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is spoken of in the scripture last mentioned. "They that do his commandments," and yield obedience out of gospel principles and motives, give evidence of their right, through Christ, to heaven and glory; and they shall "enter in through the gates into the city of the new Jerusalem." But to make our own obedience, our own holiness or good works, the ground and foundation of our claim to the glories of heaven, is grossly legal and Popish. Thus, I say, study to beware of doing good works out of legal motives and principles; for these are like the "dead fly," that "makes the apothecary's ointment to stink."

his

6. My last advice is, Study to yield obedience out of gospel principles, ends, and motives, I shall not enlarge upon these, because they were hinted at already. Obey and do good works, with an eye to the glory of God, out of a principle of gratitude to him that has bought you with his blood. And yield obedience, that in this way you may maintain fellowship and communion with God. It is the man "that hath clean hands, and a pure heart, who hath not lifted up soul unto vanity, nor sworn deceitfully, who shall ascend into the hill of the Lord, and who shall stand in his holy place." The duties of obedience are like wagons or chariots, which bring the soul to Christ, and the embraces of his love, though they be not the procuring or meritorious cause of the least blink of the Lord's countenance. And then, to conclude, study the duties of obedience, not that you may obtain a title to heaven, which is the fruit of the Redeemer's purchase; but that you may attain an aptitude and "meetness for partaking of the inheritance of the saints in light:" for though there be no connexion of merit, yet there is a connexion of congruity and suitableness between begun holiness here, and consummate holiness, hereafter. It is among the irreversible decrees of Heaven, that unholy, unsanctified sinners, continuing so, "shall never enter into the kingdom of God." "No unclean thing shall ever enter the gates of the new Jerusalem." And therefore beware of thinking, that when we lead you to Christ, as the only foundation of your title to eternal life, we thus encourage any in a way of sin or unholiness. No; the grace of God, in the gospel, teaches us better things, namely, to "deny all ungodliness and worldly lusts, and to live soberly, righteously, and godly in this present world.”

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SERMON IX.

CHRIST IN THE BELIEVER'S ARMS.

Whom have I in heaven but thee? and there is none upon earth that I desire besides thee.-PSAL. LXXIII. 25.

Then took he him up in his arms, and blessed God.—LUKE 11. 28.

In the preceding context, from verse 25th and downward, we have the following particulars recorded concerning Simeon, of whom my text speaks: 1. We have an account of his character, ver. 25. He was a just and devout man; that is, one that made conscience of the duties of the first and second table of the law; just towards man, and devout towards God. Note, That there are no barren branches in Christ the true vine: "They that have believed in him, will be careful to maintain good works, and will have a respect to all his commandments." Another part of Simeon's character is, that he "waited for the consolation of Israel;" that is, for Christ the promised Messiah, who is, has been, and will be the matter and ground of consolation to all believers, in all ages and periods of time; and "blessed are all they that wait for him, for they shall not be confounded." Another part of his character is, that "the Holy Ghost was upon him;" and that both as a Spirit of prophecy, and a Spirit of holiness. It is the privilege of all true believers, that they have "the Spirit of glory, and of God resting upon them," 1 Pet. iv. 14. 2. We have here a promise made to Simeon, ver. 26: "And it was revealed unto him by the Holy Ghost, that he should not see death, before he had seen the Lord's Christ." In this promise, Simeon saw him by the eye of faith, before he saw him by the eye of his body. Note, That faith's views of Christ in the promise, makes way for the sensible manifestations of him here, and the immediate enjoyment of him hereafter: Eph. i. 13: "After that ye believed, ye were sealed." 3. We have the time when, and the place where Simeon had this promise actually accom

• Preached at the celebration of the Lord's supper in Strathmiglo, May 10, 1724.

plished to him, ver. 27; it was in the "temple, when the parents brought in the child Jesus, to do for him after the custom of the law." Note, They who would have a meeting with Christ, must wait upon him in his temple, and ordinances of his appointment; for it is there that "every one doth speak of his glory." 4. In the words of my text we have Simeon's welcome and the kindly reception he gave to the Messiah, when he met him in the temple: "Then took he him up in his arms, and blessed God."

Where notice, 1. Simeon's privilege, "He took him up in his arms," namely, in the arms of his body: but at the same time he embraced him also in the arms of faith, and took him up as the salvation of God; otherwise he could never have blessed God for him, as the promised Messiah, "a light to lighten the Gentiles, and the glory of his people Israel." I am ready to believe, that there were many who got Christ in their arms, when he was an infant, who never had him formed in their hearts: but Simeon got him both in the arms of his body and soul at once. Some may be ready to think, O what a happy man was Simeon, and what a sweet arms-full had he, when he had the great Messiah, Immanuel, God-man, in his bodily arms! It is true, indeed, this was a privilege; but yet his greatest privilege was, that he had him clasped in his arms of faith. And though now his body be out of our reach, yet still there is access to embrace him in a way of believing: and this is what every true believer has the experience of, either in less or more. 2. In the words we have Simeon's gratitude for this privilege: He blessed God. He is in a praising frame, being "filled with joy and peace in believing." And his heart is so big with praise, that he wishes immediately to be away to the land of praise, where he might get a welltuned harp put into his hand, and join with the hallelujahs of the redeemed above: Now, says he, lettest thou thy servant depart in peace. So much for explication of the words.

Before I proceed to the doctrine I intend to insist upon, we may observe, from the text and context, 1. That God's word of promise to his people is sure, and never fails of accomplishment. Simeon here had got a promise from the Lord, "that he should not see death, before he had seen the Lord's Christ;" and, accordingly, my text gives an account of its accomplishment. O sirs, venture on God's word of promise, and look on it as the best security; for faithful is he that hath promised: his naked word is as good as payment; he never broke his word to man; yea, "it is impossible for him to lie." 2. That believers will find God not only as good, but better than his word, when he comes, in his own time, to make out his promise to them. Simeon had a promise, that he should only

at once.

see the Messiah before he died; but we find, that he gets more than a bare sight of him, for he gets him in his arms and heart 3. That a true believer loves Christ so well, that he would put him in his very heart. Simeon here takes Christ in his arms, and lays him in his bosom, as near his heart as he could bring him. So the spouse, Song i. 13: "A bundle of myrrh is my well-beloved unto me; he shall lie all night betwixt my breasts." O! the mutual endearments betwixt Christ and believers; he carries them as lambs in his bosom, and they carry the Lamb of God in their bosoms, Is. xl. 11. 4. That faith's embraces of Christ are so sweet, that they render the prospect of death not only easy, but desirable to the believer. Simeon, here, when he gets Christ in his arms, is content that the union betwixt his soul and body should be dissolved. But passing all these, the doctrine I design to discuss at the time is this:

DOCT. "That faith's embraces of Christ. fill the mouth with praise." Simeon took him in his arms, and blessed God; where, as I told you, it was the arm of faith clasped about Christ, that filled him with praise and gratitude, taking him up as the Lord's Messiah.

In prosecuting this doctrine, I shall, through divine assist

ance,

I. Speak a little concerning that arm of faith which embraces Christ.

II. Notice some of these songs of praise, which readily fill the believer's heart and mouth, when he gets Christ in his

arms.

III. Whence it is that faith's embraces of Christ thus fill the heart and mouth with praise.

IV. Apply the whole.

I. As to the first, namely, concerning that arm of faith which embraces Christ, I would show, 1. What it is. 2. What sort of an arm it is. 3. How it embraces Christ.

For the first, I have not time at present to open up the nature of faith at any length; all I shall do, is only, in a few particulars, to show what it supposes and implies.

1. Then, It plainly supposes, that there is a gift or grant of Christ made to sinners, in the free offer and call of the gospel. Receiving necessarily supposes a giving; and to take what is not given, is but theft, robbery, or vicious intromission. John vi. 32 Christ there says to a promiscuous multitude, the greater part of whom were unbelievers, as is evident from the sequel of the chapter, "My Father giveth you the true bread

from heaven:" where it is plain, that giving and offering are much the same thing; with this difference only, that the gift or grant of Christ in the word to sinners, is the ground upon which the offer is made. We read, that "God hath given the earth to the sons of men;" that is, he made a grant of it to them, to be used and possessed by them. And, by virtue of this grant, before the earth came to be fully peopled, when a man came to a piece of land, and set his foot upon it, he might warrantably use it as his own property and possession: and the foundation of this was, that God had given, or granted, the earth to the sons of men. In like manner, God had gifted or granted his only begotten Son, John iii. 16. For what end? That whosoever believeth in him, or takes possession of him by faith, should not perish, but have everlasting life. It is true, indeed, the eternal destination, the purchase and application of redemption is peculiar only to the elect: but the revelation, gift and offer, is common to all the hearers of the gospel; insomuch that, as the great Mr. Rutherford expresses it, the reprobate have as fair a revealed warrant to believe as the elect have. Every man has an offer of Christ brought to his door, who lives within the compass of the joyful sound: and this of fer comes as close home to him, as if he were pointed out by name. So that none have reason to say, 'The call and offer is not to me, I am not warranted to embrace Christ;' for it is unto you, men, that we call, and our voice is to the sons of man, Prov. viii. 4. We have God's commission to preach this gospel, and to make offer of this Christ to every creature sprung of Adam, Mark xvi. 15; and the event of the publication of this gospel among sinners follows in the next words: "He that believeth this gospel, shall be saved; but he that believeth not, shall be damned." No man ever died, or shall die under the drop of the gospel, for want of a full warrant to embrace a Saviour: no, no, sirs, your death and blood will be upon your own heads; your unbelief will be the great ground of your condemnation. God will upbraid you at the great day with this, that you had Christ in your offer, and would not embrace him: "I called, but ye refused, I stretched out my hand, but no man regarded, therefore will I laugh at your calamity, and mock when your fear cometh," Prov. i. 24, 26.

2. This embracing of Christ supposes the knowledge of Christ; for a man, when he believes, does not embrace a blind bargain. Now, there is a twofold knowledge that faith necessarily supposes; namely, a knowledge of ourselves, and a knowledge of Christ.

1st, I say it supposes the knowledge of ourselves, or a conviction and discovery of that sin and misery, thraldom and bondage, we are reduced to, by the breach of the first co

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