Bible Commentaries

DISCOURSE: 908

THE USE AND EXCELLENCY OF TRUE WISDOM

Isaiah 33:6. Wisdom and knowledge shall be the stability of thy times, and strength of salvation: the fear of the Lord is his treasure.

THIS is spoken respecting Hezekiah, king of Judah. His country had been invaded by Sennacherib, king of Assyria, by whom all the fenced cities of Judah had been taken. To arrest his course, and to save Jerusalem itself, Hezekiah sent to implore forgiveness for having rebelled against Sennacherib (to whom King Ahaz had made the kingdom tributary), and to declare his readiness to submit to any terms which the conqueror should impose. A very heavy contribution in silver and gold, amounting to above 266,000/., was exacted of him; and he was constrained to send “all the silver that was found in the House of the Lord and in the king’s house, and to cut off the gold from the doors of the Temple of the Lord, and from the pillars which he himself had overlaid,” in order to satisfy the demand [Note: 2 Kings 18:13; 2 Kings 18:16.]. Having thus paid the tribute, he hoped for peace. But Sennacherib soon violated his engagement; and, setting aside the treaty, sent his servant against Jerusalem, with an immense army, to besiege it [Note: ver. 17.]. No hope now remained to Hezekiah, but from God himself; to whom he applied in fervent prayer [Note: 2 Chronicles 32:20.]. And, on that occasion, the Prophet Isaiah, who had joined with him in crying unto God, was inspired to denounce against Sennacherib this judgment: “Woe to thee that spoilest, and thou wast not spoiled; and dealest treacherously, and they dealt not treacherously with thee! When thou shalt cease to spoil, thou shalt be spoiled; and when thou shalt make an end to deal treacherously, they shall deal treacherously with thee [Note: ver. 1.].” This was speedily and literally fulfilled: for a hundred and eighty-five thousand of Sennacherib’s army being slain by an angel in one night, the remainder of them broke up the siege and retreated, leaving a great quantity of spoil behind them: and Sennacherib himself, on his return home, was “murdered by his own sons, whilst he was worshiping in the house of Nisroch his god [Note: Isaiah 37:36-38.].” Thus did prayer effect what all the wealth of Hezekiah was unable to accomplish: and the reformation made amongst his subjects procured for him what all his armies had in vain endeavoured to effect—a complete deliverance from his powerful and victorious enemies: “Wisdom and knowledge, accompanied with real piety, became to him the stability of his times, and the strength of salvation: and the fear of the Lord was his best and most effectual treasure.”

Now, from this passage I will take occasion to shew the influence of true wisdom: First, As promoting the stability of an empire: and, Secondly, As advancing the prosperity of the soul.

I. Consider wisdom as promoting the stability of an empire—

By “wisdom and knowledge” we are not to understand what we generally comprehend under the term “science;” for we do not apprehend that the Jewish nation, at that time, or indeed at any time, made any grout proficiency in that species of learning. By “wisdom and knowledge” is meant a conformity of heart and life to the revealed will of God; a wisdom inseparably connected with “the fear of the Lord.” This appears from the preceding verse, where it is said, “The Lord is exalted; for he dwelleth on high: He hath filled Zion with judgment and righteousness: and wisdom and knowledge shall be the stability of thy times, and strength of salvation: the tear of the Lord is his treasure.” Indeed, it may be doubted whether what we call learning and science do at all necessarily advance the stability of an empire. They are doubtless of very extensive use to an empire, in a variety of views: but they are capable of great abuse; and, if separated from religion, may lead to the overthrow, as well as to the establishment, of an empire; as the recent history of a neighbouring kingdom has evinced. But the knowledge of which my text speaks, is a security to a kingdom. That “knowledge” is thus described by the Prophet Jeremiah: “Let not the wise man glory in his wisdom, neither let the mighty man glory in his might; let not the rich man glory in his riches: but let him that glorieth, glory in this, that he understandeth and knoweth ME, that I am the Lord, which exercise loving-kindness, judgment, and righteousness, in the earth: for in these things I delight, saith the Lord [Note: Jeremiah 9:23-24.].” This explanation of the terms necessarily leads our minds to God as reconciled to us in the Son of his love: for it is in Christ Jesus alone that “the loving-kindness” of God has free scope for exercise towards fallen man; or indeed can be exercised at all, consistently with the demands of “righteousness and judgment:” and it is this knowledge alone which generates a filial “fear” in the heart of man.

Now, of this “wisdom and knowledge” it may be justly affirmed, that it tends to the stability of every empire in which it is found. So far as it prevailed at any time in the Jewish State, (for it was revealed to them, though darkly, in their ceremonial law,) they prospered: and whenever it was banished, they were delivered up into the hand of their enemies; as their whole history very clearly shews. The separation of the ten tribes, which proved such a permanent and fatal calamity to the whole nation, was appointed of God as a punishment for that iniquity which Solomon had introduced, and which had overspread the whole land. On the other hand, in consequence of the reformation introduced by Hezekiah, (which gave, as it were, for a time, a new character to his people,) the Prophet says, “Their place of defence shall be the munition of rocks; bread shall be given them, and their water shall be sure [Note: ver. 16.];” yea, “the Lord will be to them as a place of broad rivers and streams, wherein can go no galley with oars, neither can gallant ship pass thereby [Note: ver. 21.];” that is, whilst they were protected by the river, they should be inaccessible by vessels of any kind, the waters being too tempestuous for smaller boats, and too full of rocks and shoals to be navigated by larger ships; and thus, in the midst of hostile nations, should “Jerusalem be a quiet habitation, and a tabernacle that not all the power of their most inveterate enemies could move [Note: ver. 20.].”

True it is, that we, at this day, are not to look for such visible interpositions of the Deity as were vouchsafed to the Jews under what we may call their Theocracy. But God is still the Governor of the Universe, and does still deal with his people, in a measure, as in former days; punishing or protecting them, according as their iniquities are flagrant, or their piety profound. And I cannot but think, that though, for our abounding iniquities, God sorely chastened our nation in the last war, the prayers of thousands in this land prevailed to avert from us a vast pressure of calamity, to which all the rest of Europe was exposed. Certain I am, that “true wisdom and knowledge” have a proper tendency to promote our national welfare: as it is said, “Righteousness exalteth a nation; but sin is the reproach of any people [Note: Proverbs 14:34.].” Mere science may be associated with every thing that is evil: but piety, so far as it is true and genuine, will diffuse, through all ranks of people, a due attention to their respective duties, calling forth from Rulers equity and benevolence, and generating amongst subjects the habits of industry and content. Formed as human nature is, we cannot expect these things to be universal: but I hesitate not to say, that, in proportion as piety is the predominant feature of any people, there will be among them a patriotic ardour for the benefit of the community, and a simultaneous effort for the promotion of it.

But, to bring the matter more home to our own business and bosoms, I proceed to observe,

II. That “wisdom and knowledge, when attended with a fear of the Lord,” will advance the prosperity of the soul.

“The fear of the Lord” is an essential part of true wisdom: as the Psalmist has said, “The fear of the Lord is the beginning of wisdom [Note: Psalms 111:10.].” And this is indeed “a treasure,” an inestimable treasure, to every one that possesses it: it is, in fact, a mine of wealth, of intellectual wealth, of moral wealth, of spiritual wealth, and of eternal wealth.

It is a source of Intellectual wealth. However this wisdom may, by many, be reputed folly, and considered as an indication of a weak mind, it most assuredly enlarges the understanding, and elevates its possessor above his fellows; yea, and above others also, who in natural capacity, and in literary attainments, are far his superiors. If we set before us two persons, one illiterate, and the other versed in arts and sciences, we should suppose, of course, that there can be no comparison between the two in point of intellect: and this is true, so far as arts and sciences are concerned; but let the weaker of them be imbued with divine wisdom, and actuated by the fear of God, and he will have a far juster apprehension of all the things of time and sense than the man of learning has ever attained. David says, “I have more understanding than all my teachers; for thy testimonies are my meditation. I understand more than the ancients, because I keep thy precepts [Note: Psalms 119:98-100.].” The mere worldly man, in his estimate of things, keeps eternity out of view: no wonder, therefore, that he “calls evil good, and good evil; and puts darkness for light, and light for darkness; bitter for sweet, and sweet for bitter [Note: Isaiah 5:20.].” But the man who is taught of God has learned to view things in their true light, even as God himself views them; and he speaks of them in accordance with the representation given of them in the inspired volume. The principle of piety which is implanted in his soul has corrected and rectified his judgment: and if the conversation of these two men, the learned and the unlearned, each with his fellows, for the space of one hour, were recorded, we should be perfectly amazed at the mass of error contained in the one; whilst truth, with perhaps scarcely any mixture of error, pervaded the other. In fact, if the most learned of unregenerate men were, in his daily conversation, to betray as much ignorance of philosophical truth as he does of moral and religious truth, he would, to say the least, stand very low in the estimation of all who knew him: so true is that declaration of our blessed Lord, that “God has hid these things from the wise and prudent, and has revealed them unto babes [Note: Matthew 11:25.].” I again therefore say, that the knowledge of God in Christ Jesus is that which alone deserves the name of “wisdom;” and that all other knowledge, though, in reference to earthly things, of the highest value, is yet, in reference to heavenly things, no better than learned folly; as the Scriptures have most pointedly declared: for it is written, “I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent. Where is the wise? where is the scribe? where is the disputer of this world? Hath not God made foolish the wisdom of this world [Note: 1 Corinthians 1:19-20.]?”

But next, this knowledge is a mine of moral wealth. A man imbued with divine “wisdom” has within himself an entirely new standard, whereby to judge of morals, and to regulate his life. Previous to the enlightening of his mind by the Spirit of God, and to his acquaintance with God as reconciled to him in Christ Jesus, he was satisfied with refraining from outward acts of sin: he took little notice of his inward inclinations: he thought little of the sensual look, or the angry word; though God himself tells us, that in his estimation, the one is adultery, and the other murder. He made little account, also, of what the Apostle calls “spiritual filthiness [Note: 2 Corinthians 7:1.];” such as, pride, envy, discontent, covetousness, and the whole list of corruptions that reside chiefly in the soul. In a word, he was ignorant of the extent of the moral law, which requires a perfect conformity to God’s mind and will in every thing. But now he can be satisfied with nothing less than a perfect transformation into the divine mage. He longs to “mortify the whole body of sin:” and his one continued labour through life is, to “put off the old man, which is corrupt, according to the deceitful lusts; and to put on the new man, which, after God, is created in righteousness and true holiness [Note: Ephesians 4:22-24.].”

Now, then, compare him with the unregenerate man in this respect also; and say whether he is not greatly enriched by his heavenly knowledge, and this fear of God? If it be true that man by sin was impoverished at first: then it is also true, that every man is enriched in proportion as he is sanctified. We may instance this in one single disposition, “a meek and quiet spirit;” respecting which I am authorized to affirm, that, in the sight of God, “it is an ornament of great price [Note: 1 Peter 3:4.].” Our Lord compares such graces to “gold tried in the fire;” and declares the possessor of them to be truly “rich [Note: Revelation 3:18.].” We say, then, in reference to all such moral attainments, that they are a rich “treasure;” since “godliness, with contentment, is great gain [Note: 1 Timothy 6:6.].”

I may further add, that this wisdom is a mine of spiritual wealth. Here I must bespeak your candour; because, in bringing forth “the deep things of God [Note: 1 Corinthians 2:10.],” I may be led into a field not commonly explored by the great and learned [Note: 1 Corinthians 1:26-28.]. But, without entering into this view of divine wisdom, I cannot do justice to my subject. I observe, then, that “the fear of God” opens, if I may so say, a new world to him in whom it is found. To speak of God as giving to his redeemed people a new sense, would doubtless be erroneous: for the spiritual man has no new faculty, but only a new application and use of the faculties he before possessed: but the Spirit of God, at the time of our conversion, does bring new objects to our senses; and enables us, through faith, to discern things which are altogether hid from the carnal man [Note: 1 Corinthians 2:9-10; 1 Corinthians 2:14.]. Nor let this appear strange. We all know the power of glasses to bring to our view things which, on account of their diminutiveness or distance, are incapable of being clearly discerned by our unassisted organs. We know, too, the power of light, which can render even the motes in the air visible to the naked eye, yea, and visible to one man, whilst they are hid from another who is close at his side. Now, such is the power with which the Spirit of God invests us, when he imparts to us “a spiritual discernment [Note: 1 Corinthians 2:9-10; 1 Corinthians 2:14.].” He brings to the eye of our minds “Him who is invisible [Note: Hebrews 11:27.];” and reflects such a light upon spiritual objects, as to give us a clear apprehension of them, and to make us as certain of their existence as if we beheld them with our bodily eyes. For instance, the man who is truly taught of God, sees God himself upon his throne as a reconciled God and Father; and beholds also the Lord Jesus Christ at the right hand of God, perpetually interceding for him. He apprehends, also, the love of God beaming in the Saviour’s countenance; and “comprehends it too, so far as a finite creature can comprehend it, in all its breadth and length, and depth and height [Note: Ephesians 3:18-19.].” By the Holy Spirit, also, he is enabled to realize in his soul those divine impressions, “a spirit of adoption,” “the witness of the Spirit,” “the sealing of the Spirit,” and “the earnest of the Spirit;” and by means of these impressions, he feels “the love of God shed abroad in his heart,” and is filled with “a peace that passeth all understanding,” and “a joy that is unspeakable and glorified.”

I am aware that I have here entered upon ground untrodden by the natural man, and therefore unknown to him, and despised by him. But “among them that are perfect,” as the Apostle says, “we speak wisdom; not indeed the wisdom of this world, but the wisdom of God in a mystery,” which yet is “revealed to all whom God instructs by his Holy Spirit [Note: 1 Corinthians 2:6-7; 1 Corinthians 2:10.].” And now, I ask, What “treasure” in the universe can be compared with this 1 What is all earthly science in comparison of this? It is only as the twinkling of a star when compared with the splendour of the noon-day sun. This is well called “a treasure hid in a field:” to purchase which, every wise man will part with all that he possesses in the world [Note: Matthew 13:44.].

But we can never appreciate this wisdom aright, till we regard it as putting us into the possession of eternal wealth. We are told, that “godliness is profitable unto all things, having the promise of the life that now is, and of that which is to come [Note: 1 Timothy 4:8.].” Its value, if this world alone were considered, would be inestimable: but when eternity is taken into the account, “its riches are absolutely unsearchable;” so that if all the angels in heaven were to exert their powers, they would never be able to compute them. Who shall say what it is to be admitted into the presence of the Most High; to behold the Saviour face to face; to participate his throne, and to be joint-heirs of his glory? In attempting to bring before you such a subject as this, we only “darken counsel by words without knowledge.” But all the glory and felicity of heaven are ours, if only we truly fear God. Indeed, God himself tells us, that “his delight is in them that fear him.” And what, I would ask, shall be done to those whom God delights to honour? Not even the angels around the throne are so blest as they whom the Saviour has washed in his own blood, and clothed in his own righteousness, and “presented faultless before the presence of his glory with exceeding joy [Note: Jude, ver. 24.]:” for the saints are represented as standing immediately around the throne of God; whereas the angels are placed in an exterior circle round about the saints [Note: Revelation 7:9-11.]. And well it may be so, since the angels have but the righteousness of a creature; while the saints are clothed in the righteousness of Emmanuel, their redeeming God. I need not ask what the wisdom of this world can do for us in comparison of this? In the view of these things, it is mere “foolishness [Note: 1 Corinthians 3:19.].” It may edify and exalt us in this world; but it can do nothing for us in the world to come.

Enough, I think, has now been said to elucidate my text; and to shew, that that “wisdom” which brings in its train “the fear of God” is the richest of all “treasures;” and that, though a man possess nothing else, “in having that, he really possesses all things [Note: 2 Corinthians 6:10.].”

And now permit me to recommend this wisdom to your special attention. For the attainment of it, all our noble institutions were formed, and especially those which were established by our pious Founder [Note: Preached at the Commemoration in King’s Chapel, on March 25, 1828; the first Founder’s Day after the opening of the new Hall.]. And certainly our advantages, for the prosecution of it, are exceedingly great. Our freedom from earthly cares, and our seclusion from the world, afford us valuable opportunities for the acquisition of self-knowledge, and the knowledge of our God. Let us only be convinced that the pursuit of these is “wisdom,” and that the possession of them is “treasure,” and we shall have reason to bless our God for the peculiar benefits which we here enjoy. Let me not, however, be thought to undervalue science. I am far from wishing to detract from its merits. It is, as I have before said, of exceeding great value, both to the State, and to the person enriched by it. It has in the world a just pre-eminence above rank or wealth, and deservedly raises the possessor of it in the estimation of till around him. It is not the man of splendid title, or of great estate, that stands high in the esteem of his countrymen; but the man who, by his wisdom and knowledge, is enabled to explore the depths of philosophy, and to instruct mankind in the different departments of learning and science. I therefore would earnestly press upon my auditors, a diligent prosecution of knowledge in all those branches which are held in repute amongst us, and which administer to the improvement both of ourselves and others. But yet, its God, without intending to depreciate the sacrifices which he had enjoined, says, “I will have mercy, and not sacrifice;” so, without intending to disparage human learning, I would say, “Wisdom, divine wisdom, is the principal thing: therefore get wisdom; and with all your getting, get understanding [Note: Proverbs 4:7.].” Follow David in this respect: “One thing have I desired of the Lord,” says he, “which I will seek after, even 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 in his temple [Note: Psalms 27:4.].” And, if for this you are called to make any sacrifice, learn from St. Paul to say, “What things were gain to me, those I counted loss for Christ; yea, doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord [Note: Philippians 3:7-8.].” I would further say, Spare no pains for the attainment of this knowledge. We well know what labour many endure in the prosecution of earthly knowledge; and shall we do less for the attainment of that which is divine? Nor let us be satisfied with a superficial view, and a slight experience, of these things; but rather, whatever we may have attained, let us, with St. Paul, “forget the things which are behind; and reach forth unto those that are before, and press toward the mark for the prize of the high calling of God in Christ Jesus [Note: Philippians 3:12-14.]” We have enemies, greater than Sennacherib, to withstand, and difficulties greater than Hezekiah’s to overcome. We have to combat the world, the flesh, and the devil: but the principle which prevailed in Hezekiah will prevail in us; and the victory which awaited him awaits us also, if we will betake ourselves to God in prayer, and place all our confidence in him alone. “Wisdom and knowledge shall be the strength of salvation” to us; and we shall be “more than conquerors through Him that loved us.”

And well may such a victory be expected of us. We have long been, through the munificence of our Founder, and are now become, in a more especial manner, elevated to a very high degree of celebrity through the splendour of our outward appointments. Why, then, should we not be alike distinguished for our eminence in those moral excellencies which he wished us to aspire after; and which we are bound, by every consideration of gratitude and of duty, to display? He sought not to make us rich in this world, but “rich towards God:” and by the competence he has provided for us, he has cut off all excuse as arising from the pressure of conflicting duties. The world, then, may well expect this at our hands. And does not God expect it also? It is He, in fact, who has brought us hither, and invested us with these advantages. Yea, he has done infinitely more for us: he has given us his only-begotten Son, “who, though he was rich, yet for our sakes became poor, that we through his poverty might be rich [Note: 2 Corinthians 8:9.].” Let us seek, then, “the true riches,” even those which Christ has purchased for us on the cross, and which he freely offers to us in his Gospel. We must all admit, that these treasures have had but little attraction hitherto in our eyes, and that we have sadly misimproved the talent committed to us. But henceforth let us awake to our duty, and no longer hide our talent in a napkin. Let us remember, that “where much has been given, much will be required;” and that if we labour not for these riches, we only deceive our own souls: for “where our treasure is, there will our heart be also.”

DISCOURSE: 909

PROTECTION PROMISED TO THE GODLY

Isaiah 33:16. He shall dwell on high: his place of defence shall be the munitions of rocks: bread shall be given him; his waters shall be sure.

WE cannot judge of men’s moral state by the dispensations of God’s providence towards them. Among the Jews indeed virtue was inculcated and enforced chiefly by temporal sanctions; and their national prosperity or adversity bore a very manifest reference to their national conduct. In some degree also the same observation will extend to individuals among them. But to us, under the Gospel, God has not bound himself to distinguish his favourites by any temporal advantages. Nevertheless, what the pious Jews enjoyed visibly in relation to their bodies, that the obedient Christian shall enjoy invisibly in his soul.

To enter properly into the subject before us, we must consider,

I. The character to whom the promise is made—

This appears clearly in the two preceding verses; in one of which it is implied, and in the other it is clearly expressed:

1. He is sincere in his profession of religion—

[The greater part of the Jews were “sinners in Zion, and hypocrites;” and they had good reason to tremble for their approaching calamities. The person spoken of in the text is placed in direct opposition to them: he really belongs to Zion, and to Zion’s God: he does not make religion a cloak for habitual and indulged lusts; or profess what he does not experience: if he implore mercy as a “miserable sinner;” and declare his trust in the mere “mercy of God through Christ Jesus;” and desire “that he may henceforth live a sober, righteous, and godly life, to the glory of God’s holy name,” he does not mock God with unmeaning words, or hypocritically assume a character which belongs not to him: he feels in his heart what he utters with his lips; and desires to fulfil his duties in Zion, as much as to enjoy her privileges.]

2. He is consistent in the practice of it—

[He has learned in a measure that important lesson, “Abhor that which is evil; cleave to that which is good [Note: Romans 12:9.].” The whole tenour of his conversation is agreeable to the strictest rules of righteousness. In all his dealings he is both just and honourable, not taking advantage of the ignorance or necessities of others, but endeavouring to do as he would be done unto. Nor is he less observant of his words than of his actions: he not only “walketh righteously,” but “speaketh uprightly:” he rigidly adheres to truth, and avoids every deviation from it, whether in criminating others, or exculpating himself.

As he thus “cleaves to what is good, so he abhors that which is evil.” Could he gain ever so much by an act of oppression, or were he offered ever so great a bribe to bias his judgment und to violate his conscience, he would “despise the gain,” and “shake from his hands the polluted gift” with utter abhorrence. Were he advised to do any thing injurious or vindictive, he would “stop his ears” with indignation, and not allow the thought for one moment to dwell upon his mind. Did a contaminating object present itself to his view, or any thing whereby his own corruptions might be stirred up, he would “shut his eyes,” even like holy Job, who “made a covenant with his eyes that he would not look upon a maid [Note: Job 31:1.].”

We say not that the Christian is never drawn aside through the influence of temptation and corruption; (for then where shall we find a Christian upon earth?) but if at any time he be overtaken with a fault, he returns to God with deepest humiliation and contrition, and renews his course with increased vigilance and circumspection.

That this is indeed the character to whom alone the promise in the text is made, is evident from parallel passages in the Psalms [Note: Psalms 15:1-5; Psalms 24:3-5.], and from the strongest possible declarations in the New Testament [Note: 1 John 3:6-10.]. O that all persons, whether professors of religion or others, would duly consider this!. Our conduct must be upright towards God and man: we must embrace the religion of the Gospel with sincerity, and adorn it by a holy conversation: nor can a person of any other character than this have any part or lot in the promises of God.]

Let us now turn our attention to,

II. The promise itself—

To understand this, we must consider the occasion whereon it was delivered. The Assyrian army, that had overrun almost the whole of Judea, were now encompassing Jerusalem. The wicked Jews are given up to terror and consternation; but the righteous are encouraged with a promise of,

1. Protection—

[A fortress situated on an eminence which no weapons can reach, and founded on a rock which no human efforts can shake, may be considered as impregnable. Such a place should Jerusalem be to God’s obedient people.

To us, who are surrounded with spiritual enemies, the promise has a spiritual import. “The archers will shoot at us:” the world, the flesh, and the devil will combine against us to destroy us: but the true Christian “shall dwell on high,” out of their reach; and “his place of defence shall be the munitions of rocks” which cannot be undermined. If his enemies wound his body, they shall “not be able to kill his soul;” for that is “hid with Christ in God:” and he may say to his enemies, as Hezekiah said to the besieging and blaspheming General, “The virgin the daughter of Zion hath despised thee, and laughed thee to scorn; the daughter of Jerusalem hath shaken her head at thee [Note: 2 Kings 19:21.].”]

2. Provision—

[There are but two ways in which a fortress, which will not capitulate, can be taken; namely, by assault or famine. Against both of these God promised to guard his obedient people: for as their fortress should be impregnable, so it should be supplied with manna from heaven, and with water springing out of the rocks on which they dwelt. To us also the promise may be applied with strictest propriety. Our enemies may deal with us us with Paul and Silas of old, who were cruelly scourged, and thrust into an inner prison, and their feet were made fast in the stocks: but, though there was no access to them for earthly friends, were the visits of their God intercepted? Could their supplies of strength and consolation be cut off? Did not rather their consolations abound as their afflictions abounded? Thus it shall be with us: “broad shall be given us” for the support of our souls, and “the Holy Spirit shall be within us a well of water, springing up” for our continual refreshment. Difficulties and dangers we may experiences but they shall issue only in the contusion of our enemies, and in brighter discoveries of God’s power und grace.]

Address—

1. To those who rest in presumptuous hopes—

[The wicked Jews laughed at the judgments of God when they were at a distance, but were filled with horror at their approach, and cried out, “Who shall dwell with the devouring fire? who amongst us shall dwell with everlasting burnings?” Similar consternation will ere long seize on those who now slight the threatenings of the Gospel. The day of vengeance is hastening on apace, and God will then shew himself to be “a consuming fire [Note: Hebrews 12:29.].” How will his enemies then stand appalled [Note: Psalms 73:19.]! How “will they cry to the rocks to fall upon them, and the hills to cover them from the wrath of the Lamb [Note: Revelation 6:15-17.]!” How terrible will the devouring fire then appear! How awful those everlasting burnings in which they will be doomed to dwell! Let the “sinners in Zion,” the people who name the name of Christ without departing from iniquity, awake from their delusions; let “the hypocrites” also deceive themselves no longer. Let a holy fear possess all our souls: let us cry out, as on the day of Pentecost, “What shall we do to be saved?” and let us improve the present season of God’s mercy and forbearance in “fleeing from the wrath to come.”]

2. To those who are agitated with unbelieving fears—

[Many spend their time in anxious inquiries, Will God save me? Well would it be if we would leave God to do his part, and mind only our own. God’s part is, to save us: ours is, to serve and glorify him. This is obvious in the passage before us, and in numberless other passages of Holy Writ. We have nothing to fear but sin. Let us be sincere in embracing the Gospel, and consistent in obeying it, and we need not fear the united attempts of men and devils. God is engaged to be the God of his believing and obedient people: and, “if he be for us, who can be against us?” He will “hide us in his pavilion [Note: Psalms 27:5.],” where we shall be surrounded with hosts of angels for our guard, and supplied with the richest viands for our support: and “in the floods of great waters they shall not come nigh us [Note: Psalms 32:6-7.].” Let us then dismiss our unbelieving fears, and look to him to “fulfil his promises, wherein he has caused us to put our trust.”]

DISCOURSE: 910

THE CHURCH’S SECURITY

Isaiah 33:20-22. Look upon Zion, the city of our solemnities: thine eyes shall see Jerusalem a quiet habitation, a tabernacle that shall not be taken down; not one of the stakes thereof shall ever be removed, neither shall any of the cords thereof be broken. But there the glorious Lord will be unto us a place of broad rivers and streams; wherein shall go no galley with oars, neither shall gallant ship pass thereby. For the Lord is our judge, the Lord is our lawgiver, the Lord is our king; he will save us.

IN times of national calamity or danger, if we do not immediately see the means of our preservation, “our hearts are apt to meditate terror,” and to tremble even for the ark of God. But, though we ought to mourn for the desolations of Zion, and to desire its prosperity, we may safely leave the concerns of the church to him who has founded it on a rock, and who is incessantly engaged for its defence. God may purge his floor, and burn up the chaff; but he will not suffer one grain of pure wheat to be lost. This was the consolatory truth with which the prophet encouraged the godly, while he foretold the miseries which the Jewish nation should endure in the Babylonish captivity: and it is equally applicable to the church of God in all ages. In the words before us are contained,

I. The promise which God makes to his Church—

The Church is here compared to Jerusalem and the tabernacle, particularly with a view to its weakness and danger—

[Jerusalem was “the city of their solemnities,” whither all the tribes went up at stated seasons to worship God: and the tabernacle was the place where God in a more especial manner revealed himself to his believing people. But though, in these points of view, they were objects of God’s peculiar regard, they were at the same time peculiarly exposed to danger. Jerusalem was encompassed with enemies, who incessantly sought its destruction: and the tabernacle (which on this account is mentioned rather than the temple) was assailed by storms and tempests, in the wilderness, und in Shiloh, for many hundred years.

Thus the Church is that society of godly persons, to which all in every place unite themselves, as soon as ever they are converted to God: and it enjoys exclusively the manifestations of God’s love and favour. But it is hated by the world with a deadly hatred: and is often menaced by all the powers of earth and hell.]

But God promises that, notwithstanding its weakness, it shall enjoy quietness and stability—

[This was in part fulfilled in the preservation of the Jews at those seasons when all the males were withdrawn from the country, and collected in Jerusalem; none of their enemies ever being permitted to take advantage of their absence, and to attack their land at those times, It was also fulfilled in part, when the temple worship was restored after the Babylonish captivity. But its full accomplishment must be looked for in the apostolic and millennial periods. In the days of the Apostles the Church was assaulted on every side; but it defied the storms, and stood unmoved in the midst of all its enemies. Hypocrites indeed were cast down; but the Church itself stood; “not one of its stakes was moved, nor one of its cords broken.” From the days of Christ to the latest period of time may it be said, with exultation and triumph, “Look upon our Zion;” though apparently defenceless, it stands secure; though fiercely assailed, it is “a quiet habitation;” though it be as a sycamore planted in the midst of the sea, it can never be rooted up. What our ears have heard, “our eyes have seen;” and we believe that it shall endure to all generations.]

Nor will this appear improbable, if we consider,

II. The means of its accomplishment—

The way whereby this promise shall be fulfilled, is set forth,

1. Figuratively—

[Jerusalem was despised as having no river to protect it, as the Church also is on account of its defenceless state. But God promises that “he himself will be to it as a broad and rapid river.” But it may be said that if, in one view, a river defends a city, in another view it affords means of attacking it to advantage. But God fully obviates this by saying, that he will be such a river as shall not be navigated by vessels, either great or small: yea, that in protecting his Church, he will shew himself to be “the glorious,” the irresistible “Jehovah.” Hence that triumphant language of the Psalmist, “Walk about Zion, and go round about her, tell the towers thereof; mark well her Bulwarks, consider her palaces, that ye may tell it to the generation following; for this God is our God for ever and ever [Note: Psalms 48:12-14.].”]

2. Plainly—

[The Church is under the immediate government of God, as Israel was of old. He is its Judge, its Lawgiver, and its King, who, while he requires the obedience of his people, is pledged by that very relation to afford them his protection. Men, standing in that relation to us, may be overcome; and we may fall together with them: but we are thrice reminded, that it is Jehovah who is our defence. Whom then can we have to fear, when the honour, the power, the veracity of Jehovah are pledged for our protection? How absurd is it to be alarmed on account of our own weakness, or of the power and malignity of our enemies! The answer which David gave to those who persuaded him to flee, is that which should be our solace in the most discouraging circumstances; “How say ye to my soul, Flee as a bird to your mountain, for the foundations are destroyed, and what can the righteous do?” (Tell me not of the failure of earthly helps; for) “Jehovah is in his holy temple, Jehovah’s throne is in heaven [Note: Psalms 11:1-4.].”]

Infer—

1. Whither we are to look for the continued enjoyment of our religious privileges—

[It is a mercy to us, that, notwithstanding the enmity of the carnal mind against God is as great as ever, we are preserved by the laws from such persecutions as have been endured by the Church in former ages. But men are changing, and laws may change with them. Our safety therefore does not depend on man, but on God: and on him alone must we rely for the peace and prosperity of Zion. Let us trust in him; and “he will be a wall of fire round about us, and the glory in the midst of us [Note: Zechariah 2:5.].”]

2. Whither we are to look for the peace and stability of our own souls—

[We should first take care that God be indeed the Judge, the Lawgiver, and the King whom we unfeignedly obey: for, if we refuse allegiance to him, it will be in vain to expect protection from him. But, if we have the testimony of our conscience that we devote ourselves unfeignedly to him, we may say with David, “I will not fear, though the earth be moved, and the hills be carried into the midst of the sea.” We have an almighty Defender, who is interested in the welfare of his subjects, and is moreover pledged to us by promise and by oath. Let us then “believe his declaration; so shall we prosper; and believe his promises; so shall we be established:” “we shall be even as Mount Zion, which cannot be removed, but standeth fast for ever [Note: 2 Chronicles 20:20. Psalms 125:1.].”]

DISCOURSE: 911

ENCOURAGEMENT TO THE WEAK

Isaiah 33:23. The lame take the pray.

IT is impossible to read the Scriptures with attention, and not be struck with the amazing condescension of God, towards the poor, the weak, the desponding. I think we may say, that if God had permitted them to dictate to him what he should say for their encouragement, they could never have ventured to put into his mouth what he has really spoken; so inconceivably gracious and condescending are the promises which he has given them. Let us only look at one or two which are recorded by the Prophet Isaiah. Speaking of his enemies, who thought to injure his people with impunity, he says, “He bringeth down them that dwell on high; the lofty city, he layeth it low; he layeth it low, even to the ground; he bringeth it even to the dust: the foot shall tread it down, even the feet of the poor, and the feet of the needy [Note: Isaiah 26:5-6.].” And again: “Without me they shall bow down under the prisoners, and they shall fall under the slain [Note: Isaiah 10:4.];” that is, if there were not one of my people whom they had not imprisoned or slain, the prisoners should come forth from their dungeons, and the slain should arise from their graves, to crush and to destroy them. Indeed God assumes this as his very name whereby he is to be known: “The Lord is his name, that strengtheneth the spoiled against the strong, so that the spoiled shall come against the fortress [Note: Amos 5:8-9.].” It is with this view that the words of my text were uttered. The Assyrians menaced Jerusalem with an immense, and, as they supposed, an irresistible army; and God comforted his people by an assurance, not only that their enemies should not prevail, but that they should flee, and leave an immense booty behind them; and that even “the lame amongst his people,” who were scarcely able to walk, should yet go forth and “seize the spoil,” and be enriched by it.

To mark the force of this expression, I will shew,

I. How it was fulfilled on the occasion referred to—

[So exceeding large and powerful was the Assyrian army that was besieging Jerusalem, that there seemed to be no hope of deliverance, but by means of some special interposition of the Deity himself [Note: Isaiah 36:1-22.] — — — As for Hezekiah and his people, they seemed to be in the situation of a travailing woman, who, not having strength to bring forth, was at the point of death [Note: Isaiah 37:1-3.]. But prayer was made by him and the Prophet Isaiah to the Lord: and “in one night an angel of the Lord slew no less than one hundred and eighty-five thousand of the Assyrian army:” upon which the rest of the army retired in haste, leaving all their property behind them; so that all the people of Jerusalem, like Samaria on another occasion, were enriched by it, and the very weakest amongst them seized his portion of the prey [Note: Isaiah 37:4; Isaiah 37:36-37.]. Thus was the promise in my text literally fulfilled; and a pledge was given to the Church, that neither men nor devils should ever prevail against those who should put their trust in Him.]

The text, thus explained, may serve to shew us, in a measure,

II. How it is fulfilling at this time—

Still are the weak triumphant, through the power and grace of God.

Are any weak in understanding?

[Fear not: deep as the mysteries of our holy religion are, and infinitely as they surpass the powers of unassisted reason to comprehend, you shall comprehend them, if you look to God for the teaching of his good Spirit: yes, “you shall comprehend the breadth, and length, and depth, and height of the love of Christ, which passeth knowledge [Note: Ephesians 3:18-19.]:” whilst the wise of this world shall “account them nothing but foolishness [Note: 1 Corinthians 1:23.].” So it was with the poorer classes of the community in the days of our blessed Lord: “they heard his word gladly,” and received it thankfully; whilst the Scribes and Pharisees “rejected the counsel of God against themselves.” Thus it was also in the Apostle’s days. St. Paul appealed to those at Corinth: “Ye see your calling, Brethren, now that not many wise men after the flesh, not many mighty, not many noble, are called: but God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty; and base things of the world, and things which are despised, hath God chosen, yea, and things which are not, to bring to nought things that that are; that no flesh should glory in his presence [Note: 1 Corinthians 1:26-29.].” And to all who come to Christ for instruction, it is promised that their eyes shall be opened to see the truth, since God had determined that “the things which were hid from the wise and prudent should be revealed unto babes [Note: Matthew 11:25.].” Thus is provision made, even for the weakest, to guide them into all truth; and an assurance is given, that “the way-faring man, though a fool, shall not err therein [Note: Isaiah 35:8.].”]

Are any weak in grace?

[They need not despond: for “it is not the will of our Father that one of his little ones should perish [Note: Matthew 18:14.].” “Christ will carry the Lambs in his bosom, and gently lead that which is with young [Note: Isaiah 40:11.].” Weakness, if felt and deplored, shall never prevent the ultimate success of any soul whatever. Indeed conscious weakness is, if I may so speak, a source of strength, since it will constrain a man to look unto Christ for strength; and “Christ will perfect his own strength in his people’s weakness:” So true is that paradoxical expression of St. Paul, “When I am weak, then am I strong [Note: 2 Corinthians 12:8-10.].” When did we ever hear of one “who was plucked out of the Saviour’s hands [Note: John 10:28.]?” We are assured by the prophet, that, however violently God’s people may be sifted, “not so much as the smallest grain shall ever fall to the earth [Note: Amos 9:9.].” The weakest person in the universe shall “be able to do all things, through the strength of Christ [Note: Philippians 4:13.];” and however numerous his trials be, he shall be more than conqueror, through Him that loved him [Note: Romans 8:37.].”]

Are any weak in faith?

[This is the most discouraging state of all; because a person strong in faith cannot fail of obtaining all that he can desire [Note: Matthew 21:22.]; whereas a person of a wavering and doubtful mind has but little reason to expect such ready communications as his necessities may require [Note: James 1:6-7.]. Still, however, if our faith be genuine, it shall prevail; and though it be only as a grain of mustard-seed, yet shall it enable its possessor to pluck up a mountain by its roots, and cast it into the sea [Note: Matthew 21:21.]. “To him that believeth, nothing shall be impossible [Note: Matthew 17:20.].” And it is worthy of observation, that salvation is promised, not to him that is strong in faith, but to him that believeth. Our commiesion from Christ himself is, to declare, without any reserve, “He that believeth and is baptized, shall be saved; and he that believeth not, shall be damned [Note: Mark 16:15-16.].”]

Thus, at this present time, is the text fulfilled to the least and weakest of God’s people; not one of them, however lame, being so left as not ultimately to “take the prey.”

But we are yet further to shew,

III. How it shall be fulfilled in the millennial age—

[To this period does the prophet apply the very same kind of language as that which I have already so copiously cited from him: “The Lord will have mercy on Jacob; and will yet choose Israel, and set them in their own land: and the strangers shall be joined with them, and they shall cleave to the house of Jacob. And the people shall take them, and bring them to their place: and the house of Israel shall possess them in the land of the Lord for servants and handmaids: and they shall take them captives, whose captives they were; and they shall rule over their oppressors [Note: Isaiah 14:1-2.].” It seems impossible that the whole world of Jews and Gentiles should be so effectually combated, as to be turned to the worship of the true God, especially by such weak instruments as are now upon earth. But who spread our holy religion through the whole Roman Empire? A few poor fishermen. And what if the servants of God at this day be but few and weak; Is not God able to work by them? Has he not even “put his treasure into earthen vessels, on purpose that the excellency of the power may be seen to be of Him, and not of us [Note: 2 Corinthians 4:7.]?” How did the walls of Jericho fall, but by the sound of rams’ horns? and how were the host of Midian vanquished, but by the breaking of Gideon’s lamps, and the vociferation of a few dispersed men? What effects, then, may we not expect from the preached Gospel at this day, if God be pleased to accompany it with his power from on high? It is as able at this day, as ever it was, to “cast down every thing that exalts itself against the knowledge of Christ [Note: 2 Corinthians 10:4-5.]:” and in God’s good time it shall run and be glorified throughout the whole earth [Note: 2 Thessalonians 3:1.].” Unbelief, viewing the world as dead in trespasses and sins, is ready to ask, “Can these dry bones live?” But, in answer to this, I say, Yes, they both can and shall live: and at the time when God, in answer to the prayers of his servants, shall be pleased to pour out his Spirit upon them, they shall not only resume the human form, but “shall live, and stand up on their feet, an exceeding great army [Note: Ezekiel 37:1-10.].” “A nation shall be born in a day [Note: Isaiah 66:8.]:” and, by the simple preaching of a crucified Saviour, “all the ends of the earth shall be brought to see the salvation of God [Note: Isaiah 52:10.].”]

Behold then,

1. What encouragement is here given to serve the Lord—

[No one need despond. There is no mountain of guilt that shall not be removed by the blood of Christ [Note: Isaiah 1:18.]; nor any inveteracy of corruption that shall not be subdued by the Spirit of Christ [Note: 2 Corinthians 12:9.]. Nor is there any confederacy, either of men or devils, that shall prevail to destroy the weakest saint upon the earth [Note: Matthew 16:18.]. “A worm shall thresh the mountains, and make them all like the dust of the summer threshing-floor [Note: Isaiah 41:14-15.].” But some, apprehending that there is somewhat peculiar in their case, are ready to ask, “Shall the prey be taken from the mighty, or the lawful captive delivered? Yes: thus saith the Lord, Even the captives of the mighty shall be taken away, and the prey of the terrible shall be delivered: for I will contend with him that contendeth with thee, and I will save thy children [Note: Isaiah 49:24-25.].” Be it known to all these, for their comfort, that “greater is he that is in them, than he that is in the world [Note: 1 John 4:4.];” and that “it is not by might or by power that any one is to succeed, but by my Spirit, saith the Lord of Hosts [Note: Zechariah 4:6.].”]

2. What honour will be given to the Saviour at the last day—

[Every one, in that day, will bless himself as the most distinguished monument of mercy that is to be found in heaven. When a saint looks back, and sees with what powers he has conflicted, and yet come off victorious, O! what thanks will he render to the Captain of his salvation, through whom alone he was enabled to maintain the conflict! and what songs of praise will he pour forth to God and to the Lamb for ever! It was in proud self-confidence that the Jebusites defied David, saying, that “except he should take away the blind and the lame, (whom, if there were no others, they supposed capable of defending their impregnable fortress against him,) he should not come within their city [Note: 2 Samuel 5:6-8.]: but it is in dependence on Christ that we defy all our enemies, and say without fear, that “the blind and the lame shall repel them all.” “His is the kingdom, and his the power; and his shall be the glory, for ever and ever.”]