Hymn Egypt and Canaan 336

This pilgrim hymn uses Exodus imagery to make its point.

336 Egypt and Canaan LM

ALMIGHTY God, we cry to thee, From Egypt’s bondage set us free And lead us through the wilderness, To Canaan’s land, the land of peace.

2 Be thou our guard by night and day, Amidst the dangers of the way Let heavenly manna crown our board, The flinty rock its streams afford.

3 May we obey thy righteous laws, Defend thy truth, maintain thy cause; And show in thought, in word and deed, That we are Abraham’s chosen seed.

4 Then shall the Lord delight to bless, And grant us his divine increase; Shall lead us to the land above Where we shall feast upon his love.

Sermon 145 New Birth

John 3:7 Marvel not that I said unto thee, Ye must be born again

New Birth

No subject in religion is of greater importance than that of the new birth, and yet no one has been more misunderstood. Some suppose we are regenerated by baptism. Sin lies too deep to be thus removed, and can only be put away by the sacrifice of Christ. A change of moral conduct, especially if attended with some light in the understanding and warmth of affection, has also been mistaken for the new birth. Let us then enquire into the nature of the change intended in our text - notice some of its evidences - and consider its necessity.

I. Enquire what it is to be born again In general, it is that change in which sinners, dead in trespasses and sins, are made alive to God. He who was once darkness is now made light in the Lord, and he who was born a child of wrath now becomes a Child of God, and heir of the kingdom of heaven. It is a change which brings him into a new world, a new state of existence, and gives him a new capacity for action. 1. It is a divine and supernatural change, by the agency of the Holy Spirit. 2. It is an instantaneous change and herein it differs from sanctification, which is a progressive work. 3. It is an internal and invisible change, yet may be known by its effects. 4. The change is universal, extending to the heart and life. 5. It is an abiding change.

II. Notice some of the evidences of the new birth - chiefly from 1 John 1. Those who are born again ‘do not commit sin; yea, they cannot sin, because they are born of God’ (3:9, 5:18). 2. They have ‘overcome the world’ - its frowns and smiles, hopes and fears (5:4) 3. They have a sincere love to all the saints; for ‘everyone that loveth is born of God’ (4:7). 4. All their hope if salvation is founded on the mediation of Christ. ‘Whosoever believeth that Jesus is the Christ, is born of God’ (5:1). 5. Their walk and conversation is holy and exemplary. ‘Every one that doeth righteousness is born of God’ (2:29).

III. Consider the reasonableness and importance of this change. “Marvel not that I said unto thee, Ye must be born again” Nicodemus seemed to marvel at this doctrine, as if it were liable to great objections; supposing it to be new and strange, and altogether impracticable and absurd. Thus ignorant was this master in Israel of one of the first principles of the oracles of God. Let us also beware that we do not stumble at this stumbling stone. We must be born again. 1. Do not marvel at it as if the doctrine were new and strange. 2. Marvel not as if the doctrine were unintelligible. 3. Do not consider this new birth to be impossible. 4. Marvel not at this change as if it were unnecessary.

Conclusion 1. What has been said upon the subject may convince us of the evil of sin, and its baneful effects upon mankind. 2. Let us not rest satisfied in anything less than this entire renovation. Arise and call upon thy God! Pray for the teachings and influences of his Spirit, to show thee the way of life, and to guide thee in it. Pray that he would wound thee deeply, and heal thee thoroughly. 3. The less marvellous it is that we must be born again, the more surprising it is that we should be less about it.

(The hymn is by Isaac Watts)

Not all the outward forms on earth Nor rites that God has giv'n Nor will of man, nor blood, nor birth Can raise a soul to heav'n. The sov'reign will of God alone Prepares the heirs of grace Born in the image of his Son A new, peculiar race. The Spirit, like some heav'nly wind, Blows on the sons of flesh, Renews the spirit of the mind And forms the man afresh. Our quickened souls awake and rise From the long sleep of death On heav'nly things we fix our eyes And praise employs our breath.

Sermon 144 Jeremiah's Prayer

Jeremiah 15:15 Remember me, and visit me

Jeremiah's Prayer

This is what we desire and expect from an intimate friend. If he be at a distance, we love that he should remember us; and if there be nothing to prevent, he should visit us. … But if it be desirable to be remembered by our friends, and to enjoy their company and converse; much more for God to remember us with the favour which he beareth unto his people, and to visit us with his salvation! This is the import of the prophet’s prayer.

I. Consider the prophet’s prayer - He offers up two requests, and they are such as every good man would offer. 1. “Remember me”, O Lord! 2. “And visit me”. This implies that where god graciously remembers anyone, he will also visit them. Of the Lord’s visits to his people, it may be observed (1.) They are promised, and he will fulfil his word. (2.) They are free and voluntary, an on our part wholly undeserved: they are what we seek, but cannot claim. If the Lord visits us in answer to prayer, it is not of debt but of grace. (3.) Divine visits are often short and transient. (4.) However short the divine visits are, they are often repeated, and are peculiar to the favourites of heaven. They impart life to our graces, vigour to our services, and comfort to our souls. (5.) They are powerful and influential, always bringing peace and comfort to the soul.

II. Offer a few concluding remarks. 1.Though God hath promised his presence with his people, yet he may for a time withhold the manifestation of it. 2. When God forbears his visits, his people are apt to think that he has forgotten them. They know that they deserve to be rejected, and fear that they are so. This arises from misapprehension of the divine conduct, impatience and unbelief. 3. To be remembered and visited of God is a blessing infinitely to be desired, and those especially who fear they are forgotten by him feel it to be so. 4. Those who desire God’s presence must seek it by earnest prayer.

Some editions conclude with a hymn beginning 'If Jesus hide his lovely face'. More on that in another post.

Quotation 3

This one is on Scripture.

The Scripture is a divine testimony, given by inspiration of God. It is a testimony concerning God - His perfections and operations, the way in which He is to be worshipped, and the method of salvation which his infinite wisdom has devised. Though it is not silent on the mysteries of Nature and of Providence, yet its principal object is to make known the counsels of divine grace. It is a testimony from God to man: it teaches what could not otherwise have been known, and places in a much clearer light what might possibly have been discovered by other means.

Quotation 2

This unfootnoted saying of Beddome's is also in Spurgeon's sermon notes.

"The forbearance and longsuffering of God toward sinners is truly astonishing. He was longer in destroying Jericho than in creating the world."

Sermon 23 Christ weeping over Jerusalem

Luke 19:41, 42 And when he was come near, he beheld the city and wept over it, saying, If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace! But now they are hid from thine eyes.

Christ weeping over Jerusalem

OUR blessed Lord generally travelled on foot; but when he went up to Jerusalem to suffer, he rode, not only to shew his readiness to endure the cross, but that the words of the prophet might be fulfilled. … Perhaps the rest of the company beheld Jerusalem with wonder, admiring its lofty domes, its stately structures, and magnificent temple; and might be ready to say, What city like unto this great city? But Christ was differently affected: he feels for its miseries, and pours out a lamentation. Let us now consider more particularly what he did, and what be said on this affecting occasion. I. What our Lord did: “He beheld the city, and wept over it.” They were the tears of an affectionate father over his rebellious children, or of a compassionate judge pronouncing sentence upon a criminal. … He wept for those who wept not for themselves, and because they did not weep for themselves; not for any disappointment respecting them, for things were as he knew they would be; but for their obstinacy and approaching ruin. More particularly, 1. He wept for the sins they had committed, and the evil treatment which he himself should receive at their hands. 2. He foresaw the calamities that were coming upon them, and desired not the woeful day. Their city and temple should be destroyed, and their whole nation dispersed into all parts of the earth. 3. Spiritual judgments also awaited them, and this was matter of still greater lamentation. 4. The final consequence of all this also affected the compassionate Saviour; namely, their everlasting ruin in the world to came. II. Consider what our Lord said as well as did, when he came near and beheld the city - If thou hadst known even thou, at least in this thy day, the things which belong unto thy peace! But now they are hid, etc. Here observe, 1. The whole of religion is expressed by knowledge: “If thou hadst known.” 2. That which it chiefly concerns us to know is “the things which belong to our peace.” 3. There is a time to which this knowledge is confined and which is here called “this thy day”. 4. When the time is elapsed, our case will be forever hopeless. Now the things which belong unto thy peace “are hid from thine eyes”. Now all the preaching and bearing will be of no use: it is no longer an accented time or day of salvation.

IMPROVEMENT (1.) Did Christ weep for sinners ; and shall they not weep for themselves? Does not God call us to weeping; and does not our case call for it? Let us look to him wham we have pierced, and mourn. Let us be in the gall of bitterness till the bond of iniquity be broken. O that God will take away the heart of stone, and give a heart of flesh. (2.) Let us beware of rejecting the gospel, and trifling with our privileges, lest we be given up to final impenitence. Insensibility is the forerunner of destruction. “Yet a little while is the light with you. Walk while ye have the light, lest darkness come upon you; for he that walketh in darkness knoweth not whither he goeth. While ye have the light, believe in the light, that ye may be the children of light.” John 12:35, 36. (3.) Let those who are truly acquainted with the things which belong to their peace be thankful, and adore the grace which has made them to differ. “Ye were once darkness, but now are ye light in the Lord. God is the Lord which hath shewed us light; bind the sacrifice with cords unto the horns of the altar.” Ps 118:27. Did Christ o’er sinners weep; And shall our cheeks be dry? Let floods of penitential grief Burst forth from every eye. The Son of God in tears, Angels with wonder see! Be thou astonish’d, O my soul, He shed those tears for thee. He wept that we might weep, Each sin demands a tear; In heav’n alone no sin is found, And there’s no weeping there. [One of Beddome’s best known hymns, it is 587 in the book]

Sermon 142 God's Acceptance

Ezekiel 20:41

I will accept you with your sweet savour

In the foregoing verses God promises to establish his worship among the people. God's approval chould be the principle aim in all our religious experience.

Let us then enquire what is implied in this acceptance, and with what it must be accompanied.

I. What is implied in our being accepted with God. 1. It supposes a drawing near to him on our part. 2. Acceptance implies approbation and delight on God’s part, as well as an approach an ours. “Him that cometh unto me I will in no wise cast out.” 3. When God accepts; he not only approves, but gives some visible token of his favour. “I will accept you with your sweet savour,” and you shall know it, yea, and the world shall know it. 4. Our persons must be accepted before our service can be so, and the latter are accepted for the sake of the former. “God had respect to Abel, and his offering; but to Cain, and his oferring, he had not respect.”

"Geralt", Pixabay User, CC0,
via Wikimedia Commons

II. Consider what must accompany our being accepted of God: “I will accept you with your sweet savour.” The allusion is to the burnt-offerings and peace-offerings under the law. The holy fragrance rendered them pleasing in his sight; and such are the exercises of grace in the offerings which we present. This leads us to observe, 1. That our approaches to God must be accompanied with spiritual and holy dispositions, or they cannot be acceptable to him. “I will accept you with your sweet savour” but not without it. Duties without grace in exercise are like dead carcases, not fit to be presented before the Lord. 2. Though the exercise of grace in holy duties is pleasing to God, yet they are accepted only through the sacrifice of Christ. (1.) How dreadful then is the state of the unregenerate. (2.) How happy for the people of God to find grace in his sight, and what encouragement to abound in holy duties! (3.) Let acceptance with God be the great object aimed at in all our religious duties, and let us rest in nothing short of it.

How shall the sons of men appear, Great God, before thine awful bar! How may the guilty hope to find Acceptance with th’eternal Mind!

Thy blood, dear Jesus, thine alone, Hath sovereign virtue to atone: Here we will rest our only plea, When we approach, great God, to thee.

[These verses are the first and last of a three verse hymn by Samuel Stennett (1727-1795)]