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therefrom. I want to be more engaged with Him. I want my whole soul to be absorbed in Him, every faculty employed for Him, every promise seen to be yea and amen in Him; yea, to be so accustomed to Him as to eat His flesh and drink His blood, and be transformed into His image, so that whether I eat or drink, or whatever I do to do it all to the glory of God. The possessors of such attainments as these I can hail as “ fathers in Christ.

Moreover, the highest attainments that we can make leave us still emulous of further attainments; and if you find the man who thinks that he has obtained knowledge enough of Christ, I can show you the man who knows nothing of Him at all; for the more we know the more anxious we must be to add to our stock, and the more emulous to excel in this Divine knowledge. You know that Paul passed upwards of thirty years after Jesus had manifested Himself unto him, as his epistle to the Philippians fully proves, in emulous desire of soul “that he might know Him—that he might know Him." Why, Paul, thou didst kuow Him! But, said he, it is only in part, seen in part, loved in part; I want "to know Him even as I am known.” So that his soul was anxiously desirous for an increase of knowledge in Jesus. However emulous persons may be of other knowledge, or of excellence in literary acquirements, they are heartily welcome to it; only give me more knowledge of Christ, only give me to be more intimate with Him, to be transformed into His image, to abide with Him, and to walk even as He walked.

III.—But let us pass to the third particular. The apostle says, « I write unto you,

fathers." And I, whether I write or speak unto you, ever wish it to be upon the same things. "I write unto you, fathers." A young man in the ministry would perhaps be very diffident at saying this, and probably he ought to be so, and to be more willing to sit at the feet of the fathers and learn of them. Thirty years ago it might have been considered presumption in me if I had noticed in the hearing of the fathers the two or three things concerning which John wrote, and about which I desire to speak. The first of these is respecting high privileges. You, fathers in Christ, ought to consider, that your privileges are very high in having known Christ so long, in having heard His voice so often, in having been kept for so many years in the Divine life, in having been favoured with so much of His company, and particularly in having been found in the enjoyment of those two features in the experience of genuine Christians, namely, walking with God, and waiting for God. Now that is all I want. Yea, perad venture, I must add a third, and say, working for God. To walk with God in holy intimacy, and with spiritual circumspection; to work for God as Paul did," labouring more abundantly” than all around him; and to wait for God as old Simeou did, and as the Psalmist did, when he exclaims, “ And now, Lord, what wait I for?"

We have been reminded that our waiting time is drawing to a close. We have had to speak of departed ministers, and of our beloved departed deacon, and other departed brethren and sisters, in the course of the year; and now I have just received information of the departure of our beloved sister, Mrs. Murat, who left us about midsummer last to return to Oporto. Many years had she been, of necessity, absent from us with her family, but was led, through family affliction, to spend about eight months with us, which terminated last June.

During these eight months she knew what high privileges meant. I believe she never omitted one sermon nor one prayer-meeting during all that time, either here or in Jewin Crescent. Nor was there one but under it her soul was favoured with the richest enjoyment of the precious things of God. And as the period approached for her departure there was but one at which she did not weep bitterly, with “ I shall soon be deprived of all this." The last few months of her residence on earth were spent in Oporto, where there was not another known eminent Christian—but chiefly Popish Infidels around her.

Bear with me in calling your attention to this interesting bereavement; for Mrs. Murat certainly was one of the most spiritual and shining Christian characters that I have known for a long time—her experience coming up very near to that of our departed brother, of whom we have been lately speaking. It is remarkable that there were but twenty-four hours between their departure from this world ; our brother Bigg having departed on the 9th of the present month, and our dear sister Murat on the 10th. My soul felt quite overwhelmed when the information first reached me by letter from the family; and in another letter-yea, and in that too—the wish was expressed that the event should be made known to those dear Christians at Grove Chapel who had paid her so much attention, and whose affection she so highly valued, and so warmly responded to.

What but omnipotent grace could have sustained and preserved her as a bright and shining light, amidst all the darkness of Papal superstition, and all the demoralizing pestilence of Infidelity ? Surely the promise was fulfilled to her in a very special manner, " Thus saith the Lord God, although I have cast them far off among the heathen, and although I have scattered them among the countries, yet will I be to them a little sanctuary in the countries where they shall come (Ezekiel xi. 16). Had not this promise been literally fulfilled to our departed sister, how could her vital godliness have been kept alive and made to grow as it did without the public means of grace, or any real gospel ministry? Especially when it is remembered that her station in life exposed her to all the temptations of gay company, flippant courtesy, and Anti-Christian superstition, but the Holy Ghost had made her His temple, and kept her pure to be a witness against the mockers of Christianity. Truly we may use, with reference to her experience, one of our well-known couplets,

" Kept by the mighty power of God,

And brought to heaven at last." Now I should not have introduced the subject this morning except for the purpose of urging upon you, fathers and mothers in Israel, the importance of valuing your high privileges. You may not be summoned to go to Oporto, the land of Papal darkness and Infidelity, or be banished from the society of Christians as Mrs. Murat was; but I want you to look well to your privileges. Though you may not be removed hence to another land, in the providence of God, yet Popish tyranny may become as rampant here as it is in Oporto. And if not, your lives, as fathers and mothers in Israel, must very soon run out. Let me, therefore, in closing this idea, say to you,

" Walk close with God; work hard for God; wait patiently for Göd, in the constant anticipation of His soon appearing.

I pass on just to remark, that when the apostle says, I write unto


you, fathers,” he writes injunctions; and, after what I have said to you about the attainment, I must request your attention for a few moments longer to these injunctions. What does he say? “ Love not the world, neither the things that are in the world. If any man love the world the love of the Father is not in him.” If I cannot at present carry you beyond this, let this one injunction suffice then-“ Love not the world.” Our poor carnal, fleshly natures can love nothing else. Our poor carnal, fleshly natures are in love with the world, and will continue to be so while we exist here. But the things enjoined, and the things which I want for myself and for you, are that our better nature, that our heaven-born principles, and that the love of God in our souls should be so dominant, that old nature shall not have its way, that it shall be mortified and crucified, and that the love of the world shall be amongst the things that are put off and kept under. No man can dispute that this must be the meaning of the apostle when he says, « Love not the world, neither the things that are in the world." Therefore, the injunction which I would urge alike upon myself as upon you, aged Christians, is that you see to it that you “set your affections on things above, and not on things on the earth,” according to the Lord's own injunction by the apostie.

Oh, could I get access to the ears and to the hearts of those miserable, money-getting mnck worms, who bury themselves alive in the thorny grave of the cares of this world and the deceitfulness of riches, I would raise my voice to the highest pitch, and cry, “Love not the world, neither the things that are in the world.” If any man love the world, the love of the Father is not in him (verse 15). It is really shocking to see men professing godliness toiling out their mortal career in habitual slavery, to the sinful neglect of the means of grace, and the consequent barrenness of their souls, just to heap up riches which they cannot tell who will gather, and which, in many cases, prove a curse to posterity.

And what shall I say to those professors who are easily drawn into the fascinating snares of the fashionable, frothy, religious world, and murder that time which ought to be spent in the closet, or in the house of prayer, over painted pasteboards, with vain songs, silly hoppings, and sacred music profaned? Oh, I fear they will be deaf to the injunction “ Love not the world,” being stunned with the cries of “innocent amusement”-“old friendship relative ties,” and “business interests." And what will they do when the midnight cry is heard, “ Behold the Bridegroom cometh, go ye out to meet him?” Surely we cannot reckon these among Christian fathers! They may do for Papist fathers, but if they possessed vital godliness of any growth their feet would not be taken in such carnal snares, nor their minds occupied with such paltry and contemptible things.

() ye fathers in grace, suffer me to urge this holy injunction upon you, “ Love not the world.” Your advanced position, almost within sight of the pearly gates, demand your attention to this injunction ; the glorified hosts above, could they address you, would reiterate it; the whispers of the Holy Spirit echo it through your consciences; the bleeding wounds of Christ speak it to you in the tones of His dying agony; the Father of mercies, who chose you out of the world, commands it. By all that is sacred, by all that is solemn, by all that is spiritual, I would entreat you as a father, as a pastor, as an ambassador for Christ, “ Love NOT THE WORLD!”

One word more. I write unto you, fathers," of mercies-of mercies multiplied, mercies bestowed, sovereign, free, and gracious— “ I write unto you, fathers," and speak unto you, and remind you, that your life is made up of one constant succession of mercies, just according to the old poet, when he exclaims,

“ Minutes and mercies multiplied

Have made up every day ;
Minutes came swift, but mercies were

More swift, more free than they." Surely, in the gratitude of our hearts, we can readily sing that verse, and acknowledge that we have always infinitely more cause for rejoicing and for praising, than we have for complaining and for murmuring. If we look well to the Lord's dealing with us, even in the way of providence, we shall cry out, “Mercy, all is mercy.” This visitation of mercy, that bereavement of mercy, that loss and cross of mercy, that trial and care of mercy; because they are all sanctified to the soul, fastened on the heart, and made to wean us from “ things of time and sense.”

Then if you turn from mercies in providence, to the mercy promised in Jesus Christ Himself, the first-born of the womb of mercy, the fulness of mercy coming down from heaven, His own hand distributing the mercies which are treasured up in him, in the covenant of grace unto all the objects of His love, and purchased by His blood; surely I may “write unto you” and speak unto you of the privileges and injunctions in the Word of God, and of the mercies recorded in your own memories, as well as of those which are promised in the precious book of inspiration.

One word more, and I close. You aged and advanced brethren and sisters in the Lord, would that you were able to give me your pledge, and would that I could give you mine, that for the remainder of our stay upon earth, we will yield our bodies servants unto righteousness and holiness, our members devoted to Christ, and our time and talents thrown into His cause. While so doing, we might continue to cherish the highest and brightest anticipations of spending an eternity with the “ Father of mercies,” the “Father of lights,” among the fathers of the Old Testament description, and of New Testament revelation, eternally separated from the dark deceptive, traditional fathers who sprang from the “father of lies.” May the God of all grace command a blessing on these few hints, write and engrave them upon your hearts, and take the whole glory to His own precious and exalted name. Amen.


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a Discourse, Delivered in Grove Chapel, Camberwell, Sunday Morning, Jan. 7, 1849,


" I have written unto you, young men, because ye are strong; and the

word of God abideth in you ; and ye have overcome the wicked one."

-1 John, ii. 14. I would to God that I knew some hundreds more than I do, in my own congregation, of such young men as are here referred to. I am anxious relative to the bringing forward of such, wherever they are found; for you must know that some of us aged folks feel acutely that we are not capable of what we were thirty years ago; and therefore we are desirous to find out those whom God shall bring into His ranks, and endow with His Spirit, and employ in His service, to supply our lack of service, in the first place, and to fill our vacancies, as soon as we quit, in the next. Moses was anxious for this in his day, and therefore he besought the Lord that He would give him to understand before he went into Mount Nebo and died, who should be his successor, who should go in and out before the congregation, and be their leader; and the Lord pointed him to Joshua, the son of Nun, whom He describes as a man in whom is the spirit—as a man qualified by regeneration—to be not only Moses' successor, but to be the type of Christ as the deliverer of Israel.

There are in congregations, generally, scores of young men, par, takers of the grace of God, whom we have never yet been able to pull out, or thrust out, in any way into usefulness. They hug themselves up in the corner, eat and drink all that they can get at of spiritual food, put on the best suit of clothes that the sinner can wear (the robe of Christ's righteousness), and possess the title deeds to heaven, yet enug themselves up in quietness, and do little or nothing in Jesus' cause, as if they had no idea of their being vessels meet for the Master's use (2 Tim. ii. 21).

Published in Weekly Nurabers, 1d., and Monthly Parts, 5d.


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