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3. Let us regard him in his Christ, and the glorious work of redemption through him, and, beholding him, lift up the 'everlasting doors of our hearts unto “ the Lord of hosts, the Lord mighty in battle.” It is the great sin of Scotland, for which the Lord is contending, that Christ has not been received and regarded, either in his prophetical, priestly, or kingly offices. You know what came of them who did not regard the Lord, and reverence him, in the person of his Son : he « fent forth his armies, and miserably destroyed them :" I fear armies of men, whose language we do not understand, shall travel through our land, and avenge the quarrel of a despised, contemned, and affronted Christ, &c. • 4. Let us regard him in his book of the scriptures. We call the scriptures the book of God; and so it is, for it is given by the inspiration of the Holy Ghost; and therefore let us regard it, by reading and searching and diving into it, till we find the pearl; John v. 39. “ Search the scriptures, for in them ye think ye have eternal life; and they are they which testify of me." And to encourage a regard to it, see Prov. ii. 2-4. God observes what regard is paid to his book among folk; “ Take heed to it, as unio a light shining in a dark place.”
5. Regard him by attending his courts, I mean the ordinances of his worship, word and sacraments, especially the word preached,' where his heralds are sent to proclaim and intimate his mind" in the high places to men, and to the fons of men.”. David, though a great king, looked on it as his honour, to attend the courts of the King of kings, and efteened“ a day in his courts better than a thousand in the tents of wickedness. God's way is in his sanctuary :" these are the galleries where he has many a sweet interview with his subjects. “ One thing (lays David) have I desired of the Lord, that will I seek after, that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to inquire after him in his temple.” There are the banqueting-houses, where he entertains them with “ fat things full of marrow."
6. Shew a'regard to his great name. This is one of the ten commands of his moral law, “ Thou shalt not take the name of the Lord thy God in vain ; for he will not hold him guiltless that taketh his name in vain.” Oh!“ fanctify that great name, the Lord your God," and make it “ your fear and your dread.” Be aware of profaning it either in your com'mon conversation, or by your unneceffary customary swearing by it, or by a Night: mentioning of it even in religious duty; and ay when ye go to mention that name in any duty of worfip, itudy to fill your minds with a holy awe and dread of it,
7. Shew a regard of his day, and put respect upon him, by · remembering it, “ to keep it holy." See a swcet and encou
raging promise to them that regard God's day, Il. lviij. at the close ; " If thou turn away thy foot from the Sabbath, from doing thy pleasure on my holy day, and call the Sabbath a delight, the holy of the Lord, honourable; and shalt honour -him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words ; then thalt thou delight thyself in the Lord, and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob thy father: for the mouth of the Lord hath spoken it.” I am ready to judge, that folk's acquaintance with God himself is known by the regard they thew to his holy day.
8. Shew a regard unto his voice ; the voice of his word ; the voice of his Spirit; the voice of his providence; the voice of mercies, and the voice of afflictions : for the Lord's voice crieth in all these, and it is the man of wisdom that hears his voice, “ To-day if ye will hear his voice, harden not your hearts: be not like the deaf adder stopping her ear at the Foice of charmers, charming never so wisely.” Whenever he comes, fay, " Speak, Lord, for thy servant heareth.” His voice is sweeter than the melody of angels and archangels to the foul that knows him : “ It is the voice of my beloved, behold he cometh, leaping upon the mountains, skipping upon the hills."
9. Shew a regard to all his laws and commandments; get them engraven upon your hearts, that they may be a lamp so your feet, and a light to your paths.
10. Shew a regard to his promises and words of grace, and any word of grace that he feals, and sends home by his Spirit upon thy heart; let that be a michtam or golden word to thee; and say of it, “ It is better to me than gold, yea, than much fine gold : God hath fpoken in his holiness, I will rejoice:" roll ir like a “ sweet morlel under thy tongue.”
11. Shew a regard to his members, by cheeming them as the « excellent ones of the earth, and doing all the offices of kindness to them that ye are capable of: for what says he, Matth. xxv. 40. “ Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me.” Cultivate fellowihip and acquaintance with these that belong to the Lord, and let them be the men of your counsel, and your intimates. My" delight is with the fainis.” Tell them that fear the Lord, what he hath done for your soul *. 12. Regard him in his mefingers and ambapodors, his sent
servants, • But let it be done in a juclicious way, that they may be excited to join with you in celebraong his prailok.
fervants, who act for their great Master; and faithfully declare his mind, and contend for his cause in a day of defection and backfliding, especially any that he has fet, as it were, in the front of the battle, to bear the shock of the enemy; they have many against them, and therefore they need your fympathy and countenance, who “ love the Lord.” A kindly word or look from a member of Christ will do more service to a minister of Christ than folk are aware of : Paul, in his bonds, was refreshed and comforted with the fympathy of believers.
13. Shew a regard to him, by espousing his cause, the interest of his house and kingdom. Sirs, the cause of Christ is upon the field at this day, the covenanted standard of Scotland is displayed, in opposition to that course of defection which the whole land is gone into, and which the judicatories of the established church are carrying on, with might and main. The cry is given, “ Who is on the Lord's fide ?” let them “ come up to the help of the Lord, to the help of the Lord against the mighty.” Some, both ministers and Christians, profess friendihip unto the cause of Christ, his covenanted doctrine, discipline, worship, and government; but they love to dwell at ease, and, like Iffachar, to couch under the burden : but I have little skill if that be the Lord's way, and the Lord's call, when others are jeoparding themfelves " in the high places of the field,” for the cause and testimony of Jefus. I may say to such, be who they will, as the prophet said to Israel, in a day of defection from the Lord, “ How long halt ye between two opinions? If Baal be God, serve him, and if Jehovah be God," then serve and follow him. If the judicatories of the church be fighting the cause of Christ, and building the Lord's house, then cleave to them, and good reason : but if they be building Jericho, initead of Jerusalem ; if they be pulling down the work of God, instead of building it up; if the ark of God, his covenanted cause and testimony, be carried without the camp, it is time to fol. low it; let us go out therefore unto him without the camp, bearing his reproach.” And if folk shift following Chrift, his cause and sworn testimony, efpecially when it is espoused by a handful upon all hazards, they need to consider upon it in time, left that sentence go against them; “ Curse ye Meroz, curse ye bitterly the inhabitants thereof, because they came not to the help of the Lord, to the help of the Lord against the mighty." Christ and his cause will carry the day without you; but take heed that he don't resent it, ere all be done ; his frowns and down-looks are heavier than the frowns of all the men on earth, or angels in heaven, or devils in hell.
A ĆTION SERMON.
THE HUMAN NATURE PREFERRED UNTO THE AN.
Heb. ii. 15.- For verily he took not on him the nature of an
geis; but he took on him the feed of Abraham.
THE apostle, ver. 10. had spoken of Christ as the Captain of
1 our salvation : he fhews, ver. 14. and 1s. how, accord. ing to the firft promife, Gen. iii. 15. he had taken the field, and bruised the head of the old serpent; why, says he, ver. 4. 14. “He took part of the children's flesh, that through death be might destroy him that had the power of death,* &c. The legal power of death fell, by virtue of the sentence of a broken law, into the hand of the devil, as God's execution. er; and it had continued there, unless law and justice had been fatisfied by the death of the Surety; but Christ, “through death, destroyed him that had the power of death;" i. e. he fapped the foundation of his authority and power, by his juftice-satisfying blood : he, as it were, wrung the keys of hell and death out of the devil's hand, upon Mount Calvary, and so “ spoiled principalities and powers, and made a shew of them openly." The use that we, law-condemned finners, are to make of this, is (ver. 15.) to pull up our linking fpirits, and triumph over death as a conquered and llain enemy, faying, “ O death, where is thy fting? O grave, where is thy ricory?" for he did all this to deliver them, who, through fear of death, were all their lifetime subject to bondage." Now the apostle, in the words of my reading, gives a good Teason why Christ, as the Captain of our salvation, destroyed death, “ and him that had the power of it," and delivers poor men from the sting and fear of it. Why, says he, he is our kinsman, unto whom the right of redemption did belong; for veril, he took not on him the nature of avgels, &c.
Where we have, first, à nugation or denial of a great dignity unto the angelical nature; he took not on him the nature of angels, or, as it reads in the margin, he teneth not hold of an gelt : when an innumerable company of them fell from the itate wherein they were created, he took not hold of their na: ture, to recover them from woe and misery; it is plainly suppoled, that they were not the objects of his love, and therefore he did not become a God-angel, dus he became a Godman.
In the words following, we have, fecondly, an affirmation of this honour to the human nature, which he denied to the angelical; he took on him the feed of Abraham, in the margin, of the feed of Abraham he taketh hold, i, e. he joined the human nature, in the feed of Abraham, to himielf, in a personal union, that so, being our Kinsman, he might become our Redeemer and our Husband. The apoille, when he is writing to the Galatians, who'.were Gentiles, tells them, Gal. iv. 4. That he was " made of a woman,” according to the first promise, Gen. iii, 15. but when he writes to the Hebrews, he speaks in the style of the promise made to Abraham, " in thy feed shall all the nations of the earth be bleted;" by telling ihem, that according to that promise, he took on him the feed of Abraham, that so they might be encouraged to believe in him ; for ministers, in preaching Christ, are to bring the finner and the Saviour as near to one another as poflible..
Thirdly, in the words we have a strong afleveration, shewing the certainty and importance of this matter, that he took not on him the nature of angels, but the feed of Abraham : Ve rily, says he, it is fo ; it« is a faithful saying, and worthy of all acceptation;" and therefore, let all the feed of Israel, or Abraham, believe it, and set to their feal of faith to it.
Observ. “ That it is a truth of the greatest certainty and moment, that the Son of God, when he passed by the nature of angels, took on him the human nature, in che seede or family, of Abraham."
· The doctrine is clearly founded upon the words, For verily he took not on him the nature of angels, but he took on him the feed of Abraham.
In discoursing the doctrine a little, I mall, through divine alliitance, make it evideni,
I. That the Son of God took not on him the nature of ans gils.
11. Make it appear, that lie hath taken unto him the human nature, and is become one of our tribe and family.
Ill. Shew what may be imported in his taking on him the food of Alraham, or bis taking hold of it, as in the margin.