William Huntington

XVII. - Gospel Zion, and her Eternal Glory

"The glory of Lebanon shall be given unto it, the excellency of Carmel and Sharon: they shall see the glory of the Lord, and the excellency of our God," Isaiah, xxxv. 2.

THE prophet in the 33d chapter gives a glorious account of Zion, and of "the Lord's filling her with judgment and righteousness." He treats of that wisdom and knowledge which shall be her stability in the times of the gospel, and calls them "the strength of her salvation." He sets forth the energy and fervour of Zion's messengers, calling them "valiant ones," who shall be valiant for truth, and ambassadors of peace; dispatched from the court of heaven by the King of kings, to erect his standard, display his banner, and make proclamations of pardon, peace, and reconciliation; and that they shall "weep bitterly," be earnest and importunate with God in prayer for success, going forth weeping and bearing precious seed. This is expressive of their meekness, humility, contrition, and brokenness of heart, as opposed to the whole-hearted, the hardened, the bold, daring, and presumptuous, who run unsent of God.

Next the prophet calls to sensible sinners, to look upon Zion, the city of our solemnities; and promises to all her lovers that they shall see her quietude and her stability; that she shall never be taken down, nor have one of her cords loosed. And, as a navigable river is an ornament and a great blessing to a capital city, on the account of trade and commerce, and which is what local Jerusalem never had, the Lord himself promises to be to this mystic city, a place of broad rivers and streams, in which heavenly merchants may trade and traffic in the different branches of godliness; in which there is great gain; yet he will never be a river to any foreign invader of this city; "for there shall go no galley with oars, nor gallant ships; all the tacklings of such shall be loosed, they shall neither strengthen the mast, spread the sail, nor take the prey." And we have often seen these vessels of wrath, who have rigged and armed themselves to besiege Zion's walls and bulwarks, sadly tossed, and wrecked, and at last drowned by the storms of divine vengeance; and no wonder, "for the Lord is our judge, the Lord is our law-giver, the Lord is our king, he will save us."

The 24th chapter is filled chiefly with a description of Zion's enemies, the threatenings of God against them, and his judgments upon them; and in the 35th chapter the prophet returns from his digression to his former subject, and proceeds to further illustrations of Zion's glory.

"The wilderness and solitary place shall be glad for them." The wilderness means the gentile world, and the rude, wild, barren, and uncultivated state of those souls which are in it, on account of their being destitute of the truth, grace, and Spirit of God; solitary, by reason of their being without hope, without, Saviour, and without any inward peace, joy, happiness, or comfort. "These shall be glad for them;" that is, they shall be glad for the ambassadors of peace, and for the good tidings of salvation. And "the desert shall rejoice, and blossom as the rose;" ver. 1. This desert implies such souls as are destitute of the tillage of heaven, and have not been taken in hand by the Divine Husbandman, and thereby not properly "God's husbandry;" being neither dug nor ploughed up by spiritual convictions, nor dunged or manured by special grace: and yet these shall "rejoice and blossom," but not until divine love operates upon them, and enlarges their hearts; and then "it shall blossom abundantly, and rejoice even with joy and singing," ver. 2. And this shews how the souls of poor sinners, shut up in ignorance, blindness, bondage, and unbelief, should be enlarged, and brought forth from the strong holds of Satan, and the joy and melody that should be found in their souls at the time of their jail delivery, when brought forth into the glorious liberty of the children of God. And then comes in the words of my text.

"The glory of Lebanon shall be given unto it, the excellency of Carmel and Sharon: they shall see the glory of the Lord, and the excellency of our God." I will,

1. Offer my thoughts on Lebanon.

2. On the glory of Lebanon.

3. On Carmel.

4. On the excellency of it.

5. On Sharon, and its excellency.

6. On the believer's sight. They shall see.

7. On the glory of the Lord, which is to be seen. And,

8. On the excellency of our God.

For the first of these, as to Lebanon. This mountain stands at the extremity of the holy land. The lands of Asher, Naphtali, and the half tribe of Manasseh, are all joined to Antilibanus. It is a very lofty and extensive mountain, and allowed to be four miles in height, above the plain of Damascus; on which account it contains a prodigious quantity of snow, its top ascending so high into the upper regions, which serves as a reservoir to water the valleys and all the country below it, when the sun melts it; from whence arises this question, "Will a man leave the snow of Lebanon, which cometh from the rock of the field? or shall the cold flowing waters, which come from another place, be forsaken?" Jer. xviii. 14.

The top of this mountain is famous for cedars, which take their name of distinction from it, called "Cedars of Lebanon," which were excellent, as you read. "His countenance is as Lebanon, excellent as the cedars," Song v. 15.

The foot of this mountain was once noted for producing fine grapes, which afforded the best of wine; and hence it is that we read, "They shall revive as the corn, and grow as the vine; the scent thereof shall be as the wine of Lebanon," Hosea, xiv. 7. At the side of this mountain, as historians relate, issues a famous fountain or spring of water; which falls down the rocks, and makes a most wonderful cascade; and then runs through the city of Damascus. Near this mountain Solomon built an armoury, called the house of the forest, and with the wood of it he built his chariot, Song iii. 9. And it was this mountain that Moses so much longed to see, Deut. iii. 25. But then what glory doth the gentile church receive from this mountain, or from any thing about or belonging to it? I answer, none at all; therefore "the glory of Lebanon," in my text, hath another meaning.

Lebanon signifies the temple of God at Jerusalem, which was first built by Solomon, of the wood of this mountain, 1 Kings, v. 14; on which account the temple bore the name of Lebanon, as it is written, "Open thy doors, O Lebanon! that the fire may devour thy cedars," Zech. xi. 1. The destruction of the temple is here foretold. The Lord Jesus Christ, whom they sought, was suddenly to come to his temple; and the prophet predicted their "selling him for thirty pieces of silver;" and that they should pierce him, and put him to death, and "look at him whom they had pierced;" that the poor of the flock should know that he was the incarnate word of the Lord, and that they should be fed by him: but, as to the others, that he should not feed them, for that those which were to die should die, and the rest should eat every one the flesh of another. And that, after the sword had been awakened, and had smitten the man, God's fellow, then God would turn his hand upon the little ones, and by the blood of the covenant send forth the prisoners out of the pit wherein is no water; and, after all this had taken place, that then should come on Jerusalem's destruction. All which was punctually fulfilled in and by Jesus Christ, for "he came to his temple," and preached in it; yea, he appeared to the daughters of Jerusalem as their "king, just, and having salvation, riding upon an ass, and a colt the foal of an ass." He fed the poor of his flock that waited upon him, as their king and shepherd, with a sceptre and a crook; the one of which is called beauty, and the other bands, or binders. But his person and offices were despised and rejected, for they sold him, pierced him, and put him to death; and these he would not feed, but gave them up to judgment. "That which dieth, let it die; and that which is to be cut off, let it be cut off; and let the rest eat every one the flesh of another." The vail of the temple at his death was rent, and their house left unto them desolate; and soon afterwards the Roman army came, and desolations quickly followed. "Open thy doors, O Lebanon, that the fire may devour thy cedars." All of which came to pass; for the doors of the temple, as Josephus relates, opened of their own accord, and the Roman soldiers then set fire to the temple, and to all the cedar work of it, notwithstanding all the attempts of Titus Vespasian to prevent it. Thus much of Lebanon. And now I shall proceed to speak,

Secondly, Of the glory of it. There was nothing in the temple but what was typical and significant, which the New Testament, or some parts of the Old, explain. The builders, both Solomon and Cyrus, represented CHRIST. The stones of it were typical of all believers, who are called by Peter "lively stones, built up a spiritual house." The beams of it represented strong established churches; "The beams of our house are cedar, and our rafters of fir." The "brazen sea" set forth the blood of Christ, which washes every believing soul; "If I wash thee not thou hast no part with me." The "twelve oxen," on which the laver stood, prefigured the twelve apostles, who trod out the corn, and who were not to be muzzled, which is thus applied by Paul himself. The oxen, which bore up the "brazen sea," stood with their faces, three towards the east, three towards the west, three towards the north, and three towards the south; which set forth God's revealing of his dear Son in the twelve apostles, and by them making him known to all nations, to gather his elect "from the east, west, north, and south, to sit down with Abraham, Isaac, and Jacob, in the kingdom of God." The "golden table" prefigured "believing hearts," called fleshly tables; and faith is called gold, because spiritual riches belong to believers. "God hath chosen the poor of this world rich in faith." The shew-bread represented "Christ the bread of life" in all the saints, and the saints themselves with Christ in them. "We, being many, are one bread." The incense represented prayer; the different spices of which it was composed were emblematical of the various graces of the blessed Spirit; the fire signified pure and divine love; the smoke represented those strong desires and holy longings which gracious souls breathe forth; and the golden altar upon which it was offered set forth Christ, upon whom, and through whom, spiritual prayers and praises ascend up unto God with acceptance. "Their burnt offerings and their sacrifices will I accept upon my altar; and I will make them joyful in my house of prayer." All these were in their spiritual signification glorious things. But these are not all the things that are contained in the "glory of Lebanon;" for the glory of Lebanon lay in the Shekinah, the divine Majesty that dwelt between the cherubim, the "mercy seat," and the "seven lamps upon the golden candlestick." The Shekinah represented the glory of God, the "mercy seat" the Lord Jesus Christ, and the "seven lamps" the Holy Ghost. This glory of Lebanon came to the Gentiles, as you read. "Grace be unto you, and peace, from him which is, and which was, and which is to come; and from the seven spirits which are before his throne, and from Jesus Christ, who is the faithful witness and the first begotten of the dead, and the prince of the kings of the earth: unto him that loved us and washed us from our sins in his own blood, and hath made us kings and priests unto God and his Father, to him be glory and dominion for ever and ever. Amen." Rev. i. 4, 5, 6. This was "the glory of Lebanon." Father, Son, and Spirit, ONE GOD, was the glory and the SUN of the Jewish nation. But, alas! "The sun shall be turned into darkness, and the moon into blood," Joel, ii. 31. "And the stars shall withdraw their "shining," Joel, iii. 15. The Lord God of Israel, their glorious sun, left them indeed, and then a dreadful darkness succeeded; and the Moon, their national church, was "turned into blood" by the Roman sword, which put a final end to their church state; and their doctors, who were the stars of that nation, "withdrew their shining," for they said, "We see." "Then, saith the Lord, Your sin remaineth; therefore for judgment I am come into this world, that they which see might be made blind." And under that awful eclipse they are to this day, with the "veil upon their heart."

But where is the glory of Lebanon now? Where is God the Father? Answer, "Shining into every believer's heart, giving him the light of the knowledge of the glory of God in the face of Jesus Christ." Where is the "sun of righteousness?" Why he is rising upon them that fear his name, "with healing in his beams." And where is the Holy Ghost; the "seven lamps," and "the seven spirits of God," in all his glorious perfections, and with all his seven-fold graces, gifts, and operations? He is now "poured out upon all flesh," namely, the Gentiles; yea, even "upon servants and handmaids," and they prophesy. "Separate me Barnabas and Paul (saith he) to the work whereunto I have called them;" which was to preach the gospel to the Gentiles; and here that blessed Spirit now is with all his seven-fold gifts. "To one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit; to another faith; to another prophecy; and to another gifts of healings, working of miracles, and discerning of spirits; all these worketh that one and the self-same Spirit, dividing to every man severally as he will," I Cor. xii. Those are his gifts, and his fruits are these, "Love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance," Gal. v. 22. Instead of the appearance of the moon, we now behold the church "clothed with the sun;" and the "seven stars," which gave light to the seven candlesticks, are still in the hand of the Master of our assemblies. And this concludes my description of Lebanon, and the glory of it, which is come unto us; and this brings me to speak,

Thirdly, of Carmel. "Mount Carmel appears to be in the land of Judah," Joshua, xv. 55, 63. "This mountain was near, to the Mediterranean sea," Jer. xlvi. 18, and was famous for many things. Here it was that David was stopped by Abigail from shedding of blood, which convinced him for ever that "vengeance belongeth unto God;" who soon after smote Nabal, and gave David not only what Nabal refused (I mean sustenance), but Abigail into the bargain. Judgment and mercy, providence and grace, all appeared here. To this mount the poor Shunamite came with the ass and cart to find Elisha, and obtained his assistance, and had her son raised from the dead. There were many pious souls who dwelt about this mountain, in whose behalf a prophecy was given out, and which was evidently fulfilled by Jesus Christ. "Feed thy people with thy God; the flock of thine heritage, which dwell solitary in the wood, in the midst of Carmel: let them feed in Bashan, and in Gilead, as in the days of old," Micah, vii. 14. And now I am brought to speak,

4thly, Of the excellency of Carmel. The miracle of miracles, which excelled all the rest that ever were performed upon this mountain, was the miracle of "Elijah the prophet." To this mount he ordered Ahab to gather together all Israel, after a drought of three years and six months, 1 Kings. xvii. 19. Hither came "the prophets of Baal, four hundred and fifty; and the prophets of the grove, four hundred;" and thus the devil had his hundreds to God's one: but here it was that the devil and his servants were brought to the test, for they were all to sacrifices, and all were to pray; and the success which should attend their devotions was to shew who were true and who false, Satan's rabble or the Lord's prophet; and the criterion was to be, "that he which answered by fire was to be God."

The evil workers laboured long, and travailed hard, and brought forth nothing but wind; but the prophet prayed, and God soon answered him by fire: at which miracle those, who had long "halted between two opinions," were brought to be at a point "The Lord he is God, the Lord he is God;" and, being thus convinced of the truth, and of their having been so grossly duped by Satan's ministers, "they took them to the brook Kishon," and killed them all. This was the effect of an answer by fire; and the next miracle is an answer by water; for "he prayed again" (saith James),"and obtained an abundance of rain."

John, the Lord's forerunner, appeared in the "prophet Elijah; "for that" burning and shining light was to come in his Spirit and power." CHRIST was exhibited in the sacrifice, and a fiery answer was given to prayer through it; and by it the false prophets were discovered and slain, and poor doubting and halting souls brought to a good conclusion.

Christ crucified is now with gospel Zion, and God hears the prayers of his faithful servants, and gives the fiery answers of divine love to the hearts of poor miserable sinners, which makes their hearts burn within them, and by which he discovers and makes manifest the ministers of Satan, unto whom his word is "made a savour of death unto death," while poor halting souls are brought to the truth and to a glorious confession of it; yea, and God still gives the abundance of rain, for he "pours water on them that are thirsty, and floods upon the dry ground; and this is the excellency of Carmel," read Rev. xi. 5, 6. And now I am brought to speak,

5thly, Of Sharon. This place was noted for fruitfullness; but it was sometimes made barren by reason of the abominable idolatry of Israel, of which the prophet complains. "Sharon is like a wilderness, and Bashan and Carmel shake off their fruits," Isaiah, xxxiii. 9. It was also famous for its roses, a kind which some say had no thorns, to which the Holy Ghost compares himself. "I am the rose of Sharon, and the lily of the valley," Song ii. 1. It as also remarkable for lying in the kingdom of "Sihon, king of Heshbon," which was the first country that the Israelites took after their departure from Egypt, Deut. ii, and which "was given to the half tribe of Manasseh." Here it was that God displayed his power; and here it was that the Israelites began to take courage, and to expect the promised land. Of this country the Hagarenes were in possession in the days of Saul; "but the Reubenites made war with them, prevailed over them, and dwelt in their tents in Gilead and Bashan, and in all the suburbs of Sharon; for the Reubenites, Gadites, and Manassites, forty thousand, made war together with the Hagarites, and they were helped against them, and the Hagarites were delivered into their hand, and all that were with them, for they cried to God in the battle, and he was entreated of them, because they put their trust in him," 1 Chron. lvi. 10, 20. It was likewise near this spot that God rebuked Laban when he was in pursuit of Jacob to strip him of all that he had. Mizpah and Mount Gilead were also close to it.

6thly. The excellency of Sharon is, that it is the spot where Israel obtained their first victory, had their first views of Canaan, and their best hopes of enjoying it; and it is this excellency of Sharon, or the power of God here displayed, that gives us the first victory over sin, Satan, and the world, and the first views of the heavenly country; at which time, and on which blessed spot, God sweetly appears to rebuke Laban and all our enemies, who were prefigured by him. Here it is that mount Gilead appears, or the whole cloud of witnesses, shewing themselves in our behalf. Mizpah too, our watch-tower, is here made manifest, or the Lord watching over us for good, and against them that hate us; for the enemies of God are here rebuked, and the Israel of God march off with faith gloriously encouraged. In short, the first victory obtained by faith, with a prospect of that; and which is very far off, the having our enemies rebuked and silenced, and our faith encouraged, with a crying unto God, and being heard and helped, attended with a deliverance from the Hagarites, or the children of the flesh, so as to obtain a complete victory over them and all the strivings and fruitless sons of regal workmongers, and a self-righteous spirit, is produced by the Lord Jesus Christ, our Rose of Sharon, who often in the days of old emitted his odours there, who now thus appears for us, and delivers us; and, after all the conflict is over, we find rest to our souls, for we can then lie down in peace, but not before, as it is written; "And Sharon shall be a fold for flocks, and the valley of Achor a place for the herds to lie down in, for my people that have sought me," Isaiah, lxv. 10. And thus I shall dismiss my description of Sharon, and the excellency of it, and in the next place proceed to the saint's light.

7thly, "They shall see the glory of the Lord and the excellency of our God." Various are the views that the children of men have had in this world. Cain saw his crime, his banishment from God's presence, his cursed state, and his just punishment, and that he deserved death at the hands of all who found him, and therefore his cry was, "Every one that finds me shall slay me." Esau saw the obedience, plainness, and blessing, of Jacob, and went from bad to worse. Pharaoh saw the miracles of Moses, the folly of the magicians, the judgments of God, and the wickedness of himself and his people, and yet hardened his heart the more.

The "elders of Israel" saw the glory of God, and the celestial pavement under his feet, as the body of heaven in its clearness; but all of them saw him not "as shining into their hearts, nor did they feel his power, for upon them he laid not his hand." It was one of these princes that brought the Midianitish woman into the camp, who was slain by Phineas in the matter of Peer.

"Balaam saw the visions of the Lord God Almighty," but never saw himself; he also saw the safety of Israel and the destruction of Amalek, and the affliction of Eber, or the sufferings of the Hebrews by the ships of Chittim or the Romans; and he likewise "saw the star that should arise out of Jacob," and the glorious death of the righteous; and he wished to die like them; and yet, after all, he never saw his sin, the plague of his own heart, nor of course his interest in God's favour.

Saul saw that God was with David, and that he was departed from him; he also saw that David would surely be king, and that the kingdom would be established in his hand; but he saw not his own pride and rebellion.

Jehu saw the prophecies that stood upon record against the house of Ahab, and the justice of God in executing vengeance upon him and all his family for idolatry and murder; and he could see his own zeal for God; but he could not see the treachery of his own heart, which soon led him to commit the same abominations.

Our Arians can see that Christ is man by the light of nature; but they cannot see his Eternal Power and Godhead, because that glorious Sun of Righteousness hath never, no never, risen upon, nor shined into them.

The Arminian too, he (as he says) can see the power of his own arm, and the perfection of his own nature; but he cannot see the glory of an imputed righteousness, nor his need of it.

Many there are who have a notional knowledge of God, but no knowledge of themselves; and there are multitudes of others who pretend to have great light in the scriptures, but who have never experienced the power and force of one truth contained therein. These can see themselves wiser than others; but they cannot see, much less "esteem, others better than themselves." They have all light without, but none within; they can see a mote in another's eye, but they cannot behold the beam in their own eye.

Now the light of God's saints differs much from the light of all such; for, "when the darkness is past and the true light shineth," they see themselves and the evils of their own hearts. "All things that are reproved are made manifest by the light which doth appear, for whatsoever doth make manifest is light." Such know, "and all the churches shall know, that Christ trieth the reins and the hearts;" he makes a man know what are his thoughts, and maketh manifest the councils of his heart.

They see the spirituality of the law, that it was ordained unto death, and never meant to give life; they see the wrath of God revealed in it, and flee from the wrath of it to the refuge and hope that God hath set before them; "they foresee the evil" (of the great day), and hide themselves till the calamity be overpast; "but the wicked pass on, and are punished."

They see the awful state of the world, and the danger that they are in. "Truly our fellowship is with the Father and the Son, and the world lieth in wickedness."

They "discern the judgments of God abroad in the earth, and see that every morning he bringeth them to light; but the unjust knoweth no shame."

They have a clear view of the ignorance of all blind guides, and of the folly of damnable heretics; but those heretics cannot see them. "He that is spiritual judgeth all things, but himself is judged of no man."

"Unto them it is given to know the mysteries of the kingdom of God; but others have it in parables, that seeing they might not see."

They discover the leadings of divine providence, and exercise faith on it, in which they have a view of the goodness of God unto them, for he makes his goodness to pass before them, and by this their love is drawn forth towards him with gratitude and thankfullness, which abounds at every discovery. "He that will observe these things, even he shall understand the loving kindness of the Lord." They behold unsearchable riches, manifold wisdom, harmony, glory, beauty, and a most valuable treasure, in the scriptures of truth, "when the day dawn and day star arise in their hearts."

Christ is revealed, manifested, and made known, to them, as the only way into the Holy of Holies; and they abide by him, and in him; they walk in the faith of him, and in love to him, and find "their path shine more and more to perfect day."

The light that shines into them leads their faith and affections, their mind and understanding, to God, who accepts them in his beloved Son, and "gives them the light of the knowledge of the glory of God in the face of Jesus Christ." And herein the Lord's promise is fulfilled; "He that believeth on me shall not abide in darkness, but shall have the light of life;" even that light which accompanies everlasting life, or light to give them to see that they are quickened, and that their faith is genuine, that repentance unto life is granted to them, and that justification unto life hath passed on them, and that they themselves are passed from death unto life, and shall not come into condemnation. "This is the true light that now shineth," and it is "the light of life;" for such are "light in the Lord," by virtue of their being interested in his love and finished work, and by their being enlightened by him to see it; as it is written in my text, "they shall see."

8thly, "The glory of the Lord and the excellency of our God." These words discover what "the excellency of Carmel and Sharon" signifies; namely, the glory and excellency of the Lord our God, which hath been displayed on those hills and in those countries. The glory of the Lord is first seen by the poor sinner after he has been disciplined by the terrors of the law, and exercised with the chains of his own transgressions; with the being shut up in unbelief, sore broken in the place of dragons, and covered with the shadow of death. "He that maketh the seven stars and Orion turneth also the shadow of death into the morning," when the first dawnings of eternal day dart through the dark vail upon the sinner's heart. "Arise, shine, for thy light is come, and the glory of the Lord is risen upon thee." But before this blessed period arrives the poor sinner is shut up and kept as a prisoner in the dark; and what the Lord is about to do with him he knoweth not, yet he is to know hereafter. However he seldom dreams that the "Lord is washing his feet," or that the "furnace is to purge his dross;" but when this glory shines into him "it maketh darkness light before him, and crooked things straight;" yea, it spreads a ray upon all the path that he hath come, and maketh all apparent contradictions to harmonize. All his false constructions, which were before put upon the work, are then taken off, and palmed upon his own ignorance and folly, and the ways of the Lord appear perfectly right; his erroneous conclusions are discovered to be the effects of infidelity and carnal reason, which convinces him "that God's thoughts are not his thoughts." He sees that the way wherein he hath come is the right way, and thanks his God for leading him into it, and keeping him there; and loathes himself for his impatience and base rebellion under the kind hand of his heavenly Father, and would not have been led in any other path, no not for a thousand worlds, because he is fully persuaded it is the way that "leads to a city of habitation," even the way to Zion, the city of the great King.

2dly. The glory of the Lord appears in the glorious scheme of salvation by Christ crucified; for there the poor sinner is led to look, and see that by the dear Redeemer's obedience the condemned criminal is freely justified; that by his enduring the curse, and making satisfaction unto God the Father, is the only way wherein God and man are, or can be reconciled, and sin, death, and devils, vanquished and overcome; and that it is in this way alone that sinners are saved in the Lord with an everlasting salvation. "He sees the sufferings of Christ and the glory that follows."

3dly. The influence of grace upon his own soul appears glorious; and he sees and feels that the opposition of the flesh, the old man, and Satan, are against it; and that they unitedly work in the members of the body, and war continually against this divine work of the great Potter; and how it is that the living principle, the "grain of mustard seed," stands and withstands every shock, is surprising to him, especially when at times he himself hath even lost sight of it, yea, and even nothing but corruption hath appeared in him; but yet there are times when that cursed friend of the devil hides his head, and keepeth silence, and then the blessed work of God appears again in full view, and that with clear evidence; and the saint of God sees, feels, and enjoys it, and then his soul triumphs and glories under the pleasing sensations of it; and in such a season he is often afraid of losing this blessed opposer of Satan's reign, and this blessed destroyer of Satan's works, or that it should be overpowered by his own corruptions; so that he charges them all "not to stir nor awake his beloved till he please." But, as the cloudy pillar abode upon the tabernacle by day, and a fire by night, to protect and defend all the secret emblems of grace that were in it, even so surely will God protect and defend this work of his own hands, from which alone he receives his revenues. "For the Lord will create upon every dwelling place of Mount Zion, and upon all her assemblies, a cloud and smoke by day, and the shining of a flaming fire by night; for upon all the glory shall be a defence," Isaiah, iv. 5.

4thly. The operations, illuminations, consolations, revelations, and heavenly fellowship, of the ever blessed God the Holy Ghost, are wonderful to him, and can never be described by him. The sweet intelligence that he brings; the distant views that he gives; the meditations that he leads the mind into; the enlargements that he produces; the fortitude, strength, and courage, that he equips the soul with; the love and zeal that he pours into the heart; the quick thoughts, "witty inventions," nervous arguments, conclusive sentences, and elegant expressions, which he brings to the mind and memory, astonish the believer, and make him a wonder to himself; and with amazement he is ready to inquire how it is that he, the blessed and eternal Comforter, can indulge such a poor creature with that freedom and familiarity that he doth, by communing and holding fellowship with such; in helping their infirmities and making intercession for them; in searching the deep things of God, and letting them know the things that are freely given unto them of God; in bearing his witness to their sonship, and enabling them to claim it; in sealing their souls with a comfortable assurance, and operating as the earnest of the future inheritance; together with the unexpected aid and assistance that he gives to withstand and resist an opposer or a gainsayer; at which time of need he will furnish the heart, and fill the mouth, with such arguments that the poor soul never thought of, and he begins to wonder where they came from, not knowing that such treasures were in his heart. "If you are persecuted for Christ's sake, happy are ye, for the Spirit of God and of glory resteth upon you."

5thly. This glory of the Lord upon his saints spreads such a radiance that it casts a lustre abroad, and all around us, insomuch that it often reflects secret reproofs and convictions upon beholders, at which some start and draw back, being "ensnared in holes, and under falsehood hide themselves" to shun the rays. Others by it are stirred up to anger, on account of the disquietude raised in them by conscience, which is roused up: "these hate the light, and rebel against it;" and by words, looks, and actions, discover their implacable enmity; all which indicate the convictions they have received, for it is honest conscience cursing of them that is the cause of their opening their mouths to curse us. And others are so charmed with the sight of this glory, that they are allured into a profession without any possession, being enbalmed, but never seasoned with salt; varnished, but never renewed; reformed, but not converted; joyful, but never sad; enlightened, but never quickened; pleased but never plagued. However, in behalf of God's saints the promise is hereby fulfilled. "But the Lord shall arise upon thee, and his glory shall be seen upon thee," Isaiah, lx. 2. And again, "All that see them shall acknowledge them, that they are the seed which the Lord hath blessed." For "the elect, which cry day and night unto their Father secretly, shall be rewarded openly;" because be will shew to his servants tokens for good, that those who hate them may see it and be ashamed.

6thly. The views of such souls increase, widen and extend, as they go on, until not even the ancient settlements of the eternal Three, or the secret council and private thoughts of their Maker, escape their sight; "for the secret of the Lord is with the righteous, who rejoice that their names are written in heaven," and know that the "thoughts of God towards them are thoughts of good and not of evil, to give them an expected end." And they know, by what they feel that the "thoughts of his heart stand fast to a thousand generations;" for they find that their thoughts are admitted into the Holy of Holies, having them brought into captivity to the obedience of Christ, and their hope so attracted as to enter "within the veil" as an anchor of the soul, sure and steadfast; "their affections, too, are allowed to find admittance and acceptance at the right hand of God," where Christ sitteth, and "their mind to be stayed upon him, and kept in perfect peace;" for to be heavenly minded is life and peace. And thus it is that their heart is where their treasure is. Their being thus raised up, and made to sit together in heavenly places in Christ Jesus, is attended with wonderful enlargement, having their souls transformed, renewed, and so divinely influenced, they look at the glory of God in the face of Jesus Christ, "until they are changed into the same image from glory to glory, by the Spirit of our God." And now to conclude as to my observation on the excellency of our God.

8thly, and lastly. "They shall see the excellency of our God." His excellency is seen in various things, and in a variety of instances. In creation. "The things of God from the creation of the world may be clearly seen, being understood by the things that are made, even his eternal power and Godhead." It may be seen in his government of the world, by putting down and setting up kings. "In his judgments which he executes upon the wicked," by vindicating the cause of those who have been injured, wronged, or defrauded; and also by the terrible consciences and fearful ends of many, who have waded through a sea of blood after ill-gotten wealth or unjust gain. Those who observe these things will say, "Verily there is a God that judgeth in the earth." Again, his excellency is seen in his kind providence by sending "seed-time and harvest, summer and winter, day and night; by giving food to all flesh," and his protecting care ever all his works, even to a sparrow, yea, "to the very hairs of our head, for neither of these shall fall to the ground without the will of our heavenly Father."

Again, it is further seen by the wisdom that he gives to rulers for the good of a nation, as David and Solomon to Israel; and by the various gifts of mechanical genius, of to Bezaleel for the work of the tabernacle; and also by the discretion which he bestows upon the husbandmen. "Doth the ploughman plough all the day to sow? Doth he open and break the clods of his ground? When he hath made plain the face thereof, doth he not cast abroad the fetches: and scatter the cummin, and cast in the principal wheat, and the appointed barley, and the rye in their place? For his God doth instruct him to discretion. This also cometh forth from the Lord of Hosts, who is wonderful in counsel, and excellent in working."

Souls that are enlightened may see the wonderful things of God in the law, and under the former dispensation, and in his wonderful dealings with Israel by their deliverance from Egypt, to their dispersion by the Romans; but in neither of these is seen "the excellency of our God," for in one work he hath excelled all these. The Patriarchs and Israelites had Christ in the promise in prophecy, in types, and in figures, and they had the shadows of him in sacrifice; but they had not seen him manifest in the flesh as we have: they longed to see and to hear him, but did not as incarnate. "God hath provided some better things for us, that they without us should not be made perfect." Abraham cannot be the father of many nations, until the nations receive his faith. All generations cannot be blessed in him, until his blessing comes upon them. Israel, especially the remnant among them, were a typical people, which cannot be made perfect without the anti-typical Israel of God. "God hath provided some better thing for us." Israel had the law and the glory of it; but the glorious gospel "is a glory that excelleth." They had their high priest, and other priests to minister; but "Christ hath obtained a more excellent ministry, which is not after the law of a carnal commandment, but after the power of an endless life." They received the law by the disposition of angels; "but unto the angels hath he not put in subjection" the gospel, which is what the Jews used to call "the world to come, whereof we speak:" for "the gospel began to be spoken by the Lord, who hath by inheritance obtained a more excellent name than they." And indeed the angels get their knowledge of the gospel from us, instead of preaching it to us, as it is written; "to the intent that now, under the principalities and powers in heavenly places, might be known by the church the manifold wisdom of God." The Jewish church was much under bondage to fear; but the "creatures, the Gentiles," are delivered from the bondage of corruption, and brought into the glorious liberty of the children of God, and to "walk in charity, which is the more excellent way."

In creation infinite wisdom and almighty power are displayed; in the law holiness, justice, and terrible majesty are seen; but in the eternal salvation of poor sinners, by free grace through faith in Christ Jesus, is discovered a more glorious display of every perfection of the Deity. The eternal council, mercy, and goodness of the eternal Three, Father, Son, and Holy Ghost, are most wonderfully exhibited in this ever blessed plan, wherein life and immortality are brought to light, the manifold wisdom of God unfolded, and in which he hath abounded towards us in all wisdom and prudence. This work excelleth all his works. To see by the eye of faith Christ crucified for us, and to see him risen and glorified; yea, in our own nature crowned with glory and honour, and ascended far above all heavens, there to appear in the presence of God for us, is seeing the glory of the Lord with a witness; yea, this is such a sight as no Old Testament saint ever had under the former dispensation, and therefore "blessed are our eyes, for they see" these things, which are what the ancient saints longed to see, but saw them not. "But we see the glory of the Lord, and the excellency of our God;" which excellency is the clear revelation of a trinity of persons in one nature, united in the one Jehovah, which by Christ himself is clearly revealed; and which eternal Three, in ineffable, incomprehensible, and eternal union, is the one Lord God of Israel, the ONE GOD "of Abraham, Isaac, and Jacob."

This the Saviour, who lay in the bosom of the Father, hath revealed, and this is the great and glorious object of that faith which is peculiar to God's elect, all of whom "are to come to the acknowledgment of the mystery of God, and of the Father, and of Christ," Colos. ii. 2. "And to make all men see what is the fellowship of the mystery," Eph. iii. 9. And sure I am that a believing view and feeling sense of the eternal love of God the Father, a clear discovery of one's interest in the finished salvation of God the Son, with light to see, and life to feel, the hope and blessed renewing of God the Holy Ghost, "is seeing the excellency of our God." This work of God excels all his works; and to the poor perishing broken hearted sinner this is God's most excellent appearance. "May the grace of our Lord Jesus Christ, and the love of God, and the fellowship of the Holy Ghost, be with my reader now and for evermore." Amen and Amen, says the worst of all sinners, and the greatest of all the monuments of sovereign mercy, the Coal Heaver.