3. Let us regard him in his Chrift, and the glorious work of redemption through him, and, beholding him, lift up the everlasting doors of our hearts unto “ the Lord of hosts, the Lord mighty in battle.” It is the great fin of Scotland, for which the Lord is contending, that Christ has not been received and regarded, either in his prophetical, priestly, or kingly offices. You know what came of them who did not regard the Lord, and reverence him, in the person of his Son : he “ fent forth his armies, and miserably destroyed them :" I fear armies of men, whose language we do not understand, shall travel through our land, and avenge the quarrel of a despised, contemned, and affronted Christ, &c.

4. Let us regard him in his book of the scriptures. We call the scriptures the book of God; and so it is, for it is given by the inspiration of the Holy Ghoft; and therefore let us regard it, by reading and searching and diving into it, till we find the pearl; John v. 39. “ Search the scriptures, for in them ye think ye have eternal life ; and they are they which testify of me."

And to encourage a regard to it, fee Prov. ii. 2-4. God observes what regard is paid to his book among folk; “ Take heed to it, as unio a light shining in a dark place.”

5. Regard him by attending his courts, I mean the ordinances of his worship, word and facraments, efpecially the word preached, where his heralds are sent to proclaim and intimate his mind" in the high places to men, and to the fons of men." David, though a great king, looked on it as his honour, to attend the courts of the King of kings, and efteen

a day in his courts better than a thousand in the tents of wickedness. God's way is in his sanctuary :" these are the galleries where he has many a sweet interview with his subjects. “ One thing (fays David) have I desired of the Lord, that will I seek after, that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to inquire after him in his temple. These are the banqueting-houses, where he entertains them with “fat things full of marrow." 6. Shew aʻregard to his great name.

This is one of the ten commands of his moral law, “ Thou shalt not take the name of the Lord thy God in vain ; for he will not hold him guiltless that taketh his name in vain." Oh!“ fanctify that great name, the Lord your God," and make it “ your fear and your dread.” Be aware of profaning it either in your common conversation, cr by your unneceffary customary swearing by it, or by a flight mentioning of it even in religious duty; and ay

when ye go to mention that name in any duty of worfhip, itudy to fill your minds with a holy awe and dread of it, &c.

ed "


7. Shew

[ocr errors]

7. Shew a regard of his day, and put respect upon him, by remembering it, “ to keep it holy." See a sweet and encouraging promise to them that regard God's day, If. lviij. at the close; “ If thou turn away thy foot from the Sabbath, from doing thy pleasure on my holy day, and call the Sabbath a delight, the holy of the Lord, honourable; and shalt honour him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words; then thalt thou delight thyself in the Lord, and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob thy father: for the mouth of the Lord hath [poken it.” I am ready to judge, that folk's acquaintance with God himself is known by the regard they thew to his holy day.

8. Shew a regard unto his voice ; the voice of his word; the voice of his Spirit; the voice of his providence; the voice of mercies, and the voice of afflictions : for the Lord's voice crieth in all these, and it is the man of wisdom that hears his voice, “ Today if ye 'will hear his voice, harden not your hearts: be not like the deaf adder stopping her ear at the voice of charmers, charming never so wisely.” Whenever he comes, fay, “ Speak, Lord, for thy servant heareth.” His voice is sweeter than the melody of angels and archangels to the foul that knows him : “ It is the voice of my beloved, behold he cometh, leaping upon the mountains, skipping upon the hills."

9. Shew a regard to all his laws and commandments; get them engraven upon your hearts, that they may be a lamp to your feet, and a light to your paths.

10. Shew a regard to his promises and words of grace, and any word of grace that he feals, and sends home by his Spirit upon thy heart; let that be a michtam or golden qord to thee; and fay of it, “ It is better to me than gold, yea, than much fine gold : God hath spoken in his holineis, I will rejoice:" roll it like a “ sweet mortel under thy torigue.”

11. Shew a regard to his members, by eleeming them as the “ excellent ones of the earth,” and doing all the offices of kindness to them that ye are pable of: for what says he, Matth. xxv. 40.

“Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me." Cultivate fellowthip and acquaintance with thefe that belong to the Lord, and let them be the men of your counsel, and your intimates. My " delight is with the faints.” Tell them that fear the Lord, what he hath done for your soul *. 12. Regard him in his messengers and ambaladors, his fent

servants, • Lut le: it he donc in a judicious way, that they nay be excited to join sih you in celebraong his prailok

fervants, who act for their great Master; and faithfully declare his mind, and contend for his cause in a day of defection and backfliding, especially any that he has fet, as it were, in the front of the battle, to bear the shock of the enemy; they have many against them, and therefore they need your fympathy and countenance, who “ love the Lord." A kindly' word or Jook from a member of Christ will do more service to a minister of Christ than folk are aware of : Paul, in his bonds, was refreshed and comforted with the fympathy of believers.

13. Shew a regard to him, by espousing his cause, the interest of his house and kingdom. Sirs, the cause of Christ is upon the field at this day, the covenanted standard of Scotland is displayed, in oppofition to that course of defection which the whole land is gone into, and which the judicatories of the established church are carrying on, with might and main. The cry is given, “ Who is on the Lord's fide ?” let them “ come up to the help of the Lord, to the help of the Lord against the mighty.” Some, both ministers and Christians, profefs friend hip unto the cause of Christ, his covenanted doctrine, difcipline, worship, and government; but they love to dwell at cafe, and, like Iffachar, to couch under the burden : but I have little skill if that be the Lord's way, and the Lord's call, when others are jeoparding themfelves " in the high places of the field,” for the cause and testimony of Jefus. I may say to such, be who they will, as the prophet said to Israel, in a day of defection from the Lord, “ How long halt ye between two opinions? If Baal be God, serve him, and if Jehovah be God," then serve and follow him. If the judicatories of the church be fighting the cause of Christ, and building the Lord's house, then cleave to them, and good reason : but if they be building Jericho, in tead of Jerusalem ; if they be pulling down the work of God, instead of building it up if the ark of God, his covenanted cause and testimony, be carried without the camp, it is time to fol. low it ; let " us go out therefore unto him

without the camp, bearing his reproach.” And if folk fhift following Chrift, his cause and sworn testimony, especially when it is espoused by a handful upon all hazards, they need to consider upon it in time, left that sentence go against them; “ Curse ye Meroz, curse ye bitterly the inhabitants thereof, because they came not to the help of the Lord, to the help of the Lord against the mighty." " Christ and his cause will carry the day without you; but take heed that he don't resent it, ere all be done ; his frowns and down-looks are heavier than the frowns of all the men on earth, or angels in heaven, or devils in hell.

[blocks in formation]



HEB. ii. 15.For verily he took not on him the nature of an

gels; but he took on him the feed of Abraham.

THE apoftle; ver. 10 had spoken of Christ as the Captain of

he and ing to the first promife, Gen. iii. 15. he had taken the field, and bruised the head of the old serpent ; why, says he, ver. *. 14. “ He took part of the children's flesh, that through death be might destroy him that had the power of death,* &c. The legal power of death fell, by virtue of the sentence of a broken law, into the hand of the devil, as God's executionet; and it had continued there, unless law and justice had been satisfied by the death of the Surety; but Christ, “through death, destroyed him that had the power of death;" i. e. he fapped the foundation of his authority and power, by his juftice-satisfying blood : he, as it were, wrung the keys of hell and death out of the devil's hand, upon Mount Calvary, and fo“ spoiled principalities and powers, and made a fhew of them openly." The use that we, law-condemned sinners, are to make of this, is (ver. 15.) to pull up our finking spirits, and triumph over death as a conquered and flain enemy, faying, “ O death, where is thy fting? O grave, where is the rictory ?" for he did all this to deliver them, who, through fear of death, were all their lifetime subject to bondage." Now the apostle, in the words of my reading, gives a good Teason why Christ, as the Captain of our salvation, destroyed death, " and him that had the power of it," and delivers poor men from the sting and fear of it. Why, says he, he is our kinsman, unto whom the right of redemption did belong; for verily he took not on him the nature of angels, &c.

Where we have, first, a nagation or denial of a great dignity unto the angelical nature; he took not on him the nature of angels, or, as it reads in the margin, he teneth rot hold of ongelt : when an innumerable company of them fell from the itate wherein they were created, he took not hold of their rige ture, to recover them from woe and misery; it is plainly supposed, that they were not the objects of his love, and therefore he did not become a God-angel, 26 he became a Godman.


In the words following, we have, secondly, an affirmation of this honour to the human nature, which he denied to the angelical; he took on him the feed of Abraham, in the margin, of the feed of Abraham he taketh hold, i.e. he joined the human nature, in the feed of Abraham, to himielf, in a personal union, that so, being our Kinsman, he might become our Redeemer and our Husband. The apoille, when he is writing to the Galatians, who were Gentiles, tells them, Gal. iv. 4. That he was made of a woman,” according to the first promise, Gen. iii, 15. but when he writes to the Hebrews, he speaks in the Ityle of the promise made to Abraham, “ in thy feed fhall all the nations of the earth be bleted ;" by telling ihem, that according to that promife, he took on him the feed of Abraham, that so they might be encouraged to believe in him; for ministers, in preaching Christ, are to bring the finner and the Saviour as near to one another as poflible.

Thirdly, in the words we have a strong afleveration, shewing the certainty and importance of this matter, that he took not on him the nature of angels, but the feed of Abraham : Ve rily, says he, it is fo ; it is a faithful saying, and worthy of all acceptation;" and therefore, let all the feed of Israel, or Abraham, believe it, and set to their ftal of faith to it.

OBSERV. “ That it is a truth of the greatest certainty and

moment, that the Son of God, when he passed by the naiure of angels, took on him the human nature, in the feedo or family, of Abraham."

The doctrine is clearly founded upon the words, For verily he took not on him the nature of angels, but he took on him the feed of Abraham.

In discourfing the doctrine a little, I Mall, through divine allilance, make it evidení,

1. That the Son of God took not on him the nature of angels.

11. Make it appear, that he hath taken unto him the human nature, and is become one of our tribe and family.

Ill. Shew what may be imported in his taking on him the food of draham, or bis taking hold of it, as in the margin.

« 前へ次へ »