and maintained by him.

Now to this of our fellow-sinners from sin to
God.

we are to aspire; and, though it belongs
to the Spirit of Christ-that Spirit, who In opposing error we are to use this
was on him without measure, and who, sword. Truth is an object worth the
if we are Christ's, dwells in us also-to contending for. We are exhorted and
carry us onward towards this state of per- commanded to contend earnestly in main-
fection, and to purify us, even as Christ taining it. We are to resist, if need be,
was pure, it belongs to us to make use of even unto blood. Error, on the other
the means that are appointed, and which hand, especially if it be dangerous in its
he blesses, for promoting this end. The tendency and consequences, we are as
Spirit works by means and instruments, earnestly and as strenuously to oppose.
and he works in us to will and to do. Error as well as sin is of the devil. It
Now the word of the gospel is the great is a chief work of the devil, a chief work
means of our sanctification, "sanctify of his kingdom. It is one of the works
them through thy truth; thy word is which Christ came to destroy, and which
truth." "Now ye are clean through the we, therefore, as his followers, are to
word which I have spoken unto you." seek to destroy also. And how are we
Let us make use of this word, then, for to do so? Not by carnal weapons, not
promoting our cleansing; or to return to by railing accusations, but by the sword
the metaphor in our text, let us take the of the Spirit, the weapon of truth. This
sword of the Spirit, that we may slay the is the only weapon of attack with which
remaining corruptions of our hearts, that the Christian soldier is to gird himself,
we, through the Spirit, may mortify the in fighting the battles of his faith. He
deeds of the body, that we may crucify has nothing to do with any other. He
the flesh with its affections and lusts. need not regret that circumstance, how-
Oh! there is much of the seed of the ser- ever; for this is the most powerful he can
pent, many of the works of the devil use. He may say of it, as David did of
within us; and nothing but this weapon the sword of Goliath, "There is none
will destroy them. As it was by the like it." Let error be but met by an ex-
manifestation of the Son of God, in our hibition of the truth, and it cannot main-
nature, that a death-blow was given to tain its ground. For a time, indeed, it
Satan's cause, and the destruction of his may rear its Gorgon head, but the truth
works secured; so it is by the manifesta- must at length prevail. It is the nature
tion of the Son of God in our hearts-and of light to dissipate darkness; it is the
what is the sword of the Spirit, the word nature of light to make itself, and every
of truth, but just a manifestation of Christ thing else, manifest: and so it is of truth.
and a revelation of his glory?—it is by the Let truth be clearly exhibited in opposi-
manifestation of the Son of God in our tion to error, and error must fall before it
hearts, by the sword of the Spirit applied-like Dagon before the ark of the Lord.
to our corruptions, that these corruptions, It can be maintained, by those only
these works of the devil, are destroyed who do not come to the light, or who
within us. Let us make use of this wea- voluntarily shut their eyes.
pon then for this end.

In seeking the conversion of sinners, as 2. But the works of the devil, wherever in contending against error, this same they appear, as well as in ourselves, are weapon of truth is to be employed. The to be the object of our opposition and our conversion of sinners is a principal mean enmity. Wherever they appear, we are of Satan's defeat, a principal mean of proto aim at their destruction, and, for this moting the ends of that warfare, in which, purpose, to take to ourselves the sword if we are Christ's soldiers, we have enof the Spirit which is the word of God. gaged-of promoting the glory of God, the In this point of view we mention two destruction of sin, and the advancement cases particularly in which this sword of holiness and happiness. Of course is to be used by us, in opposing every true soldier of Christ Jesus seeks error, and in seeking the conversion these ends. He is anxious for the glory

even as his enemies, he regards us.

But have we espoused Christ's cause, or are we desirous of espousing it—of fighting under his standard, and following

of his Lord, for the prosperity of his kingdom, and for additional trophies to the Curse ye Meroz, said the angel of the power and riches of his grace. He is Lord, curse ye bitterly the inhabitants anxious for the destruction of the reign of thereof, for they came not up to the help sin. He is anxious for the triumphs of of the Lord-to the help of the Lord, holiness. He is anxious to see his fel- against the mighty." low-creatures, who are deluded by Satan, and carried captive by him at his will, rescued from his thraldom, and numbered among the followers of the Lamb. Now whithersoever he leadeth us, let us take this sword of the Spirit, as we have the following directions and encouragealready observed, is the instrument by ments in doing so; and, in giving these, which these glorious ends are effected. we conclude. Shall we not seek then to make use of Let us know our own weakness. Let it in this view, as we have opportunity? us not expect to vanquish our enemy, let Shall we not arm ourselves in such a con- us not presume to go and meet him, in test, and for so glorious an end? And our own strength. shall we not pray and endeavour, that others may be incited and fitted to go forth thus armed also against the common enemy. If we wish to make any triumphs in this warfare, or rather if we desire to be instruments in any way, however feeble and despised, of adding to the triumphs of our Redeemer, let us seek to be instruments in bringing this sword-the sword which he who is most mighty girds upon his thigh-into contact with our fellow-sinners around us; and let us feel honoured in any, even the slightest instrumentality, that may be granted us in producing that end.

Let us watch the motions of our enemy. Let us beware of indulging security, for he is active and subtle and powerful. Let us watch especially the movements of the party he has still within ourselves. Let us keep our hearts with all diligence.

Let us keep our eye fixed on our glorious leader. Let this be our motto, "Looking unto Jesus," looking unto him as our guide, our strength, our deliverer.

Let us keep in view the glorious prize set before us, the conqueror's crown. "Be thou faithful unto death, and I will give thee a crown of life."

For encouraging us in this warfare, let us reflect that, if we have really taken part in it, our enemies are God's enemies. Therefore we may trust, that he will be with us; therefore we may trust that they shall be destroyed.

Let us reflect, that we have to do with an enemy who has been already conquered-whose head has been bruised, whose power has been broken, whose strongholds have been stormed.

For these important purposes then,even for repelling Satan's temptations, and for destroying his works in ourselves and others are we to take this weapon, and all the other weapons of the Christian warfare; and so to fight the good fight of faith, and to lay hold of eternal life. My friends, there are but two parties in this warfare, and to one or other of these we all belong. Oh! which side have we espoused. Believe it, there is no neutrality. If we are not for Christ, we are against him. If we are not fighting under his standard, if we have not actively and warmly espoused his cause, And lastly, that he has promised us prowe are his enemies, we are fighting tection and support-promised to deliver against him, we are opposing the inte- us from every evil work, and to preserve rests of his kingdom; and in that light,us unto his heavenly kingdom. Amen.

Let us reflect, too, that this conquest has been achieved by our Kinsman-Redeemer, and for our benefit.

SERMON LV.

THE INCONCEIVABLE GREATNESS AND UNSEARCHABLE GOODNESS OF GOD

BY THE REV. GEORGE CLAYTON.

"Who is like unto the Lord our God, who dwelleth on high, who humbleth himself to behold the things that are in heaven and in the earth? He raiseth up the poor out of the dust, and lifteth the needy out of the dunghill; that he may set him with princes, even with the princes of his people."-Psalm cxiii. 5-8.

Lord, O my soul, and all that is within me, bless his holy name; bless the Lord, O my soul, and forget not all his benefits." Is it not, my brethren, refreshing to look forward to the time when, by the copious effusion of the Holy Spirit in all among whom the name of God is mentioned, and by whom his benefits are participated, his praise shall be sung even from the rising of the sun to the going down of the same?

THIS psalm contains an animating ex-language of the psalmist: "Bless the hortation to praise God and give him the glory due to his name. This is a service, my brethren, at once reasonable and delightful; and it is, indeed, of universal obligation; not only incumbent on those who are visibly employed in the immediate service of God, but incumbent on all, at all times, in all places, and in all periods of the world's existence. Therefore, says the psalmist, "Praise ye the Lord, O, ye servants of the Lord, praise ye the Lord, from this time forth and evermore. From the rising of the sun unto the going down of the same, the Lord's name is to be praised." It certainly may be considered as one of the deepest and darkest features of our fallen nature, and an humbling evidence of the corruption which is to be found even in the best of men, that we should be generally so reluctant to engage in a work, pleasurable and profitable, honourable to God and edifying to others. Although we are reluctant in our praises, we are eloquent in our complaints. When we detail our miseries, how fluent, how voluble, how little at a loss to detail the aggravation of our sorrows; but when we "come to think of our miseries, how much of hard work have we to warm our cold hearts, to set them in tune for the praise of God-how much of excitement do we need to its enjoyment-how absolutely requisite is it that we should adopt the VOL. I.-62

In order to incite to this needful and pleasurable occupation, the psalmist adduces two great motives, both of them derived from the attributes of the Divine Nature. The one, the greatness and ma jesty of God; the other, the goodness and mercy of God; and these are set forth before you in my text in admirable combination. We shall, however, consider them distinctively, that is, separately from each other; for there is that in the greatness of God which might overwhelm us with fear and trembling, and fill us with dismay and dread, if we were not to associate at the same time in our contemplations that view which he has given of his goodness and mercy in Christ Jesus our Lord. "Who is like unto the Lord our God, who dwelleth on high-who humbleth himself to behold the things that are in heaven and in the earth. He raiseth up the poor out of the dust, and lifteth the needy out of the

489

dunghill, that he may set him with | represented to us as a place of superla

tive elevation, rising far above our utmost thought and the largest stretch of our imagination. "He dwelleth on high,” far above all principality, and power, and might, and dominion, and every name that is named.

In the next place consider his infinite superiority to the greatest of beings and the greatest of things. "The Lord is high above all nations, and his glory above the heavens, and he must humble himself to behold the things that are in heaven and on earth. "This is ascribing unutterable superiority to God over the

First-I INVITE YOU TO THE CONTEM- greatest of beings and the greatest of

songs, and the purest and loftiest angel | needy out of the dunghill, that he may that stands in the presence of God is so set him with princes, even with the far removed beneath him, that he must princes of his people." Was not this bend his throne to see and hear the wor- exemplified in the case of Joseph, who ship of the cherubim and seraphim. How was sold for a slave into the land of much more must he stoop, then, to be- Egypt, condemned under a false accusahold the things that are done on the earth, tion to an ignominious prison, where his things of the greatest interest-things feet were hurt with fetters, and the iron that in our view swell into the mightiest entered into his soul; and yet God reimportance; all these he cannot notice membered him, raised him from the dust, without an amazing step of condescen- took him from the dungeon, gave him the sion, so high is his elevation, and so un- second chariot in the land of Egypt; and utterable is his grandeur. This is a wide they cried, "bow the knee, bow the theme, but a theme at which we might knee!" before him; and only in the labour from the commencement of our throne was his great master greater than lives to the close, without exhausting the he. Was not this singularly exemplified subject, and without having gained even in the case of Hannah, who was a woa thousandth part of that knowledge of man of a sorrowful spirit, who bent her God which stands connected with his knee in all the urgency of importunate immeasurable greatness: "Who can by prayer, lying in the dust at the footstool searching find out God? Canst thou of divine majesty; and, ere long, her find out the Almighty unto perfection?" sorrows were chased away, the dark Therefore I pass on, clouds which enveloped her broke asun

Secondly-To NOTICE HIS MATCHLESS der and departed, and gave way to the

GOODNESS.

This will appear in the description of my text: that "He humbleth himself to behold the things that are in heaven and on earth. He raiseth up the poor out of the dust, and lifteth the needy out of the dunghill, that he may set him with princes, even with the princes of his people." But I shall apply these representations to three distinct provinces of the Divine agency. The first is, to the ministrations of his kind providence especially in favour of the poor and oppressed. Secondly, the manifestations of his grace to our fallen and ruined nature. Thirdly, in the revelations of his kingdom when time shall be no

more.

First we apply this representation to the ministrations of his providence. There is, be assured, a particular providence which notices all individuals, and which regulates and superintends their concerns. The greatest is not above the notice of God's eye, nor the meanest beneath it! "For are not the hairs of your head all numbered? Are not two sparrows sold for a farthing, and not one of them is forgotten before God." "He raiseth up the poor out of the dust, and lifteth the

bright shining of a clear and cheerful day, so that she herself adopted this very song of praise which is recorded in the language of the text? I might refer to Ruth the Moabitess, whose history is but an illustration of the doctrine of my text. I might refer to Shadrach, Meshach, and Abednego, in the province of Babylon. I might refer to Daniel and his remarkable history, and to the Virgin mother herself, who, though of royal descent, was found in a condition of extreme poverty; but she was raised out of the dust, and lifted from the dunghill, and had the distinguished honour of giving birth to the Messiah, so that she said, "My soul doth magnify the Lord, and my spirit hath rejoiced in God my Saviour; for he hath regarded the low estate of his handmaiden; for, behold, from henceforth all generations shall call me blessed. For he that is mighty hath done to me great things; and holy is his name." Time would fail me to tell of the particular instances in which the language of my text has been practically fulfilled, in which God has taken the poor from the dust, from cottages of obscurity, from thatched roofs, and from places of extreme depression and gloom, and "placed