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Christ In The Believer's Arms
by Ebenezer Erskine
"Whom have I in heaven but thee? and there is none upon earth that I desire besides thee." Psa_73:25.
"Then took he him up in his arms, and blessed God." Luk_2:28.
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 was conscientious 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 foundation of consolation to all be 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," 1Pe_4:14. 1Pe_4:2. 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 perceptible manifestations of him here, and the immediate enjoyment of him hereafter: Eph_1:13: "After that ye believed, ye were sealed." 3. We have the time when, and the place where Simeon had this promise actually accomplished 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 an attitude of praise, 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 well-tuned 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 emphasise, 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; 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 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 at once. 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, Son_1:13: "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, Isa_40:11. Isa_40:4. 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 examining this doctrine, I shall, through divine assistance,
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 Isa_2:1-22. What sort of an arm it Isa_3:1-26. 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 embezzlement. In Joh_6:32, Christ there says to a disorderly multitude, the greater part of whom were unbelievers, as is evident from the remainder 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 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, Joh_3:10. 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 predestination, the purchase and application of redemption is particular 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 valid 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 offer 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, O men, that we call, and our voice is to the sons of man, Pro_8:4. We have God commission to preach this gospel, and to make offer of this Christ to every creature sprung of Adam, Mar_16:15; 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 lack of a full warrant to embrace a Saviour: no, no, sirs, your death and blood will be upon your own head; 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," Pro_1:24,Pro_1:20.
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 Covenant. The law must be our schoolmaster, to bring us to Christ. Without a revealing of sin and misery by the law, in less or more, the sinner will never flee to him, who is "the end of the law for righteousness." The man, in this ease, is just like a mariner at sea, sailing upon a broken and shattered keel, not far from a great rock: so long as he considers his vessel to be good enough, or sufficient to carry him to land, he will still stay on board, refusing to throw himself upon the rock for safety; but when the wind and waves beat upon the ship, and break her in pieces, then, and never till then, will he cast himself upon the rock. So is it here: while the sinner considers he can do well enough upon the broken foundation of a covenant of works, his own doings, and good intentions, he will never betake himself to Christ "the Rock of ages," but when a hail-storm sweeps down the refuge of lies, and lets him see, that if he stay on board this ship of the law, he must inevitably sink into the bottom of hell, then, and never till then, will the man cry with the jailer, "Sirs, what must I do to be saved?" The same we see in Paul, Rom_7:9: "I was alive without the law once; but when the commandment came, sin revived, and I died." And, Gal_2:19: "I through the law am dead to the law, that I might live unto God." Thus, I say, embracing of Christ necessarily supposes the knowledge and conviction of our lost condition by the law, or covenant of works.
2dly, It supposes or implies a knowledge of Christ, as the blessed remedy of God's providing. And there is so much of this goes into the very nature of faith, that we find it frequently called by the name of knowledge, Isa_53:11; Joh_17:3. And this knowledge of Christ is not a bare speculative knowledge of him, attained by external revelation, or common illumination: for there are many learned unbelievers: but it is an internal saving knowledge of him, which comes by the Spirit of wisdom and revelation, accompanying the external discoveries of him in the gospel, which goes in to the nature of true faith: "God, who commanded the light to shine out of darkness, must shine in our hearts, giving the light of the knowledge of the glory of God, in the face of Jesus Christ," 2Co_4:6. He, as it were, cuts out a window in the man's breast, which before was like a dungeon of hellish darkness; and makes a beam of saving, humbling, and captivating light to shine into it. And thus the man is "called out of darkness into a marvellous light." And this light is called the light of life, because with it, and by it, a new principle of life is implanted in the soul: Eph_2:1: "You hath he quickened, who were dead in trespasses and sins."
3. This embracing of Christ bears in it the soul's firm and steady assent to the revelation of the gospel concerning Christ; so that the man cannot but join together with Paul, 1Ti_1:15: "This is a faithful saying, that Christ Jesus came into the world to save sinners." Now, this assent of the soul to the gospel revelation is not a bare historical assent, which leans only to the testimony of man; for thus reprobates may and do believe: but it is such an assent, as is founded upon the testimony of God, or his record concerning Christ in the gospel. Hence it is called a "believing the record of God," a "setting to the seal that God is true." Faith that is of a saving nature, will not venture upon any thing less than the credit and authority of God himself: —Thus saith the Lord, is the ground and reason of the soul's assent. And this is a firmer basis than heaven and earth; for "the fashion of this world passeth away, but the word of the Lord endureth for ever;" "righteousness is the girdle of his loins, and faithfulness the girdle of his reins." So that he will as soon cease to be God, as cease to make good his word, which is ratified by his oath; these being the "two immutable things, wherein it is impossible for God to lie."
4. Upon this, follows the receiving, embracing, or applying act of faith. Christ being known in the light of the word and Spirit, and the truth of the revelation concerning him assented to; the soul goes a degree further, and, as it were, takes him home into its arms and bosom, as a remedy every way suited to the soul's malady and misery. This embracing and appropriating act of faith is just, as it were, the soul's echo to the call and offer of the gospel. I offer him for thy Saviour, says God; and I embrace him as my Saviour, says faith: I offer him for wisdom, to thee who art a fool, says God; and I embrace him for my wisdom, says faith: I offer him for thy righteousness and justification, who art a condemned sinner, says God; and I embrace him as the Lord my righteousness, says faith: I offer him for thy sanctification, who art a polluted filthy sinner, says God; and I embrace him for my sanctification, says faith: I offer him for thy redemption, who art a lawful captive, says God; and I embrace him for my redemption, and my all, says faith. Thus, I say, the soul echoes to the voice of God in the gospel, when it believes, much like that, Zec_13:9: "I will say, It is my people; and they shall say, The Lord is my God." And this is what we call "the assurance of faith," or an "appropriating persuasion," by which the soul, as it were, takes possession and moves in, in Christ, and all the blessings of his purchase as his own, upon the ground of the gospel offer and promise. What lay before in common to all in the offer, the soul brings home to itself in particular; and, just like Simeon, takes Christ in its arms and bosom, saying, with Thomas, "My Lord, and my God." I do not say, that the first language of faith is, That 'Christ died for me,' or, 'I was elected from eternity:' no; but the language of faith is, 'God offers a slain and crucified Saviour to me, and I take the slain Christ for my Saviour; and in my taking or embracing of him as offered, I have ground to conclude, that I was elected, and that he died for me in particular, and not before.' I shall only add, that this appropriating act inseparably attends the knowledge and assent before mentioned; and that they are all jointly comprised in the general nature of saving faith; which I take up as an act of the whole soul, without restricting it to any one faculty, or distinction as to priority or posteriority of time.
Now, this saving faith, which I have been describing in its essential acts, is variously expressed in the sacred oracles of the scriptures of truth; from which fountain alone our understandings of it are to be drawn: "To the law and to the testimony: if they speak not according to this word, it is because there is no light in them," Isa_8:20.
1. Then, It is called a receiving of Christ: Joh_1:12: "But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name:" Col_2:6: "As ye have received Christ Jesus the Lord, so walk ye in him." This expression of faith leads us to conceive of Christ under the notion of a gift, freely offered and presented to us in the gospel, and bears an appropriation in the very nature of it; for where a man receives a gift he takes it as his own, and it becomes his in possession.
2. It is sometimes expressed by a resting or "rolling ourselves on the Lord:" Psa_37:5: "Commit thy way unto the Lord," or, as it reads in the margin, "Roll thy way upon the Lord;" and ver. 7: "Rest in the Lord, and wait patiently for him." Which expression may either allude to a poor weary man, who is about to sink under a load, his legs not able to bear him; he leans or rests himself upon a strong rock, which he is confident will not sink underneath. Faith in its justifying act, is not a working, but a resting grace. 'O! says the poor soul, I am like to sink into the depths of hell, under the weight of my iniquities, which "have gone over my head, as a burden too heavy for me to bear:" but I lay my help where God has laid it; O! "this is my rest."' Hence he that believes is said to "enter into his rest." Or, this resting of the soul on Christ may allude to one's resting upon a bond, or good security granted to him by a responsible person; he takes it as security to himself, and rests on the fidelity of him that grants it. So, in believing, we rest upon the veracity of a promising God in Christ, as a sufficient security for the blessing promised.
3. It is called a "flying for refuge to the hope set before us," Heb_6:18. In which there is an allusion to the man-slayer under the law, who fled from "the avenger of blood." The poor pursued man was not to turn aside to any of the cities of Israel; he was not to flee to his own home; yea, he was not to flee to the temple; and to offer sacrifice; but he was to flee straight to the city of refuge. So, in believing, the soul is never to rest in any thing on this side of Christ, who is "a hiding-place from the wind, and a covert from the tempest:" the hail shall sweep away every other refuge, but as the man-slayer, when once within the gates of the city of refuge, was in such safety, that he could freely speak with the avenger of blood, without any manner of danger; so the soul that is by faith got under the covert of the blood and righteousness of Christ, is in such absolute safety, that it dares speak to the law, and all its pursuers, saying with the apostle, Rom_8:33,Rom_8:34, "Who shall lay any thing to the charge of God's elect? It is God that justifieth: who is he that condemneth? It is Christ that died," &c.
4. It is called a "submitting to the righteousness of God," Rom_10:3. A very strange expression! Shall it be thought submission for a condemned criminal to accept of pardon from his prince? or for a person that is stark naked, to accept of a garment? The expression plainly points out the arrogant pride of the heart of man. We are, as it were, mounted upon an imaginary throne of our own righteousness by the law, thinking, with Laodicea, that we are "rich, and stand in need of nothing," disdaining to be obliged to another for righteousness: but now, when a man believes, all these towering imaginations are levelled; he is emptied of himself, and made to "count all things but loss and dung, that he may be found in Christ, not having his own righteousness, but the righteousness which is of God by faith," Php_3:8,Php_3:9. The language of the soul, submitting to the righteousness of God, is that of the church, Isa_45:24: "Surely, shall one say, In the Lord have I righteousness and strength."
5. It is called a "taking hold of God's covenant," Isa_56:4. The covenant of grace, as it lies in the external dispensation of the gospel, is like a rope cast into a company of drowning men; God comes by his ministers, crying to sinking sinners, who are going down to the bottomless gulf of his wrath, Take hold of my covenant, and of him whom I have given for a covenant of the people; and I will deliver you from going down to the pit. Now, when a man believes, he, as it were, taketh hold of this rope of salvation, this covenant of grace and promise; and, like Jeremiah, when the cords were let down to the pit by Ebed-melech, puts them under his arm-holes, and lays his weight upon them. The poor soul, in this case, says with David, speaking of the covenant of grace, This is all my salvation; here will I lay the weight of my sinking and perishing soul.
6. It is called a yielding ourselves unto the Lord, 2Ch_30:8. Hezekiah, writing to the degenerate tribes, exhorts them to yield themselves unto the Lord; or, as it is in the Hebrew, Give the hand unto the Lord; alluding to men who have been at variance, when they come to an agreement, they strike hands one with another, in token of friendship. The great God, the offended Majesty of Heaven, comes, in a gospel dispensation, "stretching out his hand all the day long" to rebellious sinners, crying, Behold me, behold me: cast away your rebellious arms, and be at peace with me. Now, when a sinner believes, he, as it were, strikes hands with the Lord, according to that promise, Isa_27:5: "Let him take hold of my strength, that he may make peace with me, and he shall make peace with me."
7. It is called an opening of the heart to Christ, Cant. v.2; Rev_3:20; Act_16:14. This expression imports, that as the sinner's heart is by nature shut and bolted against the Lord; so, when he believes, the everlasting doors of the understanding, will, and affections, are "lifted up to the Lord of hosts, the Lord mighty in battle,." Psa_24:7.
8. It is sometimes called a buying, Isa_55:1: "Buy wine and milk without money, and without price." Rev_3:18: "I counsel thee to buy of me gold tried in the fire," &c. This buying does not imply such an exchange of value, as if we were to give to God an equivalent for his grace; for it is a buying "without money, and without price;" it is a giving of poverty for riches, emptiness for fulness, deformity for beauty, guilt for righteousness, pollution for holiness, bondage for liberty; in a word, buying in Christ's market is nothing else but taking: Rev_22:17: "Whosoever will, let him come, and take the water of life freely."
Many other expressions the Spirit of God makes use of in the word, to [represent] the nature of faith. Sometimes it is called, the substance of things hoped for, Heb_11:1; because faith, as it were, realizes and substantiates the promise. Just like a man, looking to bonds, charters, or any other securities; he will say, 'There is my substance, and all my stock,' though they be but bits of paper. So the believer, when looking on Christ, his righteousness and fulness, as held forth in the free promise of the gospel, will be ready to say, 'There is my substance and everlasting all:' with David, he rejoiceth in God's word of promise, as one that findeth great spoil; yea, it is better to him than gold, yea, than much fine gold. Again; it is called, in the same verse, the evidence of things not seen. The word, in the original rendered evidence, signifies to convince to a demonstration. Faith, acting upon the promise, convinces the soul of the reality of things invisible, as if they were before him, and he saw them with his bodily eyes. And this sight of faith is not such a sight as Balaam got of Christ, when he said, "I shall see him, but not now: I shall behold him, but not nigh." He saw him by the spirit of prophecy, as the Redeemer of Israel; but not by the spirit of faith, as his Redeemer, as Job, chap. 19:25. Balaam saw him, without any personal interest; but Job saw him as his own Redeemer, with appropriation: "I know," says he, "that my Redeemer liveth." Again; in the 13th verse of the same chapter, faith is called an embracing of the promises, Heb_11:13. The word in the original signifies a kindly salutation, or kissing; being an allusion to two dear friends, who, when they meet, clasp one another in their arms, in a most loving and affectionate manner. The grace of the promise embraces the soul, and then the soul embraces the promise, and hugs it and Christ in it, in his arms. The reverse of this is the case of the presumptuous hypocrite, who in some sort embraces the promise indeed; but the special grace of the promise not having embraced him, he is like a man taking a tree in his arms; he embraces the tree, but not the tree him.
Again, faith is sometimes called an "eating the flesh, and drinking the blood of the Son of man." Joh_6:53; because faith makes use of, and applies Christ for the life, nourishment, and sustenance of the soul; just as a man makes use of the meat and drink that it is set before him, for his bodily nourishment. Let a man have ever such a rich feast before him, yet he will inevitably starve, unless he walk over to it, and make use of it; so, without faith's application of Christ and his fulness, we inevitably die and perish. And O how sad to perish in the midst of plenty!
Lastly, Faith is called a "trusting in the name of the Lord," Isa_50:10, and 26:3. We all know what it is to trust in a man of honesty and integrity. When he passes his word, we make no doubt, and have no hesitation concerning his performing what he has promised; so faith takes the promise, and trusts the veracity of the Promiser; as it is said of Abraham, Rom_4:20, "He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God." The perfections of God, such as his power, holiness, goodness, but especially his veracity, are pawned in the promise, as grounds of trust. Hence we are to trust in his NAME: and when we trust in him, and stay ourselves upon him, we are still to take him up as our God in Christ; for we can never trust him, while we take him up as an enemy.
The second thing proposed, for opening up the first general head in the method, was to give you some of the qualities of this arm of faith.
1. It is a leaning and a staying arm: Son_8:5: "Who is this that cometh up from the wilderness, leaning upon her beloved?" Isa_26:3: "Thou wilt keep him in perfect peace whose mind is stayed on thee." It is the office of faith to underprop the soul, when it is ready to be overwhelmed with the burden of sin and sorrow, darkness and desertion: Psa_27:13: "I had fainted, unless I had believed to see the goodness of the Lord in the had of the living." It leans and stays itself on him who is "the Strength of Israel, even the man of God's right hand, whom he hath made strong for himself." And thus it bears up the soul under the heaviest pressures.
2. It is a winning and gaining arm. The apostle, Php_3:8,Php_3:9, speaks of winning Christ and being found in him. And it is said of the wise merchant, that he went and sold all that he had, that he might buy or win the pearl of great price; and this pearl can be won no otherwise but by receiving it, Joh_1:12. Faith is such a winning grace, that it is ever taking, ever receiving out of Christ's fulness, grace for grace; it digs into the Rock of ages, and makes up the poor soul with unsearchable riches; it maintains a commerce with heaven, travels to the land afar off, and returns richly freighted and loaded with the commodities of that better country.
3. It is a very wide and capacious arm. It is not little that will fill the arm of faith: the whole world, and all the fulness thereof, cannot fill the arm of faith: no, no; it flings them away like dung, that it may get its arms filled with a God in Christ: "I count all things but loss and dung, for the excellency of the knowledge of Christ Jesus my Lord," Php_3:8. I may add, that heaven, and all the glories of Immanuel's land, bear no bulk in the arm of faith without Christ, in whom the fulness of the Godhead dwells: Psa_73:25: "Whom have I in heaven but thee? and there is none upon earth that I desire besides thee."
4. It is a most tenacious arm; its motto may be, HOLDFAST. As the arm of faith is wide, and takes in much; so it keeps, and holds fast what it gets: Son_3:4: "I held him," says the spouse, "and would not let him go." Faith is such a tenacious grace, that it will wrestle with an omnipotent God, and refuse to yield to him when he seems to shake himself loose of its gripes, as we see in the case of Jacob, Gen_32:24, and downward. There Jacob gets a gripe by faith of the Angel of the covenant: the Angel says to him, "Let me go, Jacob." A very strange word, for the Creator to become a supplicant to his own creature! Well, what says Jacob's faith to this proposal?" "I will not let thee go, except thou bless me." As if he had said, 'Let the day break, and let it pass on, let the night come, and let the day break again; it is all one; lean Jacob and the living God shall not part without the blessing.' To this purpose is that of the prophet, Hos_12:3,Hos_12:4: "By his strength," namely, by the strength of faith in prayer, "he had power with God: yea, he had power over the angel, and prevailed: he wept and made supplication unto him." O sirs! try to follow the example of Jacob, and you shall he "fed with the heritage of Jacob" your "father," Isa_58:14. Thus, I say, faith is a most gripping and tenacious arm. The first grip that faith takes of Christ is so fast, that it never lets go of him again through eternity: it unites the soul to Christ; and the union is so close and intimate through faith, that the man becomes one body and one spirit with him, and so indissoluble, as that neither death nor life, nor things present nor things to come, shall ever be able to separate from the love of God in Christ Jesus."
5. Hence it follows, that faith is a very bold and confident arm. It has a great deal of assurance in it; for it will maintain its claim to Christ, upon the ground of the new covenant, even when hell and earth, sense and reason, and all seems to be against it; it will trust in the name of the Lord, and stand firm upon its God in covenant, even when the poor soul walks in the darkness of desertion, in the darkness of temptation, in the darkness of affliction, or even in the dark valley of the shadow of death. Abraham's faith had much opposition to grapple with, when he got the promise of Isaac, and in him of the promised seed, in whom all the nations of the earth were to be blessed; yet such was the confidence and assurance of his faith, that he staggered not at the promise. The language of faith is, "When I fall, I shall arise; when I sit in darkness, the Lord shall be a light unto me. He will bring me forth to the light, and I shall behold his righteousness," Mic_7:8,Mic_7:9. Yet I would not be here mistaken, as if the poor believer did not lay hold of Christ and the promise with a tottering and trembling hand; nay, the believer, through the prevalence of unbelief, is many times brought so low, as to cry with the psalmist, "Will the Lord cast off for ever? and will he be favourable no more? Is his mercy clean gone for ever? doth his promise fail for evermore? Hath God forgotten to be gracious? hath he in anger shut up his tender mercies? Selah." Psa_77:7 - Psa_77:9. But let it be remembered, that this was not his faith, but his infirmity, through prevailing unbelief, which made him thus to stagger: for, let faith but get rid of unbelief, let it get up its head, and allow it to speak its proper language, its dialect will be, Abba, Father, Rom_8:15; and, "Doubtless, thou art our Father, though Abraham be ignorant of us, and Israel acknowledge us not: thou, O Lord, art our Father, our Redeemer, thy name is from everlasting."
6. It is a very patient and waiting arm; for "he that believeth shall not make haste," Isa_28:16. Faith, although it firmly believes the accomplishment of the promise, yet it will not limit the Holy One of Israel as to the time of its accomplishment: "I will wait upon the Lord that hideth his face from the house of Jacob, and I will look for him," Isa_8:17. "The vision is for an appointed time; (and therefore, says faith,) though it tarry, wait for it, because it will surely come, it will not tarry," Hab_2:3. Faith will not draw rash or desperate conclusions, because the Lord hides or defers his visits: no; but it looks to God's word of promise, and grounds its confidence there, saying with the church, "I will look unto the Lord: I will wait for the God of my salvation: my God will hear me," Mic_7:7.
7. Faith is a feeding arm; it feeds upon the carcass of "the Lion of the tribe of Judah;" and thus, like Samson, gets its "meat out of the eater, and sweetness out of the strong." Hence, as you heard, it is called an eating of the flesh and a drinking of the blood of Christ: and in this view Christ is presented to us in the sacrament of the supper, Take, eat; this is my body. There was a part of the sacrifices under the law reserved for food to the priests, when the rest was burnt upon the altar: believers are spiritual priests to God, and they live upon the altar, and that blessed "passover that was sacrificed for us."
8. It is not an idle, but a working arm. Indeed, in its justifying act it is not a working, but only a taking, or a resting arm: it is like the beggar's hand, that takes the alms, without working for it. In justification, faith is a passive or recipient kind of an instrument; but, in sanctification, it is an active or an efficient kind of instrument. It is such an active arm in sanctification, that it "purifies the heart," and actuates and animates all the other graces of the Spirit; it "works by love," it works by repentance, it works by hope, it works by patience, it works by obedience; and "faith without works is dead, as the body without the spirit is dead." In a word, the whole of gospel obedience, is "the obedience of faith;" and the obedience that flows not from faith is but "dead works," which cannot be acceptable to a "living God."
9. Faith is a fighting and warlike arm: In Heb_11:34, it is said of the worthies there, that they by faith, "waxed valiant in fight:" yea, it is not only a fighting, but a victorious arm; for it "puts to flight the armies of the aliens." It is by faith leaning on the Arm of Omnipotence, that the believer's bow abides in its strength, and the arms of his hands become strong, to break bows of steel in pieces. By faith we quench the fiery darts of hell, and trample upon the powers of darkness; by faith we overcome the world, and set the moon under our feet. Yes, this gallant grace of faith will take up the spoils of Christ's victory over sin and Satan, hell and death, and triumph in his triumphs, even while it is in the field of battle, and seemingly overcome by the enemy. "Thanks be unto God, which always causeth us to triumph in Christ." My Head and General, says faith, has overcome, and I have already overcome in him; for "we are more than conquerors through him that loved us," Rom_8:37.
10. Lastly, Faith is a saving arm: "He that believeth shall be saved." There is an inseparable connexion established, by the ordination of Heaven, between faith and salvation, Joh_3:16: "Whosoever believeth, shall not perish, but have everlasting life." Although, indeed, there is no connexion of causality, yet there is an undoubted connexion of order. Faith cannot but carry salvation along with it, seeing it takes up Christ the salvation of God in its arms, as you see Simeon did.
The third thing proposed here was, to inquire how this arm of faith embraces Christ? In general, I answer, it embraces him just as God offers him in the gospel. There is a manifest proportion betwixt God's offer, and faith's reception of Christ; which I shall illustrate in the four following particulars:—
1. Christ is freely offered in the gospel, Isa_55:1; Rev_22:17; so faith embraces him as the free gift of God. There is a natural propensity in the heart of man, to give something or other of our own, by way of exchange or equivalent, for Christ, and the blessings of his purchase. Proud nature cannot think of being so much beholden to God, as to take Christ and salvation from him for nothing at all; and therefore it would always be bringing in this or the other qualification, as a price in its hand to fit it for Christ; I must be so penitent, so humble, so clean and holy before I come to Christ, and then I will be welcome, he will pardon and save me. But, sirs, whatever you may think of it, this is but a remnant of the old covenant of works, and all one as if a man should say, I must first heal myself before I go to the physician; I will first wash myself clean, before I go to the "fountain opened up for sin and for uncleanness." Beware of this, for it is a secret subverting of the order and method which God has established in the covenant of grace; this being the very money and price which he forbids us to bring to the market of free grace. Faith argues at another rate in its embracing of Christ: 'O!' says the poor soul, 'I am a diseased sinner from the sole of the foot to the crown of the head; and this qualifies me for the Physician of souls: I am a polluted sinner, black, like the Ethiopian, spotted like the leopard; and therefore I will go to the fountain: I am naked; and therefore I will take the white raiment offered me, to cover the shame of my nakedness: I am blind; and therefore I will take the eye-salve, which recovers sight to the blind.' Thus, I say, faith embraces Christ as he is freely offered.
2. Christ is fully and wholly offered in the gospel; and accordingly faith embraces him wholly without dividing him. I claim, indeed, that the first flight of faith is to Christ as a Saviour, Christ as priest, fulfilling the law, satisfying justice, and thereby bringing in everlasting righteousness; this being the only thing that can answer the present strait and necessity of the soul, under the awful anticipations of vindictive justice and wrath; and therefore thither it flees for refuge in the first act of believing. But now, although faith at first fixes upon Christ as a priest; yet at the same time it embraces him as a prophet, submitting to his instruction, and subjects itself to him as a king, receiving the law from his mouth: 'O!' says the soul, '"I am more brutish than any man, and have not the understanding of a man;" but this Saviour "has pity on the ignorant, and them that are out of the way:" he opens the book, and looses the seven seals thereof;" and therefore I will sit down at his feet, and receive the whole revelation of the mind and will of God from him: I am a poor captive and vassel of hell; "Other lords have had dominion over me, but," now "I will make mention of his name:" he is "my Judge, my Lawgiver, and my King," even he that "saves me."' Thus, I say, the arm of faith embraces a whole Christ. 'There is nothing of Christ,' says the soul, 'that I can bear going without; I must have him all, and have him all as mine own, as my Prophet, my Priest, and my King. And herein the faith of the hypocrite, or temporary believer, comes short of the faith of God's elect. The hypocrite, halves Christ, or else inverts the order of his office, in his way of receiving him: either he receives him as a Saviour, only to keep him out of hell, but waives the acceptance of him as a King to rule him; or else he professedly subjects himself to Christ's authority as a King and a Lawgiver, hoping, upon that score, that Christ will save him, by his blood and righteousness, as a priest; and thus endeavours to make up the defects of his imperfect obedience; which is, upon the matter, to "put a piece of new cloth unto an old garment, whereby the rent is made worse."
3. God gives Christ cordially and affectionately in the gospel: his very heart, as it were, goes out after sinners, in the call and offer of it. It is not possible to conceive any thing more affectionate, than the word in which he calls to sinners: Eze_33:11: "As I live, saith the Lord God, I have no pleasure in the death of the wicked, but that the wicked turn from his way and live: turn ye, turn ye from your evil ways; for why will ye die, O house of Israel!" Hos_11:8: "How shall I give thee up, Ephraim? how shall I deliver thee, Israel? How shall I make thee as Admah? how shall I set thee as Zeboim? Mine heart is turned within me; my repentings are kindled together." Isa_55:1 - Isa_55:3: "Ho, every one that thirsteth, come ye to the waters, and he that hath no money; come ye, buy and eat, yea, come, buy wine and milk without money, and without price. Wherefore do ye spend money for that which is not bread? and your labour for that which satisfieth not? hearken diligently unto me, and eat ye that which is good, and let your soul delight itself in fatness. Incline your ear, and come unto me: hear, and your soul shall live, and I will make an everlasting covenant with you, even the sure mercies of David." Now, I say, as God offers Christ most affectionately and cordially, in like manner does faith embrace him. He embraces a whole Christ, with the whole heart and soul; the love, joy, delight, and complacency of the soul, overflows upon him as their very centre of rest: and these affections, like so many springs of gospel obedience, set all the members of the body at work in his service; so that the head will study for him, the hand work for him, the feet run his errands, and the tongue be ready to plead his cause.
4. Christ is offered particularly, to every man. There is not a soul hearing me, but, in God's name, I offer Christ to him, as if called by name and surname. Now, as the offer is particular to every individual person, so faith embraces Christ with particular application to the soul itself. When I embrace a Saviour, I do not embrace for salvation to another man; no, but I embrace him as my Saviour, for salvation to my own soul in particular. Beware, my friends, of a general, non-specific faith, abjured in our National Covenant as a branch of Popery. A general persuasion of the mercy of God in Christ, and of Christ's ability and willingness to save all that come to him, will not do the business; no, devils and reprobates may, and do actually believe it. There must therefore of necessity be a persuasion and belief of this, with particular application thereof to a man's own soul; for if the mercy of God in Christ be offered to every man in particular, then surely faith, which, as I was saying, is but the echo of the soul to the gospel call, must embrace Christ, and the mercy of God in him, with particular application to itself, otherwise it does not answer God's offer; consequently, cannot be of a saving nature. So much for the first general head proposed in the prosecution of the doctrine.
II. The second thing proposed was, to take notice of some of these songs, which readily the soul has in its mouih, when, like Simeon, it gets Christ embraced in the arms of faith. We are said to be "filled with all joy and peace in believing;" by faith in an unseen Christ, the soul is replenished with joy unspeakable, and full of glory. And when this is the soul's case, it cannot but bless God, as Simeon did, and express its heart in these or the like songs of praise.
1. It cannot but bless him for electing and everlasting love. Faith's embraces of Christ help the soul to trace the streams of divine love to their fountain head, and to read its own name in the book of life, among the living in Jerusalem. 'O blessed be God,' will the soul say, 'that ever I, wretched I, miserable I, should have been upon God's heart before the foundations of the world were laid: "Glory to God in the highest," who hath "drawn me with loving-kindness," by which I know that he "hath loved me with an everlasting love."'
2. The soul, in such a case, cannot but bless God for Christ, and redeeming love through him, saying with the apostle, "Thanks be unto him for his unspeakable gift." Glory to him in the highest, that "unto us a child is born, unto us a son is given, whose name is Wonderful, Counsellor, the Mighty God, the everlasting Father, the Prince of Peace." And then when the soul views the glorious retinue of blessings that come along with Christ, it cannot shun to join issue with the apostle in his triumphant doxology, Eph_1:2, saying, "Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ." And there are these few, among innumerable blessings, that come along with Christ, for which the soul will readily bless God, in the case mentioned.
1st, 'O blessed be God,' will the soul say, 'that in Christ he is become my God, even my own God. I was once without God in the world; but O what a happy turn is this! Now I can view him in Christ, and say, "He is my God, my Father, and the Rock of my salvation; the portion of my cup: and therefore the lines are fallen unto me in pleasant places; yea, I have a goodly heritage."'
2dly, 'O blessed be God,' will the soul say, 'that in Christ the fiery tribunal is turned into a mercy-seat by his obedience and death. The law and justice having got a complete satisfaction, a way is made for the empire of sovereign grace: so that now "grace reigns through righteousness unto eternal life, by Jesus Christ, our Lord," Rom_5:21. And as it is the will of God that grace should reign, so it is the desire of my soul, to make this name of his to be remembered to all generations. O let grace wear the crown, and sway the sceptre for ever; and let all the hallelujahs of the higher house be "to the praise of the glory of his grace."'
3dly, 'O blessed be God,' will the soul say, 'that in Christ he has "blotted out all mine iniquities, as a cloud, and as a thick cloud." There was a cloud of sin pregnant with wrath hovering above my head; but in Christ I see it scattered: "We have redemption through his blood, even the forgiveness of sins. And therefore, "Bless the Lord, O my soul: and all that is within me, bless his holy name. Who forgiveth all thine iniquities."
4thly, 'O blessed be God,' will the soul say, 'that in Christ I am blessed with an everlasting and law-abiding righteousness. Christ, my ever-blessed Surety, was made under the law, and has magnified it, and made it honourable; and the Lord is well pleased for his righteousness' sake; and in him, and through him, the righteousness of the law is fulfilled in me: and, therefore, "I will greatly rejoice in the Lord, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels,"' Isa_61:10.
5thly, 'O blessed be God,' will the soul say, 'that in Christ he is become a Father of the fatherless, and blessed me with the blessing of adoption and sonship. I may seal it, from my experience, that "in him the fatherless findeth mercy." I was like an outcast infant and helpless orphan, but the everlasting Father took me up, and "gave a place and a name in his house, and within his walls, better than of sons and of daughters, even an everlasting name that shall not be cut off. Behold what manner of love the Father hath bestowed upon me, that I should be called a son of God,"' 1Jn_3:1.
6thly, 'O glory to God,' will the soul say, 'for the open door of "access into the holiest by the blood of Jesus." The door was once barred against me and all Adam's posterity, by the breach of the first covenant; but in Christ it is again opened, so that we may "come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need." An Incarnate Deity is now become the way to God and glory.'
I might tell you of many other blessings that the soul is ready to bless God for, when it gets Christ in the arms of faith; but I will not dwell on this. I conclude this head by referring you to two or three Scriptural songs which will readily occur in such a case. The first you have, 1Pe_1:3,1Pe_1:4: "Blessed be the God and Father of our Lord Jesus Christ, who, according to his abundant mercy, hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead, to an inheritance incorruptible, and undefiled, and that fadeth not away," &c. Another you have, Rom_8:33, to the end of the chapter: "Who shall lay any thing to the charge of God's elect? It is God that justifieth: who is he that condemneth?" &c. A third you have, 1Co_15:55,1Co_15:56: "O death, where is thy sting? O grave, where is thy victory?" &c. Another, with which I conclude this head, is that which concludes the Bible, Rev_22:20: "Even so, come, Lord Jesus."
III. The third thing proposed was, to inquire whence it is that faith's embraces of Christ thus fill the mouth with praise?
Answ. 1. This flows from the certainty that is in faith. Faith is not a doubting grace; no, doubts and jealousies vanish before it, as the clouds and darkness of the night vanish at the appearance of the sun. And the certainty of faith flows from the stability of these foundations upon which it is built, which are more firm than the pillars of heaven, and the foundations of the earth. It builds upon the word of God, the oath of God, the blood of God, the righteousness of God, the power of God, the veracity of God: and seeing it builds upon such immoveable foundations, how can it miss to have a certainty in it proportioned, in some measure, to the grounds upon which it stands? And hence it comes, that it fills the mouth with praise. Let news be ever so good, yet if we have no certainty in our belief of them, it exceedingly mars our joy and comfort. But as regards the glad tidings of the gospel, they are no whispering uncertain reports; no, it is God, that cannot lie, who speaks: and thence comes the certainty of faith.
2. This flows from the applying and appropriating nature of faith; which I hinted at already. Let news be ever so true, though ever so great and good, yet if we have no interest or concern in them, it mars the sweetness and comfort of them. Tell a poor man of mountains of gold and silver, what relief will that afford him, if he has no access to it, or interest in it? But tell him, that all these treasures are his, and that he has the owner's warrant and command to take and use them as his own, this will make him rejoice indeed. Tell a hungry and starving man of a rich feast or banquet; what is that to him, if he be not allowed to taste it? Tell a naked man, exposed to the injuries of the wind and weather, of fine robes and excellent garments; what will it avail him, if they be not for him, or for his use? But tell the hungry man that the feast is for him; and the naked man that the clothing is for him, this will create joy and triumph. So, here, the gospel report does not tell us of a Saviour and salvation that we have no interest in; no, it tells us, that to us is the word of this salvation sent; that unto us is this child born, unto us is this son given: that he is "made of God unto us wisdom, and righteousness, and sanctification, and redemption;" and that, as the great Trustee of Heaven, he "received gifts for men; yea, for the rebellious also." Now, faith, accordingly, applies all these good news, this Saviour. and his whole salvation, to itself in particular. And hence it comes, that it fills the heart with joy, and the tongue with praise.
3. This flows from that perceptible assurance of God's love, and of grace and salvation, which commonly follows upon believing; according to what you have, Eph_1:13: "After that ye believed, ye were sealed with the Holy Spirit of promise." There is a certainty of sense, which very frequently accompanies or follows upon the certainty of faith, as a natural fruit of it; and yet is not of the nature and essence of it, because there may be true faith where there is not this perception or reflex assurance of grace and salvation. The certainty of faith is built upon the word of God, the record of and the promise of God, which is a believing because God hath spoken: Psa_60:6,Psa_60:7, compared. God had made a promise of the kingdom to David, "God hath spoken in his holiness," says he, "I will rejoice;" and, in the faith of this word of promise, he speaks with such certainty, as if he were already in possession, "Gilead is mine, and Manasseh is mine," &c. But now the certainty of sense is a knowing that we have believed, or the soul's reflecting upon its own act of believing. The certainty of faith is like the certainty that a man has of his money in a good and sufficient bond, or the certainty that a man has of his estate, by a good and sufficient charter; he rests upon his bonds and charters as good securities to him. But the certainty of sense is like the certainty that a man has of his money, when he is handling it with his fingers, or taking in his rents. By the certainty of faith, Abraham believed, without staggering, because he had God's word of promise for it; but by the certainty of sense, he knew it, when he saw Sarah delivered of his son Isaac, and got him in his arms. Now, I say, faith commonly produces this sensible assurance, sweet and reviving experiences of the Lord's love to our souls: and hence it comes, that it fills the mouth with praise.
IV. The fourth thing was, the application of the doctrine. And the first use shall be of information. This doctrine informs us,
1. Of the excellency of the grace of faith. It cannot but be an excellent grace, because it embraces precious Christ. Hence it is, that God puts such an estimate upon it, that he cares for nothing we do, if that be lacking: "Without faith it is impossible to please God: Whatsoever is not of faith, is sin." Suppose it were possible for a man to attain such a pitch of morality, as to be, touching the law, blameless; yet all his obedience, moral and religious, stands for a zero in God's reckoning; yea, is like the cutting off a dog's neck, and the offering of swine's blood upon God's altar, if faith be lacking. Thus, then, I say, faith is an excellent grace, of absolute necessity in order to our acceptance before God. Only let it be here carefully remembered, that it is not the act of faith, but its glorious and ever-blessed object, Jesus Christ, whom it embraces that renders us acceptable to God. In point of acceptance, faith renounces its own actings, and looks for acceptance only "in the Beloved:" it "rejoiceth in Christ Jesus" only, and has "no confidence in the flesh."
2. See from this doctrine what a happy and privileged person the believer is. He gets Christ the Lamb of God in the embraces of his soul! And O what can the most enlarged heart or soul of man wish for more! This was the one thing that David desired, Psa_27:4. We read of one in the gospel that said to Christ, "Blessed is the womb that bare thee, and the paps which thou hast sucked;" to which Christ answered, "Yea, rather blessed are they that hear the word of God and keep it," Luk_11:27,Luk_11:28. And who are they that hear the word of God and keep it, but believers, who have him "formed in their hearts," and clasped in the arms of faith? For he that thus hath the Son, hath life. And, concerning such, I may say, as Moses said concerning Israel, Deu_33:29: "Happy art thou, O Israel: who is like unto thee, O people, saved by the Lord!" Notice the expression, they are a people already saved, they have everlasting life. That day that Christ comes into the heart, the salvation of God comes, as it is said to Zaecheus, "This day is salvation come to thy house."
3. See, from this doctrine, the true way of joy and comfort. Perhaps there may be some poor soul going mourning without the sun, saying, "Oh that I were as in months past."