Our best duties are so many splendid sins. Before you can speak peace to your heart you must not only be sick of your original and actual sin, but you must be made sick of your righteousness, of all your duties and performances. There must be a deep conviction before you can be brought out of your self-righteousness; it is the last idol taken out of our heart. The pride of our heart will not let us submit to the righteousness of Jesus Christ. But if you never felt that you had no righteousness of your own, if you never felt the deficiency of your own righteousness, you can not come to Jesus Christ.

There are a great many now who may say, Well, we believe all this; but there is a great difference betwixt talking and feeling. Did you ever feel the want of a dear Redeemer? Did you ever feel the want of Jesus Christ, upon the account of the deficiency of your own righteousness?

And can you now say from your heart Lord, thou mayest justly d.a.m.n me for the best duties that ever I did perform? If you are not thus brought out of self, you may speak peace to yourselves, but yet there is no peace.

But then, before you can speak peace to your souls, there is one particular sin you must be greatly troubled for, and yet I fear there are few of you think what it is; it is the reigning, the d.a.m.ning sin of the Christian world, and yet the Christian world seldom or never think of it. And pray what is that?

It is what most of you think you are not guilty of--and that is, the sin of unbelief. Before you can speak peace to your heart, you must be troubled for the unbelief of your heart But can it be supposed that any of you are unbelievers here in this churchyard, that are born in Scotland, in a reformed country, that go to church every Sabbath? Can any of you that receive the sacrament once a year--oh, that it were administered oftener!--can it be supposed that you who had tokens for the sacrament, that you who keep up family prayer, that any of you do not believe in the Lord Jesus Christ?

I appeal to your own hearts, if you would not think me uncharitable, if I doubted whether any of you believed in Christ: and yet, I fear upon examination, we should find that most of you have not so much faith in the Lord Jesus Christ as the devil himself. I am persuaded that the devil believes more of the Bible than most of us do. He believes the divinity of Jesus Christ; that is more than many who call themselves Christians do; nay, he believes and trembles, and that is more than thousands amongst us do.

My friends, we mistake a historical faith for a true faith, wrought in the heart by the Spirit of G.o.d. You fancy you believe because you believe there is such a book as we call the Bible--because you go to church; all this you may do and have no true faith in Christ. Merely to believe there was such a person as Christ, merely to believe there is a book called the Bible, will do you no good, more than to believe there was such a man as Caesar or Alexander the Great. The Bible is a sacred depository. What thanks have we to give to G.o.d for these lively oracles! But yet we may have these and not believe in the Lord Jesus Christ.

My dear friends, there must be a principle wrought in the heart by the Spirit of the living G.o.d. Did I ask you how long it is since you believed in Jesus Christ, I suppose most of you would tell me you believed in Jesus Christ as long as ever you remember--you never did misbelieve. Then, you could not give me a better proof that you never yet believed in Jesus Christ, unless you were sanctified early, as from the womb; for they that otherwise believe in Christ know there was a time when they did not believe in Jesus Christ.

You say you love G.o.d with all your heart, soul, and strength. If I were to ask you how long it is since you loved G.o.d, you would say, As long as you can remember; you never hated G.o.d, you know no time when there was enmity in your heart against G.o.d. Then, unless you were sanctified very early, you never loved G.o.d in your life.

My dear friends, I am more particular in this, because it is a most deceitful delusion, whereby so many people are carried away, that they believe already. Therefore it is remarked of Mr. Marshall, giving account of his experiences, that he had been working for life, and he had ranged all his sins under the ten commandments, and then, coming to a minister, asked him the reason why he could not get peace. The minister looked to his catalog. "Away," says he, "I do not find one word of the sin of unbelief in all your catalog." It is the peculiar work of the Spirit of G.o.d to convince us of our unbelief--that we have got no faith. Says Jesus Christ, "I will send the comforter; and when he is come, he will reprove the world" of the sin of unbelief; "of sin," says Christ, "because they believe not on me."

Now, my dear friends, did G.o.d ever show you that you had no faith?

Were you ever made to bewail a hard heart of unbelief? Was it ever the language of your heart, Lord, give me faith; Lord, enable me to lay hold on Thee; Lord, enable me to call Thee my Lord and my G.o.d? Did Jesus Christ ever convince you in this manner? Did he ever convince you of your inability to close with Christ, and make you to cry out to G.o.d to give you faith? If not, do not speak peace to your heart. May the Lord awaken you and give you true, solid peace before you go hence and be no more!

Once more, then: before you can speak peace to your heart, you must not only be convinced of your actual and original sin, the sins of your own righteousness, the sin of unbelief, but you must be enabled to lay hold upon the perfect righteousness, the all-sufficient righteousness, of the Lord Jesus Christ; you must lay hold by faith on the righteousness of Jesus Christ, and then you shall have peace.

"Come," says Jesus, "unto me, all ye that are weary and heavy laden, and I will give you rest."

This speaks encouragement to all that are weary and heavy laden; but the promise of rest is made to them only upon their coming and believing, and taking Him to be their G.o.d and their all. Before we can ever have peace with G.o.d we must be justified by faith through our Lord Jesus Christ, we must be enabled to apply Christ to our hearts, we must have Christ brought home to our souls, so as His righteousness may be made our righteousness, so as His merits may be imputed to our souls. My dear friends, were you ever married to Jesus Christ? Did Jesus Christ ever give Himself to you? Did you ever close with Christ by a lively faith, so as to feel Christ in your hearts, so as to hear Him speaking peace to your souls? Did peace ever flow in upon your hearts like a river? Did you ever feel that peace that Christ spoke to His disciples? I pray G.o.d he may come and speak peace to you. These things you must experience.

I am now talking of the invisible realities of another world, of inward religion, of the work of G.o.d upon a poor sinner's heart. I am now talking of a matter of great importance, my dear hearers; you are all concerned in it, your souls are concerned in it, your eternal salvation is concerned in it. You may be all at peace, but perhaps the devil has lulled you asleep into a carnal lethargy and security, and will endeavor to keep you there till he gets you to h.e.l.l, and there you will be awakened; but it will be dreadful to be awakened and find yourselves so fearfully mistaken when the great gulf is fixt, when you will be calling to all eternity for a drop of water to cool your tongue and shall not obtain it.

BLAIR

THE HOUR AND THE EVENT OF ALL TIME

BIOGRAPHICAL NOTE

Hugh Blair, the preacher and divine, was born in Edinburgh, 1718. He entered the university of his native town and graduated in 1739. Two years later he was licensed to preach; he was ordained minister of Colossie, Fife, in 1742, but returned to Edinburgh and in 1762 was made regius professor of rhetoric and belles-lettres to the university. He became a member of the great literary club, the Poker, where he a.s.sociated with Hume, A. Carlyle, Adam Ferguson, Adam Smith and others, and enjoyed a high reputation as a preacher and critic.

The lectures he published on style are elegantly written, but weak in thought, and his sermons share the same fault. They are composed with great care, and sometimes a single discourse cost him a week's labor, but they are formal and dest.i.tute of feeling and sometimes even affected in style. Blair was notable for fastidiousness in dress and manners, and took very seriously the reputation he was given for refinement and common-sense as one of the moderate divines. He died in 1800.

BLAIR

1718--1800

THE HOUR AND THE EVENT OF ALL TIME

_Jesus lifted up His eyes to heaven, and said, Father! the hour is come_.--John xvii., 1.

These were the words of our blest Lord on a memorable occasion. The feast of the Pa.s.sover drew nigh, at which He knew that He was to suffer. The night was arrived wherein He was to be delivered into the hands of His enemies. He had spent the evening in conference with His disciples, like a dying father in the midst of his family, mingling consolations with His last instructions. When He had ended His discourse to them, "he lifted up his eyes to heaven," and with the words which I have now read, began that solemn prayer of intercession for the Church, which closed His ministry. Immediately after, He went forth with His disciples into the garden of Gethsemane and surrendered Himself to those who came to apprehend Him.

Such was the situation of our Lord at the time of His p.r.o.nouncing these words. He saw His mission on the point of being accomplished.

He had the prospect full before Him of all that He was about to suffer--"Father! the hour is come." What hour? An hour the most critical, the most pregnant with great events, since hours had begun to be numbered, since time had begun to run. It was the hour at which the Son of G.o.d was to terminate the labors of His important life by a death still more important and ill.u.s.trious; the hour of atoning, by His sufferings, for the guilt of mankind; the hour of accomplishing prophecies, types, and symbols, which had been carried on through a series of ages; the hour of concluding the old and of introducing into the world the new dispensation of religion; the hour of His triumphing over the world, and death, and h.e.l.l; the hour of His creating that spiritual kingdom which is to last forever. Such is the hour. Such are the events which you are to commemorate in the sacrament of our Lord's Supper.

I. This was the hour in which Christ was glorified by His sufferings.

The whole of His life had discovered much real greatness under a mean appearance. Through the cloud of His humiliation, His native l.u.s.ter often broke forth; but never did it shine so bright as in this last, this trying hour. It was indeed the hour of distress and of blood. He knew it to be such; and when He uttered the words of the text, He had before His eyes the executioner and the cross, the scourge, the nails, and the spear. But by prospects of this nature His soul was not to be overcome. It is distress which enn.o.bles every great character; and distress was to glorify the Son of G.o.d. He was now to teach all mankind by His example, how to suffer and to die. He was to stand forth before His enemies as the faithful witness of the truth, justifying by His behavior the character which He a.s.sumed, and sealing by His blood the doctrines which He taught.

What magnanimity in all His words and actions on this great occasion!

The court of Herod, the judgment-hall of Pilate, the hill of Calvary, were so many theaters prepared for His displaying all the virtues of a constant and patient mind. When led forth to suffer, the first voice which we hear from Him is a generous lamentation over the fate of His unfortunate tho guilty country; and to the last moment of His life we behold Him in possession of the same gentle and benevolent spirit. No upbraiding, no complaining expression escaped from His lips during the long and painful approaches of a cruel death. He betrayed no symptom of a weak or a vulgar, of a discomposed or impatient mind. With the utmost attention of filial tenderness He committed His aged mother to the care of His beloved disciple. With all the dignity of a sovereign He conferred pardon on a fellow-sufferer. With a greatness of mind beyond example, He spent His last moments in apologies and prayers for those who were shedding His blood.

By wonders in heaven and wonders on earth, was this hour distinguished. All nature seemed to feel it; and the dead and the living bore witness of its importance. The veil of the temple was rent in twain. The earth shook. There was darkness over all the land. The graves were opened, and "many who slept arose, and went into the holy city." Nor were these the only prodigies of this awful hour. The most hardened hearts were subdued and changed. The judge who, in order to gratify the mult.i.tude, pa.s.sed sentence against Him, publicly attested His innocence. The Roman centurion who presided at the execution, "glorified G.o.d," and acknowledged the Sufferer to be more than man.

"After he saw the things which had pa.s.sed, he said, Certainly this was a righteous person: truly this was the Son of G.o.d." The Jewish malefactor who was crucified with Him addrest Him as a king, and implored His favor. Even the crowd of insensible spectators, who had come forth as to a common spectacle, and who began with clamors and insults, "returned home smiting their b.r.e.a.s.t.s." Look back on the heroes, the philosophers, the legislators of old. View them, in their last moments. Recall every circ.u.mstance which distinguished their departure from the world. Where can you find such an a.s.semblage of high virtues, and of great events, as concurred at the death of Christ? Where so many testimonials given to the dignity of the dying person by earth and by heaven?

II. This was the hour in which Christ atoned for the sins of mankind, and accomplished our eternal redemption. It was the hour when that great sacrifice was offered up, the efficacy of which reaches back to the first transgression of man, and extends forward to the end of time; the hour when, from the cross, as from a high altar, the blood was flowing which washed away the guilt of the nations.

This awful dispensation of the Almighty contains mysteries which are beyond the discovery of man. It is one of those things into which "the angels desire to look." What has been revealed to us is, that the death of Christ was the interposition of heaven for preventing the ruin of human kind. We know that under the government of G.o.d misery is the natural consequence of guilt. After rational creatures had, by their criminal conduct, introduced disorder into the divine kingdom, there was no ground to believe that by their penitence and prayers alone they could prevent the destruction which threatened them. The prevalence of propitiatory sacrifices throughout the earth proclaims it to be the general sense of mankind that mere repentance was not of sufficient avail to expiate sin or to stop its penal effects. By the constant allusions which are carried on in the New Testament to the sacrifices under the law, as pre-signifying a great atonement made by Christ, and by the strong expressions which are used in describing the effects of His death, the sacred writers show, as plainly as language allows, that there was an efficacy in His sufferings far beyond that of mere example and instruction. The nature and extent of that efficacy we are unable as yet fully to trace. Part we are capable of beholding; and the wisdom of what we behold we have reason to adore.

We discern, in this plan of redemption, the evil of sin strongly exhibited and the justice of the divine government awfully exemplified, in Christ suffering for sinners. But let us not imagine that our present discoveries unfold the whole influence of the death of Christ. It is connected with causes into which we can not penetrate. It produces consequences too extensive for us to explore.

"G.o.d's thoughts are not as our thoughts." In all things we "see only in part"; and here, if anywhere, we see also "as through a gla.s.s.

darkly."

This, however, is fully manifest, that redemption is one of the most glorious works of the Almighty. If the hour of the creation of the world was great and ill.u.s.trious, that hour when, from the dark and formless ma.s.s, this fair system of nature arose at the divine command, when "the morning-stars sang together, and all the sons of G.o.d shouted for joy," no less ill.u.s.trious is the hour of the restoration of the world; the hour when, from condemnation and misery, it emerged into happiness and peace. With less external majesty it was attended; but it is, on that account, the more wonderful that, under an appearance so simple, such great events were covered.

III. In this hour the long series of prophecies, visions, types, and figures were accomplished. This was the center in which they all met: this the point toward which they had tended and verged, throughout the course of so many generations. You behold the law and the prophets standing, if we may speak so, at the foot of the cross, and doing homage. You behold Moses and Aaron bearing the Ark of the Covenant; David and Elijah presenting the oracle of testimony. You behold all the priests and sacrifices, all the rites and ordinances, all the types and symbols a.s.sembled together to receive their consummation.

Without the death of Christ, the worship and ceremonies of the law would have remained a pompous, but unmeaning, inst.i.tution. In the hour when He was crucified, "the book with the seven seals" was opened.

Every rite a.s.sumed its significancy; every prediction met its event; every symbol displayed its correspondence.

The dark and seemingly ambiguous method of conveying important discoveries under figures and emblems was not peculiar to the sacred books. The spirit of G.o.d in presignifying the death of Christ, adopted that plan, according to which the whole knowledge of those early ages was propagated through the world. Under the veil of mysterious allusion, all wisdom was then concealed. From the sensible world images were everywhere borrowed to describe things unseen. More was understood to be meant than was openly exprest. By enigmatical rites the priests communicated his doctrines; by parables and allegories the philosopher instructed his disciples; even the legislator, by figurative sayings, commanded the reverence of the people. Agreeably to this prevailing mode of instruction, the whole dispensation of the Old Testament was so conducted as to be the shadow and figure of a spiritual system. Every remarkable event, every distinguished personage, under the law, is interpreted in the New Testament, as bearing reference to the hour of which we treat. If Isaac was laid upon the altar as an innocent victim; if David was driven from his throne by the wicked, and restored by the hand of G.o.d; if the brazen serpent was lifted up to heal the people; if the rock was smitten by Moses, to furnish drink in the wilderness; all were types of Christ and alluded to His death.

In predicting the same event the language of ancient prophecy was magnificent, but seemingly contradictory: for it foretold a Messiah, who was to be at once a sufferer and a conquerer. The Star was to come out of Jacob, and the Branch to spring from the stem of Jesse. The Angel of the Covenant, the desire of all nations, was to come suddenly to His temple; and to Him was to be "the gathering of the people."

Yet, at the same time, He was to be "despised and rejected of men"; He was to be "taken from prison and from judgment," and to be "led as a lamb to the slaughter." Tho He was "a man of sorrows, and acquainted with grief," yet "the Gentiles were to come to his light, and kings to the brightness of his rising." In the hour when Christ died, those prophetical riddles were solved: those seeming contradictions were reconciled. The obscurity of oracles, and the ambiguity of typos vanished. The "sun of righteousness" rose; and, together with the dawn of religion those shadows pa.s.sed away.

IV. This was the hour of the abolition of the law, and the introduction of the gospel; the hour of terminating the old and of beginning the new dispensation of religious knowledge and worship throughout the earth. Viewed in this light, it forms the most august era which is to be found in the history of mankind. When Christ was suffering on the cross, we are informed by one of the evangelists that He said, "I thirst"; and that they filled a sponge with vinegar, and put it to His mouth. "After he had tasted the vinegar, knowing that all things were now accomplished, and the Scriptures fulfilled, he said, It is finished"; that is, this offered draft of vinegar was the last circ.u.mstance predicted by an ancient prophet that remained to be fulfilled. The vision and the prophecy are now sealed: the Mosaic dispensation is closed. "And he bowed his head and gave up the ghost."

"It is finished." When He uttered these words He changed the state of the universe. At that moment the law ceased, and the gospel commenced.

This was the ever memorable point of time which separated the old and the new worlds from each other. On one side of the point of separation you behold the law, with its priests, its sacrifices, and its rites, retiring from sight. On the other side you behold the gospel, with its simple and venerable inst.i.tutions, coming forward into view.

Significantly was the veil of the temple rent in this hour; for the glory then departed from between the cherubim. The legal high priest delivered up his urim and thummim, his breast-plate, his robes, and his incense: and Christ stood forth as the great high priest of all succeeding generations. By that one sacrifice which He now offered, He abolished sacrifices forever. Altars on which the fire had blazed for ages, were now to smoke no more. Victims were no more to bleed. "Not with the blood of bulls and goats, but with his own blood he now entered into the holy place, there to appear in the presence of G.o.d for us."

This was the hour of a.s.sociation and union to all the worshipers of G.o.d. When Christ said, "It is finished," He threw down the wall of part.i.tion which had so long divided the Gentile from the Jew. He gathered into one all the faithful out of every kindred and people.

He proclaimed the hour to be come when the knowledge of the true G.o.d should be no longer confined to one nation, nor His worship to one temple; but over all the earth, the worshipers of the Father should serve Him "in spirit and in truth." From that hour they who dwelt in the "uttermost ends of the earth, strangers to the covenant of promise," began to be "brought nigh." In that hour the light of the gospel dawned from afar on the British Islands.

During a long course of ages, Providence seemed to be occupied in preparing the world for this revolution. The whole Jewish economy was intended to usher it in. The knowledge of G.o.d was preserved unextinguished in one corner of the world, that thence, in due time, might issue forth the light which was to overspread the earth.

Successive revelations gradually enlarged the views of men beyond the narrow bounds of Judea, to a more extensive kingdom of G.o.d. Signs and miracles awakened their expectation and directed their eyes toward this great event. Whether G.o.d descended on the flaming mountain, or spoke by the prophet's voice; whether He scattered His chosen people into captivity, or rea.s.sembled them in their own land, He was still carrying on a progressive plan, which was accomplished at the death of Christ.

Not only in the territories of Israel, but over all the earth, the great dispensations of Providence respected the approach of this important hour. If empires rose or fell; if war divided, or peace united, the nations; if learning civilized their manners, or philosophy enlarged their views; all was, by the secret decree of Heaven, made to ripen the world for that "fulness of time," when Christ was to publish the whole counsel of G.o.d. The Persian, the Macedonian, the Roman conqueror, entered upon the stage each at his predicted period. The revolutions of power, and the succession of monarchies, were so arranged by Providence, as to facilitate the progress of the gospel through the habitable world, after the day had arrived, "when the stone which was cut out of the mountain without hands, should become a great mountain and fill the earth." This was the day which Abraham saw afar off, and was glad. This was the day which "many prophets, and kings, and righteous men desired to see, but could not"; the day for which "the earnest expectation of the creature," long opprest with ignorance, and bewildered in superst.i.tion, might be justly said to wait.