it was to be cut off from the congregation." Exod. xii. 19. Sweet instruction, couched under the prohibition! With Jesus there is to be no mixture; nothing of creature leaven, of self-will, or self-righteousness to mingle. My soul, thou hast been at the gospel feast, and sat with Jesus at his table. Surely thou hast kept the feast then, as here enjoined, and allowed nothing of leaven, in the old nature or in the new, to be with thee. Oh! the blessedness of thus receiving Christ with "the unleavened bread of sincerity and truth!" Oh! the felicity of receiving a broken Christ into a broken heart; preciously feeding upon his body broken, and his blood shed, as the sole, the only, the all-sufficient means of salvation by faith! Oh! Lamb of God! keep thy table sacred from all leaven, both in the persons approaching it, and the offerings made upon it. Let not the children's bread be received, or given to the leaven of hypocrisy and wickedness; but let all who meet around thy board be of the unleavened bread of sincerity and truth! And do thou, Lord, come into thy house, to thy table, to thy people; and let each for himself hear, and joyfully accept the invitation of the kind Master: "Eat, O friends; drink, yea, drink abundantly, O beloved!
My soul, hast thou duly considered the unsuitableness of all leaven to mix up with the unleavened bread of the gospel of Jesus? Whatever sours, and gives a principle of taint to the mind, is indeed a leaven, carefully to be avoided. And "a little leaven leaveneth the whole lump!" So that it was expressly enjoined, in the divine precept of the law, on the Passover, that "there should be no leaven found in their houses; the soul that did eat of it was to be cut off from the congregation." Exod. xii. 19. Sweet instruction, couched under the prohibition! With Jesus there is to be no mixture; nothing of creature leaven, of self-will, or self-righteousness to mingle. My soul, thou hast been at the gospel feast, and sat with Jesus at his table. Surely thou hast kept the feast then, as here enjoined, and allowed nothing of leaven, in the old nature or in the new, to be with thee. Oh! the blessedness of thus receiving Christ with "the unleavened bread of sincerity and truth!" Oh! the felicity of receiving a broken Christ into a broken heart; preciously feeding upon his body broken, and his blood shed, as the sole, the only, the all-sufficient means of salvation by faith! Oh! Lamb of God! keep thy table sacred from all leaven, both in the persons approaching it, and the offerings made upon it. Let not the children's bread be received, or given to the leaven of hypocrisy and wickedness; but let all who meet around thy board be of the unleavened bread of sincerity and truth! And do thou, Lord, come into thy house, to thy table, to thy people; and let each for himself hear, and joyfully accept the invitation of the kind Master: "Eat, O friends; drink, yea, drink abundantly, O beloved!
Revelation 22:17
"And the Spirit and the bride say, come. And let him that heareth, say,
come. And let him that is athirst, come. And whosoever will, let him
take the water of life freely." - Rev. xxii. 17.
My soul, doth not the evening bell, which calleth to the ordinance, in all its melodious sounds, seem to express these gracious invitations? Wilt thou not attend? Private meditation is indeed sweet; but public ordinances are of more avail. "The Lord loveth the gates of Zion more than all the dwellings of Jacob!" What a blessed sight is it to see the house of God well filled! What a refreshment to my poor weary sin-sick soul, to hear Jesus in his word saying, "Come unto me, all ye that are weary, and heavy laden, and I will give you rest." And every part and portion of the service proclaims the gospel cry: - "Ho! every one that thirsteth, come ye to the waters, and he that hath no money, come ye, buy and eat; yea, come, buy wine and milk, without money, and without price." Isa. lv. 1. And do observe, my soul, how, in the close of scripture, the invitation is repeated; as if to leave the impression fresh and lasting upon every soul. Yea, the Spirit confirms it; "come," is the call of the Holy Ghost; "come," is the call of the whole church, the bride, the Lamb's wife; yea, every one that heard of the free, and full, and glorious salvation; the angels, the ministering spirits to the heirs of salvation, they join the pressing invitation, and cry, "come." And surely every thirsty soul will not cease to say the same, for whoever-the Lord the Spirit hath made "willing in the day of his power," may come in the day of his grace. And if Jesus, with his great salvation, be welcome to his heart, that heart is welcome to come to Jesus. My soul, with what a cloud of witnesses is the church of the living God encompassed; and how many and numerous are the invitations of grace! Wilt thou not then, in return, echo to the cry, and hasten thy Redeemer's coming, in the same earnest language? Come, Lord Jesus! to thy bride, the church, and be thou to all thy redeemed the water of life, and the fountain of life; until thou take home thy church, which is here below, to join thy church above, that they may unitedly dwell together, in the light of thy countenance for evermore!
My soul, doth not the evening bell, which calleth to the ordinance, in all its melodious sounds, seem to express these gracious invitations? Wilt thou not attend? Private meditation is indeed sweet; but public ordinances are of more avail. "The Lord loveth the gates of Zion more than all the dwellings of Jacob!" What a blessed sight is it to see the house of God well filled! What a refreshment to my poor weary sin-sick soul, to hear Jesus in his word saying, "Come unto me, all ye that are weary, and heavy laden, and I will give you rest." And every part and portion of the service proclaims the gospel cry: - "Ho! every one that thirsteth, come ye to the waters, and he that hath no money, come ye, buy and eat; yea, come, buy wine and milk, without money, and without price." Isa. lv. 1. And do observe, my soul, how, in the close of scripture, the invitation is repeated; as if to leave the impression fresh and lasting upon every soul. Yea, the Spirit confirms it; "come," is the call of the Holy Ghost; "come," is the call of the whole church, the bride, the Lamb's wife; yea, every one that heard of the free, and full, and glorious salvation; the angels, the ministering spirits to the heirs of salvation, they join the pressing invitation, and cry, "come." And surely every thirsty soul will not cease to say the same, for whoever-the Lord the Spirit hath made "willing in the day of his power," may come in the day of his grace. And if Jesus, with his great salvation, be welcome to his heart, that heart is welcome to come to Jesus. My soul, with what a cloud of witnesses is the church of the living God encompassed; and how many and numerous are the invitations of grace! Wilt thou not then, in return, echo to the cry, and hasten thy Redeemer's coming, in the same earnest language? Come, Lord Jesus! to thy bride, the church, and be thou to all thy redeemed the water of life, and the fountain of life; until thou take home thy church, which is here below, to join thy church above, that they may unitedly dwell together, in the light of thy countenance for evermore!
Philippians 3:12
"Not as though I had already attained, either were already perfect: but
I follow after, if that I may apprehend that for which also I am
apprehended of Christ Jesus." - Phil. iii. 12.
My soul! take the apostle for an example in thine evening's meditation. Here he freely and fully confesseth himself, after all his attainments in the life of grace, to be far short of what he longed to attain. And observe the aim of the apostle: all his pursuit, and all his desire was, like an arrow shot at a mark, to apprehend Christ, as Christ had first apprehended him: to grasp Jesus, as the Lord Jesus had held, and did hold him. Happy desire! happy pursuit! and blessed mark of grace! For let the Lord have given out to the soul ever so largely, there is more to give out, more to be received, more to be enjoyed. And the Holy Ghost, who is leading a child of God out of himself, more and more, to lead him more and more to the enjoyment of Jesus, is sweetly training that precious soul, and advancing him to the highest lessons in the school of grace. Paul felt this, when he cried out, "Not that I have already attained, either were already perfect." To be sure not: for if we thought we had enough of Christ, it would be more than half conviction that we had nothing at all. Now, my soul, learn from Paul, in what the life of God in the soul consists: to be always pursuing the person of Jesus, for the farther enjoyment of him; never sitting down satisfied with what is already attained; but" pressing (as the apostle did) towards the mark, for the prize of the high calling of God in Christ Jesus:" in short, to make Christ the sum, the substance, the all of every desire; and ever to keep in remembrance, that the more we receive, the more Jesus hath to impart; the more he gives out, the more he is glorified; and, like some rich spring, the oftener we receive from him, the more rich and full he flows: Oh the blessedness of such a state! What a heaven upon earth would it be, if closely followed! To be always living upon Jesus, coming to Jesus, thirsting after Jesus; and the more we receive out of him, and of him, to have the soul's desires after him the more increased by all we enjoy. Precious Lord! grant me this felicity, that, like Paul, I may say," Not as though I had already attained :" but all my longings are, so to apprehend and hold fast Christ Jesus, as Christ Jesus hath apprehended and doth hold me fast.
My soul! take the apostle for an example in thine evening's meditation. Here he freely and fully confesseth himself, after all his attainments in the life of grace, to be far short of what he longed to attain. And observe the aim of the apostle: all his pursuit, and all his desire was, like an arrow shot at a mark, to apprehend Christ, as Christ had first apprehended him: to grasp Jesus, as the Lord Jesus had held, and did hold him. Happy desire! happy pursuit! and blessed mark of grace! For let the Lord have given out to the soul ever so largely, there is more to give out, more to be received, more to be enjoyed. And the Holy Ghost, who is leading a child of God out of himself, more and more, to lead him more and more to the enjoyment of Jesus, is sweetly training that precious soul, and advancing him to the highest lessons in the school of grace. Paul felt this, when he cried out, "Not that I have already attained, either were already perfect." To be sure not: for if we thought we had enough of Christ, it would be more than half conviction that we had nothing at all. Now, my soul, learn from Paul, in what the life of God in the soul consists: to be always pursuing the person of Jesus, for the farther enjoyment of him; never sitting down satisfied with what is already attained; but" pressing (as the apostle did) towards the mark, for the prize of the high calling of God in Christ Jesus:" in short, to make Christ the sum, the substance, the all of every desire; and ever to keep in remembrance, that the more we receive, the more Jesus hath to impart; the more he gives out, the more he is glorified; and, like some rich spring, the oftener we receive from him, the more rich and full he flows: Oh the blessedness of such a state! What a heaven upon earth would it be, if closely followed! To be always living upon Jesus, coming to Jesus, thirsting after Jesus; and the more we receive out of him, and of him, to have the soul's desires after him the more increased by all we enjoy. Precious Lord! grant me this felicity, that, like Paul, I may say," Not as though I had already attained :" but all my longings are, so to apprehend and hold fast Christ Jesus, as Christ Jesus hath apprehended and doth hold me fast.
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